The intercourses of divine love betwixt Christ and his Church, or, The particular believing soul metaphorically expressed by Solomon in the first chapter of the Canticles, or song of songs : opened and applied in several sermons, upon that whole chapter : in which the excellencies of Christ, the yernings of his gospels towards believers, under various circumstances, the workings of their hearts towards, and in, communion with him, with many other gospel propositions of great import to souls, are handles / by John Collinges ...

Sermon XXIV.

Cant. 1. 4.

—The King hath brought me into his Chambers.

I Have done with the Spouses Petition, Draw me, and with the argument by which she impleaded her Petition. She would then run after him, and of the alteration of the number, in the promise, we will run, not I, but we. I come now to the third thing which I took notice of in the verse which I called, The Spouses attestation of her beloveds favour in the answer of her Petiti∣on. That is in the words I have now read. The King hath brought me 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 unto his in Ward-Rooms 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 his Closet. His Cham∣bers (so we translate it.) What is necessary for the opening of the words, you have heard before.

It was but even now that we heard the Spouse praying, draw me; and promising that if the Lord would hear, and answer her Prayers, both she and others would run after him. How presently is her tone altered, and her prayer turned into praise? Hence I observed;

Prop. That God is pleased sometimes to make a very quick re∣turn to his Peoples Prayers. But before I handle this, I shall take a little notice of the name she here giveth to her Beloved, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the King. The word is the same, that is every where used, to express the sole dominion of a Person over others; a term very properly given to Christ, and that not only as he is God over all blessed for ever, and so the Psalmist telleth us, that his Throne is established in the Heavens, and his Kingdom ruleth over all; but in respect of his Mediatory Kingdom, as he is the Lords King, whom he hath set upon his holy Hill of Sion, Psal. 2. 6. to whom he hath given the Heathen for his inheritance, and the uttermost part of the Earth for his possession, v. 8. which Kingdom he doth not only exercise over all, in order to the gathering of his Church, subduing the hearts of people unto himself, and then over his

Church, gathered, by giving laws to it, and setting Officers over it, but more particularly in the hearts of all believers, in whom he ruleth by his Spirit. But why doth the Spouse here speak to her beloved or of hėr beloved, in this lofty stile, and not rather in that familiar stile which she generally useth in this Song? What if we should say?

1. That in other places of this Divine Song, she is speaking to him, here she is speaking of him. God is the King of Kings, the Lord of Lords; yet when we pray unto him, we are licensed and commanded to say unto him, Our Father; when she speaks of him to others, she useth another stile, and saith, the King; though we are allowed an holy boldness in our accesses, and ad∣dresses to the Throne of Grace, yet this is not exclusive of that holy fear and reverence which we owe unto God as our King, we ought to remember, that he who is our Beloved [our Fa∣ther] is also our King.

2. What if we should say that this lofty compellation is u∣sed, to enhance the favour that she had received? She was not ad∣mitted into ordinary Chambers, but into Royal Chambers; the King hath brought me into his Chambers. No words are too big to express the singular favour of God to our Souls.

3. What (finally) if we should say that she changeth her stile to intimate the persons who must expect signal favour from God, and to remember her self of her duty, in consideration of such fa∣vours? I say first to intimate to us who those Persons must be, that expect any singular favours from God; they must be such, as apprehend and receive Christ, not for a Saviour as a Priest only, but such as own, and acknowledge him as a King, as their Lord to command, and to rule over them, according to that promise, John 14. 21. He that hath my Commandments, and keep∣eth them, he it is that loveth me, and he who loveth me, shall be lo∣ved of my Father, and I will love him, and manifest my self unto him. It might also remember her of the duty she owed unto God, in consideration of his favour to her, she resolveth to own, and to acknowledge him, as her Lord, her King. But these things being premised, I come to that Propesition which I raised from the connexion of these words, testifying, the Lords hearing of her Prayers; the words are immediately annexed to her Pe∣tition. Whence I observed,

* 1.1 That it pleaseth God sometimes to make very quick returns to his

Peoples Prayers. That it is so, appears. 1. By the Lords answe∣ring his People sometimes before they speak, or while they are speak∣ing, Isaiah 65. 24. It shall come to pass that before they call, I will answer, and while they are yet speaking, I will hear. Nothing can be quicker then that, for God to take notice of what his peo∣ple have in their hearts to ask, and to give it, before they can form it by their lips into words, or while they are speaking, to give an answer, you have the first exemplified in David, Psal. 32. 5. I said I will confess my transgression unto the Lord, he had not confessed, he had only said in his heart that he would con∣fess his transgression to the Lord, and (saith he) thou sorgavest the inquity of my sin, you have an instance of the latter in Han∣nah, the Wife of Elkanah, 1 Sam 1. She was praying, her lips moved, but her voice was not heard, yet the Lord heard her, and though the time must be fulfilled before she could have a Son, yet 1 Sam, 1. 18. It is said of her at present, that she went away, and did eat, and her countenance was no more sad. She had a present answer of peace, her mind was quieted, her counte∣nance was no more sad, you have another instance in Daniel (to name no more,) Dan. 9. 20. Daniel with the rest of the Jews had been in the captivity of Babylon, near 70 years, the time was almost expired, as to which God had promised they should come out, Daniel sets himself to pray, and you have a copy of his prayer from Dan. 9. v. 4. to v. 20. Observe now, v. 20. And while I was speaking, and praying, and confessing my sin, and the sin of my People Israel, yea, v. 21. While I was speaking in pray∣er, the man Gabriel, whom I had seen in a vision at the beginning, being caused to fly swiftly, touched me, about the time of the evening oblation, and he informed me, and talked with me, and said, O Daniel, I am now come forth to give thee skill, and understanding; at the beginning of thy supplication the Commandment came forth, and I am come to shew thee, for thou art greatly beloved, &c. Here now the Lord made a very quick return to Daniels prayer, while he was speaking, the Lord answered him,

But a return of prayers may be quick, though it be not thus quick, but after the interval of some few months, days, or years; Abraham was thus answered as to his Prayer mentioned, Gen. 17. and David glorieth in the assurance of this, Psal. 4. 3. The Lord will hear when I call upon him. But now, because on the one hand this is a very desirable mercy, and many times the Souls of

Gods people are discouraged, and flagg in duty, because the vision is yet for an appointed time; It will not be out of our way▪ to inquire, what prayers these are that meet with so quick an audience from God, God doth not this at all times, nor for all persons, no, not for those who are most beloved of him. David himself complaineth; Psal. 22. 2. O my God, I cry in the day time, but thou hearest not, and in the night season, and am not silent. The Church complains of some times, when God is angry with the prayers of his people, Psal. 80. 4 Gods own People sometimes shoot arrow after arrow, to find what they shot first; hence you so often meet with it as a piece of the Saints Prayer, Hear my prayer O God, give ear to my Supplications. Let us a little en∣quire from whence this variety of Providence proceeds, as to this hearing, and answering of prayers. God is the Lord that changeth not, therefore we are not consumed, we must there∣fore find the cause in the persons praying, or in the prayers which maketh this difference as to Gods answers. That so quick and gracious answers may be obtained, something is necessary on the party praying: Something with respect to the matter prayed for: Something as to the manner of putting up the prayer.

1. As to the Person praying, 1. No Soul can expect such an answer, unless persons in special favour with God; this the Angel told Daniel, Dan. 9. 23. At the beginning of thy supplica∣tion, the commandment came forth, and I am come to shew thee, &c. for thou art greatly beloved. Ordinary subjects may have their petitions answered, but they must be favourites, that have the Kings ear presently; those Souls to whom God gives present answers of prayers are ordinarily such as are beloved, greatly beloved. A good natured Mother may help a Child that is ano∣ther persons, being in any ill circumstances, and crying to her a∣loud, and fiercely, but it is a sign the Child is her own, when her bowels yern towards it as soon as it begins to cry, yet I find two instances at least in Scripture of Gods present answering the cries of persons in no such state of favour with God, Ahab and the King of Nineveh, 1 Kin. 21. 27, 28, 29. & Jonas 3. 4. But besides, that those instances relate meerly to temporal mer∣cies, and such wherein not those Persons alone, but great bodies of people were concerned, and in such cases, as nothing but a present answer could have done them good, as to the thing wherein they were heard, Nineveh was within forty days of

ruine, and it was only a deferring of that judgment which God had threatned, as to which they were heard, I say besides these things, it is one thing what God may do out of the abundance of his goodness, and mercy, and another thing, what they may with any confidence expect. It is most certain that persons who are strangers, and enemies to God, and so under a threatning, That although they make many prayers, God will not hear them; and of whom God hath said, that their sacrifices are abomination, cannot hope that the Lord should answer, much less presently answer their prayers. 2. As to a present answer of prayers, it is necessary not only that the persons praying be believers, persons in favour with God, but that their prayers be prayers of faith, that they ex∣ercise faith in their prayers, James 1. 5. If any of you want wis∣dom; let him ask of God.—But v. 6. Let him ask in faith, no∣thing wavering, for he that wavereth, is like a wave of the Sea, dri∣ven of the wind, and tossed, and James 5. 15. The prayer of faith shall save the sick; Prayers for Persons sick, ordinarily require present answers, now saith the Apostle, the prayer which saveth the sick▪ must be the prayer of faith. This is a point not well un∣derstood, viz. how to pray in faith, and what exercise of faith is required in prayer, I shall therefore shortly open it, and shew you what exercises of faith are necessary to that Soul, that would have his prayers at all answered, at least who can expect a present answer.

1. Faith in prayer must respect Gods being and goodness. This the Apostle informeth us, Heb. 11. 6. He who cometh unto God, must believe that God is, and that he is a rewarder of them that seek him. That God is, and that he is able to give what we ask of him; Believe you (saith Christ to the blind man) that I am able to do this? If God be, if he be God, he is able to do whatsoe∣ver we ask of him. But this is not all, we must also believe the goodness of God; That he is a rewarder of them that seek him: one who hath said to the Children of Men, seek ye my face, and who never said to the seed of Jacob, seek ye my face in vain. This is the first act of faith in prayer, whosoever cometh to seek God for any mercy, must steadily agree to this, That God is, and is able to grant the thing he asks of him, and that he is infinitely good, and a rewarder of those Souls, that obey his will in that precept, seek ye my face.

2. Faith must respect that promise which God hath made for that

mercy, or good thing which we come to God for. There is hardly a∣ny particular good thing, for which God hath not somewhere in his word made a particular promise; now this promise is Gods bond which faith laies hold on, and prayer puts in suit, if we want a particular promise, respecting the specifical mercy, yet there are general promises, within the latitude of which those particular good things fall, such as those, Psal. 84. 11. He will give grace and glory, and no good thing will he with-hold from them that walk uprightly, Psal. 34. 10. They that seek the Lord, shall not want any good thing, Rom. 8. 24. We know that all things work together for them that love God, 1 Cor. 3. 22. 23. All things are yours, and you are Christs, and Christ is Gods. Now I say that he that prayeth in faith, must have his Eye either upon some of these more general words, in which God hath promised all good things, or those particular promises, wherein God hath pro∣mised that specifical mercy, which he comes to ask of God, Mar. 11. 24, What things soever you desire when you pray, believe that you shall receive them, and you shall have them. It is not only necessary that when we go unto God in prayer, we should Eye him, as the fountain of power, so able to grant what we ask of him, and as the fountain of goodness, so willing to relieve all the streights, and supply all the necessities of poor creatures; but 3. As a God of truth and faithfulness, that he believe that he shall receive what he asketh of God, and to this end he must see the good thing either generally, or particularly promised.

3. There is yet a third act of faith necessary, which is a ca∣sting of our Souls upon God in the promise, a trusting in him for the receit of the thing we have asked of him. James saith, we must ask in faith nothing wavering, the Soul must not doubt within itself, whether God hears, or will give in a gracious answer, yea or no, but commit itself wholly to God, upon the credit of his pro∣mise, believing that he who hath promised, is able to perform, and trusting in him for a performance. This is now praying in faith, and the truth is, all other praying is but praying in forma∣lity, of which we can expect no more profit then ariseth from a meer bodily labour. This, now is necessary with reference to an answer, especially a quick and a present answer, on the part of the person praying.

2. But something also is necessary to be observed, with respect to the matter that we pray for.

1. It must be something which is truly and really good for us and of which we stand in need. Our need of a thing, and the good∣ness of it for us, is not to be measured from our sense, and ap∣prehension, for we are often mistaken, and do not keep what is good for our selves, and therefore must refer our selves to the wisdom of God, who knoweth what things we have need of. It is true that there are some things so perfectly, and absolutely good, as they can never be evil, such are the pardon of our sins, the love, and favour of God, &c. But there are other things that are not so, which at some time we may have a need of, and they would be good to us, at another time we have no need of, but they would be hurtful, and pernicious to us, and this is the reason why our supplications for some things may be absolute, and pe∣remptory, for other things they ought to be limited, conditio∣ned, and put up with a reference of our selves to the will, and wisdom of God; God cannot give evil things unto his Children, though they ask them never so importunately, never so fre∣quently. This our Saviour hath taught us, Luke 11. 11. 12. If a Son shall ask Bread of any of you that is a Father, will he give him a stone, or if he ask a fish, will he for a fish give him a Serpent. Or if he shall ask an Egg, will he offer him a Scorpion? if there∣fore you being evil, know how to give good gifts to your Children, how much more shall your heavenly Father give his holy Spirit to them that ask him, Mat. 7. 11. it is, give good things to them that ask him. It is most certain, that no one would ask things that are, or would be hurtful to him, wittingly. Children through igno∣rance may, but if they do, their parents that have more wisdom, will not give them such things. No more will our Heavenly Fa∣ther, who knows it is nothing but ignorance that causeth us to ask any thing of that nature. And this may help us to understand Gods dispensations, and satisfy the people of God, though they have not all those things they ask of God, if they be such things as are not absolutely, and perfectly good, they may be such things as the Lord knoweth under our circumstances, would be evil and pernicious to us, and we are answered by being de∣nied them, for though through our weakness and ignorance we asked them, as believing them to be good, yet had we known them as indeed they were, we would have prayed against them. The things we ask, must be good, and such things as we stand in need of (indeed therein lies the nature of goodness) or they

are no matter of a promise, and consequently ought to be made no matter of prayer, nor would be but for our infirmity and weakness, and consequently they may be denied us, and we may never have an answer, by receiving the things which we ask, but are answered, in having them denied to us.

2. What we ask must be according to the will of God, 1 Joh. 5. 14. And this is the confidence that we have in him, that if we ask any¦thing according to the will of God, he heareth us. The Spirit ma∣keth intercession for us, according to the will of God. Indeed this doth very little differ from the other, for whatsoever is good for us, is doubtless according to the will of God. It is Gods will that no good thing should be with-held from them who live upright∣ly. But there is yet something further that I shall add under this head, which is necessary in order to the receiving of a present answer from God; If we would have a present answer, we must ask for such things, not only as it is the will of God we should have, but as it is according to the will of God we should have at such a time as we ask, and under such circumstances as we then are Solo∣mon telleth us, there is a time for all things. God hath appointed times and seasons for all his dispensations of providence, he had not only promised Canaan to the seed of Abraham, but he had set the time, after four hundred and thirty years; he had not only promised a deliverance, out of the Captivity of Babylon, but he had also set the time seventy years. Hence, Daniel was presently heard, when he prayed, the Text telleth you; that he under∣stood by Books the number of the years, whereof the word of the Lord came to Jeremiah the Prophet, that he would accomplish 70 years in the desolations of Hierusalem. Then he set his face to the Lord God, to seek by prayer and supplications, with ••asting, &c. Dan. 9. 2, 3. and while he was speaking, God gave him an an∣swer. To Habakkuk it fell out otherwise, he put up a prayer to to God, ch. 1. his answer was, ch. 3. v. 3. The Vision is yet for an appointed time, but at the end it shall speak, it shall not lie, tho it tarry, wait for it, because it will surely come, it will not tarry. Had the believing Jews prayed never so often, never so seriously, for the coming of the seed of Abrahams out of Aegypt, and going into Canaan before the four hundred years were expired, they could have neither expected, nor received any present answer, other than according to the tenor of that to Habakkuk; be∣cause, Gen. 15. 16, 17. Though God had promised Abraham,

that he would give unto his Seed the land of Canaan, yet he had also told him, that they should be strangers in a land that was not theirs, and they should serve them, and they should afflict them, 400 years—but afterwards they should come out with great substance, and v. 16. In the fourth generation his Seed should come again into Canaan. All things are seen by an Omniscient Eye, and ordered by an eternal thought. Now where the believing prayer meets with an eternal thought, as to the time of the mercy, there the answer is alwaies present. See therefore how confidently the Psalmist prayeth, Psal. 202. 12. Thou shalt arise, and have mercy upon Sion, for the time to favour her, yea, the set time is come; when the time, the set time for God to favour a Nation, or a particular Soul is come, then the answer is alwaies present. It is therefore the great wisdom of a Christian, before he sets him∣self to pray, to inquire so far as he may, whether Gods set time for the collation of the mercy is come.

* 1.2 But will a good Christian say, How shall I ever find out this, how shall I knows when Gods set time to favour his Church, or to favour my, or anothers particular Soul is come? Times and seasons are not in our hands, nor within the compass of our knowledge. The case indeed was plain as to the Jews, with reference to their servitude in Aegypt, and Captivity in Babylon. God had then revealed it to, and by his Prophets, but we have no such revelations now concerning Nations, or Churches, much less concerning particular Souls. It may be my Soul is under the power of some violent and impetuous temptations, under the pressure of some strong lusts 〈◊〉〈◊〉 corruptions, in some dark hour of desertion, I find 〈◊〉〈◊〉 in the case in Holy Writ; these promises are sufficient grounds for me to pray, but if my prayer must be suited to Gods will, as to the time, how shall I ever know how to perform my duty, how shall I ever pray in faith?

* 1.3 1. As we say in our law; When in any contract for payment of any sum of money, no particular time is exprest for the payment, the pre∣sent time is to be understood: So God having made promises to his people, which shall most certainly in their Season be fulfilled, and having not expressed the particular time when God will ful∣fill them to this, or that particular Soul: The Soul is warranted at all times, to ask them of God, for we may certainly pray for any thing which is not contrary to Gods revealed will.

2. But secondly, We knowing that God in his secret purpose, hath determined not only the beings, but the circumstances of all things, cannot infallibly expect present answers of our prayers, by giving us the very things which we ask of God. Suppose now a Christian under the power of some strong and impetuous temptation, whe∣ther from his flesh, or from his grand adversary, he may pray for deliverance from it, because God hath promised an happy is∣sue of temptations, he may pray in faith, Eying Gods power, his goodness, his truth, and faithfulness, and being fully persuaded that God will deliver him, nay, he may pray for a speedy issue and deliverance (with submission to the will, and wisdom of God;) you have it in the case of Paul, 2 Cor. 12. 9. When the Lord had given him a thorn in his flesh to buffet him (what that thorn in the flesh was, whether some impetuous motion to sin, from within, or without, we know not, be it what it will, it was a great burthen, a great affliction) Paul prays to be delivered, and prayeth thrice, and no doubt prayed in faith, but his desires met not with Gods set time, his answer was, My grace shall be suffi∣cient for thee. Suppose a Soul walking in the dark, and seeing no light, it prayeth with David, when wilt thou comfort me; possi∣bly God is not pleased, yet to visit it with his consolation, yet its prayer is warranted from the promise, God hath promised us the manifestations of the Spirit, Joh. 14. 21. It prayeth in faith, believing that God is able to do it, believing that he is full of goodness, a rewarder of them that seek him, believing that it shall receive even that particular mercy from God in Gods time; but it cannot pray in faith, believing that it shall presently be com∣forted. Because as to this 〈…〉〈…〉 hath no bottom, no promise to lay hold upon; but yet even as to this it may pray in faith, having confidence in God, that if it be truly good for it, it shall be presently answered.

Thirdly, When a Soul findeth that Gods ends in the affliction are obtained, and that it is in such a frame as God hath required a people, or a soul to be, to whom such promises are made, it may then conclude that Gods time, his set time is come. Here are now two rules to guide an inquisitive Christian in the knowledge of Gods set time, for the collation of any mercy which he hath promi∣sed, whether more publick and national, or more private, or personal. 1. When Gods ends in afflicting are obtained, and satis∣fied. We say that God and nature do nothing in vain, indeed eve∣ry

rational agent propounds to himself an end of all his or her actions. Brute Creatures, and such as are not indued with rea∣son, move and act for some end or other, but their end is set them by another. But rational agents propound an end to them∣selves, and their ends being obtained, their action ceaseth. God is the highest rational agent, and propoundeth to himself an end in all his actions, and his end is alwaies good, his supreme end is his own glory, that is the best end, and he cannot act for one more ignoble, but his mediate ends, that is, by which he propo∣seth to get himself glory, they are several, you shall see much of them expressed in that one text, Hosea 5. 15. I will go and return to my place, till they acknowledge their offences, and seek my face. In their affliction they will seek me early. There are also other texts of Scripture, which let us know Gods ends in the afflicti∣on of his people, such as those, Jer. 9. 7. I will melt them, and try them; for how shall I do for the Daughter of my people? Zech. 13 9. And I will bring the third part through the fire, & I will refine them as Silver is refined, and will try them as Gold is tryed, they shall call on my name, and I will hear them, I will say it is my peo∣ple, and they shall say, the Lord is my God. From these Scriptures now appear three great ends, the obtaining of which, he aimeth at, that thereby he might be glorified.

1. The first is a bringing them to the acknowledgment of their transgressions, and an humbling of them in the apprehension ef them. God by punishing us, whether in our flesh, or with more inter∣nal troubles in our minds, brings our iniquities to our remem∣brance, & saies to us in every affliction, Know therefore, & see that it is an evil and bitter thing that thou hast done, in that thou hast depar∣ted from the living God, & that his fear hath not been within thee; and this is one thing which he aimeth at, to bring his people to be vile, & low in their own Eyes, when this is done, Gods end is ordi∣narily fulfilled. Hence you shall observe, that before Gods pro∣mise of a gracious return to his People, Jer. 3. 14, 15. there is put in v. 13. Only acknowledge thine iniquity, that thou hast trans∣gressed against the Lord thy God; so that if our affliction hath brought us to this acknowledgment of our iniquities, and a lying low before God, it may give us encouragement to hope that Gods time, his set time is come, for though he hath not particularly told us the day, and hour, when he will return unto his people, either in a way of special providence, or in a way of

special grace, yet he having annexed the promise of his graci∣ous returns to his peoples acknowledgment of their offences, and humbling themselves, he hath effectually told them, that when that is done, is the time when they may expect to seek his face, with a speedy success, and gracious issues.

2. A second end which God aimeth at in the afflictions of his people, whether by with holding some desired mercies from them, or making them to feel some sensible smart, is the exci∣ting of his Peoples Grace. This is plainly expressed in the before∣mentioned text, Hos. 5. 15. I will return (saith God) unto my place, till they ackuowledge their offences, and seek my face. There are two gracious exercises which the Lord by affliction extiteth. 1. The first is the grace of prayer. This is most proper∣ly signified, by the term seek my sace, (though I know it is a phrase more comprehensive) yet that is most ordinarily expressed by it; this is not only expressed in that text, but in many o∣thers. Is any man afflicted (saith James) let him pray, so Psal. 50. 12. Call upon me in the day of trouble, and I will deliver thee, and thou shalt praise me. Hence it is an excellent sign that Gods ap∣pointed time to shew mercy, either to a people, or to a Soul is come, when the Lord poureth out upon them the Spirit of grace, and supplication, he more specially moveth, and inciteth his peo∣ple to ask, when it is in his heart to give the mercy that they ask of him, and on the other side, the restraining of prayer from God on our part, or the with-holding the Spirit of Prayer (on Gods part) is an ill sign that our mercy is yet afar off. 2. A second exercise of grace, the exci∣ting of which God aims at, is that of faith. Zech. 13. 9. They shall say the Lord is my God; this is now when a Soul for the mercy which it desireth, is brought off all dependances upon the creature, and brought to a sole Eying of, and dependency upon God; and this is true, both as to more publick and national mer∣cies, and also as to more private, and personal mercies. Israel were a great way off mercy, when they trusted on the broken reeds of Ae••ypt and Assyria, instead of helping them, they ran into their hands, and more wounded them, but they were very near mercy when they said, Hos. 14. 3. Ashur shall not save us, neither will we ride upon Horses, neither will we say any more to the work of our hands, ye are our Gods, for in thee the Fatherless finds mercy. Mark what God addeth in the very next words; I will heal their backsli∣dings,

I will love them freely, for mine anger is turned away, I will be as the dew unto Israel, he shall grow as the lilly, and cast forth his roots, as Lebanon. Hence again it appeareth, that when Peo∣ple, for the mercies they want and would ask of God, are brought off all forreign dependencies, all creature confidence, and brought to a single, sole confidence in God, this is an excellent sign, that the day is dawning upon them, and the time come, which God hath set in his eternal thoughts, wherein he intendeth to shew them favour.

3. A third end which God aimeth at, in, and by our afflicti∣ons, is, the probation and trial of grace, I will melt them, and try them, Jer. 9. 7. I will bring the third part through the fire, and will refine them, as Silver is refined, and will try them as Gold is tryed. Faith and Patience are those two graces which are more eminently tryed in an hour of affliction; you have them both mentioned together, James 1. 2, 3. My Brethren count it all joy, when you fall into divers temptations, knowing this, that the trial of your faith worketh patience, and again; let patience have its perfect work, & 1 Pet. 1. 6. You are in heaviness through mani∣sold temptations, that the trial of your saith, being much more pre∣cious, then that of Gold that perisheth, though it be tried with fire, might be sound unto praise, honour, and glory, &c. by faith here is meant a relieance, and dependance upon God, notwithstanding our trials, Job expresseth it well, Job 13. 15. Though he slay me, yet will I trust in him. Hence again, if a Soul findeth that its afflicti∣on (be it of what nature it will) hath humbled it to Gods foot, made it quiet, and patient, resolving meekly, and without repi∣ning, or murmuring to bear the indignation of God, because he hath laid it upon it, and that it hath brought him to a reliance and dependance upon God, though it doth not see him, this (a∣gain) is an excellent sign, that Gods set time is come.

2. A second rule to know Gods set time by, is this, When a peo∣ple, or a particular soul is wrought into such a frame, as the promise of mercy is made unto. David saith of God, Psal. 20. 17. Thou hast heard the desire of the humble, thou wilt prepare their heart, thou will cause thine ear to hear. Mark, first God prepareth the heart, then he causeth his ear to hear; first, he prepareth the hearts of people to receive the mercy, then he gives out the mercy; now how doth God prepare the heart, but by working of it up into such a frame, as he hath promised the mercy upon, and unto?

1. He worketh the heart into a patient, meek, humble, submis∣sive frame, he heareth the desire of the humble, as you have it in that text, but of this I have spoken but now.

2. In the mountain of the Lord it shall be seen. We are then prepared for mercy, when we know not how longer to uphold, and subsist without it, Isaiah 57. 16. I will not (saith God) con∣tend for ever, neither will I be alwaies wroth, for the Spirits would fail before me, and the Souls which I have made, v. 18. I have seen his ways, and will heal him, and will lead him also, and restore comforts unto him. When Peter cried out that he sank, then Christ lent hhim is hand; when the Soul apprehends itself as it were at the last gasp, that is often Gods time, for he will not suffer his peoples Spirits to fail, nor the Souls which he hath made.

3. In such dispensations of mercy to the People of God, as must depend upon the destroying or removing of their Ene∣mies; the exceeding wickedness of the enemy, is a good sign that Gods set time is near, for the Salvation of his people from them. I build this conclusion upon Gods Word to Abraham, Gen. 15. 16. where God gives this as the reason why the seed of Abraham should not till after four hundred years, take a possession of the land of Canaan—for the iniquity of the Amorites is not yet full. The wicked have their day, and their day is with reference to the people of God, the very power of darkness, but as it is with the darkness of the night, they say it is darkest just before the dawning of the day, so the darkness caused to the Church of God, by the wickedness of the wicked, when it is at the thick∣est, is a good presage of approaching light. So as though the day of the gteatest malice, oppression, and wickedness of wick∣ed men, be a very sad day, even the power of darkness, yetin this it speaketh well, that the salvation of Gods people is nevernearer.

4. Lastly, In regard the set times of our mercies are hidden from the best of Gods people, in case they have not a present answer in kind, they must be content if they have it in value. I pray observe this. God answereth the prayers of his people more ways then one, sometimes he answereth them by denying them, nor is this a way of answering to be despised, for whatsoever the particu∣lar thing be, which a reasonable Soul desires, its general desire is some good. Our reasonable natures will not suffer us to ask any thing which is bad, if we so apprehend it, now such is the infir∣mity of our state, that we in all circumstances do not know what

is good for our selves. So that God often in denying a particu∣lar desire of our Souls, answereth the general desire of our Souls, we ask what would do us hurt; God denieth it, because he would do us good, and not hurt. In this case if the Lord gi∣veth us an heart content to be without the thing we ask, he a∣bundantly answereth our prayers, and giveth us the general and true desire of our Souls. God sometimes answereth our pray∣ers, by giving us idem, the same thing which we ask, but this he never doth, but where he seeth it is for our good, and that under our present circumstances; sometimes he answereth us by giving us tantundem, the value of the mercy, though not the particular thing which we ask of God, thus he answered Paul as to the thorn in his flesh, and this is a real answer, and with this every Child of God ought to be fully satisfied, and contented.

But this is enough to have said to this point, how Christians may know whether Gods time, his set time to favour his Church, or the Souls of his people is come, a point of great concern in order to the satisfaction of Christians, why they have not a pre∣sent answer to their prayers, & to abate their dissatisfaction, as to the inequal motions of Divine Providence in this answer of prayers.

3. Lastly, Something is necessary with reference to the man∣ner of our prayers, if we would so pray as to receive a present answer. So two things are necessary; 1. That we pray Belie∣vingly. 2. Fervently.

1. Believingly. I opened this before, under the first head, and therefore shall say nothing to it here.

2. Fervently. That is that which alone I shall here speak to. This is much mistaken, if it be thought to lie in the vehemen∣cy of our tone, and expression, it lyeth much deeper in the in∣tension of the mind, and the Souls secret affection to, and in the duty. James tells us, ch. 5. v. 16. The effectual servent prayer of the righteous availeth much. The word is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 which proper∣ly signifieth operative and working, and so working, as it produ∣ceth the effect. The Prophet speaking of God, Isaiah 41. 4. useth this expression, who hath wrought, and done it, the Septuagint translate the Hebrew word there by this word, the Apostle useth it to express such a working, as that by which God bringeth about his decrees, Eph. 1. 11. Who worketh all things according to the counsel of his will; and again, he useth it to express the working of the Devil in wicked men, whom he calleth Children of disobe∣dience,

Eph. 2. 2. In the primitive times, those who were acted by the Devil, were called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 because of the great power, and force, which the evil Spirit put forth upon, and shewed in those miserable creatures that were possessed. Piscator upon the Text, Jam. 5. 16. translates it Ardens, the burning flaming pray∣er. Beza translateth it Efficax, the efficacious prayer; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 doubtless signifies that prayer, which setteth the whole Soul on work. There is a cold, dead, lazy prayer, where the tongue only is set on work, or only the tongue, and the head, or the fancy; the one to invent and compose matter, the other to utter it, but neither of these is that fervent prayer which St. James speaketh of, but that prayer which setteth the whole Soul in motion to∣wards God, where not only the fancy and imagination, and un∣derstanding are imployed to invent and suggest matter, the will to will it, but the affections (which indeed in a reasonable crea∣ture are but the motions of the will towards its object) with the utmost intension to desire it, to exercise an hope in God for it, &c. this is the fervent working prayer mentioned by St. James, this prayer doth much with God. Jacobs prayer was such a pray∣er, Moses saith he wrestled with God until the morning, he said un∣to God. I will not let thee go, until thou blessest me, the Prophet expounds it, Hosea 12. 4. He wept, and made supplications unto him; by this prayer he had power over the Angel, and prevailed (as it is there in the words immediately preceding) yea, and he had a present answer, God blessed him before he parted with him as you read in his History. Such a prayer was Daniels, to which he received also a present answer, Dan. 9. v. 3. I (saith he) set my face to the Lord God, to seek by Prayer and Supplica∣tions: with fasting, and sackcloth, and ashes, such was Elijahs pray∣er, 1 Kings 18. 42. The text saith. He put his face betwixt his knees, a posture signifying the great intension of his mind and spirit. It is a praying with strong cries and groans which cannot be uttered, which is the Apostles phrase, Rom. 8. 26. This pray∣ing comes up to the first, and great commandment. Yhou shalt love the Lord thy God with all thy Soul, and all thy strength. This is like the drawing the arrow to the head, which sendeth it with more force to the mark; nor indeed is there a better sign of a sudden answer, than when the Lord hath thus prepared the heart. A man seldom finds his Soul more then ordinarily fervent, and importunate with God for a mercy, but when the Lord hath

determined suddenly to give it in to him. Thus now I have shew∣ed you in what cases God ordinarily gives in speedy answers to his peoples prayer. But God doth not do this alwaies. David himself complaineth, Psal. 22. 2. O my God, I cry in the day time, but thou hearest not, and in the night season, and am not si∣lent. The Church crieth out, Psal. 80. 4. O Lord God of Hosts, how long wilt thou be angry with the prayers of thy people? And a∣gain, he shutteth out my prayer, Lam. 3. 8. What should be the reason of these inequal dispensations from the hand of the same God, and gracious Father? I answer;

1, Why may not God do it, that we may not track him in his ways? He will be known to be a free agent. He will sometimes give present answer, that his people may be confirmed in their faith, that God is a God hearing prayer. The God, that never said to the seed of Jacob, seek my face in vain; he will not alwaies give a present answer, that we may not ascribe too much unto prayer, nor will he alwaies delay, that we may not ascribe too little to it. If God should alwaies give a present answer, we should ascribe too much to prayer, and make an idol of a duty. That the Lord might secure his own glory, and be owned as the God of our mercies, the object of our faith, and dependence, the free fountain of all our good things, God is pleased, some∣times sooner, sometimes later, to give in answer to his peoples prayer.

2. But there may be reason enough for it, fetched from the prayers themselves. One prayer may be made more in faith than another, more fervent than another, more fitted to Gods set time, for the bestowing of a mercy than another; it is true no∣thing of these can render the prayer more meritorious, our pray∣ers, take them at the best, are too poor things to be the price of the least mercies, when we have done all that we can, we are unprofitable servants; but where one prayer is more con∣formable to the will of God than another, it may move God further, and may obtain a more speedy answer from Gods hand.

3. Finally there may be some reason given on the account of the parties praying. Some of Gods people may be greater favou∣rites with God then others; God loves all his Saints with an equal elective, and redeeming love, but there may be differences as to the manifestations of his love. Samuel, and Moses, Noah, Daniel, and Job are mentioned by the Prophets, as Persons that had a

mighty power with God above others. God therefore in the expression of his anger against Israel saith, if they stood before him, they should only save their own Souls. God sent Abime∣lech to Abraham, and Jobs Friends to Job, to pray for them, assu∣ring them that those he would accept, God had a David whom he calls the man according to Gods own heart, and Christ had a John, who was called the beloved Disciple, all the Disciples were beloved, but he was loved with a more special, signal love, this the Disciples knew, and therefore when he had told them, that one of them should betray him, Simon Peter beckned to John, that he should ask him of whom he spake. Now it is no wonder if the prayer of him who is highly beloved in some sin∣gular degree of favour with God, should receive a quicker an∣swer then anothers, this is but after the manner of men. 2. The state of Gods people, may be such as will admit of no delay. If the Lord doth not come in with some present help, they must be lost and undone, their Spirits must fail, and the Souls which he hath made; now in such cases as these, it is no wonder if the Lord gratifies his people with quicker answers, and returns to their prayers; but who is he that can pretend to give a reason of Gods differing dispensations of his grace? all that we can do in this case, is but to shew you that the ways of the Lord are rea∣sonable, though the reason of them be a depth past our finding out. We should not sufficiently adore, and admire God, if we did perfectly understand him; but I shall add no more doctri∣nally to this discourse, much of which, though it may look like something of a digression, yet I hope it will not be altogether unprofitable.

* 1.4 This notion wonderfully commendeth the love of God to the Sons, and Daughters of Men. There is not any one name of God, that more commendeth the love of God to us, or which we have more reason to glory in than, that he is a God that heareth pray∣ers. It is true God needeth not our tongues, to tell him what we have need of, he knoweth what things we need before we ask him, nor do our prayers merit any favour, It is the goodness, the free goodness of God that relieveth us in any streight, in any distress, but you know it is very natural to us, when we are in any misery, in any distress, or streight, to cry for help, and a wonderful relief to our thoughts, to know that our sighs, and cries, and groans are not lost in the air; Oh! 'tis a sad, and un∣comfortable

thing to cry, and to have none to help, none to de∣liver. What a comfortable thing it is to cry in hope, nay, in con∣fidence, for we have this confidence (saith the Apostle) that if we ask any thing according to his will, he heareth us. Now that the great and mighty God, who needeth not our supplications, should lend an ear to them, and give us an assurance of his hea∣ring, and answering them, what a mighty thing is this to set up God high in our thoughts, for the Majesty of Heaven to stoop to the worms of the Earth, when they but turn up their heads to him? What a condescension is this? what an humbling of the Divine Majesty? what a relief to poor creatures infirmities, to know, that not a sigh, not a groan, not a prayer shall be lost? But this is yet something beyond this; That the Lord should oft-times give a present answer, and prevent our impatience by an answer so swift, as gives our Eyes no leave to fail through a frustrated expectation; this is yet a great deal more. In recei∣ving our petitions, and promising us an answer, God shews him∣self a gracious King, though we wait some time for an answer, but in his present answers he shews himself a gracious Father, that is not patient that his Child should be one hour in distress and misery. Nor is the love of our Heavenly Father alone com∣mended in this particular, but the love of Jesus Christ also is remarkably commended, for it is through him that we have boldness to enter into the holiest, by the blood of Jesus, by a new and living way which he hath consecrated for us through the vail, that is to say, his flesh, and he is the High Priest over the House of God. O let every quick return of prayers which God makes to our Souls, bring us more in love with Christ, more into the admi∣ration of his love, and raise up our hearts more in thankfulness, for the death, resurrection and intercession of Jesus Christ.

* 1.5 Secondly, How should this incourage us to prayer, and to such a performance of that duty, as we may have a quick return, and an∣swer. Prayer is not so slighty a duty, as the most of people do make it, it ought not to be made such a formal performance. It is one of our great priviledges to have an access, a freedom of access to the Throne of Grace, to ask of God such things as we stand in need of; it is that which bringeth down the Protection, and influences of common providence, and the influences of his special grace, it openeth, and shutteth up Heaven. By prayer Elijah brought down rain and fire from Heaven; Samuels Prayer

brought thunder, and lightning. Hezekiahs prayer brought down an Angel, that destroyed the Host of Sennacherib, it obtained a blessing for Jacob, and turned his name into the name of Israel, because as a Prince he had power, and prevailed with God; nay, it often brings down the mercy we want in a very short time, while the Child of God is speaking, God answereth, here am I. This should make us value the duty of prayer, and not to think it a mere thing of course, and turn it into a formality. And what you have heard concerning the nature of that prayer, which is of such power and prevalency with God, should also mind you to take heed how you pray. Prayer doth not lie in a meer uttering, or repeating of words expressive of our minds unto God, men may call this prayer, but they will find it a bodi∣ly labour of a little efficacy, and avail with God; it is true, you will hardly find any thing called Prayer in Scripture, where words were not used, it seemeth to be something more then the secret desire of the Soul; the desires of our Souls, expressed by the words of our lips, is what is generally called prayer, in holy writs, but words without inward affections, words not thrust out from the force of our internal desires and affections, are the least thing in prayer, which lieth not in the pouring forth of words, but in the pourings out of our Souls before God. Labour Christians to understand the nature of prayer, both as to the matter you should pray for, and as to the right manner of the performance of it, you all know what you would have, what you have need of, what is truly good for you under your pre∣sent circumstances, this you know not; some things are absolute∣ly good, universally necessary, such things as all Souls at all times have need of, such are pardon of sins, sanctification, further grace to honour and glorify God in your circumstances, and relations, an heart to honour and glorify God in whatsoever state and condition you are; these and such like things you may beg importunately, and absolutely, and that at all times. But there are other things which are not so absolutely and universally good, but are good or evil, as they are well used, or abused. These must be asked of God, with a submission to his will, and a reference to his wisdom. It is of mighty concern for a Christian rightly to understand the mat∣ter of prayer, what he may, or may not ask of God, what he may ask absolutely, what but conditionally, and with limitati∣on; an ignorance of this may make Christians too bold, too im∣portunate

with God in asking some things, and to sin by impa∣tience, and murmuring, because they do not receive presently what they ask, when as the reason is, because they ask amiss. James tells those to whom he wrote, Jam. 4. 3. You ask, and receive not, because you ask amiss; he instanceth but in one way where∣in they asked amiss, that you might consume it upon your lusts. That indeed is one way by which men may miscarry in prayer, not di∣recting their prayer to the honour and glory of God, but meer∣ly to a self-satisfaction, and indeed taking the words in that sense, as spending upon their lusts signifies a gratifying our selves, and giving our selves a pleasure and satisfaction; so all asking amiss, will fall under it, and such asking amiss is the cause of all our not receiving; no man can ask any thing for the honour and glory of God, who doth not ask according to the will of God, God is glorified by the fulfilling of his will, and whosoever prays, and the sum of his prayer is not, let the Lord be glorified, let the will of the Lord be done, doth but ask that he may consume upon his lust, and give himself a satisfaction; now all this is asking a∣miss, which is the cause of our not receiving. It is therefore I say of a very great concernment for a Christian to know what he may pray for, what he may pray for absolutely, and peremp∣torily, what but limitedly, and conditionally, with submission to the Divine will, and with a reference to the Divine wisdom, how else is it possible, that he should pray in faith? or how else will he be able to command his Spirit into a due silence, and patience, if he doth not presently receive what he asketh of God? Nay, the servency of a Soul in prayer doth much depend upon this knowledge; no prayer can be fervent, but the prayer of faith. No prayer receiveth a present answer, but the prayer of faith. Study therefore (Christian?) the due matter, and manner of prayer. There may be many prayers put up, and yet God not hear, Isa. 1. 15. Though (saith God) you spread forth your hands, I will hide my Eyes from you, yea, when you make many prayers, I will not hear, the reason there assigned is, because their hands were full of blood, which amounts to that of David, If I regard iniquity in my heart, God will not hear my Prayer, and to that of Solomon, The Sacrifice of the wicked is an abomination unto the Lord, but the prayer of the upright is his delight. He that lifteth up hands unto God, must lift up pure hands. But a man may lift up pure hands, yet not be heard, David complaineth that he did

so, Psal. 22. therefore the Apostle adds, 1 Tim. 2. 8. Holy hands without wrath or doubting, for saith James, ch. 1. v. 7. Let not him that wavereth, think that he shall receive any thing of the Lord. Now it is impossible that a man should pray without doubting, for any thing of which he is not fully persuaded that it is the will of God that he should receive it, this therefore is of very great concern, that a Soul should know that he asks according to the will of God, and that must be when he knows that God hath somewhere in Scripture promised it. Be not therefore only much in prayer, but see that you do not ask amiss, that you ask so, that you may receive, yea, that while you are speaking, God may give you a gracious answer.

* 1.6 Thirdly. This Doctrine calls to you for an holy, and close walking with God. A loose liver may receive some good things from God, as he is a God of compassion, full of pity, and tender com∣passion, that hears even the young Ravens when they cry unto him for their food, thus did Ahab, thus did the King of Nineveth, and this was a ground for Simon Magus to pray, though he was in the gall of bitterness, and the bonds of iniquity; but he can re∣ceive nothing from God, as he is a God of truth and faithfulness, there is not in all the Book of God, one promise made to a wicked mans prayer. God hath said, though they make many pray∣ers, he will not hear them, Isaiah 1. 15. he hath said, They shall call upon me, but I will not answer, they shall seek me early, but they shall not find me, Prov. 1. 28. For Hypocrites he hath said, Job 27. 9. Will God hear his cry, when trouble comes upon him? but a close walking with God is not only commendable to us upon this ac∣count, that our prayers may not be wholly shut out from God, that we may not only in our distresses go to God as a fountain of mercy, and goodness, as a God of pity, and tender compassi∣on, but as unto a God of truth and faithfulness, with an hope, and a confidence in him, and an expectation upon him, and with an ho∣ly boldness: but also that we may have a present answer, we are naturally hasty as to the supply of our wants▪ and the satisfaction of our desires, hence we say, Bis dat qui cito dat, and count that kindness double, which is done for us quickly. Now they are the favourites of Heaven, that gain the quickest answers from God. There's nothing makes one Soul more the favourite of God then another, but a more ardent love for God, and a more strict, and close walking with God. Let this ingage us to per∣fect holivess in the fear of the Lord. Study therefore the closest

degrees of fellowship, and communion with God, the strict∣est course of an holy conversation. There is a great deal of difference even in good mens communion with God, some are more upon the mountwith God then others are, more in holy meditation and contemplation, more in secret duties, more in prayer, more in watchfulness, more warm, and zealous for God, David had many worthies, but he had a first three, to which the others did not come up, though they did worthily. God hath many Souls, that he loveth, that are dear and precious in his Eyes, but he hath also his first threes, some that excel, and out∣run others; these are they that have most of Gods Ear, for tho the first grace be not given, because men keep his Command∣ments, yet further grace, the manifestations, and signal tokens of Divine love are given out (according to the promise, Jo. 14. 21.) as men love, and keep the Commandments of God; you there∣fore that would excel in the favour of God, that would have Gods ear fully and presently open to your supplications, study to excel in holiness. Doth a poor Courtier in the Courts of Earthly Princes, bless himself in having the Ear of his Prince, that if he hath a Petition to put up unto his Prince, he can go immediately into his presence, and have his Petition presently signed, whereas the Petitions of others are rejected, or at least deferred, so as he is constrained to wait months or years? And is this no priviledge, no happiness at all, that a poor Soul can immediately go unto the Lord of Heaven and Earth, to him who is the Fountain of all grace and goodness, and if he wants any thing, freely present his Petition to him, and have it signed presently, not let the Lord go, until he hath blessed him, when as a wicked man, tho he maketh many prayers, yet is not heard; yea, those that may have some interest in God, yet wal∣king more loosely, and more imperfectly, may cry a long time, and yet not be answered, if we had nothing more then this to commend to us holiness in all manner of conversation, and the strictest degrees of walking with God, yet this certainly should be enough.

* 1.7 I shall add but one word more in application of this discourse. I put into the Proposition, the term [sometimes] God doth not alwaies, but sometimes give in a quick answer to his peo∣ples prayers; Let not the people of God therefore think it strange if they have not presently an answer to their prayers. God is not al∣waies alike quick in his returns to the prayers of his people.

He always heareth them, he will be certain to answer them, but he is not alwaies equally quick in the answer of them. This is many times the trouble of Souls that belong to God; it was Davids trouble, expressed, Psal. 22. 2, 3. It was Asaphs trou∣ble, though God did at last hear him, as you read, v. 1. yet he had first spake, as in v. 7. 8, 9. Will the Lord cast off for ever, and will he be favourable no more? Is his mercy clean gone for ever? Doth his promise fail for evermore? Hath God forgotten to be gracious; hath he in anger shut up his tender mercies, yet because the not hearing of prayers is threatned as a judgment, and pun∣ishment upon wicked men, and mentioned in holy writ, as the reward of mens regarding iniquity in their hearts. This often causeth a great deal of trouble in the Spirits of Gods People. Let me therefore shut up this discourse in advising alittle, what that man or woman should do, that lieth at least under some ap∣prehensions, that God doth not hear, or hath not heard their prayers, they cry in the day time, and are not silent in the night sea∣son, yet God heareth not.

1. In the first place. Let such a Christian examine whether it be not his own mistake. Thou thinkest God hath not heard, nor answered thy prayers, art thou not in a mistake? All answers of prayers are not discernable to our sense. It may be God hath answered thee by denying thee the particular thing that thou askedst of him; thus he answered Paul, by denying him as to the thing he asked, which was the taking the thorn out of his flesh. He better knoweth what we have need of, then we our selves know it, the general desire of thy Soul was for some good, thou didst therefore desire health, riches, &c. because thou didst apprehend them suitable, and convenient, and so good for thee. God who knoweth thy Soul, the frame and temper of it, he seeth, that these things would be for thy hurt, he therefore with-holdeth them, and so in not answering answereth thee, in not answering thy particular request, he doth answer the gene∣ral desire of thy Soul, and only correcteth thy ignorance in thy request. 2. You have heard that God sometimes answereth by giving (though not the thing) yet the value of the thing which thou askest, i. e. that which is every way as sutable and conve∣nient, and as profitable for thee, as that which thou didst desire. Hath not God (according to thy prayer) removed thy affliction? yet, hath he supported thee under it? hath he filled thee with in∣ward

consolations? hath he told thee (as he did Paul) that his grace should be sufficient for thee? Dost thou call this no answer? God answers the prayer of that Soul, to whom he giveth the full value of the thing it asketh, though he doth not give the thing itself.

2. If thou canst not find that God hath answered thee, nei∣ther in kind, nor in value, Review thy prayer, and see if thou canst not find some failure in that, for which God with-holds his answer. I suppose thee a person reconciled to God through the blood of Christ; other Souls either pray not at all, or if at all, they make a meer formality of the duty, and put up prayers, as Children shoot arrows, never regarding whither they flie, or what beco∣meth of them, but even in a good mans prayer there may be such failures as may give God a just cause to with-hold an an∣swer, without any breach of Gods truth, or faithfulness, thou mayest not have prayed in faith, but too much doubting, thou mayest have prayed for something, which thy wise Father saw was not good for thee, or at least not good for thee under some present circumstances, under which thou art; if thou findest any thing of this nature, thy work is to correct thy prayers, if thou wouldst receive an answer.

3. If thou dost not find this, if thou canst not charge thy want of an answer upon some defect or failure in thy prayers, nor yet find that God hath answered thee, either giving thee the thing which thou didst ask of him, or the value of it in a quiet and contented frame of Spirit in the want of it, or in the supportations, or consolations of his Spirit, but thy Soul is yet unquiet and impatient; it is thy duty yet to wait upon God, to chide down thy tumultuous, and unquiet thoughts, all the ri∣sings up, and murmurings of thy Soul against God, to adore, and to admire God where thou canst not see, or understand him, to acknowledge Gods goodness and holiness, though thou canst not discern his goodness as to thee in this particular. Thus did Da∣vid, Psal. 22. 3. after he had complained, that he had cried in the day time, and the Lord did not hear, and in the night season, and was not silent. v. 3. he saith, But thou art holy, O thou that inha∣bitest the praises of Israel. This is most certainly our duty under such providences as these are; we must not look in this life to understand all Gods ways, and methods of providence, much less the reasons of them, that is a piece of knowledge reserved

for another world; all that we have to do, is to observe, and study them, and where we cannot find them out, to admire and adore them, and to wait upon him, that wrappeth up himself in thick darkness, and hideth his face from the House of Jacob. This waiting doth not only signify a passive quietness, silence, and pa∣tience, but an active doing our duty. Waiting on the Lord, and keeping his way, are put together, Psal. 37. we ought not to leave off praying, because (in our apprehensions at least) our prayers lie by without answer, much less to slacken our course of ho∣liness, but to resolve as the Church did for Zions sake, so for our own sake, not to hold our peace; we have for this an excel∣lent president in the example of the Church, Psal. 44. 17. All this is come upon us (saith she) yet have we not forgotten thee, nor dealt falsely in thy Covenant. Our heart is not turned back, neither have our steps declined from thy way, though thou hast sore broken us in the place of Dragons, and covered us with the shadow of death? then she concludeth with prayer. v. 23, 24, 25, 26. Awake, why sleepest thou? O Lord! arise, cast us not off for ever, wherefore hi∣dest thou thy face, and forgettest our affliction, and oppression? For our Soul is bowed down to the dust, our belly cleaveth to the Earth. Arise for our help, and redeem us for thy mercy sake.

Notes

• * 1.1

  Prop.
• * 1.2

  Obj.
• * 1.3

  Ans.
• * 1.4

  Use 1.
• * 1.5

  Use 2.
• * 1.6

  Use 3.
• * 1.7

  Use 4.