One Hundred Select Sermons, Old Testament · Sermon 12
SERMON XII.
Job 34.29.
When he gives quietneſs who then can make trouble? and when he hides his face, who then can behold him? &c.
There's many a good and true ſaying, which may be utter'd upon a falſe foundation; and a miſapplying of it to that party to whom it is directed. And ſo it falls out with many ſpeeches which we here meet with in this book of Job, in the diſcourſe which his friends had with him. They were very grave and ſerious animadverſions, but they did very little concern tht perſon whom they aym'd at of all others beſides, Like good matter, which is nothing to the Text, and ſubject in hand. We ſhall finde in the beginning of this book, and ſo through the whole current of it, that Job had three friends eſpecially which entertain'd conference with him, which were all very harſh againſt him. In concluſion towards the latter end there ſteps in a fourth which ſerves to moderate the buſineſs with them, but yet upon the point does alſo miſcarry in the ſame prejudice as they did; And that is Elihu the ſon of Barachel the Burite of the kindred of Cham. Theſe words which I have now read unto you are a part of his diſcourſe, but ſtill miſtaking Job's condition, and imagining him to ſuffer for his miſcarriages, and breaking with God. As among other paſſages we may judge from this place in hand.
THe Text for the Parts of it conſiſts of a double Queſtion, and a double reference. The queſtion is in theſe words, When he gives quietneſs, who then can make trouble? when he hides his face, who then can behold him. The reference is to a double ſubject, an whole Kingdom or a particular perſon, whether it be done againſt, &c. Affirmative queſtions are equivolent to abſolute negations, and ſo here, who can? is as much, as none can. And thus we have two Propoſitions in brief exhibited to us.
Firſt, when God will give peace to any Kingdom, none ſhall interrupt or hinder it; when he will deny the ſame peace, none ſhall be able to work or procure it.
Secondly, When God will give peace to any perſon none ſhall there be able to trouble him, when God will withdraw peace from him, none ſhall then be able to comfort him.
We begin with the firſt of theſe Propoſitions, with the ſecond, (as we ſhall ſee in its due place) which together conſiſts of two branches. Firſt, That when God will give peace to a Kingdom none can hinder it.
Secondly, When God will deny the ſame peace to a Kingdom none can procure it; when the Lord is peremptory, and abſolute, and reſolv'd upon either of theſe two, there is no croſſing of him.
Firſt, wee'l look upon the firſt Branch, When God will give peace to a Kingdom none can hinder it, when he gives quietneſs, who can make trouble? We have divers inſtances in this obſervation in common experience, both in other people of old, and alſo of our ſelves in former times, whom when God in his providence was ſo pleaſed as to crown with the bleſſing of peace, none was able to make a diſturbance.
And the Ground of it is clear, Firſt, becauſe all theſe things are in a ſubjection to his diſpoſing. As for example, Men's Purpoſes and Counſels, they are all guided by him. The peace and welfare of any State does very much reſt and depend upon the contrivances, which are carried on for it, and the diſappointments of thoſe conſpiracies which are laid againſt it, ſubject and ſubordinate to Divine diſpenſation. It is a moſt true ſpeech that of Solomon, Pro. 21.30. There is no wiſdom, nor counſel nor underſtanding againſt the Lord. And that again of the Pſalmiſt in Pſal. 33.11. The Counſel of the Lord ſtandeth for ever, the thoughts of his heart to all generations. And that further of the Prophet, His Counſel ſhall ſtand, and he will do all his pleaſure, Iſa. 46.10. He regulates all the Counſels and Contrivances which are ſtirring in the world.
Again, As he orders mens heads, ſo he alſo orders their hands. As there is no Counſel which he is not privy to, ſo there's no enterpriſe which he does not over-rule. And as men cannot think without him, ſo neither can they act without him. He diſappointeth the deviſes of the crafty, ſo that their hands cannot perform their enterpriſe, Iob 5.12. When the enemies of a State and people have done all that they can poſſibly againſt it, yet it is ſtill in his power to fruſtrate it. No weapon that's formed againſt them ſhall proſper, as it in Iſa. 54.17. He breaketh the bow and knappeth the ſpear in ſunder, and burneth the chariot in the fire.
And laſtly, which muſt be added to the other, he hath the hearts of all in his diſpoſing alſo. He that can command affections, he may alſo command peace, becauſe the being of want of peace does much depend hereupon. Now thus are all the hearts of all men in the world. The hearts of Princes and other men with them, they are all in his hand, and he turneth them whitherſoever he pleaſeth, even as the rivers of waters. Therefore, if he will but pleaſe to give peace and quietneſs to any Kingdom or Nation, there's none whoſoever they be, which ſhall be able to moleſt or diſturb it. And that may ſerve as the firſt account of this point.
Secondly, When God will give quietneſs none ſhall be able to make trouble, becauſe that trouble which is at any time made, it is in reference to God himſelf, and for the avenging of his quarrel upon people. There are divers and ſundry occaſions of wars and tumults in ſuch a Kingdom, ſome grounded upon one cauſe, and ſome grounded upon another, but yet the main and chief of all is the diſpleaſure of an offended God. He hath not been ſo well uſed, as he hath deſerv'd to have been in ſuch and ſuch places, and therefore he ſuffers differences, and diviſions to grow amongſt them, In Iob 19.29. Be ye afraid of the ſword, for wrath bringeth the puniſhments of the ſword, that ye may know there is a judgement; Wrath not onelyonly of men, but alſo, as it ſeems there to be implyed of God himſelf, as proceeding from his righteous judgement; when the Lord is angry, he ſends the ſword into ſuch a Country, for the puniſhment of it. They choſe new Gods; then was there war in the gates, Iudg. 5.8. Namely, as a puniſhment of their Idolatry. All theſe evils proceed from hence, mens ſinning againſt God. As for example, in the Iſraelites dividing from the reſt of their brethren, this thing is ſaid to be of the Lord. The ſame may be alſo ſaid in like manner of all others beſides; they do relate and refer to him. Now therefore if He will give quietneſs, ſurely none can be able to make trouble in this regard. All the Armies and Forces which are abroad through the whole world, they doe as I may ſay ſerve in this ſenſe under his command, and therefore if he will but disband them, there muſt needs be peace and quietneſs preſently, out of hand without more adoe. That's the firſt Branch of this firſt propoſition, when God will give a Kingdom quietneſs, none ſhall be able any way to diſturb it.
Secondly, Let us take notice of the other, And when he hides his face, who then can behold him? This hiding of the face in this place is differently expounded by Interpreters. I ſhall preſent to you that which is moſt probable and faſten upon what I conceive moſt agreeable to the ſcope of this Scripture.
Firſt, there are ſome which here by Gods face do underſtand the wayes of his providence, and ſo they make the ſenſe this; when God will walk in a ſecret way for the diſpoſing of things in a Kingdom, there is no diſcerning of him, this is that which we may ſometimes obſerve in our own experience. That the Lord is pleaſed now and then to go before us in the works of his providence, after a more clear and conſpicuous manner; ſo that we may eaſily ſee, and perceive and apprehend, what he is doing in the world. He writes it in great Characters, and Capital letters, as we may ſo expreſs it, that whoſoever runs may read it, as the Prophet ſpeaks.
Again at other times he carries things after a more hidden manner, His wayes are in the deepes, and His Counſels are unſearchable, and His judgements paſt finding out, and now in ſuch a caſe as this is none can behold him; thus we have it in Pſal. 74.9. We ſee not our ſigns, there is no more any Prophet, neither is there among us any that knoweth how long. It pleaſes the Lord ſometimes ſo to order things, and diſpoſe of them, that the wiſeſt and holieſt man in a kingdom cannot tell what to ſay to them. Thoſe which have moſt acquaintance with God, which have greateſt intereſt in him, and which are moſt familiarly uſed unto him they are ſometimes ready to be puzzled and ſtagger'd at ſome diſpenſations, and they lay their hands upon their mouthes in a way of aſtoniſhment and admiration, That's one meaning of theſe words.
But Secondly, another meaning of them is this, by taking Gods face here, for the viſible expreſſions of his love and favour to any Kingdom or Nation, When he hides his face from any people, that is, when he withdraws the pledges of his goodneſs from them, who then can indeed behold him? That is, who can indure before him? who is able to ſtand in his preſence with any comfort or contentment at all? And according to this interpretation, we have this truth from it. That when the Lord is indeed angry, and diſpleaſed with any kingdom, or nation that Kingdom or Nation is in a very ſad and lamentable condition. When he hides his face, who then can behold him? Pſal. 76.6. Thou even thou art to be feared, and who may ſtand in thy ſight, when once thou art angry? And Nahum 1.6. Who can ſtand before his indignation? and who can abide in the fierceneſs of his anger? His fury is poured out like fire, and the riches are thrown down by him. And Pſal. 90.11. Who knoweth the power of thine anger? even according to thy fear ſo is thy wrath. And many ſuch places there are to ſignifie the ſadneſs of Gods diſpleaſure. This may be further explain'd, and laid open to us in theſe following particulars, as demonſtrations of it.
Firſt, when God is angry with a people he takes them ſhort in thoſe outward comforts which they have formerly been partakers off, as we find in that expreſſion uſed in 2 King. 10.32. In thoſe dayes the Lord began to cut Iſrael ſhort. He takes away that former peace and plenty, and abundance which they have ſometimes injoy'd, this in a ſenſe is an hiding of his face; foraſmuch as every comfort is in its place a beam of Gods countenance. It is God that puts comfort into the creatures, and that makes them comfortable to us. Now the Lord, when he is diſpleaſed with a Nation, he oftimes does deprive them of theſe, as he threatens his own people of Iſrael in Hoſ. 2.9. Therefore will I return, and take away my corn in the time thereof, and my wine in the ſeaſon thereof, and I will recover my wooll, and my flax, &c. I will recover it, Mark the expreſſion, as who ſhould ſay, he had let them have it hitherto in a manner before he was aware, and they had ſtollen it, as it were from him againſt his will, but he would fetch all back again from them.
Secondly, As he takes away theſe comforts, ſo alſo which is the conſequent of it, he ſends Judgments and plagues in ſtead of them, which are quite oppoſite, and contrary to them. Theſe he hath divers ſorts of, as ye may ſee in Deut. 28. which he threatens to the children of Iſrael, upon ſuppoſition of their diſobedience. Curſing, and vexation, and rebuke in all that they ſet their hand unto ver. 20. &c. And ſo his three evil arrows which he mentions in other places likewiſe, Sword, Famine, and Peſtilence, &c. They are ſuch as are effects and teſtimonies of Gods wrath and diſpleaſure againſt a Nation; and eſpecially and above all, the ſword, that judgment, which is now upon us, it is a principal expreſſion of his wrath, when the enemies roar in the midſt of the Congregations, and ſet up their Enſigns for ſigns, as it is in Pſal. 74.4.
Thirdly, He alſo ſometimes layes upon them ſpiritual judgements, which are the greateſt judgements of all. He takes away his Goſpel, and his Miniſters, and his Ordinances, He remove's the Candleſtick out of its place, as we have lately ſhewn out of another Scripture. This is the true hiding of his face indeed, there being nothing wherein he does more appear and ſhew himſelf, then in ſuch diſpenſations as theſe are. The Goſpel it is the glaſs which repreſents to us the face of Jeſus Chriſt, and wherein we ſee the glory of the Lord; when therefore God takes away this at any time from any People or Nation, who then uncover'd can behold him. In all theſe particular reſpects do we ſee the ſad condition of that Nation, which God is angry and diſpleaſed withal.
To proceed to the Application of theſe two Branches both together; weel joyn them both in one, and wee'l make this improvement of them.
Firſt, we may here take notice of the ſad condition, which is upon our ſelves in this Kingdom at this preſent time, from whom the Lord does in a more eſpecial manner, as we may ſay hide his face, and ſo as we cannot behold him in that manner as we have formerly done. This calls us to a ſerious ſearch and inquiry and examination of of our hearts and humbling of our ſelves before God upon theſe occaſions; It is that which we ſhould be very much affected with and lay to heart; we are apt to be ſomewhat affected with the evils and calamities themſelves, as they pinch upon our ſenſes, and are croſs to fleſh and blood, but that which ſhould chiefly trouble us, is the diſpleaſure of an angry God, and the withdrawing of his countenance from us. Though we wanted our peace and proſperity, and the plenty of former times, yet if ſtill in the mean time the Lord himſelf were well pleaſed with us, we might be able to make a ſhift for all this; But now that he frowns upon us and expreſſes himſelf as angry with us, this is the great miſchief and miſery of all, when he hides his face who then can behold him? This is the ſting of any affliction, the wrath of God mingled with it. As on the otherſide it is the ſweetneſs of any bleſſing to apprehend it as a pledge of Gods love. And thus amongſt our ſelves which is the worſe, as God will not be intreated by us, he will not hear Moſes nor Jeremy for us, Iſa. 33.7.
Secondly, We are taught from theſe points to make our peace eſpecially with God. If when he gives quietneſs none can make trouble, and when He hides his face none can behold him, then certainly it is the ſafeſt way for us to make our peace and reconcilement with him; yea, and to begin with him firſt, I do not deny, but that other means both may and ought to be uſed, as there are now other means on foot, at this preſent time amongſt our ſelves, but we muſt not reſt and depend upon theſe means, nor make theſe our onelyonly refuge and ſupportment in ſuch conditions as theſe are. No, but rather betake our ſelves to the Lord, who is the great peace maker of all. And that upon theſe conſiderations, which may ſerve as incouragements hereunto.
Firſt, Peace with God is the moſt General and comprehenſive peace, it takes into an agreement all enemies, and adverſaries that are. If a man make peace with one enemy, and as ſoon as ever he hath done with him, there's another falls preſently upon his back, he hath but little quietneſs for all this; Now thus is it with that Kingdom or Nation which does not make peace with God, it may be they may make a league with that enemy, which at preſent does trouble and afflict them, and as ſoon as they have done with him, there's another falls immediately upon them. This is likely to be the caſe with us if we ſhould take ſuch a courſe as this. Suppoſe we ſhould make up the breach and difference which is betwixt our ſelves, and in the mean time ſuffer the controverſie to be dependent, which is betwixt our ſelves and the Lord, what are we helpt and advantaged by the matter? when as ſoon as we had done a Forrein enemy would be ready for us, as the Lord threatens his people by the Prophet, Iſa. 7.18. And it ſhall come to paſs in that day, that the Lord ſhall hiſs for the fly, that is in the uttermot part of the rivers of Egypt, and for the Bee that is in the land of Aſſyria. That is, he ſhall fetch a Forrein power for the affliction and puniſhing of them, even ſo the Lord might doe with us in this condition, French, Spaniard, Turk if need were, theſe would be quickly at hand upon us, if the Lord were not at peace with us.
But now on the otherſide, having peace with him, we ſhall have peace with all others elſe beſides. As Eliphas ſpeaks to this purpoſe in Job 5.23. Thou ſhalt be in League with the Stones of the Field, and the Beaſts of the Field ſhall be at peace with thee. And thou ſhalt know that thy Tabernacle ſhall be in peace &c.
Secondly, Peace with God is peace upon the beſt terms, and Conditions that may be, that's a deſireable peace, which has true peace indeed in it. Now ſuch is that peace which any Kingdom has with God, it has all the Qualifications and Conditions of a worthy peace in it, as to inſtance in ſome one or two Particulars.
Firſt, It's a Religious peace, it's a peace with the injoyment of a good Conſcience in the making of it, it's poſſible to make peace with men ſo, as therein to wound men's Souls, and Conſciences. This is a miſerable peace indeed, and ſuch as is a great deale worſe then the Cruelleſt war, but now when we are at peace with God, we preſerve inviolable, yea indeed we cannot preſerve this ſo, without making this.
Secondly, It is a Free-peace, it is a Peace which has the greateſt Liberty in it that may be. The Gibeonites made peace with the Iſraelites, but they became Bondmen and Slaves, and ſo is it with all thoſe which are at Peace with Satan, and at an agreement with Hell, and ſo ſometimes thoſe which are in Confederacy, and League with wicked men, but that People which makes peace with God, ſhall have abundance of Freedom.
Thirdly, It is a Sincere and Hearty peace, there is no fraud or deceit in it. In peace betwixt men and men, there is many times a great deal of falſhood and Treachery, and perfidious dealing, as it is ſaid of him in the Pſalmes. He hath put forth his hands againſt ſuch as be at peace with him, he hath broken his Covenant. The words of his mouth were ſmoother then Butter, but war was in his Heart, his words were ſofter then Oyle, yet were they drawn Swords. Pſal. 55.20.21. verſ. This is often in humane peace, but in the peace which is made with God, there is no fear of all theſe, if we keep faithful to God, he will keep faithful to us, and to his Covenant of peace with us.
Thus we ſee what incouragement we have to incline to ſuch a peace as this is, well that which now lies chiefly upon us is to indeavour after it, ſo to order and diſpoſe of our matters, as that God may be Graciouſly pleaſed to be reconciled with the Kingdom wherein we live, and to vouchſafe peace unto us, where it will not be amiſs for us to lay down ſome rules and obſervations as may herein be helpful to us, where in I ſhall apply my ſelf, to ſuch as do ſeem to lie within the compaſs and reach of every particular perſon amongſt us. Every Chriſtian may thus far be a Stateſman, and it becomes him ſo to be, and every private Perſon may in this ſenſe much diſpoſe of the Kingdom, as to that peace which we are to procure to the Kingdom in General, which as I Conceive may be brought about in a likely way, by theſe means and ways viz.
Firſt, By every ones Lamenting, and Bewailing of his own private Sins, and the abominations of the Land wherein he lives, every Sin unrepented off, is a quarrel which God has againſt the Kingdom, and for which he threatens the Deſtruction of it. And therefore the way to reconcilement is Mourning and Humiliation for it, this is the counſell which the Lord gives by his Prophet in, Zeph. 2.1.2. &c. Gather your ſelves together, yea gather your ſelves together. O Nation not deſired, and before the decree bring forth, before the day paſs at the Chaff, before the fierce anger of the Lord come upon you &c. This gathering of our ſelves here together is not ſo much a gathering of our Perſons, as it is indeed a gathering of our thoughts, and recollecting of matters with our ſelves, to conſider how things are with us, neither does it imply this onelyonly, but alſo doing it with ſome Affection, ſo as to be grieved, and afflicted in our ſelves, where we are conſcious that we have done any thing amiſs, this is one way, and means to procure Atonement and Reconciliation betwixt God and the Kingdom, wherein we are.
Secondly, This is not all, but further there is required Amendment and Reformation for time to come. Humiliation without Reformation is of no Efficacy, or avayl at all, as being indeed but falſe and Counterfeit, and ſuch as conſequently is unaccepted of God. The Prophet Eſay has given us an item to this purpoſe, in Eſay. 32.17.81. The work of Righteouſneſs ſhall be peace, and the Effect of Righteouſneſs Quietneſs, and aſſurance for ever. And my People ſhall dwell in a peaceable Habitation, and in ſure Dwellings, and in quiet reſting Places. See here the work of Righteouſneſs is peace. So 2 Chro. 7.14. If my People ſhall humble themſelves, and Pray &c. And turn from their Evil ways, then will I be Merciful to their Iniquities, and heal their Land. Mark turn from their Evil ways.
Thirdly, Interceſſion, and Supplication, and Prayer, we ſhould all here improve that intereſt, which we have in God to this purpoſe. That he would be pleaſed not onelyonly to be reconciled to our own Perſons in particular, but alſo to the whole Land in General whereunto we belong. Pray for the peace of Jeruſalem, as the Prophet David calls upon us to do, and for the peace of it in the firſt place with Heaven, that the Lord himſelf may have no Controverſie againſt it, ye which are the Lords Remembrancers, keep not ſilence, and give him no reſt, till he has broken down the Partition-wall, and reconciled himſelf to us. Certainly this is ſuch a Buſineſs, as may well deſerve our greateſt Importunity, and wraſtling with God that may be. And that's the Second uſe of this point, ſeeing when he gives Quietneſs &c. Therefore to teach us all to be diligent in the uſe of all thoſe means whereby God may be reconciled with the Land and kingdom wherein we live.
Thirdly, This gives us an account of the preſent Evils, and troubles which are amongſt us, from whence they proceed, namely from hence, that God himſelf is angry with us, and hath hidden his face from us, we are ſubject to faſten our Eyes onelyonly upon Second and External Cauſes, to ſay tis this thing, and tis that thing, and to think of any thing rather, then of that which we ſhould be moſt ſenſible off, but this is the true ground and reaſon of all; becauſe the Lord himſelf is at variance, and at difference with us, as 'tis expreſt concerning Iſrael, in Deut. 32.30. How ſhould one chaſe a Thouſand, and two put ten Thouſand to flight, except their Rock had ſold them, and the Lord had ſhut them up. And ſo Eſay. 42.24.25. Who gave Jacob for a ſpoyl, and Iſrael to the Robbers? Did not the Lord? he againſt whom we have ſinned, for they would not walk in his ways, neither were they obedient unto his Law. Therefore he hath powred upon them the fury of his anger, and the ſtrength of Battel, and it hath ſet him on fire round about &c.
Let us therefore here be adviſed of the true cauſe of ſo many troubles amongſt us. A Diſeaſe when it is found out in the cauſe of it, it is half cured. And ſo here, this is the way to make us look after God, and to put in practiſe that former Duty, which I urged of ſeeking peace with him; when we ſhall conſider that all the Evil which is upon us, it does ariſe from his difference with us, as indeed it does. It's true he makes uſe of Inſtruments, but theſe Inſtruments they are carryed on by his Providence, and he has the ordering and regulating of them. It is becauſe God is angry with us, that he ſuffers ſo many Diviſions amongſt us, and that he permits us to ſheath our Swords in the Bowels one of another, as we do now in this Land and Kingdom. And therefore let us ſtill carry it, as high as this, and take notice of the true ground and Original of all.
Fourthly, It carryes a word of Comfort in reſpect of our preſent Condition and the Calamities which are now upon us, as it ſignifies thus much unto us, that they are diſpoſed off by an higher hand, then the hand of our Enemies; and ſo conſequently, that it is not in their Power to continue them to us. There are (no doubt) dayly Plots and Conſpiracies by thoſe which are ill-wiſhers to Sion, for the Continuing, and advancing thoſe Broyles, and Differences which are amongſt us, and for the hindering of all means which may tend to peace, and accommodation of things to us; but here's now the Comfort of all, that theſe things are not in their Power, but are over-ruled by God himſelf. When he gives Quietneſs, who then can make Trouble. If the Lord notwithſtanding all this, will but ſpeak a word of Peace to his People, all Counſel and deſirs to the contrary ſhall be ſure to come to nought, you know how it was with our Saviour ſayling in the Ship with his Diſciples, when there was a great Tempeſt aroſe in the Sea, inſomuch that the Ship which they were in, was almoſt ready to be ſunk, and caſt away. As ſoon as ever he once aroſe and rebuked the Winds and the Sea, it is ſaid there was a great Calm. Matth. 8.26. Mark there was not onelyonly a ſtilling of the Tempeſt, that the Winds and Sea, and Waves, were not ſo Violent and Boiſterous, as they were before, but on the otherſide there was a great Calm a quite oppoſit and contrary Condition. Thus did Chriſt in thoſe Tempeſts of Water, and how eaſily can he alſo do ſo likewiſe in theſe Tempeſts of Blood. He that commanded peace in that Sea, how eaſily can he do alſo in this. And he who ſtilled thoſe Waves, how eaſily can he alſo do theſe, and that in the greateſt unlikelyhood, and improbability for it. This is a very comfortable conſideration to be thought on, and meditated by us in theſe our Diſtractions, that the making or breaking of our peace, and that treaty which is now on foot, it is not at the will and pleaſure of thoſe which labour our Ruin but in the hands of God himſelf, if he will have it to thrive, it ſhall proſper, and if he will not, there is ſomewhat more in it, then we are preſently capable off, though it ſhould come to nothing, as a Treaty, yet it will come to ſomewhat, as a Providence that we may be ſure of, and reſt upon, and that which ſhall make moſt for his Glory, and his Churches good.
Therefore this may ſerve further to Confound all the Enemies of the Church, in their attempts, and indeavours againſt it, they do but befool themſelves, and labour in Vain, while they think and ſtudy to hinder God's people of that Peace and quietneſs which he has prepared and appointed for them. We may ſee this for inſtance in the Example of Pharaoh and the Egyptians in their attempts againſt the Children of Iſrael; (whereunto ſome Interpreters have been of opinion, that the words of this very Text in hand did more particularly allude.) I ſay we may ſee it in them, how the Lord by his Sovereign ſentence free'd them out of Slavery, and Oppreſſion, and Bondage, which they were then inthralled in; notwithſtanding all the Plots, and indeavours of their Enemies to the Contrary. And ſo he will alſo doe for others of his People upon the like occaſions, he will create Peace for them &c.
Laſtly, It ſhews us the Vanity of all Peace-makers without God, if the Lord do not help thee, whence ſhould I help thee &c.
There is one thing more which we may here obſerve, which I think fitting to take notice off in this order, before I proceed to the ſecond Reference; and that's this. The joyning of theſe two together whether againſt a Nation, or againſt a man onelyonly, from whence we may learn thus much. That it is all one to God, to puniſh an whole Nation, as it is to puniſh a particular Perſon, he can as eaſily do one as the other. When he hides his face, who can behold him? It may be ſaid of Either of them, and experience ſhews it to be thus, we ſee how eaſily God puniſh't an whole World, when they were wicked, and ſinned againſt him, he brought a deluge of waters upon them, wherewith he deſtroyed them. And ſo afterwards Sodom, and Gomorrah, and the Cities thereabouts, he overthrew them by Fire, as he did the other before by Water. And ſo the Cananites, and Perrezites, and Jubeſites and thoſe Nations which were Enemies to Iſrael, we read how the Lord hid his face from them, that is, how he conquered and ſubdued them, and made an end and Deſolation of them. in Nahum 1.12. Though they be Quiet, and likewiſe many, yet thus ſhall they be Cut down, when he ſhall paſs through. And in Chap. 3. verſ. 8. &c. Speaking to Nineveh which was a great City. Art thou better then Populous. No? that was ſituate amongst the Rivers, that had the Waters round about it, whoſe Rampart was the Sea, and her wall was from the Sea, Aethiopia, and Egypt were her ſtrength, and it was infinite, Put and Lubin were thy helpers, yet was ſhe carryed away, ſhe went into Captivity &c. And thus it ſhall alſo be with thee, we ſee that multitude and populouſneſs, and number cannot exempt from the judgements of God; look as paucity and fewneſs, and ſmalneſs does not diſparage in regard of deliverance, where God hath at any time a minde to ſave; He can ſave by few as well as by many if he pleaſe, ſo plurality and greatneſs, and combination does not priviledge in regard of puniſhment, where God hath a mind to deſtroy; Though hand joyn in hand the wicked ſhall not go unpuniſh'd. He can ſubdue a whole Kingdom as well as a private perſon, and a Nation as well as a man onelyonly. He makes no difference either of one or the other.
The Ground of this is taken. Firſt, From Gods Omnipotency, and the Infiniteneſs of his Almighty Power, which has all the men and People of the World in his own hands, and can do with them whatſoever he pleaſeth, as we have it ſet forth unto us excellently in Eſay. 40.15. Behold the Nations are as a drop of a Bucket, and are counted as the ſmall duſt of the Ballance, behold he taketh up the Iſles as a very little thing. Alas! What is all the ſtrength, and Power, and Multitude in the World to the power of an Omnipotent God. The drop of a Bucket, it is a ſmall and poor matter, and the duſt of the Ballance the leaſt breath that is Scatters and diſperſes it. And thus now are all Nations and Kingdomes in the hands of the Lord.
Secondly, As God hath infiniteneſs of power, conſider'd ſimply in himſelf, ſo he hath alſo variety of inſtruments, conſider'd in thoſe which attend him and wait upon him; We ſee how in the Camp of Sennacherib, there were an hundred fourſcore and five thouſand which were deſtroyed in one night, and how? by the miniſtry of an Angel. One Angel can quickly deſtroy thouſands of men; And what ſhall we ſay then, when all the Angels and Creatures in the world ſtand ready arm'd at Gods command for the execution of his will and pleaſure upon ungodly men? Surely here, whatever a Nation, or a man onelyonly, it's all one unto him; Foraſmuch as what he does not by one means he is able to do by another.
The uſe of this Point to our ſelves may be drawn out in a double improvement.
Firſt, in a way of terror and aſtoniſhment to wicked men, even there, where they are arm'd, and kept in with never ſo much multitude, and power; yet the hand of God can reach them and pay them home, Pſal. 33 16. There's no king ſaved by the multitude of an hoſt, a mighty man is not delivered by his much ſtrength, That is, he is not thus delivered out of the hand of God. Amongſt men it is many times otherwiſe, The multitude of the delinquents is ſometimes an hindrance and impediment to the proceeding and execution of Juſtice; And that, as we ſhall ordinarily obſerve upon theſe two grounds. Firſt, From a weariſomneſs and tediouſneſs which is in him, who is to inflict puniſhment upon them. Where there are many offenders, a man is loth to ſtand about it to puniſh them, and ſo by this means they all ſcape now and then, in regard of their multitude, or at leaſt the whole number, and generality of them may not ſuffer. But with God, it is not thus, there's is no tyring or wearying out of him, that he ſhould give over; Hee'l make us weary of ſinning, before we ſhall make him weary of puniſhing. Secondly, Another occaſion of eſcape in a multitude of delinquents amongſt men is their exceeding great power and ſtrength, that they prove to hard for them, which ſhould judge them, and call them to an account. But this will not ſerve the turn againſt God, when he ſhall come to puniſh them. When the Lord ſhall ſtretch out his hand both he that helpeth ſhall fall, and he that is holpen ſhall fall down, and they ſhall all fail together, as it is Iſa. 31.3. Thus much as it is terrible to wicked men.
Secondly, This makes alſo very much for the comfort of the people of God in regard of their conflict which they ſuſtain with great and potent Enemies, and the multitudes of them, They are ſuch as prove oftentimes too hard and ſtrong for them, as the ſons of Zerviah did for David, but the Lord can tame them well enough; whether a Nation, or a man onelyonly, there's no reſcue out of his hands that he ſhould not deſtroy them. This was that whereby the Prophet Eliſha comforted his ſervant, in 2 King. 6.16. Fear not ſays he, for they that be with us, are more than they that be with them. And ſo Hezekiah to his Captains of war, in 2 Chron. 32.7. Be ſtrong and couragious, be not afraid, nor diſmayed for the King of Aſſyria, nor for all the multitude that is with him, for there be more with us, then with him, with him is an arm of fleſh, but with us is the Lord our God to help us, and to fight our battels. The Lord will one day tread all our enemies under our feet.
Again, Further, whether it be done againſt a Nation or againſt a man onelyonly, we learn another obſervation from this conjunction, and that's this. That the ſins of one Particular Perſon, as well as of an whole Nation may provoke the Lord to the execution of judgement and puniſhment upon ſuch and ſuch places. Elihu is here indifferent in his expreſſions, whether one or to'ther. That's a true word of the Preacher, That one ſinner deſtroyes much good, Eccleſ. 9. ult. Thus we ſee how the ſin of one Achan put an whole army of Iſraelites to flight, Joſh. 7.12. Thus we ſee how the ſin of one Saul was an occaſion of three years famine in the land, 2 Sam. 21.1. Thus we ſee how the ſin of one David cauſed a Peſtilence from Dan to Beerſheba, 2 Sam. 24.15. Thus as he ſaid, Delirant Reges plectuntur Achivi.
The ground of this point is taken from the filthy nature of ſin it ſelf, and the odiouſneſs therein, which is ſo hateful, and deteſtable to God, that it makes him afflict thoſe occaſionally for it which were not immediately active in it. Thus he has threatned to viſit the ſins of the fathers upon the children to the third and fourth Generation: Look as we ſee amongſt men, the whole ſtock and family is tainted for the treaſon of one member of it; even ſo alſo in the dealings of God, ſome whole Land and Nation may be defiled, and involved for the ſin of one man in it.
Secondly, Becauſe it is hard and rare for one notorious ſinner to be in a Kingdom, but the whole Kingdom more or leſs does partake of his guilt and wickedneſs, in ſome one kind or other; And a participation in ſinning calls for a participation in puniſhing. Hence may God eaſily be provoked and in good juſtice proceed to ſcourging of a Nation, with a particular reference to a man onelyonly.
This, ſerve's firſt of all to excite us to ſearch and examine our ſelves now that Gods judgements are abroad in the land, to ſee whether we or no for our particulars may not be the cauſes of them, or if not of the firſt inflicting them, yet at leaſt of the further continuance of them, and in that height, that they are now upon us, we are all ready in ſuch caſes to reflect upon the general Abominations, and the Miſcarriages of the Land in groſs, or it may be of ſuch publique States and Conditions belonging to the Lands as the Magiſtrates, and the Miniſters and the like, but we are here now call'd, to ſearch and inquire into our private and perſonal Faylings, whether there may not be ſomewhat ariſing from them.
Secondly, We ſee here what cauſe there is when God's Judgments are at any time upon a Kingdom, that thoſe which have the Government of it ſhould proceed to the Execution of Juſtice upon notorious Offenders. Foraſmuch as but one of theſe (for ought any one can ſay to the Contrary) might be an occaſion of wrath upon the Land, and ſo accordingly the puniſhing of ſuch an one might divert Wrath from it, we ſee a plain and notable inſtance of this in the example of Phineas, of whom it is ſaid. That when he ſtood up and Executed Judgment, the Plague ſtayed Pſal. 106.30.
Thirdly, By the Rule of Contraryes, as the Sin of one man may bring Judgment, ſo the Righteouſneſs of one man alſo may remove it; and therefore we ſhould all be here incouraged for the rectifying and reforming of our own wayes, let the Nation do what it will. There is a notable and excellent place to this purpoſe in this Book of Job Chap. 22. verſ. 29.30. Speaks there to a Godly man, and one that delights himſelf in the Almighty. When men are caſt down, then thou ſhalt ſay, there is lifting up, and he ſhall ſave the humble Perſon. He ſhall deliver the Hand of the Innocent, and it is delivered by the pureneſs of thine hands. So go through Jeruſalem, and find me a man that executeth Judgment &c. Jerem. 5.1.
And ſo much of theſe words alſo in their Connexion, there remains to ſpeak of them, in their Second reference diſtinctly. Trouble and Peace, as it relates to a Private perſon.
foreign.