Exposition of Job 32-24, Commentary on Job · Chapter 34

Exposition of Job 32-24 · Commentary on Job · Chapter 34

p. 725JOB. 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 doubtleſs 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 oppreſſors ſhall not be able to diſturb. Thus the Lord dealeth graciouſly 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 trouble? 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 quietneſs, 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, foreign quievit in Hiphit, quieſcere fecit.&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, p. 726Who 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 divine 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 threefold 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 wickedly. He that is altogether holy and righteous, doth all things holily and righteouſly. The ſame word ſignifieth to do wickedly, and to make trouble, becauſe to do wickedly bringeth trouble often 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 ſignifie 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,Ipſo enim concedente pacem, quis eſt qui condemnat. Vulg. (Iſa. 50.9.) He is near that juſtifieth me, who ſhall condemn me? or make me wicked and unrighteous. 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 p. 727penalty upon the perſon condemned; we tranſlate clearly to the ſence of the Text, who can make trouble, when God giveth quietneſs? for here the word is not oppoſed to well doing, or acquitting, 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 comprehended 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 uſed Pſal. 21.6. Pſal. 67.1. So then, to hide the face, is to withdraw 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 diſpleaſure; 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 borrowed 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 David 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 language, 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 p. 728thoſe 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 ſpeakeſt, O Iſrael, my way is hid from the Lord, and my judgement is paſſed 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 perſon, 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 p. 729the 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 himſelfe 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 curtaine 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 himſelfe knowne. This expoſition is both true and uſefull; yet I conceive, 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 expectation, 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 ſmiling upon him. This was Davids argument, that God favoured p. 730him (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 repenting 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, Quis favorem ei exhibebit, a quo deus vultum averterit. Druſ:or give him a good look; he ſhall have but frownes from men, from whom God withdraweth his favour; that's a truth; He that is out with God cannot 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 p. 731peace with him (Pro: 16.7.) ſo when God is diſpleaſed with a man, his very beſt friends ſhall turne enemies to him. Yet I conceive 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 concernment, and therefore a truth of neceſſary and important conſideration. That which may be any mans or all mens caſe, ſhould be ſtudyed by every man.

Whether it be done againſt a nation, &c.foreign

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,foreign trio ſignificat ſimul, pariter, ſolum. rendred only, ſignifieth, ſometimes together (Ezra. 4.3.) ſometimes alike (Pſal: 34.15.) and ſometimes as we underſtand it alone, or only, whether it be done againſt a nation or a man together, 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 either only or alike not together.

p. 732Thus we ſee, how the Spirit of God by Elihu hath made a double application of the fo mer part of the text (when he giveth quietneſs, who can make trouble, &c.) in this latter, firſt, to a nation; 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,This Lecture was preached upon the Fifth of November 1658. therefore we have a cleare ground (beſides the great uſefullneſs of it) to ſpeake to the words in both their references. And this preſent memorable day (as alſo their native order) leades me ſpecially to ſpeake of them, firſt, under a National conſideration.

When he giveth quietneſs to a nation, who can make trouble or diſturbe the peace of it. And the text may well reſpect that national bleſſing, peace, becauſe the word tranſlated giveth quietneſs, ſignifies 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 oppoſition 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 battels, 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 darkneſs; 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 p. 733darkneſs; 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 gracious preſervations which thou haſt heretofore given us in trouble, and deliverances out of trouble, ſtrengthen our faith both in praying 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 chariots p. 734in 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 univerſal 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;Non minor eſt virtus quam quaerere, parta …ueri. 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 continuance 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 p. 735end 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 ſcabbard; 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 command 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 Balaam (Numb: 23.20.) The Lord hath bleſſed and I cannot reverſe it. We may put this query, When he giveth quietneſſe, who p. 736can make trouble? eſpecially to three ſorts of perſons.

Firſt, To politick men; ſome preſume they can trouble nations 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 quietneſſe. Ahitophell was as an oracle of God for wiſdome in his times, and he ſtretcht his braines upon the tenters to make trouble, but God ſayd there ſhould be peace, and therefore (as David prayed) his wiſdome was turned into fooliſhneſs. There is no wiſdome (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 wicheryes 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 againſt 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.

p. 737Secondly, 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 Gunpowder treaſon, but can tell us, that a Popiſh party at home with their correſpondents abroad, intended to make trouble in this nation; 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 trouble 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 repreſentative 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 conſcientious witneſs-bearing to the truths of the Goſpel?

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

p. 738Would it not have made trouble, to ſpill the blood of thouſands? 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 counſell, 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 abuſed 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 into 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 differences, 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 p. 739one 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 provoke 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? p. 740(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 againſt 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. Therefore 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 ſuffering 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 Generation, p. 741who 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 riſing early, and ſending them, ſaying, Oh do not this abominable thing that I hate, (Jer. 44.4.) And in another place, O Jeruſalem, 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 return 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 uſually 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 after, 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 p. 742Gods 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 ſignifieth, 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 recover his favourable preſence, till they ſolemnly repented and reformed, putting away their ſtrange gods, and Aſhteroth, preparing their hearts unto the Lord to ſerve him only, as Samuel exhorted 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 wanderers 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 ſeven famous Churches in Aſia, mentioned in the ſecond and third chapters of the Revelation, Epheſus, Smyrna, &c. have been under this woful Eclipſe many hundred years; nor have thoſe ancient 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 remember 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 p. 743God 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 tarry 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 even 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 aſtoniſhed 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 people p. 744for 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 followeth) cast them out of my ſight, and let them go forth.

Thirdly, When the Lord hides his face from a Nation, he refuſeth 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 unleſs 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 Prophet brings in the Church lamenting this effect of Gods hiding his face, (Pſal. 74.9.) We ſee not our tokens, there is not any Prophet, 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 harken p. 745to 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 become 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 adverſaries, 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 declared 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 conſumption, 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 p. 746God takes upon him the actings of the moſt ſavage beaſts in righteouſneſs, to ſhew how much he is provoked, when he ſeeth his people act like beaſts in unrighteouſneſs, filthineſs, cruelties, ſenſual 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 compaſſions 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 prophaneneſs 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 backward, 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 ſeveral p. 747other wicked Princes, til at laſt they were carried into captivity 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,Eorum mihi videtur idoneus ſenſus & omnino Gormanus qui hanc libertatem dei, ſive pacem concedendi ſive condemnandi (vel turbandi) ad tyrannos tantum coardat & eos qui impiè vivunt. Sanct. which is the declenſion 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 ſtupidity, 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 giveth 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 expounded 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,Si deus pacem tribuat impiis, quis illius providentiam & arcana iudicia co…d mnare aud bit. Gregor. Philip. 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 p. 748beſt known to himſelf, to leave any of his faithful ſervants in darkneſs, and withdraw the light of his countenance from them, who among them can behold him? that is, bear or endure his angry appearances.

Quum ipſe tranquillat (ſc. miſeros afflictos) quis inquietabit? & cum abſcondit faciem (ſc. ab improbis) quis contemplabitur eum. i. e. quis improborum averſanti Deo auſit obſiſtere. Jun.A 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 notions, 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 p. 749outward pomp and ſplendour, and as the outward peace and quietneſs, 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 ſuffer 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 meaneth; that Title or name of Chriſt, Shiloh, (Gen. 49.10. The Scepter ſhall not depart from Judah, until Shiloh come) ſignifies tranquility, 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 p. 750conveyance 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 Father 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 continuing and renewing of this peace is from the ſame God. He eſtabliſheth 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 petitioned the reſtoring of his peace, while he petitioned the reſtoring 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 cannot 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, p. 751and 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 removed. 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 contemporary 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 tryumphed 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 exaltation 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 perfect to which nothing can be added, and from which nothing can be taken away; yet that is truly perfect, to which though ſomthing may be added, yet it cannot be either totally or finally taken 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 accuſations 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 deſtruction 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 p. 752is 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 together, they ſhall not be able to condemn, that is, wholly to diſcourage 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 reſtrained) 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 Satan 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 attonement, 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 exceedingly 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 temptation, cannot deſtroy his peace, becauſe thoſe ſins ſhall certainly 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 demonſtrate, that if God giveth quietneſs, either outward or inward, none can make trouble.

p. 753Firſt, 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 maintaine 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, becauſe it is a perfect peace, as was ſhewed before from that promiſe 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 righteouſneſſe 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 Melchiſedec, 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 aſſurance 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 conquered p. 754by 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 redeemed, and will eternally ſave. Thirdly, Chriſt hath alſo perfectly 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 reaſon 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 himſelfe; 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 children.

Theſe words, When he hideth his face, ſuppoſe that God ſometimes 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?

p. 755Note.

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

When he doth it, who can behold him? This manner of ſpeaking 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 Goſpel 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 prudent, and haſt revealed them unto babes; that is, thou haſt not opened 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 ſpeaking (Who can behold him?) plainly tells us, that if God hideth his favour, he is ſo terrible, that none can have the boldneſs or courage to behold him. For the hiding of his face, implyeth an appearance 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 behold the face of God when his countenance is filled with wrath. Some ſaid to Chriſt (John 14.8.) Shew us the Father and it ſufficeth; 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 longings of our ſoules; we ſhall have nothing more to wiſh for, nothing 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 Father will hide himſelfe from the ſoule, what then can ſuffice? what can comfort? where is our refuge or reſt?Tranquillus deus tranquillat omnia. 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 p. 756only 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 provoking him to hide his face.

For though we are not tenants at will for our peace in reference unto the world, in reference to men, in reference to devills; yet we are only tenants at will for our peace in reference unto God. He can take away our peace; and he doth uſually continue 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-adminiſtration 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 holding 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 ſometimes hide his face) yet uſually he doth it not, but upon ſome default 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 condition, 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 earneſtly 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 p. 757wonder 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 ſorrow 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 outcaſt, 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 miſerable 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 denied to us, uſually upon theſe termes, as we behave our ſelves well or ill towards him.