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A67641
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Derekh leshalom shalom betsok ha-e͡tim, 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 ...
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Warner, James.
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1688
(1688)
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Wing W894; ESTC R7053
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21,263
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44
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them in the Quiet they enjoy This God designs it for and requires and expects a due Improvment 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 Pharoah this was his business as Chap. 5.1 2 3 c. 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 c. 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 c. 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 c. 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 depart 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 Edifyed and walking in the fear of the Lord and comfort of the Holy Ghost were multiplyed 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 our selves 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 Enquire 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 Fighting for them Guiding of them c. 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 contemptable means as by Gideon Jeptath Samuel c. 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 Wayes 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 'T is 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 'T is 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 't is Unmixed more Pure and Universal then other Quiet 't is 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 Judg 2.12.13.14 However till they Sinned they had a compleat 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 Magor 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 'T is 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 enquire 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 entred then death entred by sin in the day thou catest c. 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 Fulness of Bread which is too visibly our Frame then Fire came from Heaven and destroyed them So that God hath the Distribution and Ordering of it in his own hands and 't is Infinite Wisdom so to do
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 Lordships 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 c. wherein he reproveth him for saying first That God had took away his Judgment 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 Judgment for it is below him so to do and he is the Supream 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 sheweth wherefore he will not pervert Judgment First Because he is impartial is no respecter of persons This he not only affirmeth of him but giveth instances of his sore and suddain Judgments 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 seeth all his goings Verse 22. There is no darkness nor shadow of Death where the workers of iniquity may hide 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 mans Judgment 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 Tranquility 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 Judgment from him and great profit by delighting in him The words in the Original are thus expressed umi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ve hu Jashkit umi jarshjah c. the word jashkit from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he was quiet hath relation here to outward tranquility 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 c. 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 Vnto whom all Nations are but as the small dust of the Ballance Isai 40.15 Nor is a Man only too small for his Providence Who numbreth 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 then 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 then 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 suddain 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 't is high time for us to fearch our hearts and ways to examine our quiet to see whether it be of God or no and 't is 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 Judgments 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 suddainly 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 c. till the day that Noah entred 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 c. Least that day