An exposition with practicall observations continued upon the thirty second, the thirty third, and the thirty fourth chapters of the booke of Job being the substance of forty-nine lectures / delivered at Magnus neare the Bridge, London, by Joseph Caryl ...

JOB. Chap. 34. Vers. 29.

When he giveth quietness, who can make trouble? and when he hideth his face, who then can behold him? whether it be done against a Nation, or against a man only.

THis verse is an argument or proof of what Elihu affirmed in the former, that, God heareth the cry of the poor: He doubt∣less heareth the cry of the poor, when he stops or takes away the cry of the poor, when he sets the poor in a quiet state, or settles them in peace, in such a peace, as their proud and wrathful op∣pressors shall not be able to disturb. Thus the Lord dealeth gra∣ciously in reference both so persons, and Nations, that cry unto him; and that's an undeniable argument, that he heareth their cry, the cry of distressed persons, the cry of distressed Nations.

Vers. 29. When he giveth quietness, who then can make trou∣ble? and when he hideth his face, who then can behold him? whether it be done against a Nation, or against a man only.

The first part of the sentence, rendred, when he giveth quiet∣ness, is but one word in the Hebrew, we had it before (chap. 3.13.) where Job supposeth if he had died in his infancy, then should he have been still, and been quiet, he should have slept, and been at rest. The grave is a silent and quiet abiding place, the dead are quitted of all worldly unquietness. And at the 26^th verse of the same chapter, Job saith, I was not in safety, neither was I quiet: (that is, secure) yet trouble came. So then, as this word notes, the quietness of the dead who have no sense of trouble, so it notes such a quietness of the living as hath no fear of trouble, When he giveth quietness, or as Master Broughton translates, when he maketh rest, who &c. The Italian version is, if he sendeth home in peace,* 1.1 &c. As if it had been said, If he by his soveraigne sentence freeth out of slavery and oppression, as he did the children of Israel out of the bondage of Egypt &c. If he commandeth rest and quiet, then, as it followeth,

Who can make trouble?

Or, as Master Broughton renders, who can disturb? Who can disease those to whom God gives ease, or oppresse those to whom God gives protection? The words bear the signification of a di∣vine challenge, like that, (Rom. 8.31.) If God be for us, who can be against us? or like that (vers. 34.) Who shall lay any thing to the charge of Gods elect? Let us see the man, or the devil, that can charge the elect and prevail. Such is the Emphasis of the present 〈◊〉〈◊〉, When he giveth quietness, who then can make trouble? Where is the man, high or low, great or small that can do it?

Further, the word which we translate make trouble, hath a three∣fold eminent signification in Scripture.

First, It signifieth to be wicked, or to do wickedly; thus we read it at the 12^th verse of this chapter, Surely God will not do wicked∣ly. He that is altogether holy and righteous, doth all things ho∣lily and righteously. The same word signifieth to do wickedly, and to make trouble, because to do wickedly bringeth trouble of∣ten upon others, alwayes upon the doers.

Secondly; it signifieth to condemn; thus we translate, at the 17^th verse of this chapter, Wilt thou condemn him (as one that hath done wickedly) who is most just? The same word may well signi∣fie to do wickedly, and to condemn, because they who do so, are worthy to be condemned. In this sense also we translate it, in that famous Prophesie of Christ,* 1.2 (Isa. 50.9.) He is near that ju∣stifieth me, who shall condemn me? or make me wicked and un∣righteous. Thus some render the minde of Elihu in this place, if he giveth peace or quietness, who can condemn?

Thirdly, The word signifieth, as we render, to trouble, molest, or vex; so we translate (1 Sam. 14.47.) where 'tis said of Saul, that he fought against all his enemies on every side, against Moab, and against the children of Ammon, and against E••om, and against the Kings of Z••bah, and against the Philistines; and whither soever he turned himself, he vexed, or troubled them. The word may be taken in these three significations with a subserviency one to another; for he that is wicked, or doth wickedly, deserveth to be condemned, or, men are condemned because they do wickedly; and he that is condemned by a righteous sentence is punished, and cannot but be troubled; a legal sentence of condemnation, brings a legal

penalty upon the person condemned; we translate clearly to the sence of the Text, who can make trouble, when God giveth qui∣etness? for here the word is not opposed to well doing, or acquit∣ting, but to quietting and pacifying; when he giveth quietness, who can make trouble?

And when he hideth his face, who then can behold him?

The face of God, by a well known Hebraisme (very frequent in Scripture) signifieth the favour of God; Master Broughton reads, when he hideth favour. The favour which we bear to others, is most visible in the face, and therefore the face may well signifie favour. David over-looking all the good things of this world, prayed for a good look from God in this expression, (Psal. 4.6.) There be many that say who will shew us any good? Lord, lift thou up the light of thy countenance (or of thy face) upon us: that is, shew us favour, or be favourable to us. And as the greatest good of Saints in this world, so all the good of the next world is compre∣hended in this one word (Psal. 16.11.) In thy presence (the text is, in thy face, that is, in the full enjoyment of thy benigne and gracious presence) is fulness of joy. In like sense the word is u∣sed Psal. 21.6. Psal. 67.1. So then, to hide the face, is to with∣draw favour, and kindness, love, and respect; more distinctly, this phrase of hiding the face, hath a three-fold importance, or may hold out these three things.

First, a distaste either against persons or things; we turn away our face from him, or that which we do not like, or is displeasing to us. The hiding of Gods face is a manifestation of his displea∣sure; In a little wrath I hid my face from thee for a moment, saith God to the Church, (Isa. 54.8.) This form of speaking is bor∣rowed from their usage or practice, who refuse to admit into their presence, or so much as look upon such, whom they either really hate, or would seem at least to be much displeased with; As Da∣vid gave command concerning Absalom (2 Sam. 14.24.) Let him turn to his own house, and let him not see my face. When God withdraweth the wonted expressions of his love and kindness from a person or a people; then (according to Scripture sense and lan∣guage, he is said to hide his face from them, Deut. 30.20. Psal. 30.7.)

Secondly, The hiding of Gods face, notes a refusal to help

those who in straits cry to him for relief and deliverance: For if we will not give a man our eye, we will hardly give him our hand; if we will not so much as look upon him, we will hardly assist him. When God hides his face, 'tis as much as his denyal of succour; Thus David bemoaned himself, (Psal. 13.1.) Why hidest thou thy face? that is, Lord, why withdrawest thou thy help from me? That he was sensible of such withdraws, is plain by the prayer which he made, (vers. 3.) Consider, and hear me, O Lord my God; and by the reason of it given (vers. 4.) Lest mine enemies say, I have prevailed against him. We finde David deprecating the hiding of Gods face upon the same ground, (Psal. 44.24. Psal. 69.17.) The Prophet is very express in this point, (Isa. 59.1, 2.) The Lords hand is not shortned that it cannot save, neither his ear heavie that it cannot hear; but your iniquities have separated between you, and your God, and your sins have hid his face from you, that he will not hear: that is, as he distasteth, and is displeased with you, so he denyeth you his usual help and assistance, because ye have great-sinned against him.

Thirdly, the hiding of God's face, notes not only some distaste, and a denyal of help; but a total slight, or refusal of any care concerning us, (Isa. 40.27.) Why sayest thou, O Jacob, and speak∣est, O Israel, my way is hid from the Lord, and my judgement is pas∣sed over from my God; that is, Why sayest thou, the Lord takes no care at all of me, and in that sense Job spake, (chap. 24.1.) Why seeing times are not hidden from the Almighty, do they that know him not, see his dayes? that is, why seeing God doth not neglect times, and seasons, and how things go in the world, (there time is put for things done in time, why (I say) seeing God hath not cast off the care of the things of this world) is it thus with me? Why am I as a man forlorn, and utterly cast off? We may expound Elihu in all or any of these senses; when he hideth his face, or withdraweth his favour that is, when God is displeased and refuseth to help, when God throweth up the care of a mans per∣son, or condition, it cannot but go and be ill enough with him; for as it followeth,

Who then can behold him?

The face of God as taken for his essential being, cannot at all be seen, nor can we at all behold him; There shall no man (saith

the Lord, Exod. 33.20.) see my face, and live; But, as the face of God is taken for any manifestation of his being, whether in wrath or in love, in judgement or in mercy, so it may be seen: Now when God hideth his face, that is, his favour, and will not give out any pleasing manifestations of himselfe, who can behold him? that is, who can behold him with comfort? who can stand before an angry God? or abide his presence? As the gracious presence of God is the sweetest, so the wrathfull presence of God is the most bitter thing in the world. When he hideth his face, who can behold him?

Some expound thus; if God will not shew his face, if he is not pleased to reveale himselfe, no man can know, or see any thing of him; that's a truth. We can know no more of God, then him∣selfe will reveale of himselfe to us; 'tis in his light (Psal: 36.9.) that is, in the light which he causeth to shine from himselfe, that we see light, or what and who himselfe is, who is light, and in whom there is no darknes at all. If God will hide his power, or his wisdom, or his truth, or his mercy from us, who can see any thing of them? though all these perfections be alwayes more glorious in him then the beams of the Sun, yet unlesse God shew them us, we cannot perceive them. We see the light of God in Gods light; if God hath a minde to conceale himselfe, or draweth (as it were) a cur∣taine between the creature and himselfe, who can behold him? we cannot by any study, or skill, or art, or endeavour of ours come to any sight or knowledge of God, further then himselfe makes him∣selfe knowne. This exposition is both true and usefull; yet I con∣ceive, when Elihu saith, Who then can behold him? his meaning rather poynts at these two things.

First, Who can have any comfortable enjoyment of him; to behold a man whose displeasure we suspected, and find acceptance and freedome with him, is compared to our beholding the face of God. I have seene thy face as though I had seene the face of God and thou wast pleased with me, sayd Jacob to Esau (Gen: 33.10.) when his brother treated him so lovingly contrary to his expecta∣tion, he looked upon it as an evidence of the favour of God to him. Or Jacob being much affected with the countenance and kindness of Esau, compared his face to the face of God, because in his reconciled face he saw (as it were) the face of God smil∣ing upon him. This was Davids argument, that God favoured

him (Psal: 41.11.) because his enemies did not triumph over him; much more is it an argument of Gods favour, when they speake and act friendly towards us, or when we behold their face and are accepted. Joseph threatened his brethren, yee shall not see my face (or behold me) except your brother be with you (Gen: 43.3.) if you come without him, either I will not admit you at all into my presence, or I will look sowerly upon you. Thus to behold God, is to see his face (as 'tis sayd (Chap: 33.26.) the repent∣ing sick man should) with joy.

Secondly, Who can have any confidence in him, or boldness with him; David speaking of godly and upright men, saith (Ps: 34.5.) They looked (or, shall look) unto him, and were lightned, and their faces were not ashamed; that is, they beheld God or came to him, with much assurance of his favour. Some dare not so much as look another in the face, for shame or feare; but when we look a man in the face, it sheweth we have either confidence in him, and freedome with him, or courage enough against him. Now, if God hide his pleased face, or withdraw his favour, who can behold him confidently, or come to him with hopes to speed. Fierce Abner sayd to Asael (2 Sam: 2.22.) Turne thee aside from following me, wherefore should I smite thee to the ground (I could easily doe it, and he did it presently) how then should I hold up my face to Joab thy brother. As if he had sayd, I can have no confidence to come to Joab, thy Generall, if I should kill thee. Guilt of evill done to others, drawes a jealousie that others will do evill to us, especially they who are neerely concern'd in the evill which we have done; we cannot hold up our face to or behold them with expectation of acceptance and favour, to whose neere relations we have been unkind or injurious. Thus, if God hide his face who can behold him? either with confidence or with comfort.

Some referre the relative him (who can behold him?) to man, not to God; as if the meaning of Elihu were this; if God hide his face from any man, all men will hide their faces from him too; no man will looke kindly upon such a deserted person,* 1.3 or give him a good look; he shall have but frownes from men, from whom God with∣draweth his favour; that's a truth; He that is out with God can∣not keep in long with men. Usually all sorts disowne him that is forlorne and forsaken of God, As when a mans wayes please God (because then God is pleased with him) his enemies shall be at

peace with him (Pro: 16.7.) so when God is displeased with a man, his very best friends shall turne enemies to him. Yet I con∣ceive the text carrieth it rather the other way, referring to God himselfe; If God hide his face, who can behold him? that is, who can confidently behold God, or draw neere to him with comfort? And so it generally comes to passe, or thus it is,

Whether it be done against a nation, or against a man only.

As if Elihu had sayd; What I have affirmed, that, when God giveth quietness, no man can make trouble, or when he hideth his face no man can behold him, is appliable to whole nations, as well as to particular persons. This is an extensive truth, a truth of large con∣cernment, and therefore a truth of necessary and important consi∣deration. That which may be any mans or all mens case, should be studyed by every man.

Whether it be done against a nation, &c.* 1.4

The particle which we render against, signifieth also for. We find it so translated Psal: 32.6. and at the 36^th verse of this Chapter. Now, to doe a thing for a nation or for a person, notes the doing of it with respect to or in favour of either. Thus we commonly speake in our language, pray doe such or such a thing for me. To this sense some render here, whether it be done for a nation, or for a man only. So, M^r Broughton, whether it be done for a nation, or for an earthly man alone. But, whether we read for, or against, the generall truth is the same. The word and power of God in sending good or evill upon nations or persons, in acting for or against them, is uncontrouleable and irresistible.

Further, to cleare the text, that word in the close of the verse,* 1.5 rendred only, signifieth, sometimes together (Ezra. 4.3.) some∣times alike (Psal: 34.15.) and sometimes as we understand it alone, or only, whether it be done against a nation or a man toge∣ther, or against a man only or alone, the matter is alike or the same to God. Many or one make a great difference among men in any matter, but they make no difference with God, he can deale with whole nations (in wayes of Judgement or mercy) as well as with single persons; yet because of the opposition which the text makes between one man and a nation, it is most sutable to translate it ei∣ther only or alike not together.

Thus we see, how the Spirit of God by Elihu hath made a dou∣ble application of the fo mer part of the text (when he giveth quietness, who can make trouble, &c.) in this latter, first, to a na∣tion; secondly, to a person. If the text were not thus exprest, it might be thus expounded and improved without any streine at all to it. But forasmuch as the Spirit of God hath told us distinctly, that this great truth concernes nations as well as persons,* 1.6 there∣fore we have a cleare ground (besides the great usefullness of it) to speake to the words in both their references. And this pre∣sent memorable day (as also their native order) leades me speci∣ally to speake of them, first, under a National consideration.

When he giveth quietness to a nation, who can make trouble or di∣sturbe the peace of it. And the text may well respect that national blessing, peace, because the word translated giveth quietness, signi∣fies such quietness primarily, as is opposite unto warre, sedition, and tumult in a nation (Josh: 11.23.) And the land rested from warre, it is this word, so (Judg: 3.11.) The land had rest forty yeares. (Judg: 3.30.) And the land had rest fourscore yeares. (2 Chron: 14.1.) In his dayes the land was quiet ten yeares. (Zech: 1.11.) And behold all the earth sitteth still, and is at rest; in all these places we have the word here rendred quietness, in op∣position to warre; who knows not how great an unquietness warre makes wheresoever it comes? and by a like analogie, the word is sometimes rendred to be silent. Warre is full of clamour (Isa: 9.5.) Every battell of the warrier is with confused noise. Not only is it so in some battells, but (saith that Scripture) 'tis so in all bat∣tels, Every battel of the warrier is with confused noise. What a noise is there in an Army, especially when joyning battell with another Army? what beating of drums? what sounding of trumpets? what neighing of horses? what clashing of armour? what groanings of the wounded? When God gives quietness or peace, there is none of this noise, none of this confused noise of the warrier. Hannah saith in her song (1. Sam: 2.9.) The wicked shall be silent in dark∣ness; that is, either they shall be destroyed and thrust into their graves, where there's nothing but rottenness and stench; darkness and silence; or they shall be so affrighted & confounded with the horror and darkness of those miseries which shall come upon them while they live, that they shall not have a word to say, the mouth of iniquity shall be stopt. In this manner the wicked are silent in

darkness; but the Lord can make his people silent in light, that is, he can give such quietness as shall at once silence the noise of warre and all their own complaints. When he giveth quietness (this blessed silence to nations) who then can make trouble?

Hence observe.

First, The quietness or peace of nations is the peculiar gift of God.

Whosoever hath or enjoyeth quietness, 'tis Gods work, but most eminently when nations enjoy it. Of nationall quietness the Lord spake by his Prophet (Isa: 45.7.) I forme the light, &c. I make peace, I the Lord doe all these things. As naturall so civill light is of Gods forming; as spirituall; so temporall peace is of Gods making. And the Church was confident he would be their peace-maker (Isa: 26.12.) Lord thou wilt ordaine peace for us. Some read it as a prayer, Lord doe thou ordaine (or command) peace for us; we as a profession of their faith and hopefull if not full assurance that the Lord would ordaine peace for them. The Lord gives out an order, or makes an ordinance in heaven, when he pleaseth for the peace both of Churches and nations here on earth. And the Church there had this good ground of their assurance, that he would doe it, even their former experiences of his great power and goodness in doing much for them, as it followeth, for thou hast wrought all our workes for us; As if they had sayd, Lord those gra∣cious preservations which thou hast heretofore given us in trouble, and deliverances out of trouble, strengthen our faith both in pray∣ing that thou wouldest, and in believing that thou wilt, now at this pinch ordaine peace for us. To doe so is a mighty and a mercifull worke of God, and we may consider it two wayes.

First, As the giving of quietnesse to a nation is the restoring of peace, or the setling of them in a quiet state, after they have been torne and troubled with warres and tossed with continuall tempests of trouble (possibly) for many yeares together. To bring peace out of warre, and quietness out of unsetledness, is a worke worthy of God. (Psal: 46.9.) He maketh warres to cease to the ends of the earth; that is, all the world over. The end or ceasing of warre is quietness. And to assure us that the Lord can make an end of warres, the Psalmist in that place sheweth us the Lord spoyling all the implements, or instruments of warre, He breaketh the bow, and cuts the speare asunder, he burneth the chari∣ots

in the fire; Here are three great instruments of warre, the bow, the speare, the chariot, all which are sometimes comprehended under that one word the sword, which is the most knowne and u∣niversal instrument of warre. Now, when neither sword, nor bow, nor speare, nor chariot, are to be had, we need not feare warre. And therefore that great promise of peace runs in this tenour (Mic: 4.2.) They shall beat their swords into plow-shears, and their speares into pruning hooks (then presently followeth) nation shall not lift up a sword, against nation, neither shall they learne warre any more; There must needs be peace when the art of warre is layd by as uselesse, and shall be learned no more. That will be a blessed time indeed when the art military shall be out of date, and (being it selfe the greatest interrupter of learning) shall be learned no more. When Souldiers shall turne Husbandmen and Vine-dressers, beating their swords into plow-shears, and their speares into pruning hooks, then we shall have peace, and put away the remotest feares of warre. When a man casteth away his sword, we may very well conclude he intends to be quiet. Thus the Lord gives quietnesse, to nations, which have been engaged in warre, by causing warres to cease.

Secondly, He gives quietnesse to nations by continuing their peace, when warres are ceased; for unlesse the Lord give a check to the lusts and passions, to the wrath and rage of men, plow-shears are quickly turned into swords, and pruning hookes into speares. To preserve peace is the Lords worke, as much as to give peace. It requires the same or as great a power to keepe our peace as to make it;* 1.7 to keepe it out of the hand of the sword, as to get it out of the hand of the sword. When the king of Assyria threatned Jerusalem with a siege, the Lord preserved their peace, and sent Hezekiah word (Isa: 37.33.) He shall not come into this City, nor shoote an arrow there, nor come before it with shields, nor cast a banke against it, for I will defend this City to save it. The conti∣nuance of peace, and quietnesse, is a continuall giving of it. Warres returne after peace, as clouds returne after raine, unlesse the Lord prevent and forbid them.

And have not we of this nation reason to acknowledge this double mercy.

First, Was not the end of our late unnaturall warres, the gift of God? was it not he that made our troubles to cease from one

end of the nation to the other, yea throughout the three nations? If the Lord had not given the sword a check, or counter-mand, if the Lord had not called in the commission which he once gave the sword, it had been devouring flesh, and drinking blood to this very day. We read (as it were) a dialogue between the Prophet and himselfe concerning the sword (Jer: 47.6, 7.) O thou sword of the Lord, (sayd the Prophet being grieved for the slaughter and desolation which the sword had made even in a strange land) how long will it be ere thou be quiet? put up thy selfe into thy scab∣bard; rest and be still; Himselfe answers himselfe; how can it be quiet seeing the Lord hath given it a charge against Ashkelon, and against the Sea-shore? there hath he appointed it. I spake to the sword of quietnesse (saith the Prophet) But alas! how can it be quiet, how can that sheath it selfe in its scabbard, and not in the bowels of men, seeing the Lord hath given it a charge against Ashkelon? As if he had sayd, I see no entreaties can perswade the sword to rest and quietness, till it hath fully executed the com∣mand of God, and done his work, though it be very bloody work, even the making of it selfe drunke with blood. The Lord can make the sword quiet; & it will hearken to no voyce but his; if the Lord give a charge for the sword to returne into the sheath then it will, and if not, it will not. The sword raged in these nations till the Lords work and will was done, and then that had done. And as we have reason to acknowledge, that the Lord hath commanded the sword back into its sheath, and given us peace out of warre, so

Secondly, That he hath continued our peace since the warre, When he giveth quietnesse, who then can make trouble?

Note.

If God will give those nations quietnesse, where it was not, or continue it where it is, there is no power on earth can stop, or interrupt it.

Who can make trouble; where he ordaineth peace? Balaam was forced to this confession (when he would have troubled the people of Israel, and went from mountaine to mountaine to seek divination) I cannot curse whom the Lord hath blessed; why not, said Balak, I will give thee a good fee if thou wilt, no, saith Ba∣laam (Numb: 23.20.) The Lord hath blessed and I cannot re∣verse it. We may put this query, When he giveth quietnesse, who

can make trouble? especially to three sorts of persons.

First, To politick men; some presume they can trouble nati∣ons and shake the surest foundations of peace, with the engine of their braine, with their wit and subtlety. Yet this engine proves uselesse and unserviceable to that end, where the Lord gives qui∣etnesse. Ahitophell was as an oracle of God for wisdome in his times, and he stretcht his braines upon the tenters to make trou∣ble, but God sayd there should be peace, and therefore (as Da∣vid prayed) his wisdome was turned into foolishness. There is no wis∣dome (saith Solomon the wise, Pro: 21.30.) nor understanding nor counsel against the Lord.

Secondly, We may put the question (who can make trouble?) to mighty men; their power (the strength of their Armies, and arme) cannot doe it? Senacharib came with a mighty host to disturb Israel, but he could not make trouble, he could not so much as shoot an arrow against Jerusalem, when the Lord forbad it.

Thirdly, We may put the question (who can make trouble?) to magicall men or sorcerers; They cannot doe it by their wiche∣ryes and enchantments, by their closest correspondencies with the devill himselfe. This was Balaams conclusion, who (it seemes) traded that way to doe mischiefe (Numb: 23.23.) Surely there is no inchantment against Jacob, neither is there any divination a∣gainst Israel: according to this time it shall be sayd of Jacob, and of Israel, what hath God wrought? When God is resolved to give a people quietnesse, though the devill would, he cannot disturbe them. We need not feare witches or magicians (who correspond with hell to trouble the earth) if God say there shall be peace; neither policy, nor power, nor witchery, can prevaile against the purpose of God.

Then happy are that people, who have the Lord for their God (Psal: 144.15.) what can a people desire more to make them happy, then to have the Lord for their God, if we consider these two things?

First, God hath a negative voyce upon all the counsells of the wisest men in the world; if he saith it shall not be, it cannot be, whosoever saith this or that shall be (Lam: 3.37.) Who is he that saith and it cometh to passe, when the Lord commandeth it not? if he gives not his assent, nothing can passe into a law. The Lords single negative stops the affirmative votes of all men joyned in one.

Secondly, The Lords power is paramount; He can effect what he willeth, whether men will or no. That's plaine in the text. If he give quietnesse, who can make trouble?

To come a little nearer; This day, this fifth of November, which we solemnize in a thankfull remembrance of our deliverance from the Gun-powder treason, is a very great confirmation of this truth.

Who is there that was alive at that day (as severall here I know were) yea who is there that hath heard of that day, of the substance and circumstances, of the matter and manner of the Gun∣powder treason, but can tell us, that a Popish party at home with their correspondents abroad, intended to make trouble in this na∣tion; surely there was a purpose to make trouble in the nation that day, if ever there were a purpose to make trouble in any nation. What did they leave unattempted, to promote the trouble of this nation? Counsels were joyned for a conjunction of forces to trou∣ble this nation. The men ingaged in that plot, may properly be called Trouble-makers; It was their business or their designe to trouble the waters, that themselves might fish in those waters of trouble. We may with respect to their purpose, (though God prevented it graciously) truly say to them what Ahab sayd falsly to Elijah, These were the men that would have troubled our Israel; they would have made trouble in every way, and in every thing, wherein trouble could be made by men.

Would it not have made trouble to destroy the King the chiefe Governour of these three nations, with his royall issue in one day?

Would it not have made trouble, to blow up the representa∣tive of the nation, the Parliament, in one day?

Would it not have made trouble, to put the whole body of the people into a confused heape, without a head, in one day?

Would it not have made trouble in the nation, to have seene Papal power, with Popish Doctrine and worship brought in againe upon us within a few dayes?

Would it not have made trouble, to have seene poore soules imprison'd, persecuted, and consumed to ashes for their consci∣entious witness-bearing to the truths of the Gospel?

Would it not have made trouble, to have lost our civil liber∣ties, and to have had a yoke of spirituall Bondage layd upon our necks by worse then Egyptian task-masters?

Would it not have made trouble, to spill the blood of thou∣sands? Was it not an attempt to make trouble, to attempt all these things which would probably, that I say not certainly, have been the issue of that plot, if it had succeeded? Let us therefore praise the Lord, who was pleased to prevent it, and sayd it shall not be. They did every thing to make trouble, but make trouble; they did every thing, but prosper in their designe: They took secret coun∣sell, they took oaths, yea they took the Sacrament to assure the secrecy of those counsels and oaths. All this they did towards the making of trouble, yet they could not; God sayd at that time let England be in quietness; and therefore, only, those Romish Emissaries and incendiaries could not make trouble.

Againe, If we consider the present season wherein we live, 'tis a confirmation of this truth, God hath given us quietnesse for some yeares; and hath he not preserved this quietnesse hitherto, against all those both persons and things that would have made trouble? if God had not confirmed our peace, we had been in trouble long before this time, but yet our peace continueth, yet it continueth; and is it not wonderfull that it should continue, if we consider.

First, The sins of the nation which are the seed of trouble, especially those two generall sins, first, unthankfullnesse for our peace; Secondly, our ill improvement of it. How have many a∣bused their peace to nurse up their pride, wantonness and vaniy! and being delivered from the feare of men, have even cast off the feare of God! what just cause is there, that we should loose that peace which we have used so ill, and have almost turned in∣to a warre with God himselfe! yet hitherto the Lord hath given England quietness, and none could make trouble.

Secondly, If we look upon the divisions, both in opinion, and affection, that are found among us, is it not a wonder that yet we have peace! if God had not given quietnesse, doubtlesse these dif∣ferences, of which we are so sadly full, had filled us with trouble long before this time.

Thirdly, While we consider the different interests which have been abetted and hotly pursued by too many in this nation, is it not marveilous in our eyes, that our peace is continued! divided interests make greatest distances, & open those breaches through which trouble usually enters upon a nation. When a people are of

one mind, of one heart and way, trouble can scarce find any way to come in among them. But only God (who peremptorily gives quietnesse) can give quietnesse to and prevent the trouble of a people who are divided in opinions, affections, and Interests. As therefore it is the most desireable mercy that a people may be all united as one man, in one mind, heart, and way, according to the mind, heart, and way of God; so it is a most admirable mercy, to see their peace continued while any considerable part among them are dis-united in any of, especially if in all these.

Fourthly, Consider, that since the time of our peace, we have had many changes, we have been emptied from vessel to vessel, from hand to hand, from government to government, and from governour to governour; and is it not matter of astonishment as wel as of thanks-giving, that yet we have quietness! how many have waited and hoped, yea desired and longed for our day of trouble, by these changes, revolutions and vicissitudes, but yet we have peace. Must we not then conclude, If God giveth quietnesse, none can make trouble; neither our sins, nor our divisions, nor our animosities, nor our changes shall put it into any mans power (though they put an advantage into many mens hands) to make trouble where the Lord our God is graciously & freely pleased to give us quietness. Yet let us be in a holy feare, lest we at last pro∣voke God, and sin away our quietness, and make trouble for our selves. The condition of a people who doe so is very wofull; for surely (as it followeth in the text)

If he hideth his face, who then can behold him?

This latter part of the verse is applicable to a nation as well as the former, and therefore before I come to speake of either with respect to a single person, or a man only.

Observe.

God sometimes hideth his face from whole nations, even from those nations that have the outward profession of his name.

As there are national mercies, so national calamities, as his people in common may have the shinings of Gods face upon them, so the hidings of his face from them. Did not God hide his face from the people of Israel, his peculiar people, when they were though a professing people, yet a very sinfull & provoking people?

(Isa. 59.2.) Is it not sayd (Jer: 7.12.14, 15.) Goe ye now unto my place which was in Shiloh, where I set my name at the first, and see what I did to it, for the wickedness of my people Israel; God would not alwayes owne that place which he signally called his owne, and had set his name there, and that, at first (which was a great endearement of it to him) but when they sinned much a∣gainst him, he would not so much as give them a looke of favour, no nor of pitty, till they turned from their wickednesse; yea he made his severe proceeding with them a president to his people in another Generation, as it followeth in the same place. There∣fore will I doe unto this house which is called by my name, wherein ye trust, and unto the place which I gave to you, and to your fathers, as I have done to Shiloh. And I will cast you out of my sight, as I have cast out all your brethren, even the whole seede of Ephraim. There's a nation cast out of the sight of God. To be cast out of Gods sight is more, if more can be, then Gods hiding his face from a people. The Church complained bitterly of this latter (Ps: 44.24.) Wherefore hidest thou thy face, and forgettest our affliction, and our oppression. We use to say, Out of sight, out of minde; and when God leaves a nation under affliction, as if he did not minde them nor cared what became of them, then the Scripture saith, he hideth his face from them, or, casteth them out of his sight. I shall only adde three things about this hiding of the face of God from a nation.

First, This hiding of his face, is not a sudden act of God, he doth not presently nor easily hide his face from a people. He tells them often he will doe it, before he doth it once. The Lord warned the old world long, before he brought the flood (Gen: 6.3.) And the Lord sayd, my spirit shall not alwayes strive with man, for that he also is flesh: yet his dayes (wherein I will spare him and wait for his repentance) shall be an hundred and twenty yeares. Of this patience the Apostle spake, telling us (1 Pet: 3.19, 20.) That Christ by the Spirit which quickned him, went and preached to the sp••rits in prison (not in prison when he preached to them, but in prison ever since for not obeying what he preached, as the text saith) which sometime were disobedient, when once the long suf∣fering of God waited in the dayes of Noah, while the Arke was a preparing: wherein few, that is, eight soules were saved by water; God did not presently hide his face from that debauched Gene∣ration,

who had corrupted all their wayes, but gave them long warning, even an hundred and twenty years. And how often did God give warning before he withdrew or hid his face from the people of Israel, his special people? He sent his Prophets ri∣sing early, and sending them, saying, Oh do not this abominable thing that I hate, (Jer. 44.4.) And in another place, O Jerusa∣lem, be instructed, lest my soul depart (or be disjoynted) from thee; (Jer. 6.8.) as if he had said, I am loth to depart, yea I will not depart, if thou wilt but now at length hearken to my voice, and receive instruction.

Secondly, As God is long before he begins to hide his face from a Nation, so he doth it not all at once, but gradually, or by several steps: we read (Ezek. 9.3.) how the glory of the God of Israel was gone up from the Cherub whereupon he was, to the threshold of the house: Then (chap. 10.18.) The glory of the Lord departed from off the threshold of the house, and stood over the Cherubims: And then (chap. 11.23.) The glory of the Lord went up from the midst of the City, and stood upon the Mountain, which is on the East side of the City. When the Lord was departing from them, he did it by degrees; he withdrew and hid himself by little and little, as in the Eclipse of the Sun, whether partial or total, we observe the light gradually shut in and hidden from us.

Thirdly, As God is long before he hideth his face, and long in hiding it from a Nation, so (which makes it dreadful) his face being once hid, continueth long hid from Nations. He doth not re∣turn presently to them, as he often doth to particular persons. The Eclipses of Divine favour abide long upon Nations and Churches. We commonly say, Great bodies move slowly; And God is usu∣ally slow in his motions both from and towards great bodies; as he doth not quickly remove from them, so he doth not quickly return to them. He stayeth long before he hideth his face, and he makes them stay long before he causeth his face to shine upon them again. When for the sin of Israel God gave up both them and the Ark into the hands of the Philistines (though the Philistines vexed with the hand of God upon them, sent it back shortly af∣ter, yet) it was long before it was fully setled among them, (1 Sam. 7.2.) And it came to pass while the Ark abode in Kirjath-jearim, that the time was long, for it was twenty years, and all the house of Israel lamented after the Lord. The Ark (which was a signe of

Gods presence with them) being removed, was not soon restor'd to its proper place; yea it was 20. years more after that, before it was set in its place by David, (2 Sam. 6.17.) And whereas it is said, that in those first twenty years, they lamented after the Lord, this sig∣nifieth, that all those years God was (comparatively to what he had somtimes been) but as a stranger in the land, leaving them under the cruel oppressions of the Philistines: nor did they re∣cover his favourable presence, till they solemnly repented and re∣formed, putting away their strange gods, and Ashteroth, prepa∣ring their hearts unto the Lord to serve him only, as Samuel ex∣horted them to do at the third verse of that chapter. The Jewish Nation in after ages had sad experience of this in the Babylonish captivity; when God hid his face from them, it was seventy years before he lookt upon them again: and since that Nation provoked him (by their rejection of the Gospel) to lay them aside, God hath hid his face from them above these sixteen hundred years, and they are to this day a scattered unsetled people, and wander∣ers among the Nations, having their hearts hardned, and their eyes shut against the light of the glorious Gospel. And as the Jewes, so many Christian Churches have for a long time felt the sad effects of these Divine hidings and withdrawings. Those se∣ven famous Churches in Asia, mentioned in the second and third chapters of the Revelation, Ephesus, Smyrna, &c. have been un∣der this woful Eclipse many hundred years; nor have those an∣cient Churches in Africa, where Tertullian and Augustine once flourished, recovered the presence of the Lord to this day. Let the Nations and Churches abroad remember this, and tremble to provoke the Lord to such departures and desertions. God hath long hid his face from the Bohemian Churches, & subjected them again to the Papal yoke; several parts of Germany are under the same hidings: the light is departed from them, and they are left in much darkness; their state is very deplorable, and their former purity, both as to doctrines of faith, and practise of worship (as to humane help) irrecoverable. And should not the dealings of God with them, awaken us in these Nations and Churches, to remem∣ber and consider the wonderful patience of God in continuing our peace, notwithstanding all our provocations, lest at last he hide his face from us also, and then who can behold him? A throng of evils and mischiefs will soon appear to us with open face, if once

God hide his face. And it will not be unuseful to instance a little in this place, what those evils and mischiefs are which throng and croud in upon Nations and Churches, when God hideth his face from them.

First, When God hideth his face from a Nation, he layeth down his former care of them, and watchfulness over them, he takes little or no notice of their case and condition, of their troubles and streights, (as was toucht in opening the Text) he regards not how it is with them, nor what becomes of them. Such apprehensions the Prophet had in reference unto the people of Israel, (Jer. 14.8.) where he humbly expostulated with the Lord, Why art thou as a stranger in the land, & as a wayfaring man that turneth aside to tar∣ry for a night; a stranger or a wayfaring man, intending to stay but a night in a place, thinks not himself concerned with the state of that place; if he can but get a supper and a lodging for his money that night, he troubles himself no further: whether it be well or ill with the place, whether it be sickness or health, if he can make shift for a night, he is satisfied. Thus the Prophet conceived the Lord e∣ven as a stranger among his people, little minding what became of them, whether they did sink or swim, whether it were peace or trouble, joy or sorrow with them. And, further, he represents the Lord not only as a stranger, but as a man astonished, not only as a man who cares not to help, but as a man who cannot. An asto∣nished man, how mighty soever he is, hath no use of his might. He that can do little with his reason (that's the case of an astonish'd affrighted man) can do less with his hands. Now such a one is God to his people (that is, he will do no more for them then such a one) when once he hideth his face from them.

Secondly, When the Lord hideth his face from a Nation, he hath no regard to their prayers and supplications, no not to their fasts and humiliations; that speaks sadly. Prayer is our best strength, it engageth the strength of God; by prayer we have our resort to God, and fetch all our help and succour in a day of trouble from his All-sufficiency. If once God say to a people, I will not hear nor answer your prayers, they are in a most forlorn condition. Thus God resolved against the people of Israel, (Jer. 14.12.) When they fast, I will not hear their cry: And as he would not regard their own prayers, so he forbade the Prophet to pray for them, (vers. 12.) The Lord said unto me, pray not for this peo∣ple

for their good; yea, he tells them, he would not regard the prayers and intercessions of any others for them, (Jer. 15.1.) Though Moses and Samuel stood before me, (that is, should become Advocates in their behalf) yet my heart could not be towards this people, (that's a sure and a dreadful prognostick of ruine, as it fol∣loweth) cast them out of my sight, and let them go forth.

Thirdly, When the Lord hides his face from a Nation, he re∣fuseth to give them counsel, or to direct their way. We need the counsel of God as much as his strength; as we cannot do what we know unless he strengthen us, so we know not what to do un∣less he counsel us. And when ever God hideth his face from a people, he hideth counsel from a people. When God hid his face from Saul, who was in a publick capacity, and in a publick case, his war with the Philistines, O how he complained that he could get no counsel, (1 Sam. 28.6.15.) The Lord answers me no more, neither by Ʋrim, nor by Thummim, nor by Prophet, nor by Dreams; as if he had said, I cannot get a word of direction from God, what to do in this calamitous and intricate condition, wherein my self and my Kingdome are plung'd, by reason of this Invasion; I know not what to do, and God will not at all give me any intimation what to do, nor how to do, what is safest, or most conducing to my own safety and preservation. The Pro∣phet brings in the Church lamenting this effect of Gods hiding his face, (Psal. 74.9.) We see not our tokens, there is not any Pro∣phet, nor any that can tell how long; as if they had said, heretofore God was wont to give us signes and tokens, he would even work miracles for us, or he would send a Prophet to instruct and advise us what to do, we had those who could tell us how long, that is, how long our troubles should last, and when we should have our expected end of them; but now we are in trouble, and no man can tell us how long, now we are left to the wide world, to shift for our selves as well as we can; the Lord will not advise us what to do, nor give us his minde what's best to be done, or how to proceed; thus deplorable was their condition upon the hiding of Gods face from them.

Fourthly, (which is yet worse) when the Lord hides his face from a people, he doth not only with-hold his counsels, but gives them up to their own counsels, & that is, to their own hearts lusts, (Ps. 81.12.) Israel would none of me (saith God) they would not hark∣en

to my voice: What then? So I gave them up to their own hearts lusts, and they walked in their own counsels: and that was to give them up to a spirit of division, to a spirit of discontent, to a spirit of envie and jealousie, to a spirit of ambition, of self-seeking and emulation, and so to a spirit of distraction and confusion, and so to ruine and destruction: such and no better is the issue, when God gives a people up to their own counsels; then they soon be∣come a very Chaos, and run themselves into a ruinous heap. As good have no counsel from man, as none but man's.

Fifthly, When God hides his face from a Nation, he is ready to declare his displeasure, and the sorest testimonies of his fierce anger, formally, against them; God looks upon a sinfully sinning people as a burthen upon his heart; he is prest, and even opprest with them, he loaths them, his stomack turns at the thought of them, (Isa. 1.24.) Ah! I will ease me (the Hebrew is, I will be comforted, or I will comfort my self, that is, I will unburden my soul, and satisfie my self by taking vengeance) of my adversaries, that is, of my people who have rebelled against my command, and have been disobedient to my word. These the Lord counts no more as his children and friends, but as his enemies, and numbers them among his adversaries; Ah, saith he, I will ease me of mine adver∣saries, and avenge me of mine enemies: I am grieved to do it, yet I must do it, I am resolved to do it. As soon as the Lord had de∣clared that he would receive no intercession for Israel, he adds, (Jer. 15.1.2.) Cast them out of my sight, let them go forth, and it shall come to pass, if they say unto thee, whither shall we go forth? then thou shalt say unto them, thus saith the Lord, such as are for death, to death, and such as are for the sword, to the sword; and such as are for the famine, to the famine; such as are for captivity, to captivity; I will cause them to be removed into all Kingdoms of the earth, (vers. 4.) and as I will not pity them, so none shall, (vers. 5.) All these tokens of displeasure fall upon a people when once the Lord hides his face from them. Yea then the Lord himself will go forth against them as a fierce Lion, (Hos. 5.14, 15.) He was to Israel as a moth, and as rottenness, (vers. 12.) that is, a secret con∣sumption, he would also be an open destruction to them as a Lion, yea as a Leopard by the way would he observe them, or lye in wait for them, and meet them as a Bear that is, bereaved of her whelps, and rent the very caul of their heart, (Hos. 13.7, 8.) The Lord

God takes upon him the actings of the most savage beasts in righ∣teousness, to shew how much he is provoked, when he seeth his people act like beasts in unrighteousness, filthiness, cruelties, sen∣sual pleasures; when men behave themselves unlike men, God will not meet them (as he told Babylon he would not, Isa. 47.3.) as a man, that is, either in the weakness of a man, or in the com∣passions of a man; but he will meet them either as a beast of prey, who hath no compassion, or as God in the fulness of his power, not drawing forth, but quite restraining his compassions. Yea, the spirit of God will strive no more in wayes of mercy with such a people, but turning their enemy (Isa. 63.10.) will fight against them. He not only forbeareth to assist them against, & deliver them from their enemies, but even assisteth their enemies against them, or delivereth them up into their enemies hand.

Sixthly, When God hideth himself from a people, he removes their spiritual enjoyments; he takes away his holy Ordinances, his Worship, the light and power of his Gospel, or leaves them nothing but the shells and out-side forms of them; they shall be fed with husks, because they have not improved sweet kernels and wholsome food; they shall have long shaddows, but little true light or Sun-shine. Vision shall cease; God will take away his Ministers and be gone, and then they are presently over-run with errour and superstition upon one hand, or with ignorance and pro∣phaneness on the other.

Seventhly, He will spoil them also in their Civil enjoyments, he will take away good Magistrates, who are as a staff and a stay, as a shield and a shelter to a Nation; he will break the stay and staff of Government, as he threatned (Isa. 3.1, 2.) and then (as it followeth vers. 5.) The childe shall behave himself proudly against the ancient, and the base against the honourable; he will leave them to the corruption of Justice, Judgement shall be turned away back∣ward, and justice shall stand afar off, and then truth falleth in the streets, and equity cannot enter, (Isa. 59.14.) and after all this, what will he do with them? He will either leave them to the worst of National evils, total Anarchy, or, he will give children to be their Princes, and babes shall rule over them. When God hid his face from the Jewish Nation, he broke their Government by taking away ten Tribes out of Rehoboams hand, and putting them under Jeroboam; and out of his hand they fell into the hand of se∣veral

other wicked Princes, til at last they were carried into capti∣vity by the common enemy. These & the like are the woful effects of Gods hiding his face from a Nation; from all which we may well conclude with Elihu in the Text, who then can behold him? who can bear his wrathful presence, when his face or favourable presence is hidden from us? To shut up this point, I shall only adde, that because these hidings of Gods face are gradual, (as was shewed before) therefore they are little taken notice of; as the Prophet complained (Hos. 7.9.) Gray hairs are here and there upon them, and they know it not; that is, they are in a declining condition, (gray hairs are the signes of old age,* 1.8 which is the de∣clension of mans life, he alludes from the body Natural, to the body Civil or Politick, they are I say, in a declining, weakning, spending condition) yet they lay it not to heart. And that's a sore, if not the chiefest judgement of God upon a Nation, when hiding his face, he hides his judgements from them, and gives them up to hardness of heart, to blindness of minde, and a spirit of stupi∣dity, that they see not nor take notice of their own danger, nor the departure of God from them, which is the cause of it. And still the more God hideth his face from a Nation, the more miserable they are, and withal, the more insensible of their misery. So much from that consideration of the Text, as to a Nation, When he gi∣veth quietness, who can make trouble? and when he hideth his face, who then can behold him? Whether it be against a Nation,

Or against a man only.

As this verse respects a man only, or a single person, it is ex∣pounded two or three wayes.

First, Of Oppressors and wicked men; as if he had said, When God will give a wicked man quietness or prosperity in his sinful way, who can make his estate troublous, or trouble him in his estate? He shall be quiet while the will of God is to suffer him to be so; and if God once hide his face from him, that is,* 1.9 declareth displeasure against him, who can behold him? that is, who among the mightiest of wicked oppressors, can lift himself up against, or stand before God?

Secondly, The words are expounded of the oppressed, or of godly men; as if he had said, when God is minded or resolved to give peace and quietness to any of his faithful servants, who can hinder him, or trouble them? and when he is pleased for reason

best known to himself, to leave any of his faithful servants in dark∣ness, and withdraw the light of his countenance from them, who among them can behold him? that is, bear or endure his angry appearances.

* 1.10A third expounds the former part of the verse according to the second Exposition of the whole verse concerning the oppressed or afflicted godly, if God will give them quietness, who can give them trouble? And the latter part of the verse, of Oppressors, if he hideth his face from wicked and unjust men, who can behold him?

Further, Some who take this sence, do not understand it as an act of God hiding his own face, but as an act of God hiding the face of the wicked Oppressor; as if it had been said, When God hideth a wicked mans face, and wraps him up as a condemned man, or when, by the command of the Magistrate, after his legal tryal his face is covered, being ready to seal the warrant for his execution; (Hamans face was covered as soon as the Kings word went out against him) then who can behold him? Some insist much upon this interpretation, in allusion to the custome of those times, when condemned malefactors had their faces covered; and indeed, when God wraps up the oppressors face as a condemned man, who can behold him, that is, who can hold up his face against God, or resist him in this work of justice. But I intend not to prosecute the personal consideration of the Text under these distinct noti∣ons, but shall only take up the general sence; When he giveth quietness to a man, who can make trouble? and when he hideth his face from a man, who can behold him? I shall only adde Master Broughton's gloss upon the whole verse; when for the poor he kills the mighty, none can stay him; and when he hideth his favour, none can finde it.

Hence Observe.

First, The quietness or peace of any man, of every man, is of the Lord.

If God will have a wicked man live in quietness, to it shall be, and God hath given, and doth often give them quietness. I have seen the wicked in great power, and spreading himself like a green Bay tree, (Psal. 37.35.) David spake this from a good witness, the sight of his eye: I (saith he) have seen the wicked in much

outward pomp and splendour, and as the outward peace and qui∣etness, pomp and splendour of the wicked is from God, so also is both the outward and inward peace of any godly man.

First, The outward peace, or the peace of a godly man in his outward estate, is of the Lord, (Psal. 4.8.) I will both lay me down in peace and sleep, for thou only makest me to dwell in safety: that is, thou O Lord wilt watch over me in the night, and not suf∣fer me to be surprized by any sudden danger, and therefore I will quietly repose my self upon thy gracious promises, and throw off those cares and fears, which as thorns in the pillow, would not suffer me to rest, when I lye down in my bed: the Lord is my safety, even the rest of my body. In the 5^th chapter of this book (ver. 23, 24.) Eliphaz telleth us, how the Lord secures the outward condition of a good man, and gives him such quietness, that even the very beasts of the earth shall be in league, and the stones of the field at peace with him, and he shall know (or be assured) that his tabernacle shall be in peace.

Secondly, The inward peace, the soul peace, the spiritual peace of a godly man is much more from the Lord, (John 14.27.) Peace I leave with you, my peace I give unto you, not as the world giveth, so give I unto you; as if Christ had said, I will not deal with you after the rate of the world, that is, either deceitfully and falsly, or rigorously and unjustly; I will not give you such measure as the world gives you, nor in such a manner; I give you my peace, therefore let not your hearts be troubled, neither be you afraid: what-ever outward trouble the world can give you, be not afraid of it before it cometh, nor troubled at it when 'tis come, I will give you inward peace in the midst of all your troubles. Christ invites the weary and the heavie laden to come to him, with this promise, I will give you rest, (Matth. 11.29.) soul-rest he mean∣eth; that Title or name of Christ, Shiloh, (Gen. 49.10. The Scep∣ter shall not depart from Judah, until Shiloh come) signifies tranqui∣lity, peace, and rest; As Jesus Christ hath bought our peace and rest with his blood, so he bears it in his name. The fountain of our soul-peace is the heart of the father, Grace and Peace from God the Father, &c. (Col. 1.1, 2. 1 Thess. 1.1.) The purchase or price of this peace, is the blood of the Son, (Col. 1.22.) He hath made our peace through the blood of his Cross: Our peace cost dear, it cost blood, and that the blood of the Son of God. The

conveyance of this peace is made by the holy Spirit; he is sent to bring the good tydings of peace unto believers: the Spirit speaks peace from God, and witnesseth with our spirits, that we are at peace with God. And as this peace is at first from God the Fa∣ther as the fountain of it, & from God the Son as the Purchaser of it, and from God the holy Ghost as the Speaker of it; so the conti∣nuing and renewing of this peace is from the same God. He esta∣blisheth and setleth the heart in that peace which he hath given, and he restoreth that peace when at any time we have lost it, and the heart is unsetled. David's soul being unquiet, and his peace ravell'd after his sin, he addressed to God for the renewing of it, (Psal. 51.12.) Restore to me the joy of thy salvation. David peti∣tioned the restoring of his peace, while he petitioned the resto∣ring of his joy: 'tis possible to have peace without joy, but there can be no joy in that soul, which hath not first attained to peace. We must wait upon God both for the restoring of our peace when it is departed, and for the continuance of it when it is enjoyed. When he giveth quietness to a man, either as to soul, or body, or both,

Who can make trouble?

Note, Secondly.

The quietness or peace which God bestows upon any person is an invincible, an insuperable peace and quietness, as to all that this world can do, or he suffer in this world.

If God will give a quiet outward estate, no man can disturb it; when God gave Job outward quietness, what a mighty man was he? how did he flourish? Nor could any break his outward peace; Satan confest it in the first chapter, Thou hast made a hedge about him, and about his house, and about all that he hath, on every side; there is not the least gap open, no nor stake loosned in his hedge, who can touch him? who can come at him? I can∣not touch him, Sabeans and Chaldeans cannot touch him. While the Lord giveth and guardeth our outward peace, it is inviolable. And as to our spiritual peace, if the Lord speak it, who or what can trouble the soul?

First, The afflictions, tribulations, and vexations which we meet with in the world, cannot trouble this inward peace; while storms are without, there will be a calm within; the soul may be at peace,

and the conscience quiet, in the greatest visible confusions. Let the world turn about and overturn, let it shake and break into a thousand pieces, this peace abides unshaken, unbroken: let the world rage in the heat either of war or persecution, yet the heart is serene, fixt, and quiet, like Mount Zion, that cannot be remo∣ved. Christ tells his Disciples (John 16.33.) These things have I spoken unto you, that in me ye might have peace; (and in the same verse he foretells them) In the world you shall have tribulation: as if he had said, you shall have a peace concurrent and contem∣porary with your tribulation; trouble from the world shall not hinder the peace you have from me; yea, my peace shall conquer the troubles you have in the world. Thus the Prophet tryum∣phed in believing, (Hab. 3.17.) Though the labour of the Olive should fail, and the Vine yeild no fruit, though there be no Calves in the stall, nor Sheep in the fold, &c. yet I will joy in the Lord, and rejoyce in the God of my salvation. To rejoyce in the Lord, is more then to be quiet, or to have peace in the Lord. Joy is the exalta¦tion of peace, it is the most delicious fruit of peace: The worst of worldly evils cannot despoil us of the least purely spiritual good, much less of the greatest. Him wilt thou keep in perfect peace, whose minde is stayed on thee, (Isa. 26.3.) That's perfectly per∣fect to which nothing can be added, and from which nothing can be taken away; yet that is truly perfect, to which though som∣thing may be added, yet it cannot be either totally or finally ta∣ken away. Such is the soul-peace of true believers in this life, and therefore a perfect peace.

Secondly, As outward tribulation cannot hinder the soul-peace of a godly man, so the policy, plots, and temptations of Satan our arch-enemy cannot, yea his charges and most spiteful accusa∣tions shall not. The great designe of the devil, is, to destroy and devour souls, his own condition being most miserable, he at once envies all those who are not in the same condition, and attempts to make them so; and when he fails in that attempt, the destru∣ction of souls, yet he will not cease to attempt their molestation, and to trouble those whom he cannot utterly devour. Now, as Satan cannot at all prevail in the former attempt, the destroying of souls, so he cannot wholly prevail in the latter, the troubling of souls. Hence that gallant challenge of the Apostle, (Rom. 8.33, 34.) Who shall lay any thing to the charge of Gods elect? it

is God that justifieth: who is he that condemneth, it is Christ that dyed, yea rather, that is risen again, &c. As if he had said, let all the enemies of our spiritual peace rise up and combine toge∣ther, they shall not be able to condemn, that is, wholly to dis∣courage or disquiet the heart of a believer, he having received (his quietus est) rest and peace from God, in the justification of his person, and the pardon of his sins. Satan can do much, and would do more (if his chain were lengthned, and he not restrain∣ed) to the trouble and molestation of our souls, there's not a godly man living should rest an hour in quiet for him, if he might have his wish or his will; but because God gives quietness to some believers, and will not have it so much as stirr'd, therefore Sa∣tan cannot make any trouble at all in their souls, but they live in the constant light of God's countenance, and in the joy of the holy Ghost. And because the quietness which every believer hath is the gift of God through Jesus Christ, who hath made their at∣tonement, and established their peace, through the blood of his Cross, therefore Satan cannot make any such trouble in any of their souls, as shall for ever destroy their peace, or dissolve their quietness, though for many reasons, all serving his glory, and their good, God suffereth satan many times, possibly for a long time to entangle and interrupt it. Temptations to the committing of sin, and accusations or charges about sin committed, may exceed∣ingly hinder and shake the peace of a believer; but, as the sins to which he is tempted cannot hurt his peace, when he resists and overcomes them, so the sins into which he falleth through tem∣ptation, cannot destroy his peace, because those sins shall cer∣tainly be destroyed both by repentance and pardon.

Thirdly, The thunders of the Law cannot take away the peace of that soule, to whom God giveth quietness. Christ having in his owne person fullfilled the Law for beleevers, both doing the duty, and enduring the penalty of it, he hath delivered them from the terror and curse of the Law, himselfe having been made a curse for them (Gal: 3.13.) So then if neither tribulations nor temptations, nor the terrors of the Law can make trouble, where God giveth quietness; we may conclude, nothing can.

There is a double Consideration upon both which, we may de∣monstrate, that if God giveth quietness, either outward or inward, none can make trouble.

First, Because, as God is soveraigne and so may dispose peace and quietness, to whom he pleaseth, or at his pleasure, when he will, or to whom he will; so he hath an all-sufficiency to main∣taine and confirme, to preserve and protect the outward peace of any man, against all the powers of this world; and the inward peace of a godly man against all the powers of hell, against the terrors of the Law, and the accusations whether of Satan or of his owne Conscience.

Secondly, None can destroy the peace of a godly man, be∣cause it is a perfect peace, as was shewed before from that pro∣mise in the Prophet (Isa: 26.3.) Him wilt thou keepe in perfect peace whose mind is stayed on thee. For, being a perfect peace it will not decay of it selfe; and because 'tis perfect God will neither destroy it himselfe, nor suffer any else to destroy it. Marke the perfect man (saith David, Psal: 37.37.) and behold the upright, for the end of that man is peace. He is a perfect man whose end is peace, and that is perfect peace which holds to the end, or which shall never end. The peace which God giveth is perfect; First, because 'tis established upon perfect righteousnesse, the righte∣ousnesse of God. That righteousnesse which is the roote of our peace is called the righteousnesse of God, both because God hath appoynted it, and because God hath wrought it. Jesus Christ God-man is the Lord our righteousnesse, and the Prince of our peace; or as the Apostle expresseth it (Heb: 7.1, 2.) He is Mel∣chisedec, being by interpretation King of righteousnesse, and after that also King of Salem, which is King of peace. (Isa. 32.17.) The work of righteousnesse is peace, and the fruit of it is quietnesse and as∣surance for ever. Righteousnesse is such a foundation of peace, as cannot be shaken, and therefore that peace which is built upon it cannot be utterly overthrowne, how much soever it may be shaken.

Secondly, 'Tis a perfect peace, because it was obtained by an absolute victory over all the enemies of it. That people must needs be in perfect peace who have got a perfect conquest over all their enemies, and have got their opposers under their feet. Now the spirituall peace which God giveth his people, ariseth from a perfect conquest over all their enemies. First, the world is perfectly conquered by Christ (John 16.33.) Be of good cheare, I have overcome the world. Secondly, the Devill is perfectly con∣quered

by Christ (Heb: 2.14.) He hath destroyed him that had the power of death, that is, the Devill. He is more then conquered who is destroyed; Christ hath destroyed the Devill, who is the destroyer, though not as to his being, though not as to his will to destroy, yet as to his power to destroy those whom he hath re∣deemed, and will eternally save. Thirdly, Christ hath also per∣fectly conquered the Law (not by destroying but) by fullfilling it. Christ was above all that the Law, required or commanded, and so he did at once freely submit to it, and fully (as to any hindrance of a believers peace) subdue it, he holdeth it under him as well as he was made under it. And he was contented for that very rea∣son to be made under the Law, that he might hold it under him, and that we might not be under (the dread of) the Law (though we must walke and worke by the rule of it) but under grace.

'Tis matter of strong consolation to poore soules, that when the Lord giveth quietness none can make trouble. And hence we also learne, that all the breaches which are made upon the peace of the people of God, are from God himselfe. As those breaches are meritoriously from themselves, so efficiently from God him∣selfe; till he breaks their peace none can.

Thirdly, From the second branch, When he hideth his face, who then can behold him? This being applicable to a single person as well as the former.

Observe.

God sometimes clouds his face from his owne servants, and chil∣dren.

These words, When he hideth his face, suppose that God some∣times doth so, and the Scripture else-where testifies that God hath often done so; God hath love alwayes in his heart towards his children, but he hath not alwayes favour in his face towards them; his appearances are not alwayes the appearances of a friend, he may appeare angry, and turne away his face as if he would not be spoken with. Of this we find frequent complaints in Scripture; and I might speake much to this poynt, but I have already met with it (Chap: 13.24.) and therefore I passe from it.

Only from the connexion of these words, When he hideth his face, who can behold him?

Note.

The hiding of Gods face, or the vayling of his favour is exceed∣ing grievous unto any person.

When he doth it, who can behold him? This manner of speak∣ing doth not only hold out, that if God will hide his face no man can see him, or know him; for God is a secret to all men untill he is pleased to reveale himselfe; yea all the truths of the Gos∣pel are secrets, and mysteries, till God is pleased to reveale them and make them knowne (Math: 11.25.) Father I thank thee (saith Christ) that thou hast hid these things from the wise and pru∣dent, and hast revealed them unto babes; that is, thou hast not o∣pened them to the wisest, &c. (there needs no other hiding of them from the wisest of men, than a forbearance to open them) but to the babes, who are (though weake, yet) humble and teachable, thou hast opened them, and opened their eyes and hearts to see and receive them. This speech holds out not only this truth, that when God doth not reveale himselfe, no man can know him or any thing of his minde, or that neither his nature, or his will are knowne but by some way of revelation; but this forme of speak∣ing (Who can behold him?) plainly tells us, that if God hideth his favour, he is so terrible, that none can have the boldness or cou∣rage to behold him. For the hiding of his face, implyeth an ap∣pearance of anger and displeasure; and when he is angry, who can behold him? If the children of Israel could not stedfastly behold the face of Moses for the glory of his countenance, as the Apostle speakes (2 Cor: 3.7.) surely then no man can stedfastly be∣hold the face of God when his countenance is filled with wrath. Some said to Christ (John 14.8.) Shew us the Father and it suf∣ficeth; that is, reveale to us the love and good will of the Father, and that will satisfie us, that will fill up all the desires and long∣ings of our soules; we shall have nothing more to wish for, no∣thing more to look after, if thou wilt but shew us the father. Now, on the other side, if the Father will not shew himselfe, if the Fa∣ther will hide himselfe from the soule, what then can suffice? what can comfort? where is our refuge or rest?* 1.11 As when God is quiet and favourable to us, he can make all things favourable and quiet to us; So, if God be displeased, nothing can be pleasing to a soule that is sensible of his displeasure. A believer looses not

only the joy and triumph of his faith, but his very peace, he is not only in a dark, but in a disturb'd condition, not knowing where to repose himselfe, or rest his head, when God hideth his face.

Take this inference from it.

If the hiding of Gods face be so terrible, then take heed of pro∣voking him to hide his face.

For though we are not tenants at will for our peace in refe∣rence unto the world, in reference to men, in reference to de∣vills; yet we are only tenants at will for our peace in reference unto God. He can take away our peace; and he doth usually con∣tinue our peace, only so long as we behave our selves well. As some have Letters Patents for great offices which run in that tenour; They shall enjoy them (quam diu se bene gesserint) as long as they carry themselves well; but upon default or male-ad∣ministration they may be turned out of all; so I say, though we are not at the will of the world, nor of any creature, for the hold∣ing of our peace, yet we are at the will of God for it. And as he sometimes meerly out of prerogative hideth his face (as was shewed Job 13.24.) that he may try what a soule will doe in a dark condition, and that he may declare what the strength of his invisible grace can doe when nothing is visible, no not any the least ray or shine of favour from himselfe to support and comfort the soule, I say, though God doth thus in a prerogative way some∣times hide his face) yet usually he doth it not, but upon some de∣fault in us, especially our neglect of him; when we regard not the face of God, and grow slight as to our valuations of his presence, then he withdraweth his presence and vayles his face towards us; and when we fall into any grosse sin (such was the case of David, Psal: 51.) God takes us upon default, and leaves us in a sad con∣dition, as he did David, who complained that even his bones were broken, and that he had lost the joy of his salvation, which upon the renewing of his faith and repentance, he begg'd earnest∣ly might be restored to him, and it was. Therefore if you would keepe the light of Gods Countenance, keepe close to the light of Gods Commandement. No marvaile if we be under the hidings of the face of God, when we are turning our backes u••on God! Sin is a turning from God, a turning our backs 〈◊〉〈◊〉 G••d; and is it any

wonder if God turne his face from sinners? To turne our backe upon God is the worst of a sinfull condition, and to find God turning his backe upon us, or hiding his face from us, is the worst of a miserable condition. What can comfort us, when the God of all consolation will not look upon us, unlesse in displeasure? What pleasure (but the pleasure of sin for a season, which ends, without repentance, in endlesse torment, what pleasure, I say) can that soule take in whom God taketh no pleasure, or with whom he is not pleased? It is very sad with the soule, when we loose the sight of our owne graces (sometimes a gracious heart cannot see any worke of grace, nor perceive any workings of grace in him, but thinks he hath no faith in God, no love to God, no sor∣row for sin, this is sad) but it is much more sad to loose the sight of the face of God, to have the favour of God withdrawne from us. This made Jonah complaine (Chap: 2.4.) I am cast out of the sight of thine eyes; he lookt upon himselfe as an out∣cast, and then Jonah thought himselfe as cast into the belly of hell (v. 2.) When God hides his face from us, or will not vouchsafe us a sight of his pleased face, we are as in the belly of hell, as Jonah bemoaned himselfe. What is the glory and happinesse of heaven? Is it not the sight of the face of God? is it not the cleare vision and manifestation of God? Glory is that estate wherein God will never once hide his face, nor look off from his glorified Saints, no not one moment to all eternity. Now the happinesse which we have here, the heaven which we have upon earth consists in this also; when we live neere God by believing, and behold his face by faith; when God lifts up the light of his countenance upon us, we are (as it were) lifted up from earth to heaven. As vision in heaven will make us happy for ever, so hidings on earth make us mi∣serable for the time. And that which is the very hell of a godly man upon earth, the worst hell, he can or shall have, is this, when God hideth his face from him; Therefore take heed you doe not put the Lord upon withdrawing from you through your default; This favour, the shine or light of Gods face is continued or de∣nied to us, usually upon these termes, as we behave our selves well or ill towards him.

Notes

• * 1.1

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 quievit in Hiphit, qui∣escere fecit.
• * 1.2

  Ipso enim con∣cedente pacem, quis est qui condemnat. Vulg.
• * 1.3

  Quis favorem ei exhibebit, a quo deus vul∣tum averterit. Drus:
• * 1.4

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.5

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 trio signi∣ficat simul, pa∣riter, solum.
• * 1.6

  This Lecture was preached upon the Fifth of November 1658.
• * 1.7

  Non minor est virtus quam quaerere, parta ••ueri.
• * 1.8

  Eorum mihi videtur idone∣us sensus & omnino Gorma∣nus qui hanc libertatem dei, sive pacem con∣cedendi sive condemnandi (vel turbandi) ad tyrannos tantum coardat & eos qui im∣piè vivunt. Sanct.
• * 1.9

  Si deus pacem tribuat impiis, quis illius pro∣videntiam & arcana iudicia co••d mnare au∣d bit. Gregor. Philip.
• * 1.10

  Quum ipse tranquillat (sc. miseros af∣flictos) quis in∣quietabit? & cum abscondit faciem (sc. ab improbis) quis contemplabi∣tur eum. i. e. quis improbo∣rum aversanti Deo ausit obsi∣stere. Jun.
• * 1.11

  Tranquillus deus tranquil∣lat omnia.