coat of arms of the City of London surrounded by angelic and female figures London Mr. Parkhurst, I Order you to Print this Sermon, Preached before me by Mr. Warner, the last of September. Grocers-Hall, Octob. 2. 1688. John Eyles Mayor. דרך לשלום שלום בצוק העתים OR THE Surest Way to the Safest Peace, in Troublous Times: Delivered in a SERMON, Preached before The Right Honourable Sr. John Eyles, Kt. Then Lord Mayor of the City of London, On SEPTEMBER 30. 1688. By JAMES WARNER, a Protestant. LONDON: Printed for Thomas Parkhurst, at the Sign of the Three Crowns and Bible in Cheapside, near Mercers-Chappel. 1688. TO THE Right HONOURABLE Sr. John Eyles, Kt. Lord Mayor of the City of LONDON. My Lord, I Here present Your Lordship with the Sermon, which I Preached before You, being Requested by Your Lordship to Print the same. And that I might choose the most suitable Subject that I could, in so short a time allowed me; I considered the great Consternation and Amazement that is fallen upon all People, at the Appearance of the sore Troubles and Impending Judgements that seem near approaching, and are taking hold of us. I knew all would be for avoiding of them, because 'tis natural to us to shun whatever we apprehend may do us hurt. But herein, I saw, would be our Misery, That we should be too prone to struggle against God, as the Prophet saith Israel did, Isa. 51.20. Like a wild Bull in a Net: The more we strive to avoid Trouble, the more we are encompassed with it, until we repent: This has been a practice fatal to all ages. The Israelites, when besieged, repaired the Breach when made by the Enemy, but looked not to the Maker of it, the Lord of Hosts, Isa. 22.8, 9, 10, 11. who was the Hand that moved those Instruments of Trouble. Instances of this indiscreet acting we have given of Ahaz and others; and indeed the Scripture History abounds with many of them; for upon surprising trouble we start from dangers approaching, faster ofttimes than the well informed Judgement can move: From hence arise the many Rash and Precipitate Actions in a fright, many whereof are Ridiculous; some fatal to People in their Direful Effects. Now to inform the Judgements, and Convince the Consciences of all Men in such a Juncture as this present Season is, of these two things. First, What the Efficient and First Moving Cause of all their Trouble is, which if but removed, the Effect must needs cease. And, Secondly, What are the Effectual Means, Efficaciously to remove the Cause of our Trouble to all intents and purposes, so as not to hurt us, hic labour, hoc opus est. This is our present and Principal Work and Business: I beseech God to give us all Grace, that we may successfully attend thereunto. And according to my Ability and Opportunity, I have demonstrated in the following Discourse; these two things among others, in Answer to those before mentioned. First, That the Reins of all Trouble, and all the Instruments of it, are entirely held in the Hands of the Great and Holy God, who ordereth and disposeth of them for his own Glory; and that they go at his bidding, for the punishing of Evil Doers, and the praise of them that do well. And, Secondly, That an Unfeigned Repentance, attended with a thorough Reformation, and fervent Supplication for Pardon and Forgiveness, are effectual means for the complete Removal of all the Troubles we feel, or fear will befall us. If this be first well done, than we may on good grounds expect a blessing from God on all our Endeavours, and on those prudent and likely Measures, which, as Christians, and as Reasonable Creatures, we may be guided unto as lawful, useful, and necessary Mediums to remove what we seek to avoid. But if this work of Repentance, Reformation, and Uncessant Seeking of God and his Favour, at whose disposal we stand or fall, be not speedily and resolvedly set about in the strength of the Grace of God, we are undone; and all other attempts will prove abortive and fruitless; and all our hopes and expectations from any other Counsels or Designs, will come to nothing. Nothing less than the Infinite Unaccountable Free and Sovereign Grace of God, can save an Impenitent and Unreformed People; I pray God to Pity, Pardon, Spare and Save this sinful City and Nation, for his own Name and Glory sake, and for his Word and Promise sake, that the set time to favour Zion may now come, and then we shall certainly be delivered, Psal. 102.13, 14, 15. But sure I am, nothing else can help us, without Repentance, Luke 13.3. And if God should for his own Name sake save us, as he did Israel; yet the Impenitent and Unreformed are not like to be the better for it, unless the goodness of God lead them to Repentance by it, Rom. 2.4. and to fear him for it, Jer. 33.9. Hos. 3.9. For there is no peace to the wicked, saith the Lord; and when he saveth the Righteous out of Trouble, than he bringeth the wicked in their stead, 2 Pet. 2.9. When the one rejoice, the other shall mourn, Isa. 65.13. So that we must repent and reform first or last; we ought to begin, 'tis best so to do, God grant we may accordingly. And to prevail on this City and Nation to Consider their ways, to Repent and Reform, and and seek the Favour of God alone, is the design and endeavour of this Undertaking, and the Purport and Intent of the following Discourse. And therefore it is dressed in a plain and homely stile, to reach the meanest capacity, not to please the overcurious and nice Palates of too dainty Hearers, but to reach the Heart, Inform the Judgement, and convince the Conscience, as most suitable to such a subject, rather than to humour the fancy. In a Storm none desires the Pilot to give his directions in a gilded Oration, but to tell quickly, and speak plainly, what is most necessary to be done: And what Ovid saith of his Book de Tristibus, Vade sed incultus, qualem decet exsulis esse, Infelix habitum, temporis hujus habe. The same may be said of the present Season: Nor indeed would the time allotted me, admit; it being so very short, that constrained me to thrust it forth courser than I desire to present the Public withal. I shall not further detain you Lordship, but with a Tender of my Thankful Acknowledgement of your former Favours to me, which though I cannot requite, yet do not forget. And also, humbly to manifest my Grateful Sense of the kind Acceptance my poor Labours found with your Worthy Brethren the Aldermen, who were pleased to vouchsafe the hearing the following Discourse. And, Lastly, To express my joy at the News of the Restauration of the Rights and Privileges of the City; things which I have publicly expressed the high value I had for them formerly to my cost, which I do not repent of; it being the Duty of an English Man, and a Christian, on all occasions to own and esteem them: And I am satisfied your Lordship doth so, as well as any other person. I pray God give this City and Nation Repentance and Reformation, and then we may hope for a Blessing on all Endeavours for its welfare; which that God of his Infinite Mercy will yet be pleased to afford them, is, and shall be the Prayers of, Your Lordship's Most Humble Servant, James Warner. Job 34. ver. 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. THIS Chapter containeth the Second Discourse of Elihu with Job, beginning at the first verse, Furthermore Elihu answered, etc. wherein he reproveth him for saying, first, That God had took away his Judgement; verse 5. and Secondly, That it profiteth a man nothing, that he should delight himself with God, verse 9 In Answer whereunto he saith, verse 10. Far be it from God, that he should do wickedness; and from the Almighty, that he should commit iniquity: For saith he, verse 11. The work of a man shall he render unto him, and cause every man to find according to his ways: Yea, verse 12. Surely God will not do wickedness, nor will the Almighty pervert Judgement; for it is below him so to do, and he is the Supreme Judge of the whole World. Verse 13. Who hath given him a charge over the Earth? Or who hath disposed the whole World? Verse 14, 15. If he set his heart upon man, and if he gather unto himself his Spirit, all Flesh shall perish together, and man shall turn again to dust. Again, he showeth wherefore he will not pervert Judgement: First, Because he is impartial, is no respecter of persons: This he not only affirmeth of him, but giveth instances of his sore and sudden Judgements on many mighty men for their sins. Secondly, Because he is Omnipresent, Omniscient, and no Cause or Person can be hid from him. Verse 19, 20, 21. He accepteth not the Persons of Princes, nor regardeth the Rich more than the Poor, for they all are the work of his hands. In a moment shall they die, and the mighty be taken away without hand. For his Eyes are upon the ways of man, and be seethe all his go. Verse 22. There is no darkness nor shadow of Death, where the workers of iniquity may hid themselves. Verse 24. He shall break in pieces mighty men without number, and set others in their stead. Verse 25, 26, 27, 28. He striketh them as wicked men, in the open sight of others; because they turned back from him, and would not consider any of his ways: So that they cause the cry of the Poor to come unto him, and he heareth the cry of the afflicted. Thus far he proves that God doth not take away any man's Judgement; and this he further demonstrates in the next verse, which containeth the Words of our Text, and doth therein assume likewise the proof of the second point which he had undertaken to Answer Job in, viz. That there is profit in delighting in God, because he holdeth the distribution both of all Tranquillity, and all Trouble in his own hands, to dispose of it unto men as he is pleased or displeased with them, and their ways, as our Text declares; and therefore all men may expect Right Judgement from him, and great profit by delighting in him. The words in the Original are thus expressed, umi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ve hu Jashkit umi jarshjah, etc. the word jashkit from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he was quiet, hath relation here to outward tranquillity and peace, which being put in opposition to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, determineth the sense of that word which signifies either wickedness, or to condemn for it; in other places, to refer to trouble here in this, and is so translated in this place; and they may be thus read, When he, (viz. God) causeth Quiet, who then can cause Trouble, etc. The Text compriseth a double Question, which have a double Reference. The first Question is this, When he causeth Quiet, who then can cause Trouble? The Second is this, And when he hideth his Face, who then can behold him? And both of them being Affirmative, imply an Universal Negation. Who can cause Trouble? Is as much as if he should say, None can. And the other Question, Who can behold him? Is as much as to say, None can behold him. The Reference likewise is twofold, viz. whether it be done, 1st. Against a Nation: or 2ly. A Man only. A Nation is not too great for his Care, Unto whom all Nations are but as the small dust of the Balance, Isai. 40.15. Nor is a Man only too small for his Providence, Who numbereth all the Hairs of our Heads, without whose will a Sparrow falleth not to the ground, Matt. 10.29, 30. From the two Questions in our Text, as thus explained, arise these two Propositions. First, That when, and where God giveth Quiet, then, and there none can cause Trouble. Secondly, That When God hideth his Face, than none can behold him. The explication of the Nature and Manner of Gods hiding his Face, shall be attended unto in its proper place. First, Then, When God giveth Quietness, than none can cause Trouble. We have here, 1st. Something Implied: 2ly. The Proposition Expressed. 1. There is implied in the first Question, viz. When God causeth quietness, who then can cause trouble? That all other quiet, besides that only which God giveth, may, and shall be disturbed; this the Context gives a relation of, to wit, of Great and Mighty Men, whose quiet was turned into great and sudden trouble by the Lord for their sins: So that it is the peculiar Mark and Property of the Quiet which God giveth, that none can remove it; and therefore when God is removing our Quiet, 'tis high time for us to search our hearts and ways, to examine our quiet, to see whether it be of God or no; and 'tis much to be seared, that we, who are sinners, have offended God, when we see him who delighteth in Mercy, and waiteth to be Gracious, coming forth in the way of his Judgements, to do his strange work; for he is no respecter of Persons; but saith of his People, Tou only have I known of all People that dwell upon the face of the Earth; therefore I will punish you for all your sins. Now that we may the better see the Excellency of the Quiet God gives in the peculiar stability thereof, as proper only unto it, we must first demonstrate the Instability of all other Peace or Quiet that is not of God, and how suddenly it is removed by the Lord, in his displeasure. Instances hereof are many, our Lord tells us, That in the days of Noah, they were eating, drinking, etc. till the day that Noah entered into the Ark, and knew not until the Flood came, and took them all away; so shall also the coming of the Son of Man be, Matt. 24.37, 38, 39 Therefore bids them take heed of surfeiting, etc. Lest that day overtake them unawares, for as a Snare shall it come on all them that dwell on the face of the whole Earth, Luke 21.34, 35, 36, etc. And as it was in the days of Lot, they did eat, and drink, and plant, etc. but the same day that Lot went out of Sodom, it reigned Fire and Brimstone from Heaven, even thus shall it be in the day when the Son of Man is Revealed, Luke 17.28, 29, 30. Such peace and carnal security is but a Fool's Paradise, a praeludium to War, and doth but help to aggravate our Misery, by reason of the surprise of sudden trouble coming upon great quiet. And to demonstrate further the uncertainty of all other Peace, besides that which God giveth, we must consider the uncertainty and unconstancy of the Instruments of it; and also that it is but a partial Peace; while we avoid one trouble, we fall into many. 1st. The uncertainty of the Instruments of it, all men are mortal, and when they die, all that depends upon them falleth to the ground; their Love and their Hatred, and all their Thoughts perish with them; Therefore cease ye from man whose breath is in his Nostrils, for wherein is he to be accounted of, Isai. 2.22, ult. 2ly. As man's being, and abode here is uncertain, so is his Mind while he is here: First, The Intentions and Mind of Man, only God who searcheth the hearts knoweth; and truth is God's property, not man's, Rom. 3. & 4. Let God be true, and every man a liar; we are bound to be true, but he only to be trusted and depended upon with all the heart. 3ly. Also when men's Intentions, which God only knoweth, are right for us, yet forasmuch as that they are moved by various Principles of Self-interest, etc. as the apprehensions of Interest doth vary, so doth our Intentions and Affections, as the Wind; and this is one great piece of Humane Frailty. 4ly. As the Uncertainty and Unconstancy of the Instruments, so likewise the defective shortness of the Peace its self doth discover its uncertainty; when to avoid one trouble we fall into a greater, as was seen in the case of Ahaz, 2 Kings 16.7. compared with 2 Chron. 28. from 1, to 20, etc. The Kings of Stria and Israel came against him, the King of Israel slew 120000 in one day, and took 200000 Women and Children captive: Upon this disafter he sends much Gold, etc. which he could ill spare, to the King of Assyria, and he came, but distressed, and strengthened him not. Thus when under God's displeasure we fly from the Lion, and fall into the Paw of the Bear, such Quiet saith, Safety, is not in me. So that it appears plainly, that all quietness is uncertain, except that only which God causeth. Hence we may infer, that it is our Great and Important Duty to look well to the quiet on which we lean, and not deceive our own Souls, by sinful trusting in Creatures, Jer. 17 5. Thus saith the Lord, Cursed be the man that trusteth in man, and maketh Flesh his Arm, and whose heart departeth from the Lord. And having discovered the Uncertainty that is in Creatures, we are led thereby to seek for it only in God, where alone it is to be found; and this leads to that which is expressed in the first Proposition, which is, That when God causeth Quietness, none can cause Trouble. In the orderly Prosecution of which Proposition, we are to consider, First, The Subject, Gods giving Quietness. Secondly, The Predicate, that then none can cause Trouble. First, The Subject concerning the Quietness which God giveth, we are to consider three things: 1. The Qualifications of the Subjects of it, the People whom God doth favour with this Quietness. 2. The manner of giving of it, and the Instruments of it. 3. The Nature and Properties of the Quiet which is the Gift of God. 1. Then for the Qualifications of the People that are the Subjects of this Quiet, they are these among others, which do in especial manner concern us to Examine ourselves, whether we are endowed with them or not: As First. When past trouble hath been so Sanctified to us, as that we have been humbled before the Lord in the sight of our Sins; all the world doth know, that God hath had a Controversy with his People, and they know likewise, that we have deserved it at his hands all men have seen our Covetousness, Lukewarmness, Indifferency in the things of God, Formality, etc. And 'tis fit they should see our Humiliation and Repentance, for unless ye Repent, ye shall likewise Perish, Luke 13. Now where a People have been Humbled under their Afflictions, the Peace then which they enjoy, is the effect of God's Promise, and therefore a mark of his Favour, Levit. 26. v. 40, 41, 42, 43. If they shall confess their Iniquity, etc. v. 41. If then their Uncircumcised hearts be Humbled, and they then accept of the Punishment of their Iniquity. v. 42. Then will I Remember my Covenant with Abraham, etc. and I will remember the Land. But it is greatly to be lamented, that there is no appearance of this Repentance and Humiliation to be seen publicly amongst us, as the matter calls for, because He that being often Reproved, hardeneth his Neck, shall suddenly be destroyed, and that without Remedy, Prov. 29.1. as shall be more demonstrated in its proper place. again 2. As Quiet is promised to Repentance, so likewise to servant Prayer for it, and this he requires of us, if we would have it in his way. Ezek. 36.37. Thus saith the Lord God, I will yet for this be enquired of by the House of Israel to do it for them. He hath declared himself to be a God hearing Prayer, and according unto this duty, Solomon (1 King 8.33.) saith, When thy People Israel be smitten down before the Enemy, because they have Sinned against thee, and shall turn again to thee and confess thy name, and Pray and make Supplication unto thee in this House: Then hear thou in Heaven, and forgive, and bring them again unto the Land which thou gavest unto their Fathers. This the Lord promised to do accordingly; now when our Quiet is come in answer to Fervent Prayer, 'tis a sign 'tis God's Gift, so saith Hannah, 1 Sam. 1.27. For this Child I Prayed, and the Lord hath given me my Petition, etc. But where is the Spirit of Prayer? Nothing of this kind hath been visible amongst us, which is greatly to be lamented; we are not like to have quiet from God, until from a sense of the value and worth of it, we go to him alone for it; nor are we likely to use it for him, when we do not seek it from him: Hannah saith, The Lord hath given me my Petition, therefore I have lent him to the Lord: Which leads to the third Qualification. Thirdly, Another Qalification of the People whose Peace God is the Author of, is this, That they do thankfully Use, and diligently Improve the mercy vouchsased to them in the Quiet they enjoy. This God designs it for, and requires and expects a due of Mercies at our hands as a suitable and proper expression of gratitude unto him. When God sent Moses to Phoroah; King of Egypt, to send Israel forth, it was always for this work, to servo him. God saith, Exod. 3.12. This shall be a token unto thee that I have sent thee, when thou hast brought forth the People out of Egypt, ye shall serve God in this Mountain. This was his errand, verse 18. Let us go that we may Sacrifice to the Lord our God. Exod. 4.23. God saith Let my son go that he may serve me; and at all times when Moses goeth to Pharaoh this was his business; as Chap. 5.1, 2, 3, etc. Chap. 7.16. Chap. 8. 1, 8, 20, 25, 26, 27, 28. Chap. 9.1 13. Chap. 10.3, 7, 8, 9, 10, 11, 24, 25.26. Cap. 12.31, etc. So when God gave the Law, Exod. 20. (he saith) Hear O Israel, I am the Lord that brought thee out of the House of Servants, thou shalt have no other Gods before me, etc. He makes the Deliverance which he had wrought, the Motive to their Obedience. Solomon's Rest, 1 King 5.4. was that he might build the Temple. We are Delivered by Christ, that we might serve God; Luke 1.74, 75. That he would grant unto us, that we being delivered out of the hands of our Enemies, might serve him without fear, in holiness and righteousness, etc. In nothing more doth the Holiness of God appear against Sin, then in the way of our Deliverance and Redemption; by his pouring forth his Wrath to the uttermost on his only begotten Son. when made a Propitiation for us; and therefore requires that every one that nameth the name of Christ, do departed from Iniquity; and this improvement of the Quiet which God giveth, we have an instance of Acts 9 31. Then had the Churches Rest throughout all Judea and Galilee and Samaria, and were edified, and walking in the fear of the Lord, and comfort of the Holy Ghost were multiplied. So that this God designeth the Quiet for, which he giveth, that it may be thus used; and when it is so Improved, it is a sign that it was given of God; for such have a right to it. But it is too apparent, that we have not duly Improved the Liberty we have Enjoyed, and have cause to fear and suspect ourselves, that we have not the Qualifications of a People to whom God's Quiet is given, in a way of Promise; but are obliged to seek after them as we value the Quiet which God giveth. Secondly, The Second thing we are to Inquire into about the Subject of this Quiet, is the manner of its being Produced, which is of God. and 1st. It is by his Own Presence in and with a People: (Exod. 33.14.) God saith, My Presence shall go with thee, and I will give thee Rest. So it is said in Joshuah, God gave them Rest which was by his Presence among them, Fight for them, Guiding of them, etc. And this Presence of God with a People, is the greatest Dignity and Benefit a People can Enjoy. The Beatyfical Vision consists in being ever with the Lord in his Presence: God saith, the Nations shall say, What People is there like to this Nation, that hath God so nigh to them as the Lord is in all you call upon him for, Deut. 4.6, 7. Again, The Lord doth often give Quiet by mean and contemptible means, as by Gideon, Jeptath, Samuel etc. that the Power of God may appear thereby, when out of the Months of Babes he ordaineth Strength; yet always by Righteous Ways, for He is a Holy God; he is Almighty, therefore needs no base means; Infinitely Holy, therefore abhors all Unjust Ways; some he excludes from his Service. Again, Thirdly, The Peace which God giveth, may be seen by a view of its Nature and Properties, as 1st. 'Tis Noble, Liberal, Free and Full, and in all respects a none such, James 1.5. If any of you lack Wisdom, let him ask of God, that giveth to all men Liberally and upbraideth not. 'Tis Liberally Free and Noble, no Base Conditions, but is upon honourable terms: And upbraideth not; doth not twit them of it, as some oft Repeat one Favour; but he giveth Innumerable that pass by us unthought of. Prov. 10.22. The Blessing of the Lord it maketh Rich, and he addeth no Sorrow with it, and Peace is his Blessing. Psalm. 29.11. He will Bless his People with Peace. So that 'tis Unmixed, more Pure and Universal than other Quiet; 'tis Peace round about on every side, as Solomon saith, 1 King 5.4. The Lord hath given me rest on every side, there is neither Adversary, nor Evil Occurrent. And thus it continued till he left God, and so then he raised him an Adversary: So in Joshuah's time, there was not a man left to stand against them, but when they turned to Idolatry, the Book of Judges gives a large account of the Lords Selling them into the hands of their Enemies, Judge 2.12.13.14. However till they Sinned, they had a complete quiet. So of the Deliverance by Moses, Exod. 10.26. Our Cattle also shall go with us, there shall not an hoof be left behind; the like to David, 2 Sam. 7.1. To Israel, Josh. 21.44. To Asa. 2 Chron. 14.6.7. Peace on every side, as he maketh Sinners a Mogul Misabib, a Terror round about; so he giveth Peace round about, is a wall of Fire round about, for Defence to them whose quiet he gives. Lastly. 'Tis durable, none can remove it, but he that gave it; as it was in Joshua's time, till God sent them trouble for their sins, none could trouble them. And this leads us to the Predicate of the first Question, to wit, That none can cause Trouble. First, Wherein none can cause Trouble, is evident, to wit, in that kind, that the quiet is of, When God giveth Quiet from War, none can raise War till he sendeth it: And therefore, 2ly. We shall inquire, Wherefore none can cause trouble to such whom God giveth quiet unto; and this is for two Reasons. First, Because all trouble is God's Creature, he is the Author of it, but not of Sin, for he is holy: When the Creation was finished, all things were good, and there was no trouble till Sin entered, than death entered by sin; in the day thou catest, etc. thou shalt die: And when Cain slew his Brother, the Ground was cursed for his sake: When the World sinned, the Flood overflowed it; and though God hath promised he will not again drown the World, and given his Bow in the Cloud for a Sign of his Covenant; yet he is the same Holy Sin-Avenging God that ever he was. So when Sodom sinned through Pride, Idleness, and Fullness of Bread, which is too visibly our Frame, than Fire came from Heaven, and destroyed them; So that God hath the Distribution and Ordering of it in his own hands; and 'tis Infinite Wisdom so to do, whereby godliness hath the Promise of this Life, as well as that to come, and Sinners a Punishment here, that they may know there is a Judgement. Now this disposal of trouble God hath assumed to himself, Isa. 45.7. I Form Light, I Create Darkness; I make Peace, I Create, Evil (viz.) of trouble; I the Lord do all these things. Job 5.6. Although Affliction cometh not forth of the dust, neither doth Trouble spring out of the ground, etc. Amos 3.6. Shall there be evil in a City, and the Lord hath not done it? So that God ordereth trouble by his own hand; and therefore where he giveth Quiet, none can cause Trouble, because none hath the disposal of it but himself. Again, Secondly, As he hath all trouble itself in his own hands; so he hath all the Instruments of Trouble at his own ordering: nothing can move without him, without his Power and Permission. All Instruments of Trouble may be reduced to these Heads, either, 1st. Persons; or, 2ly. Things. 1st. Persons, and these are either, 1st. Evil Angels. 2ly. Evil Men. First, Evil Angels; Satan is called, ho Ecthros, the Enemy Apollion; and Abaddon, the Destroyer, who goeth about as a Roaring Lion, seeking whom he may devour. 1 Pet. 5.8. Now the Malice and Motion of Satan to hurt us, is under the Special Restraint of God; hence it is said in Job, Satan saith, Thou hast set an Hedge about him, Job 1.10. And in seducing Ahab to go to Ramoth Gilead, the Evil Spirit doth first get leave to seduce him, 1 Kings 22.22, 23. The Devils could not enter into the herd of Swine, until that Christ gave them leave so to do, Mat. 8.31, 32. Christ saith unto Peter, Simon, Satan hath desired to have thee, that he might winnow thee as Wheat, but I have prayed for thee, that thy Faith fail not, Luk. 22.31. And that God ordereth these things, doth further appear, if we consider what God permits Satan to Assault us for; if we are Proud, to Humble us; if Secure, to Awaken us to Prayer and Watch; he is Conquered by Christ, and reserved in Chains to the Judgement of the Great Day, Judas 6. Now if God speak Peace, Satan cannot cause trouble; because much of the trouble he is permitted to cause, is upon God's Controversy with us; for God will not suffer us to be tempted above that we are able, but will with the Temptation also make way to escape, 1 Cor. 10.13. God knoweth how to deliver the godly out of temptations, etc. 2 Pet. 2.9. And as Satan himself cannot hurt us without permission: So 2ly. The worst of wicked men, those who give themselves to the Devil, that they may do mischief, viz. Wizards and Witches cannot harm us; as we see in the instance of Balaam, Num. 23.23. There is no enchantment against Jacob, nor Divination against Israel: Balaam loved the Wages of Unrighteousness, and would have cursed Israel, but God made him say, I have not beheld Iniquity in Jacob, nor seen Perverseness in Israel; the Lord his God is with him, and the shout of a King is among them, Num. 23.21. This God bids them remember, what Balack King of Mohab consulted, and Balam answered him from Shittim unto Gilgal, that they might know the righteousness of God, Mica. 6.5. Again, as men are Instruments of Trouble, they are so, either, 1st. By their Heads and Counsels; or, 2ly. By their Hands and Power; or, 3ly. By their Heart's Inclinations and Affections: Now all these are ordered and disposed by the Lord, and cannot move against him. First. The Heads and Counsels of Men; it is certain that much of the safety of a Nation depends upon the Consultation for its good; and much of its Trouble depends upon the Conspiracies of Men for its hurt. Now There is no Wisdom, nor Counsel, nor Device against the Lord, Prov. 21.30. He bringeth the Devises of the Heathen to nought; the Counsel of the Lord standeth for ever, the thoughts of his heart to all generations, Psal. 33.10, 11. His Counsel shall stand, and he will do all his pleasure, Isa. 46.10. He over-ruleth all the Counsels that are in the World, and hath brought to nothing the devices of the Crafty, Job 5.12. When Absalon rebelled against David, and Achitopel was with him, who was esteemed an Oracle of God for Counsel; David prayeth to God to turn his Counsel back, to defeat it, which he did accordingly answer him in, by the Counterpoise of Hushi, 2 Sam. 15.31. Chap. 17.14. So of the Enemies of the Jews, Neh. 4.15. Of the Wicked, Job 5.13. Chap. 10.3. The Heathen, Psal. 33.10. Of Syria, Aephraim, Isa. 7, 5, 7. Chap. 8.10. Of Egypt, Isa. 19.3, 11. Now God hath many ways to bring the Counsels of men to nought, as he did haman's against Mordecai, Esther 6. Chap. 7.9, 10, ult. The King of Syria against the Prophet Elisha, 2 Kings 6.12, 13, to 20. The Jews against Paul, Acts 23.12, 16. jacob's Sons against Joseph, Gen. 37.20. Pharaobs against Israel, when he said, let us deal wisely, Exod. 1.10. and that was to destroy them; but he was destroyed thereby: So Haman, the Gallows built for Mordecai, he first hanselled, Ester 7.9, 10, ult. The Pit they dig for others takes their own feet, and they fall therein: So God defeated the Philistines Plot against Samson: Saul defeated in his designs again David; sometimes by strife, as Jehosaphats Enemies, 2 Chron. 20. Cross Interests arise, Great Men, who are as wheels in the Work die, and all their Thoughts and Designs perish with them. Secondly. As their Heads, so their Hands and Power is ordered by the Lord. So that when he giveth Quiet, there's no Hand can cause Trouble; For the Sword is at the disposal of the Lord, Job 5.12. He disappointeth the devices of the Crafty, so that their hands cannot find their Enterprise. Isa. 54.17, ult. No weapon that is foremen against Zion shall prosper, and every tongue that riseth up in Judgement against her, God will condemn. Psal. 46.9, 10. He maketh Wars to cease unto the ends of the Earth; he breaketh the Bow, and cutteth the Spear in sunder, and burns the Chariots with Fire, and saith, Be still, and know that I am God; For 'tis he that bendeth the Bow, the Sword is his Weapon, and goeth at his bidding. Job 19.29, ult. Be afraid of the Sword, for wrath bringeth the punishment of the Sword, that ye may know there is a Judgement. Judg. 5.8. They chose new Gods, than was War in the Gates. Dout. 32.41. If I whet my Glittering Sword, and my hand take hold on Judgement. Isai. 34.5, 6. The Sword of the Lord is bathed in Heaven, and it shall come down upon Idumea, and the People of his curse to Judgement. Isa. 66.16. By Fire and Sword will the Lord plead with all Flesh, and the slain of the Lord shall be many. Jer. 12.12. The Spoilers are come upon all high places through the Wilderness, for the Sword of the Lord shall devour from one end of the Land, even to the other end of the Land; no Flesh shall have peace. Jer. 47.6, 7, ult. O thou Sword of the Lord, How long will it be ere thou be quiet? Put up thyself into thy Scabbard, rest and be still. How can it be quiet, seeing the Lord hath givin it a charge against. Ashkelon, and against the Sea shore? There hath he appointed it. So that the Sword is his Servant, he hisseth for the Fly, and the Bee of Assyria and Egypt; he is Jehovah of Hosts, he stirreth up the Spirits, and strengtheneth the hands of those that do his Work. Again, When he giveth quiet, than he saith, Nation shall not lift up Sword against Nation, nor learn war any more, Isa. 2.4. And when he will discomfit power, he hath various ways to bring it to pass: He sets the Philistines against one another before Jonathan, 1 Sam. 14.20. The Egyptians against the Egyptians, Isa. 19.2. Jehosaphats Enemies against each other, 2 Chron. 20.27. Judas slayeth himself, so doth Ahitophel, Abimeleck, Saul, etc. rather than want an Executioner, when God is displeased. Thirdly. As he hath the Hands, so he hath the Hearts of all in his Hands, Prov. 21.1. The King's Heart is in the Hand of the Lord; as the Rivers of Water he turneth it whithersoever he will. Isa. 10.5, 6, 7, 8, etc. Thus was Esau's heart turned to Jacob, Gen. 27 41. compared with Chap. 33. 4. Saul among the Prophets, when he came to destroy David, 1 Sam. 19.20, 21, 22, 23, 24. so Prov. 16.7. When a man's ways please God, he maketh his Enemies at Peace with him. Fourthly. And as he hath all Persons at his Disposal; so likewise hath he all Things at his Ordering: Job 5.19, 20, 21, 22, 23. He shall deliver thee in six troubles, yea in seven there shall no evil touch thee; verse 20. In Famine he shall redeem thee from Death; and in War, from the Power of the Sward. verse 21. Thou shalt be hid from the scourge of the Tongue; neither shall thou be afraid of Destruction when it cometh. Verse 22. At Destruction and Famine thou shalt laugh; neither shalt thou be afraid of the Beasts of the Earth. Verse 23. For thou shalt be in League with the Stones of the Field, and the Beasts of the Field shall be at Peace with thee, etc. See more Psal. 91. Thus have we demonstrated the truth of the first Proposition, When he causeth Peace, none can cause Trouble; because all trouble is ordered by the all wise disposal of a Holy God, and all the Instruments of it are under his Government, both as to Persons or Things. The Malice of Satan, and men given up to him; the Craft and Cruelty, the Policy and Power of Wicked Men is overruled by the Lord; their Hearts are turned as he pleaseth, and all things are at his Command, and under his Power: So that we may Conclude this first Position, and infer from the Premises, if When God causeth Quiet, none can cause Trouble: Then. First, It's our great concern for ourselves and the Nation, to make Peace with God, in the first place, above all things. job. 22.21. Acquaint thyself now with him, and be at Peace, so shall good come unto thee; and this can only be done by Faith in Jesus Christ, he that believeth shall be saved: 'Tis Life Eternal to know thee, the only true God, and Jesus Christ whom thou hast sent, John 17.2, 3. For he will come in Flaming Fire, taking vengeance on all that know not God, and that obey not the Gospel, 2 Thes. 1.8. And as Faith in Christ for Justification gives peace with God, so the Grace of God in sanctifying of us, enjoyeth the blessing of Quiet and Peace from God: And this Quiet of God, we may be induced to seek above any thing else, by a view of its Value, and Excellent Properties; 'tis Free, Noble, Holy and Righteous; we need not be ashamed of it, it hath no dishonourable Terms, 'tis full and firm, we may safely lean upon it, though on nothing else. Jer. 17.7. Blessed is the man that trusteth in the Lord, and whose hope the Lord is. Verse 8. For he shall be as a Tree planted by the River of Waters, whose Leaf shall be green, and he shall not bease from yielding Fruit, etc. But be sure try our Peace first, that it be indeed of God, for Jer. 17.9. The Heart is deceitful above all things, and desperately wicked, who can know it? And we are too prone to flatter and deceive ourselves, through too much self-love: But God will not be mocked, therefore let us be faithful in searching our ways, as we love our Souls, and their safety; and then we shall find to our Comfort, that when he causeth Quietness, none can cause Trouble. The second Question in the Text is this, When he hideth his Face, who can behold him? From whence we take our second General Observation, That when God hideth his Face, none can behold him: Wherein we have, First, The Subject, concerning God's hiding his Face. Secondly, The Predicate, that then none can behold him. First, The Subject, concerning God's hiding his Face, about which we have these three Inquiries: First, Into those special Sins and Provocations against God, which do engage him to hid his Face from a People; that wherever they are found, God doth, or will hid his Face from such a People. Secondly, The manner of God's hiding his Face from a People. And, Thirdly, The Nature of it. First, Then there are these Provocations among many others, which when found among any People, do provoke the Holy God to hid his Face from a People; which being too visible among us, must be reform, or we shall be destroyed. The one is this, When a People leave God and turn to Idolatry, let such have Peace from God never so firm, this Sin will provoke God to remove it: So Joshuah told Israel, Joshua 24.19, 20. He is a Holy God, he is a Jealous God; if ye forsake the Lord, and serve strange gods, than he will turn and do you hurt, and consume you, after that he hath done you good. And the whole Book of Judges is but an Historical Relation of God's constant punishing of an Idolatrous People for their Idolatry; as you may see there at large, Judg. 2.12, 13, 14, 15, 16. etc. The Children of Israel forsook the Lord, and served other Gods; Baalim and Ashtaroth, etc. and provoked the Lord to Anger; and he delivered them into the Hands of the Spoilers. that spoilt them; and sold them into the hands of their Enemies round about: So that they could not any longer stand before their Enemies: Whithersoever they went, the Hand of the Lord was against them for Evil. Judges 5.8. They chose New Gods, than was War in the Gates. And indeed, this God will never bear withal, for he hath said, I am Jehovah, that is my Name; and my Glory will I not give to another, nor, my Praise to Graven Images, Isa. 42.8. & 48.11. Secondly, Open Profaneness is a Provocation that will remove God's Favour; There is no Peace, saith the Lord, to the Wicked, Isai. 48. ult. and chap. 57 ult. God is of purer Eyes than to behold Iniquity; and hath evidently displayed his Holiness, even in the only way of Redemption itself; which is by nothing less than the precious Blood of Jesus Christ, which he shed to purchase a peculiar People, zealous of good Works; And without Holiness no Man shall see the Lord, Heb. 12.14. Therefore, while the Land hath so great Profaneness as there is visibly in it, we are in great Danger of those Miseries, that always attends such Impieties. Thirdly, Apostasy, and Backsliding from God, doth provoke him to hid his Face; if we leave him, he will forsake us: 1 Chron. 28.9. If thou forsake him, he will cast thee off for ever. 2 Chron. 15.2. If ye forsake him, he will forsake you. If any man draw back, saith God, my Soul shall have no Pleasure in him, Heb. 10.38, 39 But we are not of them that draw back unto Perdition, saith the Apostle. The Backslider in Heart shall be filled with his own Ways, Pro. 14.14. And saith God, Woe unto you when I depart from you, Hos. 9.12. Now the Just shall live by Faith, saith the Apostle, Heb. 10.38. which must be by a constant view of God; and therefore, the nature of Unbelief is set forth, by a departing from the living God. Heb. 3.12. Take heed Brethren, lest there be in any of you, an evil Heart of Unbelief, in departing from the living God: And indeed, what Quiet and Peace can we expect, when we leave the God of Peace, the Pountain of all Good? For every good and perfect Gift, comes from him, James 1.17. Fourthly, Unfruitfulness under the means of Grace; God hath afforded the Gospel, the Ministration of the Word, which is able to save our Souls, Acts 20.32. Jam. 1.21. and build us up, by which we must be judged. Now, where God is at this cost, he expects Fruit, or will destroy the Unfruitful; so saith the Apostle, Heb. 6.7, 8, 9 For the Earth which being often watered, bringeth forth Herbs meet for him by whom it is dressed, receiveth Blessing from God: But that which beareth nothing but Briars and Thorns, is rejected, and is nigh unto cursing, whose end is to be burned. The like our Lord Jesus saith of the Barren Tree, These three years have I come seeking Fruit, and finding none; Cut it down, why cumbreth it the Ground? Luke 13.7. and by the Parable of the Unfruitful Vineyard: Isa. 5.1, 2, 3, 4, 5, 6, 7, 8, 9, 10. God displayeth the Equity of his Judgements against them; He saith, I Planted and Hedged it, and what more could have been done, that I did not do unto it? And yet, when I looked for Grapes, behold it brought forth wild Grapes. Therefore saith he, I will take away the Hedge thereof, and it shall be eaten up; and I will lay it waste, and it shall be trodden under foot. Now saith he, The Vineyard of the Lord of Hosts, is the House of Israel, and the Men of Judah: And for this he denounceth Destruction against them. So saith our Lord to the Figtree that had Leaves only; Never man gather Fruit on thee more, and it immediately withered, Mat. 21.20. So that whereas we have had Liberty and Ordinances, for our Edification, and the promoting of Holiness, which our Holy Profession calls for; and yet there is no Fruitfulness in a growing Holiness, any ways proportionable to the means of Grace afforded us: We cannot groundedly expect any continuance of Quiet, but sudden Destruction, unless a speedy Repentance prevent it, and that it be attended with a due and diligent Improvement of the present Opportunities we do yet enjoy, for our Reformation. Fifthly, An Unreformed People, an impenitent and stubborn People that will not hear. Isai. 9.13. verse 12. The Syrians before, and the Philistines behind, devour Israel with open Mouth; for all this his Anger is not turned away, but his Hand is stretched out still. Verse 13. For the People turneth not unto him that smiteth them, neither do they seek the Lord of Hosts; Therefore the Lord will cut off from Israel, Head and Tail, Branch and Rush in one Day. Here observe former Judgements on a People, if they are not followed with Repentance, are then but Warnings of greater Judgements Approaching. Prov. 29 1. He that being often reproved, hardeneth his Neck, shall suddenly be destroyed, and that without Remedy. 'Tis high time that God's Strokes should smite us, when his Word is not heard by us; and when Persons refuse to hear, and receive Instructions, they are on the Brink of Destruction. Jer. 6.8. Be thou Instructed, O Jerusalem, lest my Soul departed from thee, lest I make thee desolate, a Land not Inhabited. Jer. 44.4. I sent, saith God, my Servants the Prophets, saying, Do not this thing which I hate; but they hearkened not, where fore my Fury and mine Anger was poured forth on the Cities of Judah and on Jerusalem, and they were desolate, as at this day, v. 5, 6, 7, etc. Gen. 6.3. God saith, My Spirit shall not always strive with man. And likewise before the Captivity of Judah, God sent his Prophets, (2 Chron. 36.15, 16, 17.) early to them, because he had compassion on them; but they mocked the Messengers of God, and despised his Words, and Misused his Prophets, until the Wrath of the Lord arose against his People, till there was no Remedy: therefore he brought upon them, the King of the Chaldeans who slew their young men with the Sword, in the house of their Sanctuary, etc. So likewise Ezek 20.6, 7, etc. This Sin is set forth by the scum that goeth not out of the Pot by boiling, and saith, Woe to the Bloody City, to the Pot whose Scum is therein, and whose Scum is not gone out of it. First, He bids them pour water into the Pot, but when that did not do, to set it on a greater fire, in the Empty Pot, that the Brass might melt it; if less Judgements will not do, greater must ensue unto utter destruction on an Impenitent People: And this Sin likewise is too manifest among us: Few regard what they hear to do it, which is for a Lamentation, because remediless Misery attends it, 2 Chron. 36.16. Thus far we have enquired into those Sins which provoke God to hid his Face from a People; and these Provocations are all too plain among us; our first work is to beg of God to turn our hearts, and give us Repentance, least Judgements break forth against us without Remedy, Prov. 29.1. Secondly, As to the manner of God's withdrawing or hiding his Face from a People, it is generally gradual. 1. He is long a going; the long suffering of God waited long in the days of Noah: God saith, How shall I give thee up Ephraim, and make thee as Admah, and set thee as Zeboim? 2. And long gone when departed; the Ark was in the philistines Country Twenty Years, 1 Sam. 7.2. 3. 'Tis long in Returning oft; so the Spouse found it. Now this Gradual hiding of God's Face is oft Imperceptable to most: Grey Hairs, saith God, are here and there on Ephraim, (Hos. 7.9.) and yet he considereth it not: So that God oft is insensibly gone from us hereby, ere we are ware. But the dismal Effects of of his departure, evidence his being gone: As, 1st. He leaveth his Care over them, his Fence about them, and is as a Waifairing man, as one that tarryeth but for a night, Isa. 5. Jer. 14 8. 2ly. Hath no regard to their Prayers, Jer. 14 12. Chap. 15.1. 3ly. Refuseth to give them Counsel, as Saul found when he went to the Witch at Endor, 1 Sam. 28.6, 15. Psal. 74.9. 4ly. Gives them up to their own Counsels, Psalms 81.12. 5ly. Will ease himself of them, and cast them out of his Sight, Isa. 1.24. Jer. 15.1, 2, 3, 4. 6ly. Removes their Enjoyments, Isa. 3.1, 2, 3, 4, 5. Ezek. 19.11, 14. and the like. Thus far for the manner of God's hiding his Face from a People. The Third thing, is the Nature of it: And this will be best declared under the Consideration of the Predicate, of this second Proposition; which is, that None can behold him: And herein is Two Parts: First, Something Employed. Secondly, Something Expressed. That which is Employed in the second Question, Who can behold him? Is this, That all others may be be. held, when they hid their Faces: But as is Expressed, He only cannot be beheld, when he hideth His. And in Order to the Demonstration of both these Propositions, Employed and Expressed, we must first Explain. First, How God hideth his Face? Secondly, And wherein none can behold him. And then prove, First, That in those respects, men may be beheld, but that God cannot be so beheld; and shall conclude with a brief Application of the whole. First then, to inquire wherein, or in what Respects God may be said to hid his Face? And in those respects he cannot be beheld: And these are Three. First, When God with holdeth the light of his Countenance, the Evidence of his Favour, than none can see his face, or enjoy his favour; and in that respect cannot behold him. Secondly, When God keepeth his Anger, he may be said, To hid his Face; and then none can Atone him; and in that respect cannot behold him. Thirdly, When God Executeth Judgements in Anger, he may then likewise be said, To hid his Face; and then none can bear his Indignation; and so in this respect also, none can behold him. Nextly, We are to prove, First, that which is employed in the Question, which is, That when Men hid their Faces, they may be beheld in all the aforesald respects: And this is needful to consider, that we may not for fear of Man's Anger, fall under the Wrath of God, when there is no Proportion between them. First then, in the first Respect, the favour of Man may be obtained when it is withdrawn, because the natural Temper and Inclinations of all men, may be known and accommodated, so as effectually to Influence their Love and Delight. The most morose and sour Tempers, have been, and may be sweetened, though oft difficult to do it without Sin. Secondly, The most implacable may be Attoned, whom we may, or need Atone: The Devils we neither may, nor need; Esau was Attoned to Jacob, tho' he had born him deadly Hatred: David towards Nabal's House, by Abigal; Naaman the Syrian, by his Servants; Saul towards David: A Gift often doth it, Prov. 17.8.18.16. Chap. 21.14. Thirdly, The Execution of the uttermost humane Anger is tolerable; the Martyrs bore it Triumphantly, because the Heads, Hearts, and Hands of Men and Devils, are in the Hands of that God. Who will not suffer us to be Tempted above what we are able; Who steyeth his Rough Wind, in the day of his East-wind, Isai. 27.8. 1 Cor. 10.13. Secondly, Because we are both mortal, the one puts a Period to their Oppressing us, Isai. 51.12. And the other to our Suffering; Job. 3.17. Now the Inferences and Use from what is Employed, are these Two: The first Use is this, If men may be beheld in every Respect, and that without the need of sinning to do is; then let us not sin to obtain the Favour, or to avoid the Displeasure of Men. And Secondly, Then be not too much Transported at their Favour, nor Dejected at their Displeasure. But the matter is otherwise with us, when we come under God's Displeasure, as is Expressed; When he hideth his Face, none can behold him, in any of the three aforesaid Respects. As first, When God withdraweth the light of his Countenance, none can obtain it; because it is the free Gift of God which he disposeth of arbitrarily; and that which is so, cannot be obtained by humane Power. Rom. 9.15, 16. For he saith to Moses, I will have Mercy on whom I will have Mercy, etc. So than it is not of him that willeth, nor of him that runneth; but of God that showeth Mercy. We are unworthy the least Mercy, and him Favour is the greatest; therefore cannot be purchased by us who have no Property in any thing, nor are able to render proportionably to the least Blessing. Secondly, Because all those conditional Promises of the free favour of God, such as these to the Pure who shall see God, the Upright shall behold his Face, etc. They all he at an equal Distance from us, as the favour of God its self doth: How abominable and filthy is Man, and also perverse and deceitful, Without Divine Help we can do nothing, John 15.5. Secondly, When God keeps his Anger in his Bosom, than none can atone him by Creature Power, no other than the Eternal Son of God can do this; no Gift can do it; Psal. 49 6, 7, 8, 9 They that tract in their Wealth, and boast themselves in the multitude of their Riches: none of them can by any means redeem his Brother, nor give to God a Ransom for him (for the redemption of his Soul is precious, and it ceaseth for ever) etc. 1 Pet. 1.18. Ye were not redeemed with corruptible things, as Silver and Gold, but with the precious Blood of Christ, as of a Lamb without blemish. Job 9.33. Neither is there any days-man betwixt us, that might lay his hand upon us both. 1 Sam. 2.25. If one man sin against another, the Judge shall judge him; but if a man sin against the Lord, who shall entreat for him? So that we may conclude, that There is but one Mediator between God and man, the Man Christ Jesus, 1 Tim. 2.5. who alone is qualified for it, being both God and Man. Thirdly, God's hiding his Face, is sometimes taken for the execution of his Anger; when he passeth Sentence on the Wicked, he saith, depart from me. Now not to behold him in this respect is, that none is able to stand before his Indignation, it is intolerable. Psal. 76.7. Thou, even thou art to be feared; and who may stand in thy sight, when thou art once angry. Psal. 90.11. Who knoweth the power of thine anger? even according to thy Fear so is thy Wrath. Nahum. 1.6. Who can stand before his Indignation? Prov. 18.14. A wounded Spirit, who can bear! Job 6.2, 3. Oh that my Grief were weighed, it would be heavier than the Sand of the Sea. Psal. 88.15. While I suffer thy Terrors, I am distracted; It is intolerable, because all strength and ability to bear any burden or difficulty, cometh only from that God, who in judgement witholds it from us, when he cometh forth against us. Ezek. 22.14. Can thine Heart endure, or can thine Hands be strong in the days that I shall deal with thee, saith the Lord; for God hath said it, that strength belongs unto God, Psal. 62.11. How then can we be able to stand before his Indignation? Again, It is Intolerable, because it is Eternal; For God who executeth Anger, ever liveth so to do; and also continueth us in our being for ever to abide under it. Deut. 32.39, 40, 41. I am he, saith God, and there is no God with me: I kill and I make alive, neither is there any that can deliver out of my hand; for I lift up my hand to Heaven; and say I live for ever: He ever liveth a Holy Sin-Avenging God, and our Worm never dieth, nor is the fire ever quenched, Mark 9.48. Then who can dwell with Everlasting Burn, Isa. 33.14. So that 'tis a fearful thing to fall into the hands of the Living God; for our God is a Consuming Fire, even the Lord, to whom vengeance doth belong, Heb. 10.30, 31. Chap. 12.29, ult. And this the very Heathen, by the conviction of a Natural Conscience, have dreadful Apprehonsions of; my Name saith God is dreadful among the Heathen, Mal. 1.11, 14, ult. And the Apostle saith, Rom. 2.15. Their Consciences Excusing, and Accusing one another. For Conscience is the Judgement that Reasonable Creatures do make, and cannot but make of their Moral Actions, with respect to the future Judgement of God; for we cannot but know we did not make ourselves, and could not be by Accident or Chance, but must have one First Cause, who is God, and then must be accountable unto him alone for our Being, and all we Enjoy; Every one of us must give account of himself to God, Rom. 14.12. Chap. 2.6. 2 Cor. 5.10. according to that Rule by which we must be judged, the Word of God: The Word, saith Christ, that I have spoke, the same shall judge you in the last day, John 12.48. Which alone by its self-evidencing-power and purity, Jer. 23.28, 29. Manifesteth itself to be of God, a Rule of Obedience to us, Isa. 8.20. And seeing God hath therein appointed Jesus Christ, in whom alone his Favour for ever is to be revealed, Act. 4.12. and set him to be the Great Master of the House, Luk. 13.23, 24, 25, 26, 27. Into whose hands he hath put the Eternal Doom of all mankind; for by him He will judge the World, Acts 17.31. We must to day hear his voice, Heb. 3.7, 15. For when the Door is shut, and the prefent day of Salvation and Grace; which now by the Gospel is offered us from God, is once over, we are remedilessly miserable for ever; Luke 13.23, 24, 25, 26, 27, 28, 29. There remaineth no more sacrifice for sin, but a certain fearful looking for of Judgement, and fiery Indignation, which shall devour the Adversary, Heb. 10.26, 27. woe unto us when God counts us for his Enemies; in this respect also it may well be said, When he hideth his Face, who can behold him; None can. Thus we have fully Demonstrated these two Propositions: First, When God causeth Quietness, than none can cause Trouble. Secondly, When God hideth his Face, than none can behold him. The Conclusion from the Premises for Application, is this. Then let us not lose the Favour, or Incur the Displeasure of God, to obtain the Favour, or to avoid the Displeasure of any, or all the Creatures in the World. Fix this Persuasion in your minds from the Premises, that God's favour is the greatest good; His Loving Kindness is better than Life, Psal. 63.3. Therefore, first to be sought, and most to be valued; Psal. 4.6, 7. and that his Displeasure is most dreadful, and worse than Death, the greatest Disaster that can befall us; Mat. 10.28. and therefore, first to be avoided and most to be shunned. And I shall conclude this Exercise, with this Exhortation: First, That we seek God and his Favour, by Faith in Jesus Christ, in a constant Holy Conformity of of Heart and Life unto his Holy Will, all the days of our Lives. And, Secondly, That we fly from the Wrath to come, that we hid ourselves, Isa. 26.20. From the Impending Judgements, e'er it be too late, by Unfeigned Repentance, Reformation and a speedy seeking of God for Pardon and Forgiveness, that his displeasure being removed, than the effects of his Anger, viz. the approaching troubles may be removed also thereby; Because, When he giveth Quietness, who then can cause Trouble? And when be hideth his Face, who then can behold him, whether it be done against a Nation or a man only? FINIS.