A Treatise of Prayer and Divine Providence, Chapter 4 · Section 1
SECT. I.
The difficulty of reſolving this Queſtion, and whence it is.
IF it be ſo, why am I thus? Gen. 25.22ſo ſaid Rebecca when ſhe had conceived, and the Children ſtruggled together within her: and ſo are we ready to ſay upon every ſtrange and diſaſtrous occurrence: So are the ſervants of God apt to ſay upon this, one of the ſaddeſt of their diſaſters: and ſo it is not unlawful, yea, it is requiſite that they ſay,Eccl. 7.10 Trap. in loc. provided that they enquire wiſely concerning this; when any great thing befalls us contrary to our expectations and wiſhes, we are naturally diſpoſed to expoſtulate the cauſe of it. Male-contents (ſaith one) are commonly great Queſtioniſts. But the matter is to enquire wiſely, to make a religious, ſober, impartial, and profitable inquiſition: this we are not very apt unto; and if at all we be diſpoſed, and ſeek to know it, we find it no eaſie work to make the diſcovery: it proves a difficult enterprize, and hard to effect, not becauſe we do not ſeek, nor becauſe we are deſtitute of means to find it out, but becauſe we go wrong to work; we look not the right way, or we look not with good eyes, or we look not to the right end.
Firſt, We look not the right way: we are apt to look for the fault or fail in God, or to charge it upon him at all-adventures, when the root of the matter is in our ſelves. In the Prophet Haggai, when the Houſe of God lay waſte, and the peoples labors were all improſperous, and their wealth and ſtore unbleſt unto them; when they ſhould have conſidered their own ways, wherein they might have found a plain reaſon why it was ſo, they turn their eyes up to Gods ways and deſignments; and in them, in ſtead of meeting with a reaſon,Hag. 1.2 they make one: They ſay, the time is not come, the time that the Lords Houſe ſhould be built: q. d. there is a certain time when the Lords Houſe ſhould be built: this time himſelf hath prefixed: and until that time be accompliſhed, our labor will be in vain upon it: it is bootleſs for us to go up to the mountain, and thence bring wood to build his houſe: we may as well let it lie waſte as it doth. We ſee our ordinary labors about natural means, and for our bodily proviſions, our ſowing and reaping and day-laboring, yea and the efficacy of natural cauſes, as of the Heavens ſending down dew, and the Earth ſending forth fruits, and the fruits affording their ſuſtenance; theſe all decay, and diſappoint us of their benefit: how then ſhall we think to ſpeed in that harder and higher work of Temple-building? Thus their want of duty to God in the forward inſtauration of his Houſe and Worſhip (whereof the ſucceſleſſneſs their own affairs was the effect) they will needs father on Gods Decree, and falſly ſurmiſe an immaturity of his time.
In like manner did the ſame people in the Prophet Malachi's time; they miſſed of the expected promiſe of divine ſervice, to wit, the bleſſing of God upon their ground and tillage; and what reaſon do they find for it? who is in the fault in their judgment? why, they lay it upon God:Mal. 3.9, &c. Their words are ſtout againſt him; they ſay, it is in vain to ſerve God, and profitleſs that they kept his Ordinance, and that they have walked mournfully before the Lord of Hoaſts. The truth was, the cauſes were groſly and palpably extant in themſelves; and that in the very point of Gods ſervice, they deſpiſed and profaned his Name, they polluted and villified his offerings, they grew weary and ſnuffed at his worſhip, and they robbed him in Tythes and Offerings; yet they caſt the blame of the fruitleſſneſs of their Religion upon him: nay, a ſpice and tainture of this error, a proneneſs to look upon God and his ways ſomewhat awry, even the ſervants of God are ſubject unto; as was Job, whom Elihu is offended at, becauſe he juſtified himſelf rather then God: Job 32.2 Joſh. 7.7and Joſhua, in his expoſtulating with God upon the defeat befaln the Iſraelites Army before Ai, when the delinquency was in the Camp of Iſrael: and David, Pſal. 77.7, 10when he asked, Will the Lord caſt off for ever? will he be favorable no more? when there was no defect but his own infirmity.
Indeed we are prone many ways to direct our enquiry amiſs, in regard of the place or ſubject, and to ſeek moſt for the fail where it is not: in this we are like the Lapwing, who makes the greateſt fluttering and cry when ſhe is furtheſt from her neſt: we are readier to look towards God then man to find it; and in looking towards him, we are more ready to look into his providences then into his Word, and into his Decrees and Purpoſes then into either: and when we do look towards man, we are apter to look into others for it then into our ſelves; and in looking into others, rather into them that are more remote and diſtant from us, then near home, or into the men of our confederacy: As, when Ahab would father the trouble of Iſrael, 1 King. 19 17he went to pin it upon Elijahs ſleeve; whereas it was from himſelf, and his fathers houſe. And when Laban made ſearch for his ſtoln gods, he went firſt into the Tent of Jacob, Gen. 31, 33his ſon-in-law; then into his daughter Leah's; and laſtly, into the Tent of Rachel, his younger and dearer daughter.
Secondly, We look not with good eyes, not with a cleared ſight, but ſome or other miſt or diſtemper blears our eyes. There are three indiſpoſitions ordinarily incident to men in this kind: 1. Offence at the thing fallen out. 2. Mens partiality to themſelves. 3. Their prejudice againſt others.
1. Offence at the thing fallen out: The Penman of Pſal. 73. had much difficulty about that caſe of the wickeds ſupereminent flouriſhing, and the godlies deep ſufferings, to find out the reaſon of it: he confeſſeth, When he ſought to know it, it was too painful for him: and from hence was his difficulty, the ſcandalization and diſcompoſure of his ſpirit at the caſe, as he acknowledgeth;Pſa. 73.2 My feet were almoſt gone, my ſteps had welnigh ſlipt. He that will ken an object ſomewhat remote, or indiſtinct, he muſt ſtand ſtill: A man that is in motion, eſpecially if he ſtumble and ſtagger, will loſe the view of his object, or ſee but imperfectly. Again, he ſaith,Verſ. 21 My heart was grieved, and I was pricked in my reins. Inferbuit cor meum, & renes mei meipſum exacuebant: My heart ſeethed like water upon the fire, or worked like Bear new-tunned in the veſſel, or ſwelled like leavened meal; and my reins pricked, or ſpurred me on. And through this riſing or boyling up of his heart, this commotion of his natural paſſions, his head was dazled, his underſtanding or apprehenſive faculty was intoxicate, as he after confeſſeth; So fooliſh was I, and ignorant; I was as a beaſt before thee.Verſ. 22.
2. Mens partiality to themſelves: Self-indulgence ſpreads a vail over the eyes, and foreſtalls the judgment, that, whatſoever cauſe of the thing there may be in our ſelves, we cannot eaſily ſee it. The Prophet Iſaiah ſaith of the Idolater,Iſai. 44 20 A deceived heart hath turned him aſide, that he cannot deliver his Soul, nor ſay, Is there not a lye in my right hand? A ſelf-conceited heart is the ſelf-deceiving heart; and verily every man in this reſpect is an Idolater, to wit, an Idolizer of himſelf to this degree, that he cannot quickly deſcry within himſelf the deſerving cauſe of his own miſeries, which may be there; no, nor ſcarce undertake to put the queſtion to himſelf concerning it; he cannot, becauſe he will not: Favor and affection to our ſelves will not admit of an evil imagination,Jer. 8.6 1 Chro. 21 17 Mat. 26.22 1 Tim. 5 25 of a ſuſpicious reflecting, or miſgiving thought by our ſelves: No man repented him of his wickedneſs, ſaying, what have I done? Where is the man that will confeſs with David, I it is? or that will, as the Diſciples every one of himſelf, Lord, is it I? Moſt mens ſins in this regard follow after, or come behind them: they are like Moab, Jer. 48.10 Zeph. 1.12or the men of Jeruſalem ſetled on their lees: their faults are ſunk down, and ſtay in the bottom of the Cask, whileſt they draw very clear, as if there were no dregs in them. It is almoſt incredible to read how confident and peremptory thoſe degenerate Jews, to whom the Prophet Malachi was ſent, were, in their own juſtification, againſt the ſeveral charges layd unto them, in the Name and Authority of the Lord; He beſpeaking them in this ſtile,Mal. 1.6, 2.17 3.8, 13 O ye Prieſts which despiſe my Name! they preſently retort, Wherein have we despiſed thy Name? The Prophet tells them a little after, Ye have wearyed the Lord with your words: They abruptly interrogate him, Wherein have we wearyed him? The Lord again challengeth them, Will a man rob God? yet ye have robed me. They roundly demand of him, Wherein have we robbed thee? Once more the Lord accuſeth them, Your words have been ſtout againſt me: They ſtill expoſtulatingly reply, What have we ſpoken ſo much againſt thee? See unto what a height of ſhameleſs and impudent ſelf-excuſation the ſpirit of man may tranſport him, even then, and in thoſe things, when and wherein he is moſt guilty: And though we think this prodigious in them, yet it is but an inſtance of the overweening partiality that is in us all towards our ſelves, withſtanding all imputation of any blame-worth…neſs to us, and ſo indiſpoſing us to the aboveſaid enquiry.
3. Prejudice againſt o hers: We are no leſs prone to be ſuſpicious, haſty, and ſevere in ſentencing and faulting other men, then we are well-conceited, ſlow to miſtruſt, and favorable in judging of our ſelves. Our Saviour hath decyphered this humor in us, where he ſaith,Mat. 7.3 And why beholdeſt thou the moat that is in thy Brothers eye, but conſidereſt not the beam that is in thine own eye? In reprehending this fault, he inſinuateth the commonneſs of it in the nature and practice of men; and the thing which he reproveth is not the bare ſeeing of a moat (a little fault) in our Brothers eye,foreign pi… … quā foreign, … damnatur qui vel frat…es vel ſuos errores videt, & intelligit; ſed quia alienos intuetur ſtudio reprehendendi, ſuos autem diſſimulat. Bez. in loc. for that is not culpable; but a ſtudying to detect ou… Brother of a fault, ſignified in the word (foreign) beholdeſt, that is, lookeſt, or p…yeſt ſtrictly, narrowly and rigidly, with a forwardneſs and quickneſs to apprehend ſomething amiſs in another, as may alſo be inſinuated in thoſe words (foreign) the moat in the eye: for in looking towards another man, we commonly look him firſt in the face, and in the eye; and if any thing be there amiſs, though it be but a ſmall moat, we ſee it preſently, and apprehend it in the largeſt ſhape: any ſlight blemiſh, or bu… an appearance of an imperfection in that part, is ſpeedily marked. This aptneſs to fault another, is that which Elihu in the upſhot of the debate taxed Jobs three Friends with; They had found no anſwer, Job 32 3and yet had condemned Job: They could alledg no reaſon or matter to convince him, yet they find a heart and mind to condemn him.
And as there is in men a prejudice towards others in general, through which they are diſpoſed to find fault with all but themſelves, and to lay that blame which muſt reſt ſome where at any other mans door, rather then their own: So there is a more ſpecial and vehement prejudice among thoſe (one againſt another) betwixt whom there is any contrariety or variance; and the ſtronger the oppoſition is, the ſtronger is the prejudice: and hence it is, that men that are bandied into Sects or parties againſt each other, do uſually, without ſtanding to enquire or reflect any other way, caſt all the cha…ge and procurement of calamitous events upon their oppoſite way, or party. In that notable Schiſm in the Camp of Iſrael, of Corah and his Complices, into which they drew all the Congregation againſt Moſes and Aaron, when God cut off the Conſpirators by his immediate and terrible hand, in the Earths opening her mouth, and ſwallowing up the Ringleaders, and the fires conſuming the reſt, the people that had followed thoſe movers of Sedition, impute this dreadful deſtruction to Moſes and Aaron; Numb. 16 41On the morrow they murmur againſt Moſes, and againſt Aaron, ſaying, Ye have killed the people of the Lord. They h d killed them no otherwiſe then that they durſt not concur with them, but had kept to the Ordinance and charge of God by him impoſed on them: yet thus they lay the ſad conſequences of their inſurrection and ſacriledg upon them. Envy and enmity are very precipitate and unequal Judges, and know not where to lay any load, but upon them againſt whom they are bent: all the odium and guilt muſt needs be transferred to their adverſe party.
When Seleucus (as it is in the Maccabean ſtory) had ſent Heliodorus his Treaſurer to ſeize for his uſe a great ſum of Mony,2 Maccab. cap 3 & 4 Jac. Uſſer. Annal. An. M. 3828. p. 554. treaſured up in the Temple at Jeruſalem; and the ſaid Heliodorus adventured to execute the command, (notwithſtanding the admonitions and entreaties of Onias the High Prieſt, and the outcries of the people againſt the preſumption of that deed,) and being in the Temple in the very act, was by an apparition of Angels ſtruck down ſpeechleſs, and carryed out thence for dead, and his whole guard and retinue ſore terrified; but upon the prayer of Onias was recovered to life: and returning to Seleucus the King acknowledged the hand and power of God in that his puniſhment, and ſo deſiſted. Simon the Benjamite, an inveterate adverſary to Onias, who in deſpite to Onias had diſcovered the ſaid Treaſure, and procured Heliodorus to b… ſent to deſpoyl the Temple of it; this Simon, upon the aforeſaid iſſue, accuſed Onias (a good Patriot of Religion, and of his Country) as the worker of thoſe evils againſt Heliodorus; and, upon them, ſlandered him as a Traytor to the King: So miſerably ſquint eyed and prejudicate is malice and contention: So eaſie and ordinary is it, for them that are Antagoniſts, to turn any diſaſtrous accident into matter of aſperſion and impeachment againſt thoſe, to whom is their grudg. The Jews, the Enemies of Chriſts Name, aſcribed the dangers and diſcords their Nation was in from the Roman State (which ended in their deſtruction) unto our Saviour, his Diſciples and Doctrine, (as appears in the Hiſtory of the Evangeliſts and the Acts of the Apoſtles:) The Heathen Romans accuſed the Chriſtians as the cauſes of all the miſchiefs, that, by Commotions, War, Famine, Peſtilence, Earthquakes,See Clarks Martyrol. p. 34 37, 56, 98. Rev. 12.10 and Invaſions of barbarous Nations, befell the Roman Empire. By theſe ſlanders did Satan, in thoſe Pagan Perſecutors, act his part of the Accuſer of the Brethren.
It is well known how the Papiſts, Athieſts, and hypocritical Time-ſervers, have, ever ſince the riſe of Antichriſt, to theſe our days, aſperſed; and now ceaſe not, but rather whet their tongues ſharper, to aſperſe the faithful Martyrs, Confeſſors, and Proteſtant Reformers, in the ſeveral Countr…es of Europe, with the true and pure Doctrine and Religion, profeſſed, maintained, and revived by …hem, as the cauſes of the publique combuſtions and woes. This, not only the Hiſtories of t mes paſſed, and our own preſent hearts-grieving experience, witneſs; but the Scripture (as I underſtand) foretelleth, where it ſaith, The ſeven-headed, Re… ▪ 1….… ▪ten-horned, and ten-crowned Beaſt openeth his mouth in blasphemy againſt God, to blaſpheme his Name, and his Tabernacle, and them that dwell in Heaven.
Such is the propenſion of mans nature, when an unhappy event muſt be ſomewhere charged, to caſt it upon other mens backs to bear, rather then their own; and, of all others, ſooneſt on thoſe upon whom they have any ſpleen or malice placed: and this readineſs to prejudg and impeach others, may often be the cauſe of mens miſcarrying in the diſcovery of the true reaſon of the ſad occurrences or providences they meet with.
As I have given divers inſtances of that propenſeneſs, and of this effect of it, let it be without offence if I paſs not over one inſtance more, it being ſo plain, preſent, and pertaining to us. The heavy things that have fallen out in England and Scotland theſe two laſt years, the dint whereof hath more immediately light upon the Scotiſh Nation, (as at Worceſter and Dunbar (in which affairs there was much ſeeking unto God by prayer for, and againſt, as the perſwaſion and 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 Indep…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 d…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 Remonſtranc…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, 10and 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, 33is 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.