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
before inumerated Let us therefore repeat them over 1. In relation to them that pray to encrease their assiduity and ardency in prayer To fit them for the mercy prayed for To exercise and try their faith patience love sincerity of sanctification and obedience To manifest himself to them the more fully either in or after the delay To make the benefit prayed for the more precious and welcome and useful when it comes To remove the impediments of their receiving or enjoying the mercy sought for And to raise up their thoughts their faith hope love and longing to the second appearing of Christ 2. In relation unto others To make up and bring in the number of those for whom the mercy is purposed To compleat the account of the Churches sufferers and sufferings To give others an example of patient and confident waiting upon God and for the greater dismay and confusion of the adversary 2. All these Ends especially those which concern the persons praying as they are good and desirable in themselves and very convenient to be attained ere their prayers come to issue so as many of them as we now upon a diligent view can discern or apprehend to be unaccomplished we may well conjecture the Lord intendeth to accomplish them before he perform his peoples prayers and that the Lords staying and gradual working for the bringing forth of these ends is the reason of his present deferring of those prayers Now who of the people of God among us can otherwise judg of themselves or their brethren but that many of or all of those said ends which respect them and much of every one of them remains unattained and therefore they may resolve there is very good reason for all this delay The Lord hath a great work yet to finish out in and upon his people before he work out their prayers for them To conclude therefore this part of mine Answer to the particular Case and Query Consider on one hand the ripeness and fulness of Englands sins and on the other hand the immaturity or unripeness of those gracious ends which the Lord setteth up to be effected in and by the delay of his peoples prayers and we have before us abundant matter of Reason for that dilatory hiding of God from his people Again consider if any one of those sins before recited may according to Scripture threat or example suffice to hinder the answer of prayer much more may many or all of them concurring together and that with so many circumstances and degrees of aggravation be forcible to that hinderance Now to the second Proposition 2. That plurality of Reasons which there may be now for this hiding of God from prayers we cannot reasonably think ascribeable 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 These meritorious and final causes of this effect and the variety of particulars under each of them are not to be sought in or applyed to every person but some of them respect obtain and take place in this person some in that This proceeding of God concerneth and looketh at us all in common and general yet as it is with some difference of disposition in God as was above shewed * Chap. 3 Sect. 3. so it is with some difference in respect of grounds or reasons in or from men and with some difference also in regard of ends for or towards men all men do not contribute to it by way of provocation in the same kinds acts or measures of sins God hath not his ends towards all men alike or the same for nature or degree I have before distinguished of a double notion of the people of God some are such in regard of name and outward call and priviledg only some are such in regard of spiritual appropriation and communion also It must be granted this carriage of God may be partly grounded on some sins of those or some of them who are the people of God in the strictest sence and it may be partly for some merciful ends towards them or some of them who are at present Gods people but in the larger acception Yet it is most likely those that are the people of God in the common notion only have the largest share in the meritorious causes and those who are his people in the most peculiar notion have the largest portion in the final causes Now for any further resolution by way of application to persons or parties I only say As it is God alone who knoweth particularly who are his by either of these degrees of relation so he alone knoweth to allot to every single person his proper part and portion of either of those two sorts of causes And it is every mans duty first to reflect upon himself and consider how much he shareth in either of them and then to take notice of them in relation to the whole community I come to the third Proposition 3. Although many most or all the aforesaid causes may have influence into this case of ours yet some of them may be conceived more predominant and more notable in producing the effect then the rest and therefore more necessary for us to take notice of and lay to heart As among those three and four that is seven a compleat and full number of Transgressions of Judah Israel and others spoken of as the causes of the irrevocability of their respective judgments Amos chap. 2. 3. there is still one or two nominated as the chief or head of the rest so there is usually in such a case as ours some one or a few sins that do more appear and prevail then others in procuring this evil Judah had one sin viz. Idolatry that was written with a pen of Iron Jer. 17.1 and with the point of a Diamond and graven upon the table of their heart and upon the horns of their Altar Hos 5.5 7.10 Ephraim had one sin viz. Pride that did testifie to his face There is ordinarily to be seen upon a sinful Nation some sin or other Isai 3.9 that the shew of their countenance doth witness or hold forth that doth occur at the first blush as a mark or brand upon the forehead and is their proper and predominant National sin What sin or sins there be in us of this Land that bear this priority of place and influence it behoves us to observe I shall therefore here plainly speak my apprehension and for that end shortly first give the characters by which as I conceive they may be known and then say which I think they are 1. Those sins I suppose are of this prececedency and predominancy above others 1. Which are more general either in the whole community or in them that give themselves to prayer 2. That are the common root or mother
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
Baals Priests in Elijahs contest with them 1 King 18 26 but sometimes it was a doubtful and aenigmatical or a downright false and lying answer Hab 2.18 The molten Image is a teacher of lyes the Idols have spoken vanity and the Diviners have seen a lye and have told false dreams Zech. 10.2 5 The answer is further described That I may take the house of Israel in their own heart that is the consequence of their enquiry shall be their catching and ensnaring they shall be possessed with the error and misprision of their own brains in stead of a true revelation from God and by it they shall be held and led on with confidence as in a net or snare to their own ruine This sentence is the same both in effect and in cause with that of the Apostle For this cause God shall send them strong delusion 2 Thes 2.10 11 12 that they should believe a lye and wherefore is it because they received not the love of the truth but had pleasure in unrighteousness and the special means by which they should thus fall into the trap is in the subsequent words And if the Prophet be deceived Verse 9 when he hath spoken a thing I the Lord have deceived that Prophet It should be by the deceiving and deceivedness of false Prophets whose falshood and delusion whether subjective or effective whether in themselves or in the people though it be their own sin as the peoples delusion also is their own sin in that they seek to and credit such Prophets yet it is also penal and so from God not by active infusion but by giving them up to Satan his instruments and engines to themselves and their own stumbling blocks 2. The other part of the sentence is Vers 8. I the Lord will answer him by my self and I will set my face against that man and will make him a sign and proverb and I will cut him off from the midst of my people Here is still more weight added to the punishment of the presumptuous sinner that dares enquire of God with his heart upon his sin he shall not only be denyed a favorable and resolving answer from God nor only besides that be given up by God to others and his own deceits but he shall have thereto an immediate positive return from God and it is an heavy one it containeth much it is a most dreadful thing for a man to have the face of God set against him it is one of the terriblest expressions in the whole Scripture and he that will seek to God but will not sincerely set himself towards him to seek his face but will keep up the stumbling block of his iniquity before his own face he must look for this return Therefore it behoves every one not only in relation to the well-speeding of his enquiry in this or any other matter but in reference to all other his concernments to that dearest concernment of his own Soul that there be an unfeigned parting betwixt him and his iniquity To close up then this Rule let that admonition of God himself annexed to the rebuke and sentence I have been insisting on in this place be embraced and followed Vers 6 which is this Therefore say unto the House of Israel thus saith the Lord God Repent and turn your selves from your Idols and turn away your faces from all your abominations and let us together with this remember that in Psal 111. when the Psalmist had discoursed of the great honorable glorious and wonderful works of God and of the duty of searching them out he concludeth with this sentence as containing the way thereto and with it I will conclude this particular The fear of the Lord is the beginning of wisdom a good understanding have all they which do his Commandments Other two Rules there are which I shall dispatch shortly 4. Come to the enquiry with an humble heart 1. With an heart-humbled under this condition of Gods hiding himself from us in relation to prayer according to the nature of it and as it deserves We have great reason to take it very heavily The Lords hiding from his servants or from his Church hath ever been the matter of their deepest hearts-piercing bitterest sorrow and dolefullest lamentation So it was to Job to David Job 30.28 to Heman Job saith I went mourning without the Sun Psa 30.7 88.15 I stood up and I cryed in the Congregation David saith Thou didst hide thy face and I was troubled Heman complains I am afflicted and ready to dye from my youth up while I suffer thy terrors I am distracted And so it hath been to the Church of God When the Lord told Israel in the Wilderness upon their sin and notwithstanding Moses intercession for them that he would not go up in the midst of them for that they were a stiff-necked people it 's said When the people heard these evil tydings Exod. 33.3 4 they mourned and no man did put on his ornaments The Church in that allegory of Solomons Song when she arose up and opened to her beloved and found that he had withdrawn himself Cant. 5.5 6 8 and was gone her Soul failed or melted and when she sought him and could not find him when she called him but he gave her no answer she charges the daughters of Jerusalem if they could find him to tell him she was sick of love 2. With an heart humbled under the sense of our ignorance and inability to see into this matter of our selves There must be an ingenuous and lowly acknowledgment of our blindness and unskilfulness to discern what we should see herein and of our proneness to be puzled non-plussed and offended at all those ways of God wherein he walks behind a cloud in any sort towards us If we would be enwised in this particular 1 Cor. 3.18 we must become fools in our own sense that we may be wise He that intently looketh over the History of Job may find this failing both in Job and his friends which might be one cause of their mistaking touching the ways of God towards his afflicted servants that they arrogated too much to themselves and insisted too much upon comparisons with each other in point of wisdom and understanding Agur going to utter his Prophecy or Doctrine of Christ under the Titles of Ithiel and Vchal the former rendered God with me the latter God Almighty thus vilifies yea nullifies himself Prov. 30.2 3 Vide Jun. Trap Cleaver in loc Surely I am more brutish c. or as some interpret Surely I have been brutish since I was a man neither is there in me the understanding that was in Adam I neither learned wisdom nor have the knowledg of the holy And if we will understand the reason why he who is Ithiel or Emmanuel God with us doth sometimes withhold or conceal his presence from us we must take Agurs course and abase our selves
to the bottom of our own real imbecility The Psalmist also hath set us a very full and pertinent pattern for this Psa 73.16 c. he seeking to know the mystery of the wickeds flourishing and the godlies suffering and for that end going into the Sanctuary of God withall makes an humble confession of his own foolishness ignorance and brutishness before God This must be our way and remember we that the promise of resolution is made to such a posture Psa 25.9 The meek will he guide in judgment and the meek will he teach his way 5. Lastly Be diligent and laborious apply seriously and industriously to know what is to be discovered in this case be not careless slothful and slight in a matter of this importance it doth much offend God if in the times of his afflicting providences men do walk at all adventures with him or carelesly before him if it be a hard question to dive into search and study it the more if it be possible give it not over without gaining some competent insight into it Many special duties both towards God and man may for their discovery practice and quickening to them depend upon the disclosing of the subject of this enquiry There can be no very skilful or hopeful application of proper remedies for the salving of this case until the causes of it be descryed We cannot look that things should be mended or brought to a better pass either betwixt God and us or among our selves before our condition be better understood Job 17.4 Job saith Thou shalt hide their heart from understanding therefore shalt thou exalt them intimating to us that those whom God will raise up he will first enwise David in this case tells us He communed with his own heart Psa 77.6 and his spirit made diligent search SECT III. A Consideration of the means of receiving Resolution in this Question WE have seen some Rules concerning the manner of addressing our selves to the Query propounded let me now add something by way of consideration touching the way or means by which satisfaction is to be fought and received Concerning which take these particulars 1. The resolution of this question belongeth unto God it can only be had from him his place and prerogative it is to unty this knot to return answer to this Query As Joseph said to the two Officers of Pharaoh concerning Dreams Gen. 40.8 Do not Interpretations belong to God So may I in this case 'T is true all things whatsoever both the Being and the knowledg of them cometh from God but the understanding of this matter proceedeth from him in a more peculiar manner it lies not within the reach of natural principles the perspicacity or industry of humane wit cannot make this discovery Elihu going to speak unto that dispute which was betwixt Job and his three friends one branch whereof was this case of prayer now in hand with us he prefaceth this as a maxim Surely there is a spirit in man but the inspiration of the Almighty maketh them to understand q. d. Though man have a reasonable Soul and a discursive faculty in him yet he cannot attain to the true knowledg and determination of this difference without the illumination of Gods Spirit A reason of his own action and of such an action as is not reducible to the course of Nature or his general Providence but is of the number of his special Dispensations God alone can give he only by the ways and helps himself hath assigned is to be enquired of for it Sometimes I acknowledg the case may be so plain as even the light of Nature may see some reason for this effect The Scripture saith the causes of the plagues and desolations upon Israel should be so evident when God should have executed them that all the passers by and the Heathen Nations adjoyning should be able to see and render a reason of them a Deut. 29 25 1 Kin. 9.9 Jer. 22.9 and this is spoken in particular of the Lords hiding his face from the house of Israel b Ezek. 39 23 But every case of this nature is not so apparent as that of Israel might be and if it were yet however this infringeth not what I have said of the appropriatedness unto God of the resolution of this question For 1. Though some gross sins which may provoke God to this hiding of himself may be discovered by a natural Conscience as the cause thereof yet all the causes which there may be I speak not of secret causes which we may not pry into but of those that are enquirable cannot be that way descryed 2. What ever in this kind may be humanely discernable it is God alone that can make known the whole truth in this matter unto conviction and so as men concerned it shall actually acknowledg and subscribe unto it Elihu telleth Jobs friends after all their discourses with him were done There is none of you that convinced Job Job 32.12 13 or that answered his words lest you should say We have found out wisdom God thrusteth him down not man These last words Iunius renders the strong God shall drive him down not man that is as if he had said It is not the work of any man so to argue with Job as to evince him or to drive or beat him out of his opinion but there needs a divine power to do it It is solely appertaining to God so to make known a thing as to make men know and confess it Job 36.22 and sit down satisfied in it Who teacheth like him as Elihu saith after Whose instruction hath that power and evidence to convince as his hath Again saith the same person He openeth the ears of men Verse 16. and sealeth their instruction He openeth or uncovereth the ears so that men do receive and regard what he saith and he sealeth their instruction so that it takes impression upon them 2. The salving of this Query being to come from God we are to look about for the means by which he imparteth and men receive it from him The means which the Scripture mentioneth are of two sorts extraordinary ordinary 1. The people of God have sometimes been afforded extraordinary means When the Lord hath any way withdrawn or hid himself from his people and the question hath been wherefore it was he hath revealed to them the reason extraordinarily as sometimes by Utim a Josh 7.10 2 Sam. 21.1 sometimes by Lot b 1 Sam. 14 37 40. sometimes by a Prophet c Judg. 6 7 8. Jer. 16.10 Amos 3.7 But these ways we are now destitute of we now have no warrant that I know to expect or make use of any such means 2. But though such ways of Gods discovery of his mind in this matter be ceased to us yet God hath not given over speaking to his people but he still makes known unto them by the means he thinks fittest the Rule
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
arising either from man or from God they are such as are either given by man or proposed and aymed at by God or they are either meritorious causes or final causes that is they are either the ungracious procurements and provocations of man or the gracious intendments and purposes of God 1. There are causes arising from man those which he giveth this effect is promerited and procured by him there is in him that which provoketh God to it 2. There are causes arising from God final causes merciful ends purposes and designs proposed and aymed at by him The former sort of causes makes the hiding penal the latter makes it profitable by the one it is vindictive by the other it is beneficial I shall insist on these two severally but there is one thing that would first be denoted concerning them both together which is that these two sorts of causes may sometimes go alone or apart or the one may be severed from the other sometimes again they may concur or go conjoyned 1. Sometimes or in some cases they may be found apart or alone or the one without the other and that both ways to wit this without that and that without this 1. One while God may be observed to do this namely to hide himself from prayer for the demerit or delinquency of the party praying only without any ground of gathering his respect therein to any gracious ends towards or for them Prov. 1.28 as in that of Solomon Then shall they call upon me but I will not answer they shall seek me early but they shall not find me Here the hiding may be meerly penal 2. Another while it may be for certain gracious ends which God hath to accomplish thereby on or for them that pray without respect to any special provocation of theirs as in the Churches case Psa 44.17 c. Psal 44. They were covered with the shadow of death God as unto their sense was asleep had cast them off did hide his face and forget their affliction and oppression yet they say all this is come upon us yet have we not forgotten thee neither have we delt falsly in thy Covenant our heart is not turned back neither have our steps declined from thy way And this appears to be Jobs case his own words so report it Behold I go forward Job 23.8 c. but he is not there and backward but I cannot perceive him on the left hand where he doth work but I cannot behold him he hideth himself on the right hand that I cannot see him but when he hath tryed me I shall come forth as gold my foot hath held his steps his way have I kept and not declined c. In these cases the hiding may be conceived not penal at all but meerly procurative of their good 2. Sometimes those two sorts of reasons may concur or be conjoyned in this effect And this may be two ways 1. Either distributely or with relation to several persons joyned together in one community and in the same prayers that is it may be that the Lord may hide himself from the joynt prayers of a society of men so as that to some of them it may be only for their demerits and so meerly penal to others of them it may be from merciful intentions in God and so conducing to their benefit We read in the Prophet Jeremiah the people of Judah were distinguished by God into two parties by the emblem of two baskets of figs Jer. 24.1 c. the one whereof had very good the other had very naughty figs in it by the former were figured those of Jehojakims and Jeconiahs captivity by the latter those of Zedekiah both these sorts that is all the people of Iudah the the whole Nation generally prayed as I have made evident before and for testimony of it take the places in the margent a Jer. 21.1 2.36 9 37 3.42.1 c. Ezek. 14 1 c. Zech. 7.5 and as they all sought unto God so did God hide himself in respect of a prevention or instant return of the captivity from the prayers of them all both of the one sort and the other But it was with this difference as it is in that Prophecy of the Figs those resembled by the good figs though they were carryed and kept in that captivity it was for their good for many gracious ends to be thereby accomplished to them which you may see in that Text b Vers 6 7 Those noted by the naughty figs were delivered up to the hands of Nebuchadnezzar for their hurt and that many ways as may be read to that Prophecy c Ver. 9 10 and so it was unto them purely for punishment Here then is a hiding from prayer upon both those sorts of reasons distributively referred 2. Or it may be individually or with relation to the same persons The hiding of God from prayers may be for reasons of both those kinds respecting the same parties to wit both for their provocation and unto the effecting of happy ends to them it may be both for the sins and for the good of the self-same persons for their sins as the procuring cause on their part and for their good as the purposed end on Gods part Daniel was one of those good figs afore spoken of he was one of Iehojakims captivity and of it also were the three children and either of that or of Ieconiahs captivity were Mordecai Ezra Ezekiel and all those who being carryed to Babylon were after the seventy years set free and brought to Iudea for of Zedekiahs deportation none were to return d Or if any a very few compare Jer. 24 10 with 44 28. they were the basket of naughty figs that were to be consumed from off the Land and being so they all belonged to the basket of the good figs Jer. 24.20 and consequently God did hide himself from them in regard of and during that captivity for their good yet it was also for their sins as themselves acknowledg e Dan. 9.8 16 Ezr. 9.7.13 Neh. 9 33 37. L m. 3 42 43 44. Psâ— 79 89 Isai 64 7 and the Lord himself testifieth f Ezâ—k 39 23 28 29 I before observed of David that it was a mercy to him that the child which Vriahs wife bare unto him dyed that his prayer in that behalf was denyed him and yet withall this was for his sin g 2 Sam. 12 14 Israel at Kadesh having so far provoked God by their diffidence and murmuring against him upon the return of their spies from Canaan as that he doomed them to wander out forty years in the wilderness ere they should pass over Jordan into the promised Land they upon better thoughts relent and offer to redeem their said offences by going up to fight for and to possess that Land and being repulsed first by divine prohibition Deut. 1.45 and then by the Amorites sword They returned and wept before the
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
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
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
that in us or no or the thing be extant which the Scripture saith is a cause of this effect I have thought requisite to note and premise these difficulties before I enter upon the Answer of the Question both by way of Caution and Apology of Caution to others and my self in managing the enquiry and of Apology in behalf of that resolution which I shall give that if either I reach not so far as the Reader doth expect or fail in any thing I deliver my excuse may be neer SECT II. Some Rules about the manner how this Question is to be taken in hand UPon serious consideration of the nature and state of this question and of the aforementioned difficulties wherewith both he that seeketh and he that would give resolution in it are beset it appears somewhat requisite and conducible before we come home to it to deliberate of and premit some things by way of rule and proposition touching the manner and means of resolving it and if I shall not attain to the clear discovery of the thing enquired after yet if I may in any wise help to prepare open and indigitate the way thereunto I shall not wholy lose the Readers or my own labor First These Rules following may be looked over touching the manner of our address to this question or how it must be taken in hand and discussed 1. We must endevor to free our minds of the above-noted impediments to wit looking above us when we should look about us and looking about us when we should look within us Scandal at the thing indulgence to our selves prejudice against others and an oblique intent in asking after the cause these Errors have already been layd open let it be our care to lay them aside and get clear of them Look how much we retain of them so far we forestall our own judgments and becloud the matter we seem willingly to see into And in special let us be content yea and desirous that the search may go on impartially neither prejudging others before nor priviledging our selves from an upright and through inquisition Let us be unfeignedly willing that the genuine causes may be known whether it make for or against us and that the Achan may be discovered the accursed thing may be brought out wheresoever it lies that our own tent our own fear be ransackt as well as others and wha soever person or party be the Jonah let him not stick to acknowledg Jonah 1.12 I know that for my sake this great tempest is upon you and for that end let no man think the uncovering of his own counsel course or condition an evil comparable to the hiding of Gods face that for the avoyding of that he should reserve any thing unto the continuance of this 2. Remember here and take along that sage admonition of Solomon Eccl. 7.16 Make not thy self over-wise that is as to the present purpose The thing queryed being an act of God we must keep our due bounds as Israel was to do at the Law-giving in Mount Sinai Exo. 19.12 21 we must not press too far in this enquiry we must not gaze too near we must take heed of looking into Gods ways as Recognizers Judges or Censors of them we must beware of that captiousness or readiness to call in question the equity of Gods proceedings upon any inevidence of the reasons of them or seeming unequalness that we may apprehend We go too far we are too bold and so may well miscarry in our search if we enter into judgment with God Job 34.23 or think that he ows us a reason or an account of his actions Job saith of God He multiplyeth my wounds without cause Cap. 9.17 that is without shewing cause and so he may do God is not accountable to any creature for his actions Who will say unto him Vers 12 what dost thou and as Elihu to Job He giveth not account of any of his matters Cap. 33.13 We must not think that Gods ways are not right unless they be clear to us that there is no great or good reason for what he doth but we must needs see it Though we may and ought to consider yet we must not expect to comprehend the ways of God or confine them to the scantling of our understanding Job 26.14 Job saith Lo these are parts of his ways but how little a portion is heard of him There are parts or as some interpret it ends that is extremities or outmost parts of Gods ways which are discovered but how little a portion or parcel are they in comparison of the whole Eliphaz saith Cap. 4.12 Mine ear received a little thereof so modestly he confesseth mans weakness resembling him unto a narrow-neck'd vessel he swims as it were in a vast Ocean of divine Manifestation but he is able to take in a very small quantity thereof Cap. 5.9 Mr Caryl in loc Eliphaz saith again He doth great things and unsearchable marvelous things without number Here are four things spoken of Gods works which advance them above our reach He doth great things unsearchable things marvelous things and things without number We have no line that can measure or fathom them no Arithmetick that can cast them up Unsearchable saith a learned Expositor may be considered two ways 1. Which cannot be searched so are many of his works mysterious in regard of the manner causes and ends of their doing 2. Which ought not to be searched into they are to be adored by believing not to be pryed into by searching Zophar saith of God Canst thou by searching find out God Job 11.7 Canst thou find out the Almighty unto perfection We may be searching find God but we cannot find him out that is we cannot find the utmost of God or as some read the end of the former clause the last thing of God We cannot find him out to perfection that is we cannot attain to the perfect discovery of what God doth Mr Caryl cites a learned Author translating that word Perfection by the parts about the heart or the closest lodges of the heart as if he had said Canst not find out the inmost recesses or secrets of Gods heart Canst thou dive into all the moving causes drifts and purposes that are in his mind Elihu tells us Great things doth he Job 37.5 which we cannot comprehend touching the Almighty we cannot find him out We must never think to measure or bottom his works we may not look to go about or reach the utmost extent or whole circumference of them from side to side or to sound the depth of them from top to bottom if we do we shall come immeasurably short and perhaps be swallowed up It is observed that in every humane art there is a mystery and there are some rules and reasons therein which are not vulgarly understood but known only to the Arts-masters if it be so in mans workmanship how much more in Gods