aliquo dicitur in Scriptura quod faciendum denunciatur be or fore-tell that it shall be As to give an instance or two Levit. 13. in the case of the Leper the text saith that when the Priest makes up his judgement concerning the Leper having found the tokens of Leprosie upon him he shall defile him ver 3. and ver 8. or make him uncleane so the Originall gives it which we translate The Priest shall pronounce him uncleane In that sence the Ministers of the Gospell whose businesse is to cleanse defile many yea one way to cleanse men is thus to defile and pronounce them Lepers So Isa 6. 8. the Lord sends the Prophet against that people and saith to him Make the heart of this people fat and make their eares heavy and shut their eyes Praedic excaeeanaos oâ—ulos aures aggravandas Now the Prophet did not act this himselfe he did not deafen their eares or blind their eyes but onely fore-told or denounced that this judgement should fall upon them because they had so long stopped their eares at last their eares should be stopt and made heavy enough and because they had so long winked and shut their eyes at last they should be blind and their eyes shut fast enough How fast are those eyes and eares lockt up which are thus double lockt Once more Jer. 1. 10. The Lord gives the Prophet a strange commission See saith he I have this day set thee over the Nations and over Kingdomes to roote out and to pull downe and to destroy and to throw downe and to build and to plant One would think this commission more fitting for a Caesar or an Alexander for great Commanders attended with numerous Armies than for an unarmed Prophet what could he doe could he roote out Kingdomes and destroy Nations Yes by denouncing the destroying judgements and consuming wrath of God due unto them for their rebellions and provocations Thus a poor weak Prophet can overturne a whole Kingdome and roote up the strongest Nations And the truth is that never was any Nation or Kingdome rooted up by the sword but it was first rooted up by the word first God hewed them to pieces and slew them by his Prophets and then let in Armies of cruell enemies to doe it So here in the text I have seen the foolish taking root but suddenly I cursed his habitation The clear meaning is I foretold a curse I knew what would shortly become of his habitation It Non per invidiam iram dira imprecacarer sed animus pâ—aesagiret male ipsi fore Coc. was not anger against his person or envy at his estate that moved me to curse him but it was an eye of faith which shewed me him markt with a curse in the just threatnings of God I saw a curse hanging over his family and dwelling over his riches and honours And though he then flourished that yet he should quickly wither and be destroyed root and branch The curse of the Lord is in the house of the wicked Prov. 3. 33. Man doth but see it there the Lord sent it there The word is considerable which we traslate Habitation It signifies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a quiet a setled a peaceable a beautifull habitation And so carries an aggravation of the judgement upon this foolish man his judgement is the worse upon him because he thought himselfe so well so well seated so well setled so secured and accommodated that he should never be removed They are most troubled with removings who thought themselves setled troubles afflict them deepest who supposed themselves beyond trouble When David thought God had made his mountaine so strong that it could not be moved how was he troubled as soon as God hid his face Ps 30. 6 7. And if they are so troubled with shakings who look upon their estates as setled by the favour of God how will they be troubled to meet with totterings and shakings much more with ruinings and destructions whose estates at best are bottom'd onely upon their policies often upon their sins We may observe from hence First The estate of some wicked men is out of the prayers of Gods people When they goe by their dwellings they cannot say The blessing of the Lord be upon you we blesse you in the name of the Lord Psal 129. 8. It is a great mercy to stand under the influences of prayer and for a man to have his estate land dwellings watered with showers of blessings and hearty good wishes from the mouths of Saints Their blessings or their cursings are next to the blessings and cursings of Christ nay they are his It is an argument that Christ hath blessed or cursed a man when the spirits of his people generally are carried to either It is one of the saddest presages in the world for a man to be cast out of the prayers of the Saints or to be cast by their prayers that is when their prayers are against him and he presented naked to the displeasure of Christ It shewes that the sin of a man is a sin unto death when the faithfull cease praying for him 1 Joh. 5. 16. What can it prognosticate then but approaching ruine and destruction when they bend the strength of prayer against him There was never any habitation of wickednes so firmly founded or strongly fortified but that Great and Holy Ordinance hath or may shake and batter it to the dust The fair Towers and walls of Babylon the seate and state of Antichrist have long been under this curse All the Saints whose eyes God hath unscaled and brought out from Egyptian darkness have seene That foolish man taking roote and have cursed his habitation Secondly observe A wicked man in prosperity is under the curse of God He is often under the curse of man but ever under the curse of God Esau have I hated saith God Rom. 9. 13. yet even at that time the fatnesse of the earth was his dwelling and of the dew of Heaven from above Gen. 27. 39. While the meate was in the mouthes of the murmuring Israelites the wrath of God was upon them They did at once eate their lust and their death wrath was mingled with their meate and while he gave them their request he sent leanenesse into their soules Psal 106. 15. This is the most dreadfull curse of all To have a fate estate a well fed body with a leane starven soule Thirdly Observe a vast difference between godly and wicked men between the foolish and the wise When a godly man withers in his outward estate and is pluckt up by the rootes yet God loves him when a godly man is poore God loves him when he is sick God loves him when he is in prison God loves him when he is in disgrace God loves him and when the world hates him most then God usually shewes that he loves him most The world cannot cast a godly man into any condition but he meets with the love
It was in the night and in that part of the night when deepe sleepe falleth on men that is in the former part or beginning of the night for the first sleepe is the deepe sleepe and we use to say that a man especially a weary hard-wrought man is in a dead sleepe when hee is in his first sleepe The word signifies an extraordinary sleepe It is used Gen. 2. 21. where it is said that God caused a deepe sleepe to fall upon Adam when he took out his rib and formed the woman The Seventy translate it extasie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Some compare it to a Lethargie a man in a Lethargie can hardly be awakened Such a sleepe as Saul was in 1 Sam. 26. 12 when David came into the trench and took away the Speare and the Cruse of water from his bolster Such an one as Jonas was in while the ship was almost sunke with the tempest Jonah 1. 5. In both places we have this originall word At the time when such sleepe sals on wearied man Eliphaz had this vision And be speaks very Tempus erat quo prima quies morâ—alibus aegris Incipiâ— dono Divum gratissima seâ—pâ—t In somnis ecce ante occulos maestissimus Hector Visus adesse mihi Vâ—â—g 20. Aeniad elegantly that this deepe sleepe falleth on men because such sleepe seems to oppresse the spirits as a heavie weight the body it fals as heavie as Lead upon all a mans senses and overcomes them we say ordinarily a man fals asleepe and it is as true of sleep that it fals upon a man and fals with such a weight that man is not able to stand under it We say also a men is heavie to sleep for sleep like a heavie thing comes down upon him and then down comes he Heathen Poets tell us that at this time they had visions or delusions rather Satan imitates God in what he can that he may deceive with better successe We may abserve from hence First Seeing Eliphaz had this vision when deep sleep falleth upon men that the power of Gods Spirit works through all naturall impediments when tired nature is willing to fall or cannot stay it selfe from falling into a deep sleep then God can awaken us with his visions and make us see when we cannot hold open our eyes When God will reveale his minde to the soule he overcomes the imperfections of the body Sleepinesse is an imperfection if a man be sleepy he is unfit to hear While the eye is thus shut the eare cannot be open That sleeper in the Acts fell down dead while Paul was preaching Yet when God comes by his mighty power and Spirit though a mans eare be shut he can break through and get into his heart The Word hath taken some napping and nodding Yea God breaks in by his Almighty power in the revelations of his will not only when men are in a dead naturall sleep but when they are in a sleep of spirituall death The Word breaks open the barres of the grave and loosens John 5. 25. the bands of death Secondly for as much as Eliphaz had this vision when deep sleep falleth on men himselfe being kept awake or waking Observe That when we are most retired from the world then we are most fit to have and usually have most communion with God If a man would but abridge himselfe of sleep and wake with holy thoughts when deep sleep falleth upon sorrowful labouring men he might be entertained with visions from God though not such visions as Eliphaz and others of the Saints have had yet visions he might have Every time God communicates himself to the soul there is a vision of love or mercy or power somwhat of God in his nature or in his will is shewed unto us David shewes us divine work when we goe to rest The bed is not all for sleep Commune with your owne heart upon your bed and be still Psal 4. Be still or quiet and then commune with your hearts and if you will commune with your hearts God will come and commune with your hearts too his Spirit will give you a loving visite and visions of his love When Jacob fearing the rage of his brother had put himselfe into the best posture of defence he could and had sent his wives and children his servants and his flocks over the River the Text saith Gen. 32. 24. that Jacob was left alone which is not to be understood as if his company had left or deserted him Jacobs solitarinesse was not passive but elective He having disposed of all his family withdrew himself and stayed alone and what then then he had a vision indeed Then there wrestled a man with him untill the breaking of the day he spent not the night in carking and caring what should become of him the morrow No he retires to pray for a blessing upon his former cares and a blessing he obtains It is observable also concerning Isaac Gen. 24. 36. that he went out into the fields to meditate or as others read it to pray Some foolishly glosse upon it that Isaac being delighted in Astronomy went out to contemplate on the Stars But I believe the walk of Isaac's spirit was above the Stars It is a sweet O sancta anima sola esto ut soli omnium serves reipsam quem ex omnibus tibi elâ—gisti An nescis â—e verecunduni hâ—â—ere spoâ—â—um c. Bernard expression of Bernard If thou wouldest meet Christ in speciall communion doe thou of tentimes retire thy selfe Oh chast and lovely soule doest thou not know thou hast a modest Spouse that will not come to thee in the throng of worldly company and employment Come my beloved saith the Spouse Cant. 7. 11. let us goe forth into the fields and lodge in the villages Let us get from the tumult of the Creature He loves to find his Spouse alone retired into a Chamber or into a Closet or in the fields and Groves in the Gardens and shady walks or in thoughts upon thy bed having ihe Curtains drawn and all the world shut out Some have visions in the night when deep sleep falleth upon men but what are their visions surely they are visions of darknes not of light visions of Hell rather then visions of Heaven The Proplet complains of such who devise evill upon their beds they plot and contrive mischief upon their beds or they have visions of uncleannesse visions of covetousnesse visions of oppression black infernall visions How much better is it to be blind then to have such visions to be asleep then have such waking thoughts But to lye awake in our beds with thoughts of Christ is far more sweet then the sweetest sleep And in the day could we make more vacations from the world we should have more businesse in Heaven Most men are mudding in the earth all day and if they wake in the night earthly care keeps them awake There are many thousands whom
because guilty tremble and fall before it yet it was not barely the matter of the Law revealed which caused this trembling that was written in the heart oâ— man before and was now published to the Jewes with gracious with Gospell intentions but it was the manner and circumstances wherein the Law was revealed which were so terrible And this terror had this great use even the humbling of their soules to a willing subjection and obedience to the will of God When God revealed the Gospell to Paul as well as when he revealed the Law to Moses he made Paul tremble Act. 9. Paul was smitten down to the ground God layed him along unhors'd him when he came to manifest his Christ to or as himselfe speaks Gal. 1. 16. to reveale his Son in him And this was to abase him to breake his heart that he might be made up a chosen vessel to carry the Name of God unto the Gentiles And howsoever such Acts 9. 15. humiliations are not of absolute necessity yet they have been very usuall and very usefull When the Lord hath layd the will and wisdome of man in the dust when he hath made the strongest and stoutest to become as a childe or a babe to quake before him then he takes him into his Schoole of Instruction and shewes him such things as none of the wise men or Princes of this world ever knew even such things as eye hath not seen eare hath not heard neither have they entred into the heart of man This made our Lord Jesus break out into that mixt rapture of gratulation and admiration Mat. 11. 25. I thanke thee O Father Lord of Heaven and earth because thou hast hid these things from the wise and prudent and hast revealed them to babes Be as babes before God and he will give you the wisedome of men yea of Angels They who are high built and pâ—â—acl'd in their own conceits seldome have the foundation or first principles of saving knowledge laid in them savingly Thirdly From this effect of the vision observe That feare is a strong and powerfull passion Feare comes upon a man like a Giant Feare saith Eliphaz came upon me it came upon me violently A man were as good meete a beare rob'd of her whelps as this feare The strongest man in the world cannot shake your bones as feare alone will if that take hold of you Some of the Greeks had such amazing thoughts of Feare it was so terrible to them that to appease it they worshipped it for a god as some worshipped sorrow among the Romanes for a goddesse under the name of Dea Angerona The true God is called feare in Scripture And Aug de Civ Dei l. 5. c. 8. feare was made an Idol God among the Heathens And if we consider these effects in the Text trembling of the flesh shaking of the bones standing up of the haire all which this suddaine surprise of feare wrought upon Eliphaz we must needs acknowledge and conclude it to be a very potent passion In the first of Proverbs the Lord threatens those who would not feare him thus I will Prov. 1. 27. laugh when your feare commeth Then he shewes the manner how such feare commeth When your feare commeth as desolation We cannot well take feare in this place for the object of feare for that is desolation it selfe and therefore cannot be said to come as desolation Then taking it properly for the passion of fear We see that the feare of trouble is like the trouble we feare Feare is even as bad as desolation Feare puls all downe within and makes a man like a desolate place before his place is made desolate And therefore in these times we had need take care that we put not strength to our feares These are fearing times we should pray much that the power of naturall feare may be subdued especially that our naturall feare may be turned into godly feare godly feare is the proper cure of naturall feare Sanctifie the Lord God in your hearts and make him your feare or else the feare of man will quickly Lord it over your hearts Such a feare is more dangerous then all our dangers Our enemies shall need no weapons to fight against us with but our own feares Trembling joints and shaking bones will make small resistance and while naturall feare is strong naturall strength is but weake or uselesse When from the onset or assault of this feare a mans haire stands himselfe will run Fourthly Consider this by way of consequence That if a time when God commeth to reveale his will to man be so dreadfull what will that time be and that time is comming when God commeth to reckon with man for the disobeying of that will Here a truth was but shewed Eliphaz in an extraordinary manner and behold him shaking fearing trembling Now when God shall come to require an account of man for resisting or imprisoning the truth when he shall come 2 Thes 1. 8. to take vengeance on all those that have not obeyed the Gospell of truth what terror fear and trembling will fall upon the stoutest of sinfull men There must be an appearing of all but there can be no standing for such before the dreadfull throne of Christ The ungodly of vvhat sort of size soever shall not stand in judgement Psal 1. 5. impenitent unbeleevers shall not be able to hold up their heads in that day Captaines and mighty men who have often conversed vvith dangers and knew not what it was to be afraid Men who like the Horse described Job 39. 22. used to mock at feare and would not turne backe for drawne swords or the glittering of shield or speare shall at that day shake with feare and hide themselves like little children So much for the effects of the vision Now follows a further description of the vision Verse 16. It stood still but I could not discerne the forme thereof an image was before mine eyes there was silence and I heard a voice saying This verse containeth a second gesture of this spirits appearing in the vision to Eliphaz The spirit was passing before here standing as if he would present himselfe more fully to his view and observation It stood still an image was before mine eyes but though the spirit gave Eliphaz this faire advantage yet he made little use of it for he saith I could not discerne the forme of it that is I could make nothing of it directly But when his eye gave him no helpe his eare did though he could not discerne or distinguish the forme of the spirit appearing yet he could distinguish the voice of the spirit speaking there was silence and I heard a voice saying It stood still To stand in Scripture imports not alwayes a setled posture of the body but it is taken sometime in a larger sense to note our presence in any place whether it be sitting standing or walking as Mat. 16. 28. Christ saith There be some standing here which
care for Oxen God doth care for Oxen The Apostle having shewed the goodnesse of God to beasts providing by a law that they should not be muzled presently he questions Doth God take care for Oxen As if he had said surely there is some what more in it or saith he it altogether for our sakes Not altogether doubtlesse God had regard to Oxen But for our sakes no doubt it was written that is chiefly for our sakes That he which ploweth should plow in hope and he that thresheth in hope should be partaker of his hope So when Christ speaks of the Lillies Mat. 6. If God so cloath the Lillies of the field how much more will he cloath you You shall have the strength of his care to provide for you to feed and cloath you thus God sets his heart upon man he lookes to his people as to his houshold to his charge he will see they shall have all things needfull for them And so not laying to heart which is the contrary signifies carelesnesse Isa 47. 7. It is reported of Babylon Thou saidst I shall be a Ladie for ever so that thou didst not lay these things to thy heart that is thou didst not regard these things to take care about them And Ezek. 40. 4. the expression is very full where God cals the Prophet to attention and he calleth him all over Behold saith he with thine eyes and heare with thine eares and set thine heart on all that I shall shew thee He wakens the whole man See and see with thine eyes Heare and heare with thine eares and set thine heart upon it the sum of all is be thou very intentive and diligent about this businesse to the utmost Secondly To set the heart notes an act of the affections and desires A man sets his love upon what he sets his heart that 's the meaning of Psalm 62. 10. If riches increase set not your heart upon them That is let not your love your affections your desires close with these things when riches abound let not your desires abound too It is an admirable frame of heart to have narrow scant affections in a large plentifull estate He is the true rich man who loves his riches poorly Set your affections on things that are above Col. 3. 2. Thirdly To set the heart notes high esteeme and account this is more than bare love and affection 2 Sam. 18. 3. when a counsell of warre was held by Davids Commanders about going out to battell against Absolom they all vote against Davids person all undertaking upon this ground they will not care for us they will not set their hearts upon us or value us their hearts are set upon thee thou art the prize they looke for and therefore the heate of the battell will be against thee Againe 1 Sam. 4. 20. When the wife of Phineas was delivered of a son a son is the womans joy and glory yet the text saith when the women that stood by told her that a son was borne she answered not neither did she regard it she did not set her heart upon it because the glory was departed from Israel In either of these sences the Lord sets his heart upon man he greatly loves man The love of God to man is the spring of mercy to man yea love is the spring of love love acted springs from a decree of love Deut. 7. 7. The Lord thy God did not set his love upon you c. because ye were more in number then any other people but because the Lord loved you Love also led in that highest work of mercy the giving of Christ God so loved the world that he gave his only begotten son Josh 3. 16. As love is the spring and root of all the reall duty which mans performes to God and is therefore called the fulfilling of the law Our love fulfilleth the will of God so the love of God is the root of all that good we receive his love fulfilleth our will that is whatsoever we will or ask according to the will of God the love of God fulfills it for us Our love fulfills the law of Gods command and Gods love fulfills the law of our wants and lawfull desires His heart is set upon us and then his hand is open to us Further God doth not only love man but his love is great and his esteeme of man very high and he reallizes the greatest love by bestowing the greatest mercy How did God set his heart upon us when he gave his Son who lay in his bosome for us He set his bosome upon us when he gave us his Sonne who came out of his bosome Hence let us see our duty Should not we set our heart upon God when God sets his heart upon us the soveraignty of God cals for our hearts He as Lord may use al that we have or are And there is more than a law of soveraignty why we should give God our hearts God hath given us his heart first he who calleth for our hearts hath first given us his What are our hearts to his heart The love of God infinitely exceeds the love and affection of the creature What were it to God if he had none of our hearts But woe to us if we had not the heart of God This phrase shews us the reason why God calls for our hearts he gves us his own it is but equall among men to love where we are loved to give a heart where we have received one how much more should we love God and give him our hearts when we heare he loves us and sets his heart upon us whose love heart alone is infinitely better then all the loves and hearts of all men and Angels There is yet a fourth consideration about this expression the setting of the heart Setting the heart is applied to the anger and displeasure of God so the phrase is used Job 34. 14. If he set his heart upon man all flesh shall perish together that is if God be resolved to chastise man to bring judgements upon him all flesh shall perish together none shall be able to oppose it As it is the hightest favour to have God set his heart upon us in mercy and love so it is the highest judgement to have God set his heart upon a man in anger and in wrath to set his heart to afflict and punish The Lord answers his own people Jer. 15. 1 2 3. that notwithstanding all the prayers and motions of his beloved favourites in their behalfe his heart could not be towards them Then his heart was strongly set against them or upon them in extreame anger therefore he concludes they that are for the sword to the sword and they that are for destruction to destruction c. If God set his heart to afflict he will afflict and he can doe it And there may be such a sense of the text here What is man that thou shouldest set thine heart upon him that thou shouldest come
this truth Heare it and know thou it for thy good So much concerning the Division or Parts of this first Speech or dispute made by Eliphaz in answer to the former complaint powred out by Job against the day of his birth and the night of his conception in the third Chapter The six Verses lately read containe as I said before the first Argument we have the Preface in the second Verse and the Argument it selfe in the four following The point which Eliphaz desires to prove and clear is this that Job was guiltie of hypocrisie of close hypocrisie at the least if not of grosse hypocrisie The Medium or reason by which he would prove it is the unsuitablenesse of his present practise to his former Doctrine His actions under sufferings contradict what himselfe had taught other sufferers And this speaks him guilty The Argument may be thus formed That mans religion is but vaine and his profession hypocriticall who having comforted others in and taught them patience under affliction is himselfe being afflicted comfortlesse and impatient But Job thus it is with thee thou hast been a man very forward to comfort others and teach them patience yet now thou art comfortlesse and impatient Therefore thy religion is vaine and thy profession is hypocriticall Is not this thy feare Here is a goodly religion indeed a proper peece of profession and such is thine this is all thou art able to make out Thus you have the Logicall strength or the Argument contained in the words We shall now examine them in the Grammaticall sense of every part as they lye here in order And first for the Preface If we assay to commune with thee wilt thou be grieved but who can withhold himselfe from speaking The words import as if Eliphaz had said thus unto Job we thy friends have all this while stood silent we have given thee full liberty and scope to speak out all that was in thine heart let it not grieve thee if we now take liberty to speak our selves and indeed a necessity lies upon us to speak Two things Eliphaz puts into this Preface whereby he labours to prepare the minde of Job readily to hear and receive what he had to say unto him First he tels him that he speaks out of good will and as a friend to him If we assay to commune with thee wilt thou be grieved Pray doe not take it ill we meane you no harme we would but give you faithfull counsell we speak from our hearts not from our spleen we speak from love to thee let it not be thy griefe Secondly he shewes that he was necessitated to speak as love provokes so necessity constrains who can withhold himselfe from speaking either of these considerations is enough to unlock both eare and heart to take in wholesome counsell What eare what heart will not the golden key of love or the iron key of necessity open to instruction when a friend speaks and he speaks as bound when kindnesse and dutie mix in conference how powerfull If we assay or try The word signifies properly to tempt either 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tentavâ—t in bonum vel in malum periculum fecit expertus est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A lyâ—um quasi Graculum vel loquutoâ—ium dictum quod Deus inde responsa daret for good or evill and because in temptation an assay or experiment is made of a man how bad or how good he is Therefore the word is applyed to any assaying or experimenting of things or persons This very word is winning and gaining upon Job We will but try a little if we can doe thee any good or bring lenitives to thy sorrowes we will not be burthensome or tedious we will but assay to commune with thee The word notes serious speaking The place where God communed with his people in giving answers from Heaven is express'd by this word 1 Kings 6. 19. The Oracle he prepared in the house within c. or the communing-place where God spake Wilt thou be grieved The word signifies to be extreamly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Fessus corpore vel animo insanivit furiit wearled even unto rage or fainting Here Elipphaz seemes to hint at Jobs former distemper'd speeches If we speak wilt thou promise us not to fall into such a fit of passion as even now thou wast in And yet whatsoever comes of it or howsoever thou takest it I must discharge my duty and my conscience therefore he addes who can withhold himselfe from speaking That is no man can withhold himselfe from speaking in such a case as this to heare thee speak thus would even make a dumb man speak Christ saith in the Gospel If these should hold their peace the stones would cry there is such a sense in these words if we thy friends should hold our peace when thou speakest thus the very stones would cry out against thee for speaking and against us for holding our peace The Hebrew word translated withhold signifies to shut up a thing so as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Clausit coâ—â—cuit 1 Kings 8 35. that it cannot come out It is applyed to the locking up of the Clouds that they raine not to the holding in of fire that it cannot break forth Jer 20. 9. where the Prophet very elegantly fits it to the restraining of speech which is the very point in hand His word was in mine heart as a burning fire shut up in my bones I was weary with forbearing So it implyes that the friends of Job had as it were a fire in their bosomes which they could no longer restraine they were as Clouds full of water full of deaw and raine they were not able to suspend themselves from dissolving and showring upon Job both reproofe and counsell advises and exhortations We may observe from this Preamble That it is wisdome to sweeten reproofe with friendly insinuations Reproofe is a bitter Pill it is a wholesome yet a bitter Pill and there is need to wrap it up in Gold and Sugar that pleasing both eye and palat it may be taken downe the better It is the Apostles counsell to his Galatians Gal. 6. 1. Brethren if a man be overtaken with a fault yee that are spirituall restore such an one in the spirit of meeknesse The word restore is an allusion to the Art of Chirurgerie in setting a bone out of joynt soft words and a soft hand fit the Patients minde to endure that painfull operation By fals into sinne the soule breaks or disjoynts a bone he that will set such a minde must handle it gently We may observe the holy skill of some of the Saints in prayer preparing God for receiving of Petitions by prefaces and humble insinuations as it were getting within him Thus did Abraham Gen. 18. when he prayed for Sodome Let not my Lord be angry if I who am but dust and ashes speake unto thee There is such a spirituall art in winding a reproofe into
is applyed to the preaching of the Gospel to the scattering of the Word in at the eares and into the hearts of men Luke 8. 5. A sower went out to sow Thirdly sowing is applyed unto the buriall of the dead 1 Cor. 15. 42. that which is sowne in weaknesse the bodies of men are as seed in the earth they shall spring up againe Fourthly sowing is applyed to repenting teares they that sow Psal 126. 5. in teares that is they that goe on repenting and mourning shall reape in joy they shall have sheaves of comfort And fifthly it is applyed generally unto any action good or bad Gal. 6. 8. He that soweth to the flesh shall of the flesh reape corruption and he that soweth to the spirit c. Sowing as ploughing is used in regard of doing good and evill sow to your selves in righteousnesse saith the Prophet and here on the other side They that plough iniquity and sow wickednesse Here is the progresse of sinne sinne goeth on gradually there is not onely a ploughing but a sowing sinne is the seed and there is a seminall vertue in every sin it will spring up againe and bring forth an hundred fold more in misery to the whole man flesh and spirit then ever it gave in delights unto the flesh The word which we translate wickednesse signifies wearinesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Seminant dolo res Vulg. labour perversenesse because wicked persons weary and toile themselves in serving and satisfying their lusts Numb 23. 21. I have seen no perversenesse in Israel God did not finde them laboriously and industriously wicked at that time To do wickedly is a wearisome imployment a hard labour The vulgar Latine renders it by sorrow and sow sorrowes Reape the same The Apostle 1 Cor. 15. 37. telleth us That the Husbandman soweth not the same body that shall be how then is it said they sow wickednesse and reape the same when they come to the harvest what shall they have The same saith Eliphaz It is true A man that soweth doth not reape the same individually or numerically that is the very same particular seed but he reaps the same specifically the same in kinde that 's the meaning here their crop or harvest shall be like their seed time Gal. 6. 7 Whatsoever a man soweth that shall he also reape the same in kinde not the same in number Prov. 22. 8. He that soweth iniquity shall reape vanity It is not the sinne it selfe which is reaped but the fruit the product of that sinne that they shall reape the punishment of sin is the fruit of sin and it is called the same Punishment is a visible sinne Thy way and thy doings have procured these things unto thee this is thy wickednesse Jer. 4. 18. The bitter things procured by wickednesse are called wickednesse As the sweet fruits of our good workes are called our works Rev. 14. 14. Blessed are the dead that dye in the Lord for they rest from their labours and their workes follow them their workes follow them how Not their workes in kinde the very same individuall workes which they have done here follow them not for they are transient acts and have no subsistency but the fruits of those workes and the blessings which lie in the promise for such as doe those workes these fruits these blessings follow them the blessings annexed to faith obedience and holinesse these follow them So now when it is said of a wicked man what he ploweth and soweth he reapeth the same it is to be understood of the same thing in the issue and consequents of it those curses those treasures that harvest of wrath which lie in the threatnings against him these are rained downe upon him and are made the portion of his cup. Againe the same that is the same in degree if he have sowne much he shall reape much if he have sowne but little he shall reape but little he shall have his due proportion The justice of God doth neither commute nor compound penalties with wicked men as it will not wrong or overcharge so neither will it favour or spare them in their sinnes God spared not his Sonne when he was in the place of sinners Rom. 8. 32. much lesse will he spare any sinner who is not in his Sonne So much for the opening of these words We shall now observe some things from them Even as I have seen they that plough iniquity Hence we learne first That to be a wicked man is no easie taske he must goe to plough for it It is plowing and you know plowing is laborious Beliâ—l de luci potest à 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 q. e Non 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 q. e. lugam ut significatur impatienâ—ia Jugâ— Hieâ—on yea it is hard labour Wicked men in Scripture are called Sonnes of Belial that is such as will not endure the yoke they will not endure Gods yoke or the yoke of Christ though it be an easie yoke but they are content slavishly to yeeld their otherwise proud and delicate necks to Satans yoke to tugge and sweat at his plough all their dayes There is a promise in the Prophet of a time when Swords shall be turned into plough-shares and speares into pruning-hooks that is men shall leave fighting and goe to working they shall have peace and it is but too too discernable that many would break their swords into these mysticall plough-shares and their spears into sinning-hooks they would have peace why that they might leave fighting and goe to sinning that they might worke wickednesse more quietly and keep close to their trade the plowing of iniquity without disturbance Secondly observe That there is an art in wickednesse it is Plowing or as the word imports an artificiall working Some are curious and exact in shaping polishing and setting off their sin so the Holy Ghost intimates Rev. 21. 27. Whosoever worketh abomination 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and maketh a lye there is but one Verbe in the Greek and so we may reade it fully enough in our language Whosoever worketh abomination and a lye to worke an abomination or a lye is more then to doe an abomination or tell a lye As when we say such a man is a Clockmaker it notes art as well as action So to say such a man is an Abomination-worker or a Lye-maker notes him not only industrious but crafty or as the Prophet speaks wise to doe evill Thirdly note from these metaphors of plowing and sowing That wicked men expect benefit in wayes of sinne and look to be gainers by being evill doers They make iniquity their plough and a mans plough is so much his profit that it is growne into a Proverbe to call that whatsoever it is by which a man makes his living or his profit His plough And when we say there are many candles burning and never a plough going It is to tax unthriftinesse or carelesse spending without honest care of getting Every man tils
esse verbum alicut nihil aliud significat quam factam esse revelationem in aâ—iquo Deum cognitione futurorum instar luminiâ— mentem illustrasse Cyril in 1 cap. Hos v 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 brought unto me but it is usuall both in Hebrew and Greek to call A thing A word Luk. 2. 15. The Shepherds said Let us goe to Bethlem to see this thing the Greek is to see this word which is done Though here it is proper enough to say A word was brought unto me Now a thing or a word was brought unto me it was brought unto me secretly The language of the Prophets was The word of the Lord came unto me There are two words in our translation secretly brought but the Hebrew is one and that word signifies to steale or to do a thing by stealth so it may be translated A thing was brought unto me by stealth or was stole into me M Broughton near this A speech came by stealth upon me we translate fully to the sense A thing was secretly brought to me as if it were whispered into the eare and sent in closely to the spirit And it is thus expressed by way of opposition to another way in which God reveales his minde unto his people He sometimes comes openly and speaks aloud that all may take notice or because all ought Isa 58. 1. Cry aloud lift up thy voice like a Trumpet Things are brought openly to the people secretly to the Prophets what the Lord speaks in the eare or to the heart of a Prophet that he by the Prophet speaks on the house top to all his people A thing was secretly brought or a thing was whispered unto Eliphaz But he speaks it aloud to Job This word or this thing is said to be stolne into him or to be brought unto him by stealth for three reasons which I shall but name and proceed First a thing done by stealth is done suddenly The Thiefe hastens to doe mischiefe he makes no delayes Then secondly a thing done by stealth is done secretly a Thiefe comes closely in the dark stealth is committed with greatest privacy and to say a thing is brought by stealth is as much as to say it is brought privately Thirdly a thing done by stealth is done unexpectedly A man seldome looks for the Thiefe he is upon him in the way upon him in his house before he is aware A Thiefe is usually as unexpected as he is aâ— unwelcome guest So this word came or was brought in by stealth because it came suddely it came silently and it came unexpectedly to Eliphaz And in these three respects Christ himselfe is said to come as a Thiefe Behold I come as a thiefe in Rev. 16. 15. the night As the word of Christ comes to many of his people now so the person of Christ will come at the last unto all He will come by stealth or as a thiefe suddenly secretly unexpectedly when the world shall little dreame of him and his Church scarce be awake for him Note from this first That divine truths are infused into us not borne in us or borne with us every thing which is of Heaven commeth unto us from Heaven it is either stolne in secretly or thundred in loudly sometimes the Prophets and Ministers of Christ speaking aloud carry truth into the soule sometimes God whispers it into the soule one way or other truth must be brought in for it growes not in us our hearts by nature are not onely like white paper having no inscription not a letter of Gods will written in them but they are like paper blotted or blurred written all over with the corrupt principles and positions of our own wils God by his Spirit first crosses or wipes out those and then writes down his own golden rules of holy truth and heavenly wisdome This he doth first in conversion from sinne to grace and holinesse and afterward in all the increases of grace and growths of holinesse There is not a syllable of the law of God in any mans heart till the finger of God writes it there I will put my law in their minde and write it in their hearts which is an allusion unto the two Tables of the Law They were first written by the finger of God and then put into the Ark So God first writes the Law in our hearts and then puts it into our mindes he layes it up in the Ark of our understanding and memory Secondly observe That God steales truths into the hearts of his people unawares As they often expect and wait long for knowledge so they sometimes know before they expect A truth either in whole or part in the matter or clearer light of it comes like a Thief into the heart suddenly secretly unlooked for in which case it is ever true that truth unexpected is doubly welcom'd The way of the Spirit of God is alwayes undiscernable to flesh and blood The soule receives a thing and the man knowes not how he can scarce possibly not at all tell where by whom or which way it came to him it was brought secretly brought and with a most blessed gracious slight of hand conveyed into his heart Yet sometime truth enters in State may be said to make its passage visibly into the heart of a man The word comes not as a company of Thieves but as a band of Souldiers with weapons drawn and terrible shouts tearing open the soule and breaking open the iron gate of the heart lock'd and barr'd with unbeliefe to secure that cursed crue of lusts garrison'd within it The weapons of our warfare saith the Apostle are mighty through God 2 Cor. 10. 4. The word is mighty wonderfull in strength it comes upon the soule as an armed man to spoyle it of all sinfull treasures yea of the very life of sinne Sometimes the Lord proclaimes warre as by a Herald of Armes against a man and openly prepares for his siege and battery He surprises another and steals him into a happy captivity to himselfe A thing was secretly brought unto me and mine eare received a little thereof Mine eare caught somewhat of it so Mr. Broughton The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Paâ—â—câ—la pars medicum signifies a part or a portion Mine eare received a little yet we are not to understand this as if Eliphaz had taken in onely some fragments or imperfect notes of what God delivered or had heard to halves For doubtlesse Eliphaz received all that was brought he turned nothing back he said not a little is enough I need not the rest that he received but a little was not from neglect of the rest but from inability to receive more or to receive it more perfectly And though he had not all of every part yet he had a part of all it was not a little of this and none of that little respects somewhat of every truth not some one truth He received though not all yet a perfect modell of all
that was brought Further this speech may have reference unto our present condition concerning which the Apostle saith 1 Cor. 13. We know but in part now when he saith we know but in part it is not as if we had but a part of Gods will made knowne unto us The Word of God and the works of God are perfect And the Apostle assures the Church of Ephesus That he had not shunned to declare unto them the whole counsell of God Acts 20. 27. The whole which concernes man is declared but we know that whole but in part Such is our weaknesse and infirmity that we cannot take in All of All no nor any part of all in the full latitude and extent of it Thus we know but in part so saith Eliphaz when this was brought to me mine eare received but little of it my narrow eare could drinke in but some drops of that ocean which was poured out upon me All that man apprehends is but little in respect of what Modestè loquiâ—ur quâ—si nâ—n plenè acceperâ—t quod sciendâ—m esset de hac â—e Quod optimum est eximiam comprehendere non potest mortalis homo Mercer God offers now or of what hereafter he shall apprehend Eliphaz speakes modestly and humbly of himselfe God brought a thing unto me and I am such a poore streightned vessell that I could receive but a little of it yet somewhat I caught hold of which I am about to make known unto thee We may note from this First Holy truths are very pleasant to the eare of a holy person A thing was brought unto me and mine eare caught a little of it As when meates pleasant to the tast are brought to a man he puts forth his hand and takes them or when pleasant musique sounds the eare catches it or we drinke it in greedily at the eare so when holy truths are revealed a holy heart catches them The eare is not more affected with pleasant musique or the pallate with pleasant meates then the understanding spiritualiz'd is affected with spirituall truths The eare of a holy man takes in holy things with pleasure and therefore he is said to catch them or drinke them in as with much desire and ravishing delight David sound more sweetnesse in the truths of God then in the honey or honey combe The spirit of a regenerate man doth so much catch heavenly Doctrine that in the Hebrew the word which signifies such doctrine signifies also catching or receiving and a word from the same roote signifies the palate Vide Buxtorf Lex in verto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the mouth which may hint us thus much that heavenly doctrine pleases the palate or taste of a heavenly minde And the reason of it is because there is a suitablenesse in the heart of every godly man with every truth of God All delight arises from proportion and suitablenesse between the object and the organ in sensitives between the object and the understanding will affections in spirituals That which makes delight to the eye is the sutablenesse of visibles to the eye and that which makes delight the taste is the sutablenesse of edibles to the pallate and so that which makes delight to the soule is the sutablenesse of intelligibles to the understanding Hence the reason is cleere why wicked men will not receive the things of God but insteed of catching them catch at them snarle and murmure at them speake yea raile and fight against them their hearts are unsutable to those truths therefore they distast them therefore they relish them no more then the white of an egge or a dry stick Nay not only have they no pleasant taste but they have a bitter tast in their mouthes they are as gall and wormewood to them they are a vexation and torment to them The truth which the two Witnesses publish torments Revel 11. them that dwell on the earth and then no marvaile if instead of catching those truths to embrace them they catcht the Witnesses and kill them Observe secondly That the eare and heart of man in this state of corruption are vessels too narrow to take in or hold all the truths of God I have many things to say saith Christ to his Disciples but ye cannot beare them now Joh. 16. 12. Nor could they ever fully beare so much as Christ had to say We have line upon line precept upon precept here a little and there a little Isa 28. 10. because it is but here and there a little some few lines or precepts which we are able to learne and digest into our spirits whole showers of divine truths are often rained upon us Heb. 6. yet we drinke in but a drop or two we swimme as it were in a whole ocean a sea of holy revelations but we are narrow-necked-bottles and how little is it which bubbleth in mine eare received a little thereof The truth of God is like God himselfe infinite Truth is nothing else but the minde of God and that is infinite therefore we who are not only finite but streightned cannot possibly comprehend it Thirdly Mine eare received a little thereof it was but a little he received yet he received a little all did not fall beside his eare all did not slip away he caught somewhat Note from hence That the eare and heart of a godly man ever receive somewhat when the truths of God are revealed I cannot get in all my heart will not receive all my memory will not retaine all but a little it will hold somewhat it takes in at every Sermon and from every vision of God Sermons are the visions of God and somewhat of Gods mind is brought to you in every holy Sermon Naturall men are like sieves like vessels without a bottome or full of holes into which these truths being put run out every drop the best in this life are leaking vessels much drops out Eliphaz received a little How many heare much and receive nothing They come empty to the Ordinances and they returne empty their eaâ—es have been fill'd with a sound but their hearts have not caught a sillable not a word of truth is written in their hearts not a letter laid up in their minds And that 's the reason why not a word is to be seen in their lives How can they hold out the word in a pure conversation who have not received it into a pure conscience In thoughts from the visions of the night when deepe sleepe falleth on men The former Verse shewed us the manner how that thing was brought to Eliphaz a thing was secretly brought to me this shewes the time when it was brought it was saith he in thoughts from the visions of the night when deepe sleepe falleth on men In thoughts from the visions of the night Some reade it in the Vel post visio nes noctis sicut dicimus à coena à â—randio sic Hos 6. 2. vel â—n cogitationibuâ— visâ—â—num noctis ut
judiciary hardning of their hearts and a hard heart is the greatest judgment on this side Hell As there is a naturally inbred and sinfully acquired hard heart so there is a judicially hardned or a divinely inflicted hard heart When to a naturall hard heart and an acquired hard heart which men get by many repeated acts of sin the Lord adds a judicially hardned or inflicted hard heart then wrath is heated to the hottest and judgment is within one step of Hell Especially if we consider that every houre of such prosperous impenitence and hardnesse of heart encreases punishment and adds to the treasury of that wrath which is stored up against the day of wrath and the revelation of the righteous judgment of God Who thinks that man happy who is let alone only to gather a mighty pile of wood and other fuell of flames to burne himselfe while ungodly men saem to the world to be gathering riches honour and pleasure hey are but gathering a heap of wrath and a pile of fire which at the last will flame so bright that it will make a revelation of the formerly secret but ever righteous judgement of God Lastly To shew that God is just in all his dealings both the righteous and the wicked learne from the end of both That we may fully discover the Justice of God we must looke upon all his works together while we looke only upon some particular peece of Gods dealings with a godly man he may seeme to deale very hardly with him or if we looke but upon some particular peece of his dealings with a wicked man God may seeme very gentle and kind towards him but take all together and the result is exact justice It was a good speech of a moderne writer We must Non est judicandum de operibus Dei ante quintum actum Per. Mart. not judge of the works of God before the fifth act that is the last act or conclusion of all This and that part may seeme dissonant and confused but lay them all together and they are most harmonious and methodicall Hence David Psal 37. after he had a great dispute with himselfe about the troubles of the righteous and the prosperity of the wicked and was put hard to it how to make out the Justice of God resolves all in the close with this advice ver 37. Marke the perfect man and behold the upright for the end of that man is peace Though a righteous man die in warre yet his end is peace whereas though a wicked man die in peace yet his end is warre It is said Deut. 8. 16. that all which God did to his people in the wildernesse was that he might doe them good at the latter end Come to the end therefore and there you shall find justice visible We often loose the sight of justice in our travailes and passage through the world mountaines and hils interpose which we cannot see over or through but when we come home and arrive at the end of our travailes Justice will appeare in all her state and glory rendring to every man according to his deedes To them who hy patient continuance in well doing seeke for glory and honour and immortality eternall life but unto them that are contentious and doe not obey the truth but obey unrighteousnesse indignation and wrath Joshua concludes the story of the people of Israel in their passage to Canaan with the highest testimonies of Gods justice and faithfulnesse though God dealt with them so variously in the wildernes that they often murmured in their tents as if he had done them wrong yet in the close you shall find how exact and punctuall the Lord was with them Josh 21. 45. There failed not ought of any good thing which the Lord had spoken to the house of Israel all came to passe And in that other text Josh 23. 14 Behold this day I am going the way of all the earth and you know in all your hearts and in all your soules that not one thing hath failed of all the good things which the Lord your God spake concerning you all are come to passe unto you and not one thing hath failed thereof How admirably just was God in his word If a man promise many things we take it well if he performe some of the chiefe and them in the chiefe though some what may faile God promised many things and performed all and which is more all of every one of those many things promised The texts compared make this out the one saying That not one thing failed of all the good things which God spake concerning them And the other That not ought of any good thing failed So then they had every good thing in kind with each particular part and degree of every good thing And for the truth of all this Joshua makes his appeale to themselves and to that in themselves which was best able to determine it All their hearts and all their soules which words doe not only referre to every person as if the meaning were The hearts and soules of you all but rather to all that is in every person All their hearts and all their soules that is understandings memories consciences affections yea sences their eyes and eares their hands and mouthes could bring in witnesse from their severall operations to this great truth And surely God in the end will deale as well with every Israelite as he did with all Israel A time will come it will come shortly when every Saint shall say in all their hearts and in all their soules that not one thing nor ought of any one good thing which the Lord hath said concerning them hath failed I shut up this in the words of Christ to his Disciples when they were amused about that act of his the washing of their feet John 13. 7. What I doe ye know not now but ye shall know hereafter Stay but a while and all those mysteries and riddles of providence shall be unfolded Though clouds and darknesse are round about him yet Judgement and Justice are the habitation of his Throne Psal 97. Mortall man never had and at last shall see he had no reason to complaine of God mortall man shall not be more just than God nor shall man be more pure than his maker And so much for the fifth Conclusion That God neither doth nor can doe any injustice to the creature he is just in his nature just and holy in all his wayes The sixth or last Conclusion is this That to complaine of Gods Iustior sit oportet qui immeriâ—ò affligitur quâ qui immerio affligit dealing with us is to make our selves more just and pure than Gods or when any person or people complaine of Gods dispensations toward them they though not formally yet by way of interpretation make themselves more just and pure than God This was the point wherein Eliphaz labours much to convince Job supposing that he had thus exalted himselfe
as the Schooles determine with a naturall blessednesse not with a supernaturall which consists in the vision of God for if they had been created in a supernaturall blessednesse then they had never fallen they were created only in a naturall blessednesse and from that they might fall and did Now indeed the good Angels have obtained by Christ a supernaturall blessednesse from which they cannot fall and so by grace are become immutable which by creation they were not Though Christ be not a Redeemer as was toucht before yet he is a confirmer a supporter of the holy Angels In reference whereunto Christ is called the head of all things Eph. 1. 22. And of him the whole family in Heaven and in earth is named Ephes 3. 15. And by him Col. 1. 20. God hath reconciled all things unto himselfe by him I say whether they be things in earth or things in Heaven Some understand that place in the Colossians of men only because of the word reconciling yet we may well take in Angels also because that place takes in all things both in Heaven and earth And howsoever Angels needed not such a reconciliation as supposes a breach of peace or a falling out before yet they needed such a reconciliation as consists in the continuance and strengthning of that peace which was before Further We learne by way of Corollary from the former point That there is no stability in any estate out of Christ The Angels themselves could not be trusted out of Christ folly is in them not considered in Christ how much more in man When Adam fell if God should have repaired him againe and set him up in statu quo in the same condition wherein he was yea in a better if a better could be had without a Mediator and so have tried his obedience once more or should every particular man have stood for himselfe and not one for all certainly as we fell at first in a lump all together so we should have all fallen single as it were by retaile one after another There is no assurance in any estate on this side Christ Nor man nor Angel can hold out without a Surety Christ is called the Surety of the Covenant Heb. 7. 22. because he undertakes for us that we shall doe our parts that we shall be faithfull and beleeving that we shall be holy and humble that we shall doe what God expects from those whom free grace shall save Christ undertakes for all the grace and holinesse and faithfullnesse which is required in beleevers He gives no command but what himselfe helps us to fulfill nor calls he for any duty but what himselfe works in us and for us Fourthly observe That God sees imperfection in creatures whose natures are most perfect Man looking upon the Angelicall nature or upon mans nature in innocency could see no fault or folly in either but God saw both possibly faulty though not actually faulty And as it is with the nature of men and Angels so with their works when we can see nothing amisse in a work God can as the Apostle acknowledges 1 Cor. 4. 4. I know nothing by my selfe I professe when I looke into the course of my ministery for he speakes to that particular when I looke how I have discharged my Apostleship my conscience beares me witnesse I know of no unfaithfulnesse or neglect but yet though I know nothing by my selfe I am not hereby justified but he that judgeth me is the Lord as if he should say wheu God comes to looke over my worke he may find faults many faults in it there is no standing for creatures before God in any creature-purity Angelicall perfection is imperfect in his sight Angels have not the least spot or tincture of sin in their nature yet the nature of Angels is potentially sinfull The best creature in regard of pure naturalls may be wrought to evill one God cannot And the reason is because every one may erre who hath not the rule of righteousnesse within him and therefore it is impossible God should erre because his own will is the rule of his own actions He is every way a law unto himselfe The Apostle speaking of the Gentiles Rom. 2. 14. saith These having not the law are a law unto themselves Not that their nature is a law which is the transcendent priviledge of God but that they have the law of nature or the law printed in their nature though not published to their eare They have the law written in their hearts but the heart of God is his law both written and unwritten Creatures how perfect soever in their nature have the will of God for their rule and law which though it be within them yet it is not Them and so they may act beside it The hand of the Artificer often failes in cutting or fashioning the work he is about because his hand is not the rule by which he workes his hand workes by a rule or line his hand is not that rule or line therefore he sometimes strikes right and sometimes he strikes wrong but if the hand of a man were the rule by which he works then it were impossible that ever he should worke amisse Thus it is with God the very will of God which acts is the rule by which he acts hence Solum illum actum à rectitudine declina re non contingit cujus regula est ipsa virtus agentis Aquin par 1. q. â—3 art 1. it is impossible for God to faile Angels and men act by a rule prescribed their will is one thing and the rule is another the power by which they worke is one thing and the direction by which they worke is another and therefore to shut up this point the most perfect creature may possibly swerve and erre in acting Only he cannot erre in any thing he doth whose will is the perfect rule of all be doth Fifthly Forasmuch as God beholding Angels sees folly in them learne That God hath no need of any creature no not of Aagels The reason is clearely this because Angels themselves in themselves are unfaithfull Angels themselves in themselves are foolish therefore what need hath God of such as these As King Achish said 1 King 21. 15. when David changed his behaviour before him studiously acting the foole mad man scrabling on the doores of the gate and letting his spittle fall downe upon his beard What saith Achish unto his servants have I need of madmen that you have brought this fellow to play the madman in my presence So God may say when he lookes upon the best of creatures Angels or men have I any need of mad-men any need of fooles or of their folly Forasmuch then as there is nothing in any creature barely as a crearure but what may be reduced to folly and unfaithfullnesse and would certainely end there therefore God hath no need at all of any creature Men will say we need not the helpe of disloyall or untrusty
of the imagination of mans heart it is evill and onely evill and that continually the Hebrew is every figment or every creature in the heart of man whatsoever a man moulds and fashions within himself naturally is evill and nothing but evill and it is alwayes so The naturall births of mans heart have all one common face and feature They are all of one common constitution Evill all Secondly We may observe That The meritorious cause of mans suffering is from his sinne Iniquity springeth not from the ground neither doth trouble come out of the dust As iniquity springs from our selves so we may resolve it that misery springs from our sinne It is a truth as hath been touched upon the second Chapter that God in many afflictions laid upon his dear children and servants respects not their sin as the cause procuring and drawing on these afflictions And very many are afflicted by the world not for sinnes sake but for righteousness sake As Christ so some Christians may say in their spheare We have done many good works for which of them doe ye stone us Yet this is as cleare a truth that the sinne of any man is in it selfe a sufficient meritorious cause of any yea of all afflictions A creature cannot beare a greater punishment then the least of his sinnes deserves Man weaves a spiders webb of sinne out of his owne bowels and then he is intangled in the same webb the troubles which insnare and wrappe about him are twisted with his own fingers Thirdly observe Naturally every man seekes the reason of his sorrows and afflictions out of himselfe When man is afflicted he is not willing to owne himself as the cause of his afflictions or acknowledge that they spring from his sinne and that may be the reason why Eliphaz speaks thus to Job as if he had said thy thoughts are wandring abroad thou little thinkst that thy afflictions were bred in thy owne bosome Thou art fastning the cause of then upon this and t'other thing Thou art complaining of the day wherein thou wast borne but thou shouldest rather complain of the sin wherein thou wast born Thâ— birth-day hath not hurt thee but thy birth-sin Thy birth-sin hath given conception to all the sorrows of thy life The Jewes in the Prophet Isa's time were in great distresse and could get no deliverance The ports and passages of mercy were all obstructed Now whether went their thoughts And what did they looke upon as the reason of those abiding lingring evils we may reade their thoughts in the refutation of them we may see what the disease of their hearts was by the medicine which the Prophet applies unto them he labours to purge them from that conceit as if either want of power or want of love in the Lord were the stop of their deliverance The Lords hand is not shortned that he cannot save neither his eare heavy that he cannot heare Isa 59. 1 2. as if he had said I know what your apprehensions are in these affliction you thinke the reason is in God that either he cannot or he will not save you You think the hand of Gods power is shrunke up or the eare of his mercy shut up but you reflect not upon your selves nor consider that Your iniquities have separated between you and your God Your sinne does you hurt and you touch not that with a little finger but lay the weight of your charge upon God himselfe So Hos 13. 9. Thy destruction is from thy self in me is thy help God is forced to tel them so that their destruction was from themselves they would not believe it they supposed it was from the cruelty or malice of the creature from the wrath and rage of enemies from some oversight or neglect of their friends therefore the Lord speaks out in expresse termes Thy destruction is from thy self It springs not forth of the dust neither is thy destruction from me In me is thy help in both the heart of man failes equally we are ready to say that the good we have comes from our selves that our help and comforts are from our own power and wisdom and so offer sacrifice to our own nets as if by them our portion were fat but for evil and destruction we assigne it wholly over somtime to men and so are angry sometime to God and so blaspheme We naturally decline what reflects shame upon our selves or speaks us guilty From our translation Although affliction c Observe First Every affliction hath a cause The Proverbe carries that sense in every common understanding Our afflictions have a cause a certaine cause they come not by hap hazzard or by accident Many things are casuall but nothing is without a cause Many things are not fore seene by man but all things are fore-ordained by God The Prophet Amos Ch. 3. 6. sets forth this by an elegant similitude Can a bird fall in a snare upon the earth where no ginne is for him As if he should say is a bird taken in a snare by chance where none have prepared set or industriously laid a snare or a ginne to take him The bird saw not the snare but the snare was set for the Bird. Snaresfall not on the ground at adventure they grow not out of the earth of themselves but the fowler by his art and industry invents and frames them a purpose to catch the bird Thus the calamity and troubles in which men are caught and lime-twig'd insnared and shackled in the world come not out of the ground They are not acts of chance but of providence The wise and holy God sets such snares to take and hold foolish unruly men like silly birds gaping after the baits of worldy pleasures Which meaning is cleare from the scope and tendency of the whole Chapter but the next question resolves it in the letter Is there any evill in a City and the Lord hath not done it Those words are both the conclusion and explication of the former similitude Secondly observe Affliction is not from the power of any creature As it comes not by chance or without a cause so not by the power of creatures they are not the cause dust and the ground are opposed to Heaven or to a divine power Creatures in this sense can neither doe good nor doe evill The world would be as full of trouble as it is of sin if sinfull men could make trouble It is not in the compasse of a creature no not of all the creatures in Heaven or earth to forme or to make out one affliction without the concurrence and allowance of God himselfe Men alone can neither make staves of comfort nor rods of affliction Whence thirdly A consectary from both may be That Afflictions are from the Lord as from the efficient cause the directer and orderer of them These evils are from a creating not from a created strength I saith the Lord forme the light and create darknesse Isa 45. 7. Naturall darknesse hath
cursing whose end is to be burned A people well instructed are like that ground which is under continual showers and dews And doctrine is fitly compared to rain and teaching to raining First because all true holy doctrine comes from God as the rain doth The rain is Gods proper gift Jer. 14. 22. Can any of the vanities of the Gentiles give rain All the men in the world are not able to make one drop of rain So we may say of this figurative rain of truth and holy doctrine Can any of the vanities of the Gentiles yea can any of the most learned among the sons of men give this rain Can any man make any one truth which hath not first been made above Truth like rain comes from Heaven it drops from beyond the clouds Art not thou He O Lord our God therefore we will wait upon Thee say they of the natural rain Jer. 14. 22. and so we must in regard of the spiritual Hence the word which Moses uses Deut. 32. 2 for Accipere est discipuli ficut dare praeceptoris 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doctrine dropping as the rain signifies a received learning Holy Truths are so called in that language because the doctrine of Religion is received from God not devised by men So the Apostle phrases it 1 Cor. 11. 23. I received of the Lord that which I delivered unto you And Christ himself As my Father hath taught me so I speak these things John 8. 28. That which Nicodemus said of Christ is true of every one that teacheth truth Joh. 3. 2. Thou art a Teacher come from God As truth it self so the teachers of it are from God as a lye and the tellers of it are from the Devil John 1. 44. Secondly Like rain as in regard of the original whence it comes so in regard of the effect rain refresheth the earth when the earth is weary and faint when the earth gaspes and is parched how doth a showre of rain revive it When the Psalmist had spoken of the rain coming down upon the earth he presently adds this effect The little hills rejoyce on every side they shout for joy they also sing Thus also a people wearied and languishing and fainting in ignorance when they receive truths and holy instructions how do their hearts rejoyce how do they laugh and sing In the Parable Mat 13. Some are said to receive the word with joy Even they who are but formalists and hypocrites for it is spoken of them rejoyce and are refreshed for a season with the word Truth is such a gracious showre that they sometimes receive it with joy who have no grace And if truth refresh men who are but nature or move in spiritual workes but upon natural principles how will it refresh those who have grace and spiritual principles sutable to it Thou O God saith David Psal 68. 9 10. didst send a plentiful rain whereby thou didst refresh thine inheritance when it was weary That is a truth in the letter and some understand it of natural rain but others interpret that plentiful rain in a figure for the rain of doctrine which God sent down upon his people when he gave the Law and dropt those heavenly Oracles from Mount Sinai upon his people Israel that showre of the Law came indeed in a storm Thunder and lightning and a terrible tempest accompanied it But though the thunder terrified yet the showre refreshed and the Saints have ever delighted in the matter of those instructions and holy counsels given there though Moses a chief amongst the Saints seared and quaked exceedingly at the manner of giving them Thirdly as rain so teaching makes fruitful The Prophet Isaiah makes out this part of the similitude expressly Chap. 55. 10 11. As the rain cometh down and the snow from heaven and returns not thither but waters the earth and maketh it bring forth and bud that it may give seed to the sower and bread to the eater So shall my word be that goeth out of my mouth c. Hence also the people of God are compared Deut. 32. 2. to grasse and tender herbs which grow and flourish which are fed and bring forth fruit when watered with the rain It cannot be denied though it be much to be lamented that many souls upon whom much of this rain falls are altogether barren and unfruitful But Oh! How barren are those souls upon whom not a droop of this rain ever fell They that are deprived of these showres are under a grievous curse even such a curse as David imprecates upon the mountains of Gilboa 2 Sam. 1. 21. Ye mountains of Gilboa let there be no dew neither let there be rain upon you c. When God saith unto a people let there be no dew no raine upon you no Moses to drop doctrine upon you no Paul to plant no Appollo's to water you with the word this is the saddest showre of curses that can fall upon a people as without rain so without the word ordinarily there can be no fruitfulnesse You see at this time how upon a little with-holding of the natural raine we presently fear barrennesse and famine the want of spiritual rain brings in a This was preacht in a time of drought worse barrennesse though there are not many who fear it or are sensible of it Fourthly the word taught is like rain in regard of the dispensing of it The rain comes not down alike at all times showres are very various sometimes it raines softly then we call it a still soaking rain sometimes we have a strong mighty rain at another time rain is accompanied with thunder and lightning while the showres descend the great Ordnance of heaven discharge from the clouds and fill the air with terrour Thus also it is or should be in teaching Many soules require a still soft quiet rain Others must have stronger showres mighty raine you must powre down upon them A third sort must have thunder joyned with rain they need a Boanerges a sonne of thunder a mixture of terrour with instruction to bore their eares and break their hearts Those teachers mistake their work who in stead of raining are alwayes thundering and lightning As if their pulpit were set upon Mount Sinai And I believe it is as great a mistake to think Teachers need never thunder The word of God in all parts of it and in all manner of dispensations of it is exceeding useful A Minister without teaching is as Iude speakes a cloud without water And he shall doe but little good upon some if he have nothing but water in his cloud Fire sometime must mingle with the rain and a Tempest come after or before the dewing distilling still voice The word of God is compared to fire as well as unto water Only it must be the wisdome and it is the duty of every Teacher to know how to give every one his portion or as the Apostle Jude counsels ver 22 23. Of some to have
vain words are no words they are but wind Hence those prophane ones in Jeremy who said the true Prophets had belied the Lord and were but wind adde presently And the word is not in them That is the words of these Prophets are no words Indeed the Lord answers for his Prophets at the 14th verse telling the people because they had thus dishonoured his messengers that they should find those words which they accounted wind to be a fire Thus saith the Lord because ye speak this word behold I will make my words in thy mouth fire and this people wood and it shall devour them Whosoever esteems the word of God to be wind shall find it to be a fire and they who will not be taught by it shall be consumed by it But to the point in hand we see in that Scripture vain words are windie words and windie words as are no words The Prophets as they supposed were wind and thence they inferre the word is not in them That is their words have no substance strength or power at all in them So Hos 12. 1. Ephraim feedeth on wind and followeth after the East-wind What was the wind that Ephraim fed upon Some vain words some promises he had from the creature to be delivered some hopes raised by the word of man who is a wind therefore his feeding upon those hopes was but a feeding upon wind there was no ground or strength to make those words good So the next words interpret He daily increaseth lyes Such words are by the learned called bubbles And why Bullatus nugas Pers Sat 5. utpoâ—e similia bullis vento plenis bubbles Because a bubble upon the water is only filled with wind toucht it and it is nothing These words have nothing in them but the breath of the speaker Unlesse the spirit of reason fills our mouths we speak nothing but our breath or as we phrase it in our language we doe but vapour The Apostle Peter describes such 2 Epist 2. 18. They speak great swelling words of vanity And the Apostle Jude 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 uses the same expression in the 16th verse of his Epistle Their mouth speaketh great swelling words that is words greatly swelled with vanity Or swel'd as the flesh swels by the gathering of corruption and ill humours The greatnesse of these words was their disease and not their nature Wise men speak great things and fools speak great words Secondly Observe That windie empty words will never either convince or convert Such words doe no work they are wind and they passe away like wind without any impression upon the hearers They trouble the eare but touch not the heart When the noise of them is past all is past They are a sound and besides that a nothing Windy meats are not nourishing for the body neither are windy words for the soul Some knowledge doth not build up but puffe up 1 Cor. 8. 1. and that 's all the knowledge which such words can breed when they breed any Thirdly observe We are apt to judge the words of those that are greatly afflicted to be but vain windy words And we are ready to conclude they complaine more then they need When the Israelites groaning under the pressures of that bondage sent to Pharaoh for some abatement of their burdens we will not diminish the tale of the bricks only let straw be given us no saith Pharaoh Exod. 5. 17. They are idle let more work be laid upon the people that they may labour therein and let them not regard vain words He resolved to deal wisely with them and therefore must count them mad their persons were near Jobs condition and their words were fully under the same censure Fourthly hence note That it is very sinfull to esteem the words of the afflicted to be but wind It was great uncharitablenesse in Jobs friends thus to expound and glosse the text of his complaints We should heare a man in affliction as if every word were drenched and steeped in the sorrowes of his heart and take every sentence as coming bloudy from his wounded spirit Lastly observe how Job describes his own estate he was as a man desperate not utterly desperate for in another place he professes in highest confidence that though God kill him yet he will trust in him yet desperate he was in regard of outward help or temporal succour A godly man in affliction may sometime think his case desperate and remedilesse Wicked men resolve in the Psalme There is no help for him in his God and a good man under a cloud of temptation may say Surely there is no help for me in my God that is I see not which way I shall be helped I have no assurance no evidence that God will help me Not that he doubts the power of God to help him But the providence of God seemes to speak that he will not I shall one day perish by the hand of Saul saith holy David Heman looked upon himself as a man that had no strength free among the dead Psal 88. 5. As if he had got a discharge from the service of this world and was enfranchiz'd a Citizen of the grave where all are free As to note that only in passage It is said of Azariah being smitten with leprosie and so put from the exercise of the government which was a civil death that he dwelt in a several house or in a house of freedome 2 Kin. 15. 5. Verse 27. Yea you overwhelm the fatherless and you digg a pit for your friend After he had convinced them of their uncharitableness in accounting his words light and windie he shewes them how they dealt with him what kind of words theirs were towards him their words were as swords their words were blowes every expression of theirs to his ear was an oppression upon his spirit Yea overwhelm the fatherless He sets forth their as he conceived cruelty against him by two things very odious both First the undoing of a fatherless child Secondly the digging of a pit not for an enemy but for a friend First Ye overwhelm the fatherless The Original is full of Emphasis word for word it may be translated thus You throw your selves upon the fatherlesse and so it is an allusion to hunters either to men when they hunt wilde beasts or to wilde beasts when they hunt their prey as soon as the hunter can reach the game hee overwhelmes it he casts himself down or layes all his strength upon it A dogge having caught the hare falls upon it and keeps it under Some conceive that expression Gen. 49 9. concerning Judah compared to a lion reaches this sense Judah is a Lions whelp from the prey my sonne thou art gone up he stooped down he couched as a lion and as an old Lion who shall rouse him up As if that that crouching and lying down were when he hath taken his prey who dares to stirre up a Lion when he hath his prey under