One Hundred Select Sermons, Old Testament · Sermon 13
SERMON XIII.
Job 34.29.
And when he hideth his face, who then can behold him, whether it be againſt a Nation, or againſt a man onelyonly.
This Scripture which I have here again read unto you, it carryes a verygood complyance and Correſpondency with the preſent times, and ſeaſons which are now fallen upon us, for which cauſe I have the rather choſen it at this time to be handled by us. It makes mention of thoſe two things which take up the greateſt part of our thoughts Trouble and Quietneſs. The one is in our thoughts to Bewayl it, and the other is in our thoughts to deſire it. The one we have in our Experience, and the other in our Expectation, and both we have alſo here Exhibited in that reference in which our ſelves look up it, to wit, in Generall to an whole Kingdom, and in Particular to every Perſon, to a Nation, and to a man onelyonly. And this double reference of it does ſerve to make up unto us the two particulars of the Text. In the Morning we ſpake to the former, where we handled this Propoſition conſiſting of two Branches, that where God will give peace to a Kingdom, none ſhall hinder it. Where he will deny the ſame peace none can procure it. We took this Propoſition aſunder, and handled each Branch by it ſelf &c.
THe Second reference of theſe words is as they reſpect a particular Perſon, a man onelyonly, and ſo are to be conſidered of us at this preſent time, and accordingly they have this propoſition, which is exhibited in them. That when God will give a man quietneſs, none can trouble him, when God will hide his face from him, none can uphold him; where we ſee that the Propoſition in this reference as well as that which we had before conſiſts of two Branches, and ſo together with that is diſtinctly to be handled by us. Wee'l begin in order with the former, and that's this. That where God gives a man Quietneſs, none can make him Trouble. And this again may have a double ſenſe in it, either Firſt, Thus where God gives inward and Spiritual peace, a man ſhall ſuffer no great inconvenience from outward trouble. Or Secondly thus, Where God gives inward and Spiritual peace, a man ſhall there be kept, and preſerv'd from inward Trouble, either of theſe may be here underſtood.
Firſt, I ſay, where God gives inward and Spiritual peace, a man ſhall ſuffer no great inconvenience from outward Trouble; that which ſeems troubleſome to others, and alſo is ſo in the nature of the thing, yet ſhall not be troubleſome, and moleſting to ſuch a Perſon. Trouble (to ſpeak properly of it, is not ſo much from the Condition, as the Affection: It is not ſo much from the State, as the mind; we ſee in ordinary Experience, that one and the ſelf ſame thing which one man makes a great deal of ſtur with, another is not troubled at all with it. So then this is the reſult of this Buſines, That no Condition ſhall be troubleſome to that Perſon, which is in favour and peace with God. When he gives quietneſs &c. Where a man has peace and quietneſs of Conſcience, he is ſo far forth provided againſt all trouble and diſturbance whatſoever, whether Publique, or Private. This the Scripture does abundantly reach forth to us in ſeveral places. As Pſal. 23.4. Though I walk through the valley, of the ſhadow of Death I will fear none Evil, for thou art with me, thy Rod and thy Staff they comfort me. And Pſal. 27.1. &c. The Lord is my Light, and my Salvation whom ſhall I fear? The Lord is the ſtrength of my Life, of whom ſhall I be affraid? Though an Hoſt ſhould Encamp &c. So Pſal. 46.1.2. God is our refuge and ſtrength, a very preſent help in Trouble. Therefore will we not fear though the Earth be removed, and though the mountains be Exalted into the midſt of the Sea. And Pſal. 112.7.8. Speaking of a Godly and Righteous man, Surely he ſhall not be moved for ever &c. He ſhall not be affraid of Evil Tidings, his heart is fixed truſting in the Lord. His heart is Eſtabliſhed he ſhall not be affraid, untill he ſees his deſire upon his Enemies. Theſe and the like Teſtimonies there are to make this truth good unto us.
And the Grounds of it are theſe.
Firſt, Becauſe he which has peace and atonement with God, he has that within him oftentimes which does ſwallow all outward ſadneſs, and trouble whatſoever. Thoſe which are full of Comfort, a little trouble is not troubleſom to them, but is eaſily ſwallowed up in them, and they do not regard it. Now thus is it with thoſe which have this inward and Spiritual peace, they are ſo exceedingly raviſh't and tranſported with joy, that leſſer Evils are in a manner, and in Compariſon nothing with them. Look as it is on the otherſide in the terror and trouble of Conſcience, thoſe which lye under the preſſures thereof, and have the Arrows of the Almighty ſticking in them, they take but little Content, or delight in any outward refreſhment. Thoſe things which others are taken with, they are all nothing to them, even ſo is it alſo here in peace and quietneſs of Conſcience, thoſe which have the ſweetneſs of this it makes them to forget and to deſpiſe any outward trouble whatſoever. This Comfort of a good Conſcience is like the Wine, which has wont in times paſt to be given to Malefactors, when they were going to Execution. Prov. 31.6.7. Give ſtrong Drink to him that are ready to periſh, and wine unto thoſe that be of heavy Hearts. Let him drink and forget his Poverty, and remember his miſery no more. Even thus is it with this wine of the Spirit, it cauſes a forgetfulneſs of thoſe Evils which are upon us.
Thus it was with the Martyrs in former days, they needed not Cordials, and comforting Potions to ſuſtain them, and chear them in thoſe Conditions. No, but they had that within them which was Enough to do it alone, even the peace and Comfort, and Tranquility of their own Conſciences, this was to them as a continual Feaſt, and which made them to forget that Miſery, which their Enemies and Perſecutors caſt upon them. And ſo it is ſtill to the Saints of God in thoſe Conditions which they now fall into. They have ſo much joy and Comfort within doores, as it makes them ſlight all the Trouble without. Si fractum &c.
Secondly, He which has peace with God there is nothing which is able to trouble him, becauſe that which is the main ground, and Occaſion and Foundation of trouble is removed, and taken away from him. And that in one word is Sin and guilt and the anger of God, Affections are not ſo far forth troubleſome (to ſpeak off) as they are diſpleaſing to Nature, or rather as they are reflecting upon Conſcience. The Sting of Death (ſays the Apoſtle) is Sin, and that which he ſays of Death is alſo true of every other affliction which is tending thereunto. It is Sin which puts a bitterneſs and Malignity into it. Now where God is pleaſed to give quietneſs, this is removed I ſay and taken away, that is to ſay, in regard of the guilt and condemning power of it.
Thirdly, Where God gives this Quietneſs and Peace whereof we ſpeak, there is alſo an intimation and aſſurance of all thoſe Evils, and outward Calamities as working and making for our good. Though they take impreſſion upon us, according to the apprehenſion which we have of them, and as we may conceive and imagine either good or evil comming to us from them, we make a great deal of difference in our ſelves detwixt the wounds which are made by a Souldier, and the wounds which are made by a Chyrurgian. Becauſe the one we know ſtrikes to Kill, whereas the other ſtrikes to Cure. Evils are there leſs troubleſome to us, when we look upon them, as meanes and Conducements to further good. Now thus does a perſon reconciled, upon all the troubles, and Miſeryes, and Calamities which he meets with here below, he looks upon them all as ſo many means to make him better, and that in his better part, in his Soul, and in his inward man, and hence it comes to paſs, that he is no more troubled at them, and that becauſe he is perſwaded of Gods love and favour to himſelf. A loving and a Gracious God will do every thing in Love and Mercy to thoſe perſons whom he does love; and therefore nothing (we are ſure in this caſe) can come amiſs unto us; either it ſhall be good in it ſelf, or elſe tending to good in us, what ever happens unto us. This is that which a child of God is perſwaded of; Yea and not onelyonly perſwaded of it, as a thing which he believes in the notion, but alſo ſenſible of it, as a thing which he feels in the experience, and has found made good unto him by obſervation of former particulars.
Fourthly, where there is peace with God, there is alſo an intimation of ſafeguard and protection for time to come; and this is that which wonderfully ſuppreſſes and keeps down inordinate feats; what is that which does ſo much diſquiet, and perplext the minds of people in theſe dubious and diſtracting times? It is for the moſt part an uncertainty of their future condition, they know not what ſhall become of them (they think) if theſe troubles continue. Now here that ſoul which is in good terms with God, hath a wonderful advantage, foraſmuch as the Lord himſelf does reveale himſelf as a defenſe unto him. He that dwels in the ſecret of the moſt High ſhall abide under the ſhadow of the Almighty, I will ſay of the Lord, He is my refuge, and my Fortreſs, my God, in him I truſt, &c. Phil. 4.7. The peace of God which paſſeth all underſtanding, it is ſaid, ſhall keep our hearts and minds, &c. foreign The word properly ſignifies to keep as it were in a Garriſon; thoſe which are in a ſtrong garriſon, they think themſelves ſafe and ſecure, and this is the condition of thoſe which have this peace of God.
Laſtly, where God gives this peace, there is alſo the ſweet and comfortable expectation of a bleſſed and happy condition which a man ſhall partake of in another world, and ſo withall a weanedneſs and alienation from all theſe outward things here below. Mens trouble in any affliction, is much according to their affection, and deſires to theſe worldly contentmen. Thoſe which put a great matter in the world they have a great deal of trouble in themſelves, when they are at any time deprived of it, and thoſe which have nothing hereafter they are undone when they looſe here. But now a Chriſtian which hath this peace of God in him, it is otherwiſe with him. He does not place his happineſs here, and therefore his trouble is not here neither. That man which is reconciled to God and enjoyes fellowſhip with Him, he ſees he hath ſomewhat elſe to hold to, when all theſe outward things fails, when health fails, and eſtate fails, and friends fails, and all ſeem to be gone, yet he hath a better and more induring ſubſtance, and an inheritance in another world that fades not away. And this is that whereby he ſuſtains and ſupports, and keeps up himſelf in the worſt conditions and times. And thus we ſee how and where God gives this quietneſſe, which we ſpeak of, none can make trouble?
But to make this Point clear unto us. It may be here perhaps objected, that this is contrary to experience it ſelf for aſmuch as even the Godly themſelves are ſometimes under a great deal of trouble here in this world, notwithſtanding their inward peace, and reconcilement which is drawn betwixt God and their ſouls.
To this I anſwer, Firſt, If we mean by trouble, an afflicted and troubled condition, we do not deny it. The children of God as well as others are ſubject and lyable hereunto, whiles they carry fleſh about them, yea they are for the moſt part ſubject hereunto above all other men beſides. There's no people which have greater troubles upon them oftentimes then Gods deareſt ſervants. But this is that which then we ſay, that God does ſweetly bare them up in this, and aſſiſt them, and inable them to indure them. So that though there be more troubles upon their outward condition, then it may be upon other mens, yet there is leſs trouble and perplexity in their ſpirits and minds, as ariſing from this condition. And this is that which ſeems chiefly here to be intended, and pointed out unto us, when he gives quietneſs, who then can make trouble? Not as if none ſhould thus aſſault, and indeavour to trouble. But who can make trouble? that is, who can actually trouble, ſo as to take away the fruits of this peace.
Secondly, We do alſo acknowledge that Gods children, which have this peace in them, have not onelyonly trouble ſometime in their condition, but likewiſe as well in their ſpirit, but then he ſo far forth as this peace is leſs vigorous in them, or as they live in the power and efficacy of ſpiritual comforts. It is true that where God gives quietneſs, there is alſo a freedom from trouble. But becauſe he gives it imperfectly, there is therefore but a partial freedom and exemption of us from it. The greatneſs of our tranquillity is according to the ſtrength of our aſſurance, where we have greater and ſtronger aſſurance, we have the leſs trouble.
And then, I ſay, ſo far forth as we live in the power of ſpiritual comfort. When God gives us inward peace and quietneſſe, and we do not improve it, it is no wonder, if we have leſs benefit by it. There are many which are guilty of that infirmity which Eliphaz faſtens upon Job, that the conſolations of God are ſmall with them, God would comfort them, and they will not be comforted; And if ſo, tis then no wonder, if they have trouble and perplexity indeed, it might be better with them in theſe caſes if the fault were not their own.
The Point being thus cleared and inlarged, let us make ſome uſe of it.
And firſt, If this be ſo, that no condition ſhall be troubleſom to that perſon which is in favour and peace with God, We ſee then how nearly it concerns us to labour and indeavour after this, eſpecially in theſe ſad times which at this preſent are fallen upon us. Every one as near as they could be, would be freed from the burden of the times, and be ſet in ſuch a condition, as wherein they might leſt partake of the common miſeries which are abroad in the world; now we ſee here whats the ready and moſt direct way hereunto namely by making our peace with God, and getting him to be reconciled unto us, we are apt preſently to think of ſome other courſes and wayes for the ſecuring of our ſelves in theſe conditions, but our beſt way is to betake our ſelves to God, and to ſeek ſhelter from him, as David often does, Pſal. 61. verſe 2. From the end of the earth will I cry unto thee, when my heart is over-whelm'd, lead me to the rock that is higher then I. See here, where David would ſet his footing in this flood of evils which was ready to overwhelm him him. He would not ſet it upon the Sand, but upon the Rock, and upon the rock which was higher then himſelf, that is, upon God alone. There's nothing higher then our ſelves, which we can rely upon, but onelyonly God. Take any Creature whatſoever which we might truſt to, and we are equal with it, but the Lord he is a moſt high Rock, and which is exalted far above us, that we might be encouraged to truſt in him, we have an excellent place to this purpoſe in Iſa. 26.3.4. Thou wilt keep him in perfect peace whoſe mind is ſtayed on thee, becauſe he truſteth in thee, trust ye in the Lord for ever, for in the Lord Jehovah is everlaſting ſtrength, or as it is in the Hebrew Text, a Rock of Ages. God's a Rock of Ages, and it is good truſting in him, foraſmuch as a man, then ſhalt be kept in peace. Now we can no further be able to do this, then we are at terms of agreement, and reconciliation and attonement with God; and therefore let it be our main care and ſtudy to apply our ſelves hereunto, and to ſearch and examine our ſelves in this particular, to ſee whether God and we are upon good terms or no, and whether he does indeed give quietneſs to us. And remember to this purpoſe that nothing elſe will ſerve the turn. It is when he gives quietneſs, that none can make trouble. He, That is, He emphatically, and He, that is, He excluſively, in oppoſition to all others beſides. For we muſt know that there are three ſorts of peace-makers, which though they may ſerve to give quietneſs, yet in concluſion cannot free from trouble. Firſt, A mans ſelf. Secondly, Satan. Thirdly, falſe-teachers and flattering friends.
Firſt, A mans corrupt ſelf. There are many whom their hearts do not condemn them, but it is their hearts which are blinded and hardned with ſelf-love, and the deceitfulneſs of ſin; and theſe they promiſe freedom from trouble, but they are not able to give it, nay rather do involve in it, As ye may ſee in Deut. 29.19, 20. He that when he heareth the words of the Law, bleſſeth himſelf in his heart ſaying, I ſhall have peace; though I walk in the imagination of my heart, to add drunkenneſs to thirſt, whats the iſſue of ſuch a perſon? why ye ſhall ſee in the words that follow. The Lord will not ſpare him, but then the anger of the Lord, and his jealouſie ſhall ſmoak againſt that man, and all the curſes that are written in this book ſhall lye upon him, and the Lord ſhall blot out his name from under heaven.
Secondly, Satan, He is another falſe Peace-maker, He gives quietneſs too, but it is in his hand and way, as he hath ſometimes his falſe-terrours, ſo he hath alſo his falſe-peace. He lulls people many times aſleep in the wayes of ſin, that ſo he may ſo much the deeper involve and plunge them in them. He perſwades them that alls well with them, and that they have need to enquire into themſelves, when tis far otherwiſe. Now alas, this is alſo far enough from the preventing of trouble, nay indeed it rather increaſeth it, which he alſo knows well enough, and therefore ſo diſpoſes of it. Satan never gives any man quietneſs, but that occaſionally from that quietneſs, he may fill him with greater trouble and perplexity afterwards.
To this we may add in the third place, Falſe-Teachers and flattering friends, which cry peace, peace, and ſow pillows under mens elbows, when their condition is never ſo bad. Theſe gives quietneſs too, but it is a quietneſs of that nature, which we had a great deal better be without. Such as theſe the Lord tells are guilty of the blood of the ſouls of his people, &c. Now all theſe three ſorts of of Peace-makers are in a ſpecial manner to be avoided, and declined by us. And we ſhould labor to have ſuch a quietneſs in us, as is given by God himſelf and none but him.
Where the Queſtion yet further will be as pertinent to the matter in hand, how we may attain hereunto, how we may put our ſelves into ſuch a poſture and condition, as wherein God may give us that peace, and quietneſs which will uphold us, and preſerve us from trouble. And here we may briefly obſerve and take notice of theſe following particulars for our beſt direction.
Firſt, We muſt acquaint our ſelves with God. Be ſuch as are ſure to know him, and are known of Him. This quietneſs we ſpeak of belongs not to ſtrangers but to friends and ſpecial acquaintance, Job 22.21. Acquaint now thy ſelf with him, and be at peace. Mark how theſe two are joyn'd together and the one as the conſequent of the other: Acquaintance with God and Peace, to ſignifie thus much unto us, that this latter follows from the former. If any one would have peace from God, they muſt have acquaintance with him, they muſt know him, who he is. Therefore all ignorant perſons which have no knowledge of God and his wayes, but live like heathens, and without God in the world, they can have no true quietneſs, or peace at all in their hearts. They may be ſenſleſs, and ſtupid, and ſecure, and un-apprehenſive of the miſerable condition, which they are in, but for true peace, they know not what it means, nor were never as yet partakers of it.
Secondly, To our acquaintance with God, we muſt likewiſe joyn converſe and communion alſo. Thoſe which are acquainted with God and have ſome particular intereſt in him, yet they may not have that quietneſs they ſhould have, for want of communion with him. There's ſtrangeneſs of Perſon, and there's a ſtrangeneſs of converſation, and either of theſe will cauſe a diſquietneſs and unpeaceableneſs of ſpirit, wherever they are. The firſt, that is proper to carnal and unregenerate perſons. The ſecond, that is incident even to Gods own children themſelves. Thoſe which are not ſtrangers in the former ſenſe, but have ſome knowledge and acquaintance with him, yet they may be ſtrangers to God, in the latter ſenſe, and be much alienated and diverted from him. As friends which know one another well enough, yet may have ſome diſtance and alienation from one another. Now this we ought to be very careful off, for the preſervation of this inward peace in outward affliction, let us labour to keep a conſtant and daily communion betwixt God and our own Souls, that ſo we may have conſtant and daily reflections of his love and favour upon our ſelves; and have continual pledges of his good will and affection to us.
Thirdly, Vigilant and Dutiful behaviour, we be alſo careful of this; to be conſcionable in the performance of thoſe Duties which God at any time requires of us, according to the particular Places wherein he has ſet us. Debts, they are apt to diſquiet, where mens Hearts and Conſciences ſhall tell them, that they have been wanting and failing in thoſe performances which the Lord has expected from them, this will go near to ſadden and trouble them, and deprive them of that inward comfort, which they ſhould otherwiſe have. Eſpecially if we ſhall add hereunto; where theſe have been the motions and ſuggeſtions of Gods Spirit inclining and provoking thereunto, then the neglect is ſo much the greater, and conſequently the diſquietneſs will be the more. It's bad enough for us to Sin againſt a bare command, and to neglect our Duty there where God has given us a General rule for the performance of it, but now further to ſin againſt an Excitement, and Motion, and invitation of Gods Spirit, this has a further aggravation in it.
Fourthly, For the getting and preſerving of this peace whereof we ſpeak, there muſt be a daily and continual renewing of our Covenant made with God. Often reckoning (we uſe to ſay) makes long Friends, and ſo certainly tis here in this particular. The way to keep up our peace with God, is frequently to make up the Breaches and diviſions which may fall between us; by ſpeedy Humiliation, and Repentance and turning to Him. We ſhould not let the Sun to go down upon any difference betwixt God and us, but out of hand cloſe it up, and that as ſoon as we diſcern it, and apprehend it, and are made ſenſible of it. Take heed that the Heart do not ranckle or feſter under the guilt of any Sin, or neglect which at any time may lie upon it. Theſe and the like Courſes are to be taken for the procuring and preſerving of a Quietneſs and Peaceableneſs in us, and we ſhall put theſe Directions in Practiſe, that we may procure and preſerve it ſo indeed.
It is a pictiful thing to conſider what ſtrangers many people are to this Buſineſs we ſpeak off, how few there are which know what belongs to true Peace, ſuch a peace as is of Gods giving, which paſſes all underſtanding which the World is not able to give, and which will afford a man comfort, which all the world cannot take away. The moſt ſort of perſons that are, regard it not, attend it not, conſider it not, we are all for an outward peace, (and I do not ſpeak againſt it, I would we had it upon good Conditions,) but who is there almoſt that looks after inward peace and Tranquillity of Conſcience; which conſiſts in forgiveneſs of Sin, Reconciliation with God, and the aſſurance of his love and favour made over, and confirm'd to the Soul. Alas! theſe are things which people may talk off, and theſe are things which people may hear off, but moſt people know not what they mean, nor what belongs unto them. And this may be the firſt Application.
Secondly, Seeing this is ſo, That no condition ſhall be troubleſome to that perſon which is in favour and peace with God, We ſee then here (Beloved) the happy eſtate of the children of God, in the midſt of all thoſe outward prejudices and diſparagements which they lye under. Happy are the People which are in ſuch a caſe, yea happy are the people, whoſe God is the Lord. We ſee here, who are in the beſt condition in theſe ſad and diſtracting times; It is not thoſe which have the greateſt abundance of theſe outward comforts and injoyments, but which have moſt of this inward peace. It is not he which hath the moſt Wealth, but he that hath the moſt Grace. He is the freeſt from trouble, who has the greateſt quietneſs given him from God, even there, where he has leaſt from men, our happineſs it is not ſo much from without us. If we have calm and quiet ſpirits we may make a ſhift to do well enough even in troubled and perplext eſtates. And this is the bleſſed condition of the children of God, which ſhould make us ſo much the more in love with the Generation of Gods people, and with Godlineſs and Religion, Her wayes are wayes of pleaſantneſs, and all her pathes are peace, as it is ſaid of ſpiritual wiſdom, Prov. 3.17.
Beloved, there is not that eſteem of Religion, and the eſtate of a Chriſtian, as indeed, it is fitting there ſhould be. Men do not apprehend, or conſider what a noble Condition it is, nor improve it to that height of Comfort, and Contentation as it were poſſible for them, and that's the reaſon that there are ſo low thoughts many times of thoſe which are the profeſſors, and true imbracers of it, whereas indeed upon the proof and experiment, there is nothing of ſo comfortable a Conſideration as this is; not onelyonly in reference to Heaven, and the Comforts of a better life, but alſo in reference to the World, and our being and abode here in our Pilgrimage upon Earth. Godlineſs, it has not onelyonly the comforts of the End, but likewiſe of the Way. It has it's reward and Happineſs in it, ſo far forth as it carryes us on with comfort through all the troubles of this preſent Life. When he gives Quietneſs, who then can make Trouble? We may underſtand it by taking trouble in a temporal ſignification. When the Lord gives inward Quietneſs, a man ſhall ſuffer no great inconvenience from outward trouble. No condition in regard of the world ſhall come amiſs unto him. And thats the Firſt Explication.
Secondly, We may alſo take it thus. When he gives Quietneſs, none then can make trouble. That is, Where God gives Spiritual peace and Tranquillity of Conſcience; none ſhall then be able to cauſe any diſturbance or perplexity in it, none can poſſibly take away the peace of that Soul, which is at peace with God. This we have plainly ſignified to us in Rom. 8.33.34. Who ſhall lay any thing to the charge of Gods Elect? It is God that juſtifieth, who is he that Condemneth? It is Chriſt that died, yea rather that is riſen again, who is even &c. This we may ſee made good in all the ſeveral particulars which we may conceive as any way capable to cauſe diſturbance.
Firſt, Not Satan, He ſhall not be able to make trouble where God will give peace. Satan is a mighty ſtickler to diſturb the peace of Gods people, and to weaken their confidence and aſſurance of his love, and he takes all advantages, and opportunities that may be to this purpoſe, eſpecially in the hour of Death, and the day of Tryal &c. A foul pudder he makes oftentimes in this regard, but yet where God will acquit, and give quietneſs all is in vain. Chriſt has ſpoyled Principalities, and Powers. Coloſ. 2.15. And he has deſtroyed the Devil himſelf. Heb. 2.14.15. The Accuſer of our Brethren is caſt down, which accuſed them before our God Day and Night, and they have overcame him by the blood of the Lamb. Rev. 12.10.11. The blood of Chriſt ſprinkled upon the Conſcience diſcharges from the accuſations of Satan, neither is he able to do any hurt, where the Lord will obſolve. As for inſtance we may ſee in Job, whom when the Devil labor'd to traduce and ſlander, he could do no miſchief againſt him, foraſmuch as the Lord himſelf had acquitted him, and ſet him free. Haſt thou conſidered my ſervant Job, that there is none like him in all the Earth, a perfect, and an upright man &c. Job. 1.8.
Secondly, Men ſhall not be able to diſturb, nor cauſe trouble neither, though they may indeavour bereunto. And for inſtance here Job's friends, they laid heavy charges againſt him, as an Hypocrite, and a deſembler, and I know not what, but yet for all that, they could not quite ſhake him of from his Confidence, he appeals to God in theſe their cenſures of him. Job 16.19.20. My witneſs is in Heaven, and my record is on High, my friends ſcorn me, but mine Eyes powreth out tears unto God. Job he had comfort in God, even then when his friends ſpake againſt him, and paſt hard ſentences upon him. And we ſee afterwards how the Lord acquitted him, even to the ſhame of thoſe his falſe accuſers. And thus will he likewiſe do upon occaſion with others of his ſervants. All the unreaſonable ſuſpicions, and all the uncharitable opinions, and all the hard cenſures which are at any time caſt upon them, ſhall not be able to prevail againſt them, where God acquits a man, it is no matter who ſpeaks againſt him. When he gives quietneſs, none then can make trouble.
Thirdly, Not a mans own miſgiving, and ſcrupulous Conſcience, that ſhall not cauſe trouble neither. Where God himſelf will vouchſafe peace, the Children of God ſometimes through that weakneſs, and infirmity which is in them, are now and then falſe accuſers of themſelves, and are ready to judge themſelves to be in a worſe Condition then they are; as the generality and greateſt ſort of People offend in a way of ſelf Preſumption, ſo there are ſome (though not ſo many) which alſo offend in a way of ſelf ſuſpition, which lay hard inditements againſt themſelves, and their own Souls, as Hypocrites, as reprobates as ſuch as have no truth or reality of Grace in them. But now where God is pleaſed at any time to come in with a meſſage, and Teſtimony of Reconcilement, all theſe doubts and fears and miſgivings, do preſently vaniſh away. When God will give quietneſs, a man ſhall be freed from trouble from himſelf, and his own Spirits. If our Heart condemn us falſely, God is greater then our Hearts, and knows all things as it is ſaid in another caſe.
Fourthly, Not the Law of God, that ſhall not cauſe trouble neither, where it pleaſes God to give us his peace, the Law that accuſes, and denounces alſo. Joh. 5.45. Do not think that I will accuſe you to the Father, there is one that accuſeth you, even Moſes in whom you truſt. Moſes, that is, the Law written by Moſes &c. And how does that pronounce ſentence. See in Galat. 3.10. Curſed is every one that continueth not in all things, that are written in the book of the Law to do them. Here is the hard rigor of the Law. But his now ſhall be able to do no hurt, where God himſelf will give peace; foraſmuch as Chriſt hath freed them from the condemning Power of it, Galat. 3.13. Chriſt hath redeemed us from the Curſe of the Law, being made a Curſe for us. He hath not freed us from the Authority of the Law, that power which it hath over us, to command us, and to be a rule unto us, but he hath freed us from the rigor of the Law, that power which it would have over us to condemn us, and to inflict puniſhment upon us. Chriſt hath ſo freed, and exempted us from the Law by dying for us, as that it ſhall be no longer troubleſome to us, in this ſenſe and conſideration. There is no Condemnation to them which are in Chriſt Jeſus. Rom. 8.1. Thus in all theſe ſeveral particulars is that Soul ſure to be free from trouble, which has once made its peace with God. Neither Satan, nor the World, nor their own Conſcience, nor the Law of God it ſelf ſhall be able to moleſt them, that is ſo as any thing to prevayle, or get the maſtery of them. So that we muſt ſtill remember as an Explication of this preſent point, that we take this trouble here as a trouble of Efficacy and Succeſs, not for a trouble of indeavour. Theſe may now go about to trouble ſuch as thoſe which are at peace with God, but they ſhall not prevail againſt them, no not the very gates of Hell it ſelf.
The Ground of this truth is this, namely, becauſe God is in thoſe relations as muſt needs aſſure thoſe of peace and Satisfaction, whom he is at peace withall, and that may be further declared in theſe particulars.
Firſt, It is he who is the Plantiff, and the Party wronged, and which enters the Action. If any one ſhould make a Chriſtian trouble in regard of his Spiritual Eſtate, it muſt be ſuch an one, whom a Chriſtian has wronged and offended, and treſpaſſed againſt, if he be ſatisfied, and well-pleaſed, who has any thing more to ſay againſt him? why now this is the caſe here, when God gives Spiritual quietneſs, none is there able to make trouble, Becauſe the party offended is ſatisfied, and he to whom the injury was done, is now contented to take it up, as you know Chriſt ſaid in the Goſpel, to that woman which the Phariſees brought to him, having taken her in the fact, Joh 8 10.11. Woman, ſayes He, where are thoſe thine accuſers? Hath no man condemn'd thee? She ſaid, No man, Lord. And Jeſus ſaid unto her, neither do I condemn thee, go and ſin no more. When Chriſt himſelf did not condemn her, none was able to lay any thing to her; Becauſe if any one had to do in forgiving her, or accuſing her, it was he moſt of all, who was God, againſt whom ſhe had ſinned, till ſhe had received abſolution from him, ſhe could not go away in quiet, and when ſhe had ſo, it was no great matter what any other might ſay againſt her. If God himſelf ſpeak peace, all is well in this regard, and upon this conſideration, becauſe he is the party moſt concern'd in the treſpaſs it ſelf. Therefore David ſpeaking of himſelf in Pſal 51.4. He ſpeaks after this manner. Againſt thee, thee onelyonly have I ſinned, and done this evil in thy ſight, that thou mighteſt be juſtified, when thou ſpeakeſt, and clear when thou judgeſt; David had ſinned againſt others alſo, againſt Bathſheba and Ʋrijah, againſt the reſt of the people of God, whom he had ſcandalized by his ill example. But he ſayes he had ſin'd onelyonly againſt God, ſo as to call him to an account for this tranſgreſſion at Gods tribunal, and in his own Conſcience. He had ſinned againſt God chiefly, and he had ſinned againſt God principally, and he had ſinned againſt God ſo, as from him to beg and expect the perfect pardon and forgiveneſs of his ſins; this belong'd to God alone, foraſmuch as he was the chief Plaintiff, and party wrong'd by this tranſgreſſion of Davids.
Secondly, When God will give peace and quietneſs, none can there make trouble, becauſe as he is the onelyonly plaintiff, ſo he is the beſt evidence and witneſs, which can come in and teſtifie either for or againſt us. Though a man have a quarrel againſt another, and that deſervedly, which he may juſtly faſten upon him, yet if he have no body to witneſs on his ſide, the party accuſed will do well enough for all this, eſpecially if there be a ſtrong witneſs and evidence on his ſide that is accuſed. Now thus it is here with us in this particular buſineſs; whiles God himſelf is reconciled unto us, there is no witneſs which can come in againſt us of any worth or validity, which might be able to cauſe trouble to us. And beſides we have a ſpecial witneſs on our ſide which does bear down all; and that's the witneſs of the Holy Ghoſt, in Rom. 8 16. The Spirit it ſelf beareth witneſs with our ſpirits, that we are the children of God. He that is a ſwift witneſs againſt others, Mal. 3.5. ſhall be a ſwift witneſs for us. This is like the witneſs of a Prince, Teſte mcipſo, which where ever it comes, there's no further queſtion to be made of the thing; as Chryſoſtom ſpeaks, foreign, It puts the matter out of all doubt where this is exhibited; All the clamors and accuſations of Satan, of evil men, or of miſ-giving ſpirit are not able to bear down this witneſs and teſtimony of the Holy Ghoſt in the heart, when he will give quietneſs in this manner, who can make trouble.
Thirdly, He is alſo the Judge, in whom the power of condemning and abſolving does wholly lye; when the Plaintiff hath done his part, and when the witneſſes have done theirs, yet notwithſtanding the Judge be a mans friend, and will ſhew him ſome ſpecial curteſie and favour in ſuch a cauſe, he will do well for all this. Now this is further the ſtate and condition of ſuch a perſon, as is in good terms with God. He has the Judge his friend to acquit him, and abſolve him, and ſet him free, ſo that none ſhall be able to trouble him, Rom. 3.26. That he might be juſt, and the juſtifier of him that believeth in Jeſus. To him that believeth on him that juſtifieth the ungodly, his faith is counted for righteouſnes, Rom. 4.5. And Rom. 8 30. Whom he called them he alſo juſtified, and ver. 33. Who ſhall lay any thing to the charge of Gods Elect? It is God that juſtifieth In all which places we ſee how God himſelf takes upon him to juſtifie and abſolve and quit from condemnation. The Lord is our Judge, the Lord is our Lawgiver, the Lord is our King he will ſave us, as it is Iſa. 33.22.
Laſtly, It is he alſo, who hath the power as of giving the ſentence, ſo of ſuſpending the execution. He hath power to caſt into hell, to ſave or deſtroy, all theſe things are in his hands. So that now, if he will give this ſame ſpiritual quietneſs, none in the world can make trouble.
This Point (for the uſe of it) is very comfortable to the children of God in all their ſpiritual aſſaults, and temptations, which they are ſubject unto; that what ever may indeavour to diſturb them yet nothing ſhall have power over them, or prevail to an abſolute trouble or moleſtation of them.
A child of God may ſet that peace and comfort which he has in his own heart, and conſcience againſt all the ſollicitations and diſquietings of the whole world beſides; when he gives quietneſs, who then can make trouble, as againſt a Nation, ſo againſt a man onelyonly. And ſo much may ſuffice of the firſt Branch of the Propoſition in this ſecond Reference, in matter of peace.
I come now to the ſecond, In matter of trouble, And when he hides his face, who then can behold him? who can behold him? That is, who can behold him comfortably, ſo as to have any ſweetneſs or refreſhment from him. This no man can have, when God will hide his face. Thou hideſt thy face (ſayes David) and I was troubled, in Pſal. 30.7.
For the better opening of this Point and Truth before us, we muſt know that Gods hiding of his face, (as we here ſpeak of it) from a particular Perſon may be conſider'd two manner of wayes, and ſo we ſhall find it taken in Scripture and common experirience, either Privatively, for a meer ſubſtraction or withdrawing of the light of his countenance, or poſitively, for ſome evident expreſſion and manifeſtation of his wrath and diſpleaſure; now either of theſe when God does it, is full of trouble.
Firſt, though that be the leaſt, when he does but withdraw the light of his Countenance, and that ſweet communication of himſelf which he does ſometimes afford to his children, then he hides his face. There's the darkneſs of an Ecclipſe, as well as the darkneſs of a Night; And there is a ſadneſs from the want of Gods ſmilings, as well as from the making of His frowns, and the knitting of his brows againſt us. And this former is that which we now ſpeak unto, as a matter of diſquiet. We ſhall find how it was thus to the Spouſe in the Canticles, when her beloved was gone from her, which is a parable to ſet forth unto us the condition of Chriſtian in this particular. The caſe is ill with him, when God does but hide his face from him; there is a great deal of darkneſſe and deadneſſe upon his ſoul in ſuch an eſtate; as upon the earth when the Sun is Eclipſt; and 'tis that which every good heart will be eaſily ſenſible and apprehenſive of. As the child does not onelyonly cry when the Nurſe, or Mother ſtrikes it, but as well when ſhe hides her ſelf from it, even ſo is it with a child of God in this particular. He does not mourn onelyonly under terrors of Conſcience, and the immediate expreſſions of Gods anger, but as well under deadneſs of ſpirit, and the loſs of the ſenſe of Gods favour, when there is not that ſweet intercourſe, and familiarity betwixt God and his heart, as there hath been in former times. Thus it was with the Prophet David, Pſal. 51.12. He was not ſatisfied with bare ſalvation, but he calls for the joy of ſalvation; and he was not ſatisfied with holy Spirit, but he deſires the free ſpirit alſo.
This ariſes Partly from Affection, as bearing a ſpecial love to God, and deſires a reflection of his love back again. They that love another, delight to be loved by them, and to have ſome aſſurance of this love to them. There's nothing more troubleſome amongſt lovers, then not to be ſenſible of each others affections; and ſo it is likewiſe with the ſoul, which bears a true love to God, There's an holy jealouſie which is wrought in it, &c.
Secondly, It ariſes from experience, and the former ſenſe of this comfortable condition. They which know not what it is to have, they know not what it is to want, nor to be deprived of that which they might have. And this is the great difference betwixt the children of God and others, when we ſpeak of ſuch things as theſe to carnal perſons which never knew what theſe things meant, we ſeem to ſpeak very riddles, and myſteries and fables to them.
The greateſt part of people in the world are not troubled with ſuch a thing as this is, Gods ſtrangeneſſe, and hiding his face from them, becauſe they never yet were acquainted with his preſence, and familiarity, and drawing near unto them, but thoſe which are acquainted with the one are affected with the other. Thoſe which know what it is to injoy God and to have him comfortably ſhining upon them, they quickly feel what it is to want him, and to have him hide his face from them.
This ſhould therefore teach us ſtill to keep our ſelves in ſuch a State of Soul, as that God may take delight in us, and be continually pleaſed to impart himſelf unto us, in the moſt comfortable expreſſions of his love and favour towards us, we ſhould reſign and ſubmit our ſelves to the bleſſed guidance of his holy Spirit, and let him be all in all to us; be affraid of doing any thing which may offend ſo ſweet a friend and companion as he is, eſpecially (that I may ſtill drive it to the ſeaſon) in ſuch times as theſe are, wherein if ever God's countenance were precious, now it is; when is there more ſweetneſs in friends, and the mutuall injoyment of one another, then there is in ſad conditions: Friends are then friends indeed, and the delight which they have one in another is doubled to them. Beloved, when God hides his face from us in the greateſt outward Proſperity, that the World can poſſibly caſt upon us, we are but in a very ill-caſe, when 'tis ſo with us, but what is it then, when other things ſhall be taken away to, to have trouble from without, and trouble from within to, this is ſad to purpoſe, when Boys ſhall fall out with one another, and their Father frown upon them to, this is &c.
Secondly, This hiding of God's face may be taken in a more rigorous Conſtruction, not onelyonly for the withdrawing of his Countenance, but likewiſe for the Manifeſtation of his wrath, this is terrible as to an whole Nation, ſo likewiſe to a man alſo. This is that which ſome of Gods deareſt ſervants have ſometimes been exrciſed withal. God has not onelyonly carryed himſelf as a ſtranger, but moreover, as an enemy to them. Thus he did to David, when he complain'd of the broken bones, Pſal. 51.8. And thus he did to Heman, when he complain'd of Gods terrours upon him; Pſal. 88.15. And thus he did to Job, when he complain'd of the arrowes of the Almighty, in Job 6. ver. 4. When God hides his face in this manner, who then can behold him indeed? This is a reſemblance of Hell upon earth, when God expreſſes himſelf thus to any ſoul, as ſometimes he does: In ſuch a caſe as this is, none can help but God himſelf. It is not all the outward comforts in the world, which are able to give a man comfort in ſuch a condition.
No, nor ſpiritual comforts neither any further then it pleaſes God to concurr with them, and breath upon them, not the Word, not the Sacraments, not Miniſters not Chriſtian Friends. Nothing can ſupport that ſoul which lyes under the wrath of the Almighty, but onelyonly the hand that wounded it.
Indeed we are to uſe the means, but not to reſt and rely on them. There is the tongue of the Learned to ſpeak a word in due ſeaſon to the weary ſoul; and God hath honoured his ſervants in Miniſtery to be Ambaſſadors of peace and reconcilement in ſuch caſes as theſe are. But it muſt be he himſelf that muſt give quietneſs, if ever we have it, I create the fruit of the lips, peace, peace to him that is a far off, and to him that is near, ſaith the Lord, and I will heal him, Iſa 57.19. It is the fruit of the Lips, but it is God himſelf which muſt Create it; therefore the word is doubled peace, peace It is not enough to be peace in our mouthes, except it be alſo peace in his, we extract and draw out the promiſes, but tis God himſelf that ſets them on. If he be reſolved to hide his face, there is no beholding of him.
This ſhould teach us to ſtand in awe of this great and terrible God, who would not fear thee O King of Nation. It is a fearful thing to fall into the hands of the ever living God. For our God is a conſuming Fire, who amongſt us ſhall dwell with the devouring Fire? Who amongſt us ſhall dwell with the everlaſting Burnings.
Do but lay theſe things together, and think of them when ye are tempted at any time to Sin. Sins againſt Knowledge, and Sins againſt Conference, and Sins againſt Conviction; Sins againſt Vows, and Prayers, and Covenants, and Reſolutions to the Contrary, if nothing elſe will work upon you, yet at leaſt think this with your ſelves; what it is for God himſelf to hide his face from you, not onelyonly by withdrawing his Countenance, and the expreſſions of his Special favour, but alſo by ſetting his Countenance againſt you, and filling your Souls with horror and perplexity of Spirit.
And thus now I have done with theſe words in their Second reference, and ſo alſo with the whole verſe it ſelf. When he gives Quietneſs &c. And when he hides his face, who &c. Whether it be againſt a Nation, or againſt a man onelyonly.
foreign.