as thou pleasest to doe thy work in Why then doest thou deal thus severely with me as if thou were afraid thou shouldest over-slip thy day or want a season to deal with me in Again When he saith Are thy daies as mans daies it may referre to the changes which happen in the daies of man Deo nihil affert novi crastina dies the daies of man are sometimes fair and sometimes cloudy sometimes he hath good daies and sometimes he hath ill daies therefore he must take his time and lay hold upon his opportunity He must make his hay while the Sunshines who cannot command the Sun to shine But the daies of the Lord are like himself alwaies the same alwaies alike There are no changes of time to him who is himself unchangeable Lastly Are thy daies as the daies of man Aâ—iam suarum miseriarum causam excludit à Deo q.d. si non esset firma Dei voluntas atque benevolentia erga suos sed innata illi esset inconstantia nihil mirum esset si me queÌ„ quondam ingentibus beneficiis cumula vit odio prosequatur Bold 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may have reference to man himself man is as mutable a creature as his time is and man is mutable not only in his condition but in his affection now he loveth anon he hateth now he rejoyceth anon he sorroweth now he esteemeth anon he rejecteth now he imbraceth anon he contemneth Lord saith Job I know thou art not in thy daies as man is in his Where thou art once a friend thou art alwaies a friend whom thou lovest thou lovest for ever Thy affections are as unchangeable as thy nature There is a difference in the later clause of the verse for whereas he saith in the first Are thy daies as the daies of man In the second he saith Are thy years as mans daies The daies of God in the first part are the same with the years of God in the second But man hath not years ascribed to him in the second The time of man is so short that it is reckoned by the shortest compleat time a day And when David computes the longest date of mans life he doth not say The years of man are threescore years and ten but the daies of our years are threescore years and ten Psa 90.10 There is yet another difference in the originall about the word man In the first clause the Hebrew word for man was Enosh here it is Geber which signifies a strong man a mighty man a man of the most masculine spirit and strongest body of the most vigorous abilities and greatest probabilities to live long A man of brasse and heart of oake rather then of clay and dust of the earth Lord Thy daies are not only not as the daies of Enosh a weak sickly man but Thy years are not as the daies of Geber as the daies of the mightiest and healthiest of the strongest and stoutest among the sons of men Observe hence more distinctly the difference between the daies of God and the daies of man First Gods day is the day of eternity Mans daies are but daies of time God is said To inhabit eternity Isa 57.15 that is he is fixed in eternity he is without beginning and without end yea his daies are without succession of daies All the daies of God are but a day Not only are a thousand years to him as one day but eternity is to him as one day All that God doth is said to be done to day Thou art my sonne to day have I begotten thee Psal 2.7 yet he speaks say some of the eternall generation of the Son or as it referreth to the resurrection of Christ so the Apostle expounds it Act. 13.33 God cals that time To day though it came a long time after all is present with God Past and to come in relation to God is neither past nor to come all is now or to day That was not past to God which never had beginning the eternall generation of his Son nor was that to come to God which was alwaies before him The temporall resurrection of his Son To day have I begotten thee is the most proper stile for God Tempus est mensura hominum habens principium finem aeviternitas est Angelorum principium habeus sed non finem aeternitas est propria Deo nec principiuÌ„ habens nec finem Some distinguish thus between these three Eternity Eviternity and Time Eternity is that which is peculiar unto God his are the daies of eternity Eviternity is proper to Angels and spirits which have a beginning but shall have no end Time is the portion and lot of man who hath had a beginning and shall have an end Time is the measure of those things which actually corrupt and change Eviternity is the measure of things incorruptible and unchangeable not in themselves but by the appointment of God Eternity is peculiar to God in whom it is absolutely impossible any change should be Time hath continuall successions eternity a constant permanency eviternity partakes of both Hence The second difference Mans daies are moveable the daies of God move not Aeternitas est quae nihil habet mutabile ibi nihil est praeteritum quasi jam non fit nihil futaruÌ„ quasi nondum fit quia â—oÌ„ est ibi nisi est Aug. in Ps 101. Erat erit nostri temporis fluxaeque naturae segmenta sunt Aeternitas est semper immutabile esse Thirdly Mans daies being past cannot be recalled Gods day is ever within his call for that which is past is as much present to him as that which is present and that which is to come is as much present to him as that which is Mans day was is and shall be Gods day alwaies is his name is I am It was and it will be are divisions and fragments morsels and bits of time eternity is an It is This teaches us First That God hath time enough to do his work in His daies are not as mans daies He needs not hasten his work lest he should loose his opportunity who is possessed of eternity And Secondly This by the way sheweth us the infinite happinesse and unconceivable blessednesse of God His daies are not as mans daies one of mans daies carrieth away one comfort and the next a second This day brings one comfort and the next a second and so he looseth or receiveth his comforts by daies and by daies by the fluxes and refluxes of time God hath all his happines in eternity that is he hath all at once Time neither bringeth nor carrieth away from God He enjoyeth as much at this present what he ever had as what he hath at this present and he enjoys as much what shall be as he doth what is present he enjoyeth all at once because he seeth all at once God hath not one thing after another but all together Eternity is the longest and the shortest it is
way of his providence is called his sleep The complaint runnes high Psal 44.9 c. Lord thou goest not forth with our Armies we are become a reproach unto our enemies Thou sellest thy people for nought we are killed like sheep all the day long There 's a description of the confusion of things then followeth vers 23. Awake why sleepest thou O Lord Arise cast us not off for ever wherefore hidest thou thy face and forgettest our affliction and our oppression Such a time was accounted the sleeping time of God Hence when God in the workings of his providence searcheth out the wicked and brings them to destruction when he breaks their designs and turns their counsels backwards when he turns their wickednesse upon their own heads and catches them in the snare which they have laid for others then he is said to awake Ps 78.65 He gave his people over to the sword and the fire consumed the young men then the Lord awakened as one out of sleep and like a giant refreshed with wine He smote his enemies in the hinder parts and put them to a perpetuall shame Such a time was accounted Gods waking time So then Sleeping and awaking note only the changes of providence Hence also the providence of God is described by an eye 2 Chron. 16.9 which is the proper organ of sleeping or waking and the exactnesse of providence is set out by seven eyes Zech. 3.9 The Scripture speaks this language in reference to our soul-sleep and awakening When we sin and let things goe which way they will in our hearts without taking any care or keeping our watch against temptation then we are asleep in sinne And when we begin to consider our estates and return to our selves when we take notice how it is with us and ask our hearts the question What have we done This in a spirituall sense is our awakening Awake thou that sleepest Ephes 5.14 Our spirituall sleeping and waking are the decaies or quicknings of soul-endeavours And Gods providentiall sleeping and waking are the seeming stops and visible motions of his power mercy and justice in the world This is the awaking which Bildad promises If thou wouldest seek God c. Surely he would awake for thee The words opened teach us First That holy prayer shall certainly be heard If thou make thy supplication to him surely he will awake God cannot sleep when a poor believing soul cries in his ears If I regard iniquity in my heart God will not hear my prayer Psal 66.18 But verily God hath heard me he hath not turned away my prayer nor his mercy from me What God turn prayer away No he cannot lie still as I may so speak when prayer knocks at the door he must arise and open presently That 's a second note Prayer shall be heard presently What presently Yes presently heard though not presently answered Surely now he will awaken for thee even now Holy prayers are never deferred the hearing no not a minute Isa 65.24 Before they call I will hear and while they are yet speaking I will answer In the very act of praying the answer came forth yea the answer sometimes antedates our asking and the grant commeth before the petition The giving out of the answer may be deferr'd but the answer is not deferr'd We may be heard and heard graciously and yet not presently receive the thing we ask but every prayer is heard and laid up assoon as put up he hangs it upon the file he hath it safe by him Prayer receives an answer in heaven assoon as spoken upon earth though the answer be not returned to us on earth God sleeps not at the prayer of those who are awake in prayer Thirdly Observe Prayer is the best means to awaken God God hath many waies to awaken man and he hath directed man a way to awaken himself When we are asleep he awakeneth us chiefly two waies First by the voice of his word Secondly by the voice of his rod. He now awakens us by the loud sounding trumpet and the alarms of warre when God awakeneth us by judgements it is time for us to awaken him by prayer We finde two things in Scripture which awaken God First the prayers of his own people And secondly the rage and blasphemy of his enemies Psal 78.65 The Prophet having described the cruelty and rage of the enemy adds Then the Lord awaked as one out of sleep and like a mighty man that shouteth by reason of wine David makes this an argument in prayer Psal 7. Because of the rage of mine enemies awake for me to the judgement which thou hast commanded As if he had said Lord shall mine enemies rage and wilt thou sleep Wilt not thou awake for me Arise I pray thee The noise of blasphemy and the cry of violence from wicked men stir up God when he seems to lie asleep The noise of prayer the cries and cals of faith in his own people will not let him sleep A man whose heart is drenched in the world and drowned in rivers of earthly pleasures praies himself asleep and his prayers bring God asleep to he sleeps when he praies and God sleeps at his prayers that is God regards not his prayer he is as one that sleepeth as if he heard not what was said A wordly man doth not hear what he speaks he knows not what his own requests are God sleepeth when men are thus asleep But when we as the Apostle directs watch and pray then God awakes at our prayers As in the former verse Job was counselled to awake to pray to God so now he is promised That the Lord will awake when he praieth Fourthly Seeing the Lord is awakened by prayer Wâ— learn That Prayer ought to be very strong and fervent As men are graduall in their sleep so is the Lord in his A man is sometimes so slumberingly asleep that the least noise will awake him you cannot stirre but he will hear it At another time a man is so dead asleep that though you hollow in his ear you cannot awake him thunder cannot stirre him Sometimes God departs so little that the least voice calleth him again he comes at the first word at another time he is gone so farre that as to a man in a deep sleep you must crie and cry again call and call again cry aloud before he hears And we may in a safe sense apply that to the true God which Elijah did to that false god Baal when his Priests were calling to him from morning to night Elijah mocking bids them cry aloud it may be saith he he sleepeth We may say with reverence thus when any pray to God and he doth not hear pray aloud not in regard of the voice and outward sound but pray with louder desires of heart with more fervency and zeal of spirit Peradventure God sleepeth peradventure he is in a deep sleep at this time and he will not suddenly be awakened therefore cry aloud When God
friend It is a hard choice whether to have wit or power in an enemy And who would not have both wit and power in his friend God is here represented under these two notions both meet in him either of which in an enemy render him dreadfull Will any man enter the lists or meddle with an adversary who would not rather humble himself and make him his friend Who is wise in heart and mighty in power He is wise in heart Humanitùs dictum cor in Hebraeo sumitur pro judicio intellectuali potentia ita homo vel Deus sapiens corde dicitur qui praestat sapientia â—in It is spoken after the manner of men the heart naturall is a principall organ or part of the body it is the seat of life thither the spirits have their recourse there they have one speciall seat of residence the heart is chief in man To say God is wise in heart is to say He is most wise because the heart is the seat of wisdome As when we say of a man he is holy in heart or he is humble in heart or upright in heart or he obeys God from his heart we report such a man for exceeding humble holy upright and obedient So when God is said to be wise in heart it imports that he hath infinite wisdome his is not only wisdome in the tongue or some flashes of wit but deep solid rooted wisdome He is wise yea he is wisdome at heart A foolish man is without an heart As an hypocrite hath two hearts a double heart an heart and an heart so a foolish man hath never an heart Hypocrites will be found at last to have no hearts they are the greatest fools of all Ephraim Hos 7.11 is called a silly Dove without heart Sillinesse is heartlesnesse Therefore in the 12th Chapter of this book ver 3. the heart is put alone for understanding I have an heart as well as you saith Job we translate it I have understanding as well as you Heart alone notes wisdome but a wise heart notes abundance of wisdome Hence observe God is infinitely wise He is wise in heart wisdom it self The Lord ingrosses all wisdom and is therefore stiled by the Apostle God only wise 1 Tim. 1.17 he is only wise because all wisdome is his the creature hath none but what he gives out he hath it all locked up in his own treasury and as he dispenseth it so man receives it There is a two-fold act of wisdome and both most eminent in God The first is knowledge in the nature of things The second is knowledge how to order and dispose of things The former is properly called Science and the later prudence Where there is much of the former and a want of the later man in that case is like a ship that hath a very large sail but wants a rudder to order it's course and ballast to poise it Both these meet in the Lord he hath as we may say a vast sail infinitely extending to the knowledge of all things and he hath a most exact rudder and ballast of prudence to order and to manage all things The knowledge of some men is too hard for their wisdome they are not master of their knowledge though they may be masters in their art The Lord knows all and he rules all his knowledge And mighty in strength It is much for man to be stiled strong or mighty 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Differ◠à 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quod strenuit atem ad gesta praeclaâ—a significat idem quod Graecé 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quae se foras exerit in opere Merc. but mighty in strength is the stile of God These in construction note the Almightinesse the All-powerfulnesse the All-sufficiency of the Lord he is not only strong or mighty but mighty in strength The word which we translate strength referred to man imports that naturall power and lively vigour which in man is the principle of strength which nurses and feeds man with continuall supplies of activity The Lord is mighty in this strength he hath an infinite an everlasting spring of strength in him he spends no strength at all how much soever he uses His lamp consumes not with burning His strength is ever vigorous he knows no decaies or faintings Hast thou not known hast thou not heard that the everlasting God the Lord the Creatour of the ends of the earth fainteth not neither is weary Isa 40.28 As if he had said where hast thou been bred that thou seemest to be a stranger to this truth Man cannot doe much and he faints in doing a little God who can doe all things never faints how much soever he doth Strength maybe considered two waies There is civill strength and there is naturall strength Civill strength is authority and power to command 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A man is armed and strengthened by laws and commissions These put authority into his hands The Lord is mighty in this strength he hath all authority all command in his hands not by commission from others but originally from himself Naturall strength executes and exercises the former a man may have much civill strength but if he want naturall strength to put it in act he can do little or nothing As God by his Soveraignty is above all creatures so by his power he is able to bring all creatures under him and subdue them to his command Thus God is mighty in strength He hath a right of authority by which he may and an arm of power by which he can make all stoop to him Hence observe The power of God is an infinite power There is nothing too hard for the Lord If he will work who shall let it Isa 43.13 No creature can supersedeat or stay the works of God God can supersedeat all creatures when creatures are in their full carreer he can let them The power of God is as large as his will yea he can doe more then he wils If the power of men were as large as their wils what work would they quickly make in the world If infinite strength were not mannaged by infinite wisdome what a wofull condition were we in Both these are joyned in God Therefore we can fear no hurt from his power he can doe what he will but he will doe nothing which is hurtfull to his people he will not wrong any creature much lesse his servants The Lord if I may so speak is only weak about those things which proceed from weaknesse There are some things which he hath no strength to doe because to doe them argues a want of strength he cannot deny himself he cannot lie he cannot doe any evil he cannot sinne These things import impotency therefore the Lord cannot doe them But whatsoever is for the good of his people for the glory of his name for the executing of his justice for the fulfilling of his counsels whatsoever is for the making good of his promises for
makes a bold adventure who dares passe but an unpleasing thought against the waies or works of God Fourthly Not to be satisfied with what God doth is a degree of hardening our selves against God discontents and unquietnesses upon our spirits are oppositions Fiftly Not to give God glory in what he doth hath somewhat in it of hardening of our selves against God And lastly He that will not give God glory in what he commands is in a degree hardened against God We may see what it is to harden our selves against God by the opposite of it Prov. 28.14 Blessed is the man that feareth alwaies but he that hardeneth himself shall fall into mischief Hardnesse is contrary to holy fear holy fear is a disposition of heart ready to yeeld to God in every thing A man thus fearing quickly takes impressions of the word will and works of God and therefore whosoever doth not comply with God in holy submission to his will hardens himself in part against God That which is here chiefly meant is the grosser act of hardnesse when men either speak or go on in their way acting against God let him say what he will his word stops them not or do what he will his works stop them not They are like the adamant the hammer of the Word makes no impression upon hard hearts but recoyls back again upon him that strikes with it More distinctly this is either a sensible hardnesse of heart of which the Church complains Isa 63.15 Wherefore hast thou hardened our hearts c. or an insensible hardnesse which in some arises from ignorance in others from malice and obstinacy Further We read of Gods hardening mans heart and sometimes of mans hardening his own heart There is a three-fold hardnesse of heart First Naturall which is the common stock of all men we receive the stone of a hard heart by descent every man comes into the world hardened against God Secondly There is an acquired hardnesse of heart Men harden themselves and adde to their former hardnesse He stretcheth out his hand against God and strengtheneth himself against the Almighty Job 15.25 There is a growth in sin as well as a growth in grace many acts make hardnesse more habituall 2 Chron. 36.13 He stiffened his neck and hardened his heart from turning unto the Lord. I know thy rebellion and thy stiffe necke Deut. 31.27 Thirdly There is a judiciary hardnesse of heart an hard heart inflicted by God as a Judge When men will harden their hearts against God he agrees it their hearts shall be hard he will take away all the means which should soften and moisten them he will not give them any help to make them pliable to his will or he will not blesse it to them He will speak to his Prophets and they shall make their hearts fat that is senslesse and their ears heavy that is heedlesse under all they speak Isa 6.10 Thus also God hardned the heart of Pharaoh and of the Aegyptians by the ministery of Moses and Aaron So then we having hardnesse of heart by nature doe by custome acquire a further hardnesse and the Lord in wrath inflicteth hardnesse then the sinner is pertinacious in sinning All these put together make him irrecoverably sinfull His neck is an iron sinew and his brow brasse Isa 48.4 Observe first There is an active hardnesse of heart or man hardens his own heart Exod. 5. We read of Pharaoh hardening his heart before the Lord hardened it Who is the Lord saith he that I should let Israel goe Here was Pharaoh hardening his heart and steeling his spirit against the command of God God sent him a command to let Israel goe he replies Who is the Lord I know not the Lord who is this that takes upon him to command me Am not I King of Aegypt I know no Peer much lesse Superiour Lord. It was true indeed poor creature he did not know the Lord Pharaoh spake right in that I know not the Lord if he had he would never have said I will not let Israel go he would have let all goe at his command had he known who the Lord was that commanded Thus Sennacherib 2 Chron. 32.14 blasphemes by his messengers Who was there among all the gods of those Nations that my fathers utterly destroyed that could deliver his people out of mine hand that your God should be able to deliver you out of mine hand These are hard words against God and hardening words to man Every act of sinne hardens the heart of man but the heat of blasphemy at once shews and puts it into the extremity of hardnesse Man hardens himself against God four waies especially First Upon presumption of mercy many doe evil because they hear God is good they turn his grace into wantonnesse and are without all fear of the Lord because there is mercy so much with the Lord. Secondly The patience of God or his delaies of judgement harden others because God is slow to strike they are swift to sin If the sound of judgment be not at the heels of sin they conclude there is no such danger in sin Solomon observed this Eccles 8.11 Because sentence against an evil work is not executed speedily therefore the heart of the sons of men is fully set in them to doe evil or it is full in them to doe evil They have not some velleities and propensions some motions and inclinations some queries and debates about it but the matter upon this ground is fully stated and determined they are so full of it that they have no room in their hearts for better thoughts or counsels the summe of all is they are hardened and resolved to doe evil Thirdly Grosse ignorance hardens many 1. Ignorance of themselves And 2. Ignorance of God he that knows not what he ought to doe cares not much what he doth None are so venturous as they who know not their danger Pharaoh said I know not the Lord he knew not the Lord nor himself therefore he ran on blinde-fold and desperately hardened himself against the Lord. Fourthly Hardnesse of heart in sinning is contracted from the multitude of those who sinne They thinke none shall suffer for that which so many doe The Law of Moses said Thou shalt not follow a multitude to doe evil Exod. 23.2 There is a speciall restraint upon it because man is so easily led by many The heart is ready to flatter it self into an opinion that God will not be very angry when a practice is grown common this is the course of the world this is the way of most men therefore surely no great danger in it And examples harden chiefly upon three considerations Ego bomuncto non facerem Tâ—r. First If great ones go that way the Heathen brings in a young man who hearing of the adulteries and wickednesses of the gods said what Doe they so and shall I stick at it Secondly If some wise and learned men go that way ignorant and unlearned men conclude
sin and provoke When God afflicts his people he hardens his heart against them and it is seldome that he hardeneth his heart against them till they harden their hearts against him And the truth is if they who are dearest to him do harden their hearts against him if they quarrell and contend with him if they rise up against his commands or neglect his will he will make their hearts submit or he will make their hearts ake and break their bones If they harden their hearts against his fear they shall feel his rod upon their backs and spirits too Which of the Saints ever hardened himself against God and hath prospered No man whether holy or prophane righteous or wicked could ever glory of a conquest over God or triumph after a war with him JOB Chap. 9. Vers 5 6 7 8 9 10. Which removeth the mountains and they know not which overturneth them in his anger Which shaketh the earth out of her place and the pillars thereof tremble Which commandeth the Sunne and it riseth not and sealeth up the starres Which alone spreadeth out the heavens and treadeth upon the waves of the Sea Which maketh Arcturus Orion and Pleiadis and the chambers of the South Which doth great things past finding out yea and wonders without number JOB having in generall asserted the power and wisdome of God he must have infinite power and wisdome against whom no man ever prospered by contending Having I say asserted this in generall he descends to make a particular proof of it as if he had said I will not only give you this argument that God is mighty in strength because no man could ever harden his heart against him and prosper he hath foyl'd all that ever medled with him but besides I will give you particular instances of it and you shall see that the Lord hath done such things as speak him mighty in strength and prove him as powerfull as I have reported him These particulars are reported in the 5 6 7 8 9. verses all closed with a triumphant Elogy in the tenth Subjicit Job confirmationem proximè praecedentis syâ—ogismi ab effectis potentiae sapientiae Dei quae amplissima oratione describit Merl. Which doth great things past finding out yea and wonders without number The Argument may be thus formed He is infinite in power and wisdome who removeth mountains and shakes the earth who commands the Sunne who spreads out the heavens and disposeth of the starres in the firmament But the Lord doth all these things he removeth mountains he shakes the earth he commandeth the Sun c. Therefore he is mighty in power and infinite in wisdome The first part of this argument is here implied The assumption or the minor is proved in the 5 6 7 8 and 9. verses by so many instances Here then is an evident demonstration of the power of God from visible things from acts apparent to the eye As if he had said If you have not faith to beleeve that God is infinite in power let your senses teach it you for he removeth mountains and they know it not He overturneth them in his anger c. He removeth mountains 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That 's the first instance The word which we translate to remove Senescere quia quae sic inveterascunt forticra robustiora cum tempore solent evadere ideo idem verbum significat roborari 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sept. signifies to wax old and strong because things as they grow in age grow in strength There is a declining age and an encreasing age Things very old impair and things growing older encrease in strength we have the word in that sense Job 21.2 Wherefore doe the wicked become old yea they are mighty in power he putteth these two together growing old and mighty in power The Septuagint render Who maketh the mountains wax old because that which waxeth old is ready to vanish away Heb. 8.13 or to be removed and taken away as the Ceremoniall Law was of which the Apostle speaks in that place And because growing old implies a kinde of motion therefore the word also signifies motion even locall motion a moving from or out of a place Gen. 12.4 Abraham departed he removed from the place where he was This locall motion is either naturall or violent of this later understand the Text Which removeth the mountains The mountains There are naturall mountains and metaphoricall or figurative mountains it is an act of the mighty power of God to remove either Some understand this of metaphoricall or figurative mountains and so mountains are great men men of eminency or of preeminency the Kings and Princes of the world Chaldeus per montes intelligit reges qui loco movet reges fortes ut montâ—s Targ. The Chaldee is expresse for this sense He removeth Kings who are as strong and high as mountains For as God hath ordered the superficies of the earth and made some parts of it plain others mountainous some valleys and some hils So he hath disposed of men some men stand as upon levell ground men of an ordinary condition others are as the low vallies men of a poor condition others are as the high mountains over-topping and over-looking the rest The word is used in this metaphoricall sense Isa 41.15 I will make thee saith the Lord to the Prophet a new threshing instrument having teeth And what shall this new threshing iestrument do Thou shalt thresh the mountains and beat them small and shalt make the hils as chaff Here is a Prophet sent with a flail or a threshing instrument and his businesse is to thresh the mountains and to beat the hils the meaning is thou shalt destroy the great ones of the world the hils the mountains those that thinke themselves impregnable or inaccessible But how could the Prophet thresh these mountains and what was his flail Gideon Judg. 8.7 threatens the men of Succoth that he will tear or thresh their flesh with the thorns of the wildernesse and with briars And Damascus is threatned because they threshed Gilead with threshing instruments of iron Am. 1.3 That is they put them to extreamest tortures Our Prophet could not thus torture men His threshing instrument having iron teeth was only his tongue the instrument of speech With this he beat those proud mountains to dust that is he declared they should be beaten and destroied Of such a mountain the Lord by his Prophet speaks Jer. 51.25 Behold I am against thee O destroying mountain saith the Lord which destroiest all the earth Behold I will stretch out mine hand upon thee and will roll thâ—e down from the rocks and make thee a burnt mountain This mountain was the proud State of Babylon which was opposite to the Church of God this devouring mountain shall at last be a devoured mountain devoured by fire therefore he cals it a burnt mountain Thus Zech. 4.7 Who art thou O great mountain before Zerubbabel thou
Further There are Church-pillars as well as State-pillars men of eminency in knowledge and learning in parts and piety These are pillars of the Church of God So the Apostle cals James and Peter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gal. 2.9 As the Church it self is the pillar of truth so some particular members are pillars of truth bearing it up and holding it forth as pillars doe the Laws or edicts of Princes and Common-wealths As these pillars are of Gods setting up so of Gods bearing up In great shakings of the earth Common-wealth-pillars tremble and Church-pillars tremble yea they would fall did not the Lord sustain them with his hand From all learn the instability of the creature If that which is the basis or foundation of all outward comforts be so easily shaken and tost up and down what are the comforts themselves If Kingdoms and Common-wealths totter who can stand fast When the Saints feel the world shake and tremble under them their comfort is They have received a Kingdom that cannot be shaken Neither man nor devils have any power to shake it and God will not shake it nay with reverence we may speak it the Lord cannot shake that Kingdom for it is his own he cannot doe any thing to his own wrong or dishonour Earth may but heaven shakes not neither shall any of the pillars thereof tremble for ever We have seen two acts of the mighty power of God first in removing those mountains those great massie parts of the earth Secondly In shaking the whole masse of the earth Now the thoughts of Job grow higher and he ascends from earth to heaven and brings an instance of the power of God there in the 7th verse Verse 7. Which commandeth the Sunne and it riseth not and sealeth up the stars And the instance which he makes in the heaven stands as heaven doth to earth in a direct line of opposition to that which he gave about the earth The earth in all the parts of it is a setled fixed body â—â—cut de natura terrae est immobolitas qâ—â—es ita de naturâ coeli ut semper moveatur Aquin. and therefore the power of God is clearly seen in causing it to move but the Sunne is a moveable body a creature in continuall motion and therefore the power of God is clearly seen in checking and stopping the motion of it It cals for as strong a hand to make the Sunne stand still as to shake and remove the earth The staying of that which naturally cannot but move and the moving of that which naturally cannot but stand still require a like power and that which stands as the earth doth or moves as the Sunne doth requires an Almighty power to move or stay it Which commandeth the Sun and it riseth not Which commandeth the Sunne He describes God in the posture and language of a King giving out commands He commandeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dixiâ— illud dicere est cum potestate imperandi God is the Soveraign of the Sunne Yet the word in the Hebrew is no more but he saith or he speaks to the Sunne so Mr Broughton translates He speaks to the Sunne that it riseth not We clearly to the sense He commandeth the Sun because the Word of God to the creature is a Law or a Command upon the creature He commandeth the Sunne and it riseth not The phrase implies an ordinary or a common event But when was there such a thing as this How rare are such events I may ask Did the Lord ever command the Sunne that it should not rise Or did ever any day appear when the Sun did not appear we may answer four or five waies First Non ad factum sed ad Dei potentiam refertur qui si velit possit vicissitudinem ortus occasus solis tollere Olymp. Some conceive Job speaks only of what God can doe as in the former instance not of what he ever did He never actually gave out his command to the Sunne that it should not rise but he hath power to doe it if he pleaseth Many things are spoken of the power of God as presently done which onely are things possible for him to doe That 's a good interpretation of the place Secondly We may carry it further for when he saith It riseth not we need not take it strictly as if the Sunne were staid from making day at all but it may note any stop or sudden disappearing of the Sunne The Sunnes rising is the Suns appearing Non oritur sol tantum est non apparet nam vâ—tas solis apparitio quedam est Bold and when the Sunne disappeareth or is hidden it is to us as if the Sun were not risen Thus God hath actually more then once given out a command to the Sun not to rise Lavater in his comment upon this place reports that in the year 1585. March 12th such a darknesse fell upon the earth that the fowls went to roost at noon as if it had been Sunne setting and all the common people thought the day of judgement was come That of the Prophet is true in the letter as well as in the figure Amos 4.13 He maketh the morning darknesse And Chap. 5.8 He turneth the shadow of death into the morning and maketh the day dark with night The holy story records one famous act of God commanding the Sunne to stand still Josh 10.12 When Joshua was in pursute of his enemies he praied that the day might not hasten down Sunne stand thou still upon Gibeon and thou moon in the valley of Ajalon And the Sunne stood still c. Joshua speaks as if himself could command the Sunne Sunne stand thou still he talks to the Sunne as to his servant or childe stand still It was indeed at the voice of Joshua but by the word and power of God that the Sunne stood still So the Text resolves There was no day like that before it or after it no day so long as that that the Lord hearkned to the voice of a man So then the Lord hearkned to the voice of a man and then the Sâ—â—â—â— hearkened to the voice of a man First the Lord hearkned and then the Sunne hearkned that is by a command from God at the request of a man the Sunne stood still Thirdly It may be understood of ordinary eclipses which are disappearings of the Sunne and though they come in a course of nature and are by naturall light fore-seen many years before they come yet there is somewhat in them which should fill us with high thoughts of the power of God And though an eclipse of the Sun be no miracle yet God once made and can again make a miraculous eclipse When Christ the Sun of righteousnes was shamefully crucified the Sun in the heavens as ashamed to look upon that act as from man of prodigious cruelty and injustice hid his face and from the sixth hour that is Dionysius Areopagita from
high-noon there was darknesse over all the Land unto the ninth hour that is till three in the afternoon Matth. 27.45 This eclipse was miraculous first because it was the full of the moon Which as we receive from Antiquitie caused a great Philosopher not knowing what was doing or who was suffering at Jerusalem to cry out Either the God of nature suffers or the frame of nature dissolves 2. Because it was universall as some affirm over all the world or as others which makes it more strange that it was only in the Land of Judea all the world besides enjoying the light of the Sunne at that time Which miracle stands opposite to that in Aegypt which was plagued with darknesse when the Israelites in Goshen enjoyed light whereas then Judea where the Israelites dwelt was covered with darknesse the rest of the world enjoying light Fourthly Some referre this speech of Jobs to that particular plague of darknesse for three daies in Aegypt last mentioned which they conceive was then fresh in memory and so Job had reference especially unto that when he saith He commandeth the Sunne and it riseth not For though God at that time did not give a command to stop the Sunne from rising upon all parts of the earth yet he commanded the Sunne not to rise upon that part when his own people had light in Goshen the Lord charged the Sunne not to rise upon the Aegyptians This is a more distinct act of the power of God For as he speaks Amos 4.7 to note the accuratenesse as well as the power of God in his judgements concerning the rain I commanded the clouds saith he and I caused it to rain upon one City and caused it not to rain upon another City So the Lord can cause the Sunne if he please to rise upon one Countrey and not upon another upon one Nation and not upon another upon one City and not upon another Thus we may understand it He commandeth the Sunne and it riseth not upon one people though it shineth upon others according to the manner of that Aegyptian plague Lastly We may interpret it of any extraordinary tempestuous time He commandeth the Sunne and it riseth not that is he makes such storms and tempests and causeth such vapours and clouds in the air that the Sunne is mufled up and is as if it did not rise Such a day he means it of any troubles and afflictions we have described in the Prophet Joel Chap. 2.2 A day of darknesse and of gloominesse a day of clouds and thick darknesse as the morning upon the mountains But how is a day of darknesse as the morning c. The speech intends thus much that this darknesse shall spread it self as suddenly as the morning light spreads it self upon the mountains which being highest are blest and gilded with the first issuing raies of the rising Sunne God is said to command the Sunne not to rise when he vails and masks the face of the Sunne with sudden clouds as if there were no Sunne at all but clouds Paul in his voiage to Rome was under such a tempest and the Text saith That neither Sunne nor starre for many daies appeared Act. 27.20 they were as if the Sunne had not risen for many daies Such stormy gloomy weather God can make Ezek. 32.7 When I shall put thee out I will cover the heaven and make the stars thereof dark I will cover the Sunne with a cloud that is I will put a black vail or cloak upon the heavens that the Sunne shall not put out any light when I put them out when I extinguish thee I will for a time extinguish the Sunne also The constellations of heaven are often expressed sympathizing with the dispensations of God on earth Isa 13.10 Joel 2.31 Mat. 24.29 He commandeth or speaketh to the Sun Observe hence First The bare word of God is a command Os in Scriptura pro voluntate saepe accipitur significat enim locutionem locutione enim homines quid volunt manifestant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He speaks to the Sunne and it riseth not The Apostle useth that word about the creation of light 2 Cor. 4.6 The Lord who commanded light to shine out of darknesse hath shined in our hearts the Greek is The Lord who spake light out of darknesse which we translate The Lord who commanded the light out of darknesse The words of God are Laws and therefore the ten Commandments that part of the word which carries the name of commands from all the rest is yet called The ten words of God The Greeks call the ten Commandments the Decalogue or the ten words so many words so many commands The devil seems to acknowledge this great power of God only that he might abuse it in Christ that his word was a command If thou be the Sonne of God Mat. 4.3 command that these stones be made bread The Greek is If thou be the Sonne of God speak to these stones that they become bread or speak these stones into bread he would take that as a proof of his Divinity If thou be the Sonne of God doe this God can doe this his Word is a command to all creatures for whatsoever he imposeth upon them they must submit to it therefore doe thou so likewise speak to these stones or command these stones to become bread It should be matter of comfort to us while we remember that every word of God is a command upon all creatures He hath made a decree which shall not passe Psal 148.6 The Hebrew is only a word which shall not passe his word is a decree which none shall reverse Secondly As from the former clause He commandeth the Sun we learn that every word of God is a command so from that which followeth and it riseth not We may learn That every creature obeies the command and submits to the will of God Men often speak and speak in the highest language of commanding and yet the thing is not done but whatsoever the Lord speaks is done Every thing hath an ear to hear his voice who made both voice and ear Psal 148.8 Fire and hail snow and vapour stormy winde fulfilling his Word Senslesse creatures act at Gods command and goe upon his errand They fulfill his Word The Lord sent a message unto Hezekiah to assure him that his sicknesse was at his command because the Sunne was 2 King 20.9 10. Shall the shadow goe forward ten degrees or goe backward ten degrees in the diall of Ahaz either way saith the Lord I can doe it either way as thou shalt ask a sign it shall be done And Hezekiah answered It is a light thing for the shadow to goe down ten degrees but let the shadow return backward ten degrees Yet he knew the Lord did not offer him a light thing in either when he said Shall the Sunne goe forward or backward The Sunnes going forward was within a degree as great a matter as it 's going backward but Hezekiah
cals it a light matter in regard of common apprehension and observation The Sunnes motion is naturally forward and though it should mend it's pace many would not much regard it but all would stand and wonder at a retrograde motion or at the Sun going backward Hence Hezekiah cals it a light matter for the Sunne to goe forward comparatively to it 's going backward And from either the Lord would teach Hezekiah that the creatures will doe what he bids them even the Sunne will move miraculously at his Word How great a rebuke will it be to man if he move not at the command of God and as God commands Shall the Lord say to the Sunne Rise not and it riseth not and shall he say to man Swear not and he will swear pray and he will not pray shall the Lord have better obedience from creatures without life then from man who hath not only life but reason or from Saints who have not only reason but grace They who have grace give not such universal obedience as things without life for though there be a part in them active to obey yet there is a part in them backward to all obedience Let it shame us that there should be any thing in us who have life reason and grace resisting or not readily complying with all the commands of God when the Sunne which hath not so much as life obeies his voice He commandeth the Sun and it riseth not Thirdly Observe from the manner of this speech That The Lord hath a negative voice upon the motion of all creatures He commandeth the Sunne and it riseth not It is a royall Prerogative that the Lord commands the Sunne to rise but that the Lord hath a power to stay the Sun from rising lifts up his Prerogative to the highest In all disputes about power his is resolved to be greatest who hath the negative voice which checks and supersedeats all others This is the Prerogative of God he can stay the motion of the Sun and of man The Sun dares not do his office to the day nor the stars to the night if the Lord say No. The Sun is described Psal 19.5 like a bridegroom comming out of his Chamber drest and prepared and as a Giant rejoycing to runne his race but though the Sunne be thus prepared and drest and ready yet if the Lord send a writ and a prohibition to the Sunne to keep within his chamber he cannot come forth his journey is stopt Thus also he stops man in his neerest preparations for any action If the Lord will work who shall let it Isa 43.13 That is there is no power in heaven or earth which can hinder him But if the Lord will let who shall work neither Sunne nor stars nor men nor devils can work if he forbid them The point is full of comfort God tels Abimelech in the case of Sarah Abrahams wife whom he took into his house I know that thou didst it in the integrity of thy heart but I with held thee and I suffered thee not to touch her Gen. 20.6 And when Laban pursued Jacob with hard thoughts against him and strong resolutions to deal harshly with him The Lord gave a negative voice Gen. 31.24 Take heed that thou speak not to Jacob either good or bad Laban had not the use of his own tongue He could not speak either good or bad Not good or bad Was there any hurt for Laban to speak good to Jacob And the story tels us that Laban spake many words and some bad enough to Jacob charging him with a double theft First for stealing himself away vers 27. Wherefore didst thou steal away from me Secondly for stealing his Idols vers 30. And now though thou wouldest needs be gone because thou longest sore after thy fathers house yet wherefore hast thou stoln away my gods Foul language all though God charged him not to speak a bad word to Jacob. For answer know We must restrain that restraint to the point of bringing Jacob back again Thou shalt not speak either good or bad to him to stop or turn him from his way thou shalt use no threatnings to bring him back to thee no nor any promises or allurements thou shalt make no offers of better entertainment to winne him to thy service which was the thing he so much desired Good and bad are the two terms of all that can be spoken and where the utmost extreams of speaking are forbidden all speaking to that purpose is forbidden When the ancient people of God were few in number yea very few and strangers in the land when they went from one Nation to another from one Kingdome to another people one would thinke that all the world would have been upon them but here was their protection God had a negative voice Psal 105.15 He suffered no man to doe them wrong Many had as we say an aking tooth at the people of God their fingers itcht to be dealing with them and the text shews four advantages the world had against them First They were few Secondly Very few Thirdly Strangers Fourthly Unsetled What hindered their enemies It was the Lords negative voice He reproved Kings for their sake saying Touch not mine anointed and doe my Prophets no harm We see an instance of this Gen. 35.5 when Jacob and his family journeyed the terrour of God was upon the Cities that were round about them and they did not pursue after the sonnes of Jacob They had a minde to pursue after them to revenge the slaughter of the Sichemites but God said Pursue not and then they could not pursue they must stay at home And when his people the Jews were safe in Canaan he encourages them to come up freely to worship at Jerusalem by this assurance No man shall desire thy Land when thou shalt go up to appear before the Lord thy God thrice in the year Exod. 24.34 God can stop not only hands from spoiling but hearts from desiring Our appetite whether concupiscible or irascible is under his command as well as our actions The Prophet asserts this by way of question Lam. 3.37 Who is he that saith and it cometh to passe when the Lord commandeth it not That is if the Lord doth not concurre if the Lord vote against the saying or command of any man in the world what he saith shall never come to passe We should consider this to help our faith in these times God hath a negative voice upon those counsels and conclusions which are carried with one consent of men And the wrath of man shall either turn to his praise or all that is beyond that he will stop the remainder of wrath namely so much as remains over and above what turns to the praise of God shalt thou restrain Psal 76.6 The sword is in motion amongst us even as the Sunne and the sword seemeth to have received a charge to passe from one end of the Land to the other yet a counter-command from God
will stop this sword from going on If he speak to the sword the sword shall wound no more We may entreat the sword to wound no more as they Jer. 47.6 cried out O thou sword of the Lord how long will it be ere thou be quiet put thy self into thy scabbard rest and be still The answer was How can it be quiet seeing the Lord hath given it a charge against Askelon c. Our answer might be changing place the same How can it be quiet seeing the Lord hath given it a charge against England A word from God draws and a word from God sheaths the sword He that commands the Sunne and it riseth not can command the sword and it smiteth not the fire and it burns not the water and it drowns not the Lions and they devour not How happy are they who serve the Lord over all Observe fourthly seeing He commandeth the Sunne and it riseth not That The daily rising of the Sunne is an act of grace and favour to the world The Sunne doth not rise alone of it self it is the Lord as we may say that helps it up every morning Therefore it is said Mat. 5.45 He makes his Sunne to rise His Sunne mark how Christ speaks of the Sunne as Gods own that Sunne which he can either cause to rise or not to rise cause to rise upon one people and not upon another He makes his Sunne to rise there is an act of common grace in making it to rise upon any especially in making it to rise upon all upon the evil and upon the good Mat. 5.41 That God makes the Sunne rise to give them light who use their eyes onely to rebell against the light how admirable is it Lastly As to the speciall aim of Job we see what a proof we have of the omnipotency of God He is great in power and mighty in strength Why because he can stop the Sunne He that can stay the Sunne what can he not doe We say to men that attempt impossibilities Climb up to the Moon it is more to stay the Sun than to climb the moon And if the Lord be able to overcome this difficulty what difficulty can he not overcome Here 's a clear proof of the infinite power and wisdome of God Qui efficit noctem diem nam donec oritur sol est nox adveniente die quasi obsignatae occultantur stellae Juâ— He speaks to the Sunne and it riseth not And He sealeth up the stars The Sunne is the light of the day the stars the light of the night He sealeth up the stars Some take it to be a Periphrasis or a description of night and day because till the Sunne riseth it is night and when day appears the stars are sealed up or disappear The Sun riseth and the stars are obscured we see them not So the former clause He commandeth the Sun and it riseth not is a description of the night and this later he sealeth up the stars is a description of the day The plain sense of both being this He maketh both night and day Secondly say others This seal is set upon the Sunne in behalf of the stars He sealeth up the Sunne for the stars that is Pro stellis signavit â—â—solem signaculo quasi in favorem stellarum Deus continet solis splendorem in altero Haemispherto Cajet in favour of the starres that the starres might sometime appear in their lustre and glory to the world he keepeth the Sunne from appearing But as we translate we may better keep the seal upon the stars He sealeth up the stars And so sealing may import either of those two things First The safe custody of the stars He sealeth up the stars that is he preserveth the stars in their orbs in the places where he hath set them they shall never drop out Sealing is often used for assurance and safe-keeping Darius Dan. 6. Anrulos non tam oâ—natus quam custodiae gratia olim inventos diâ—it Macrobius l. 7. Saturn c. 3. sealed the stone upon the den of Lions that so Daniel might not be rescued or fetcht out from the danger The Jews that they might keep Christ fast enough seal'd the stone of the sepulchre wherein his body was laid Mat. 27. And in a spirituall sense the sealing of the Spirit is to make the soul safe in the love and favour of God A soul that is sealed by the Spirit of God is secured of the love of God and shall never drop out of his heart So He sealeth up the stars is He makes the stars firm and fast in their Sphears But rather Secondly Sealing is for secrecie or for the hiding of a thing from the sight of others So in the sealing of letters that they be not seen and of treasures that they be not stoln or taken away Deut. 32.34 Job 14.17 Thus the Lord seals up the stars Clausae videntur cum non videntur Stellae omnia coeli lumina vetur characteres quidam efficiunt librum Pined when he clouds or obscures the stars and will not let them be seen Some make it an allusion to a book The heavens are a great volume wherein many truths of God are written his name is there and the stars are as so many characters or letters of his Name He often seals up this great volume and so blots these letters that no man can read or distinguish them Thirdly The meaning of He sealeth up the stars may be taken thus He keeps in and closes up the vertue and influences of the stars he stops those treasures which usually come down from the stars upon the earth Naturall Philosophy teaches us that all the fatnesse and fruitfulnesse of the earth is convaied from the heavens Heaven nurses and suckles the earth and if the Lord please he can dry up those brests seal up those influences stop those secret workings which the heavenly bodies have upon the earth Observe hence That the influences of the heavens are in the hand of God to let them out or stay them as he pleaseth As he can seal up the spirituall treasures of heaven that the soul shall receive no light comfort or refreshing from them in ordinances so he seals up the naturall influences of the heavens that the earth and the fruits of it here below shall receive no quickning no refreshing from them And the earth languishes when the Lord suspendeth and sealeth up the naturall influences of heaven as the soul languisheth when the Lord stops up the spirituall influences of heaven when he seals up that star of Jacob that day-star from on high Jesus Christ What we hear of God in naturall things should keep us in continuall dependance upon him for spirituals he seals with the comforts of his own Spirit and he seales up all comforts from our spirits Verse 8. Which alone spreadeth out the heavens and treadeth upon the waves of the sea This verse gives us a further argument
rage of the mysticall as of the literall waters yea we finde these two matcht together Psal 65.7 He stilleth the noise of the seas the noise of their waters and the tumult of the people Hence the Apostle Jude vers 13. cals wicked men raging waves of the sea foaming out their own shame The Lord sitteth upon these flouds yea the Lord sitteth King for ever Psal 29.10 There are other mysticall waves even waves within us which will not be trodden upon by any foot but Gods There is a sea of wickednesse in every mans heart by nature Every wicked man is nothing but a sea he is a sea of wickednesse The wicked Isa 57.20 are like the troubled sea when it cannot rest And as the windes blow from all quarters of the heavens and strive upon the seas So there are divers lusts which as windes strive upon the face of mans heart the lust of pride the lust of covetousnes the lusts of ambition of envy of malice these enrage and swell the waters The Lord treads upon the high waves of this sea also he restrains and keeps lust down by his power it would drown all else These raging waves swell too high in his own people it is the work of his Spirit to tread these down and when the windes of severall temptations raise those waves he it is that commands them down Who amongst us is there that one time or other findes not corruption raging as the high waves of the sea How mighty and powerfull is the Lord in that great work of his effectuall grace treading upon the waves of this sea remaining corruption in his servants and children Verse 9. Which maketh Arcturus Orion and Pleiades and the chambers of the South In the verse immediately before we heard of the power of God in stretching out the heavens and in this we have his excellent skill and infinite wisdome displaied in adorning decking and beautifying those heavens which he had stretched forth He hath not only drawn out a vast piece of work In astroruÌ„ pulchritudine situ ordine vi stupendiso in haec infortora operationibus admirabilis prorsus creatoris magnificentia magnitudo plurimuÌ„ clucet Bold like a large Canopy such are the heavens but he hath embroidered this Canopy and set it with rich sparkling stones he hath made severall engravings images figures and representations upon it Or we may make the connexion with the later clause of the former verse Job having said that the Lord treadeth upon the high waves of the sea that when the seas are most stormy and tempestuous they are at his command and that their confusions are under his Empire and order he adds this verse by way of answer to a possible objection For some might say the motion of the seas is from the power and influences of the stars Cum multa sint astra hominibus fluctibus infensa eorum praecipuè memâ—nit quorum vis ad ciendas tempestates hominibus magis est explorata San. from the rising and setting of the moon with other planets and constellations True saith Job yet the Lord is he that treadeth upon the waves of the sea it is the Lord that orders them and not the stars Though the stars and constellations have a dominion over the seas in their ebbings and flowings motions and revolutions yet there is a Lord who hath power not only over the seas but over that which over-powers the seas even over the stars of heaven He maketh Arcturus Orion and Pleiades and the chambers of the South which stars according to the doctrine of Astronomy have a speciall power upon the seas Either of these waies we may make the connexion First That Job would expresse the adorning of the heavens after he had spoken of their making and stretching forth Or secondly He would teach us that though the heavens work upon the seas yet God works upon the heavens He maketh Arcturus Orion and Pleiades and the chambers of the South I shall endeavour to speak of these distinctly The holy Ghost giving us such a Text it is not lightly to be passed by And though here are strange words and uncouth expressions yet we may I hope bring them down to an easie meaning and fit them to the understanding of the simplest I shall touch a little in the generall before I come to every one in particular Iob under these names couches many of the stars of heaven Stella est densior pars orbis ideo lucent astra non coeli quia hi diaphani sunt rari asâ—ra autem densa eoque lucem retinentia reflectentia Migir Phys A Star according to Philosophy is the thicker part of its orb â—r sphear it is thicker then other parts of the heavens for otherwise as it could not hold the light so it could not reflect and send forth the light It could not be a vessel for light or a conveiance for light Light was created the first day Gen. 1.3 but the lights were created the fourth day Gen. 1.14 that is certain vessels were created to hold the light And God said Let there be lights in the firmament of heaven that is let the light which is now scattered thorow all be gathered in certain receptacles fit to keep and yet fitted to transmit and disperse it into all parts of the world Let them be for lights in the firmament of heaven to give light vers 15. Of these lights or stars some are called moving and others fixed That 's the doctrine of Astronomers and it is the doctrine of the Scripture The Apostle Iude ver 13. calling some wandering stars seems to admit of that distinction of the stars into wandering and fixed The unfixt or wandering stars are seven known by their names and motions These in the Text are none of them these are placed above them The seat of these Asterismes is in the eighth sphear to take that doctrin for granted though many dispute it or story of the heavens so the Prophet Amos speaks Chap. 9.2 He buildeth his stories in the heavens we put in the margent sphears He buildâ—th his sphears in the heavens which being one above another are elegantly called the stories of heaven And in the eight sphear innumerable stars are fixed Some of which fall under speciall observation and numeration Astronomers give us a Catalogue of a thousand three and twenty stars which they exactly distinguish which is the ancient account And since that we have had many more discoveries by those noble Navigatours who have made thorow-lights to the world that the East might look into the West and the South into the North The travell study and experiments of these Masters in navigation have brought us in an additionall number of three hundred stars more And so we reckon a thousand three hundred and twenty three fixed stars known by name of which these in the text are a part Thâ— other stars are both innumerable and unnameable beyond number and
highest heavens A second thing which shews the mighty power and wisdome of God in the stars is the multitude of them they are innumerable Man cannot tell them only God can they are like the sand of the sea for number A multitude of little sands make a huge body then how great a body doe a multitude of great bodies make Thirdly The swiftnesse of their motion that these mighty vast bodies should be carried about every day so long a journey and never tire or wear shews infinite power and wisdom Fourthly This is more admirable the exact order of their motion That innumerable stars should move continually in the heavens and yet not one of them move out of course this regularity of their motion is setled by an ordinance of heaven Jer. 31.35 where the Lord to assure his people that he would be steady and stedfast in the waies of his love to them and that he would not cast them off tels them that he would be as firm to them in his Covenant as he is in the ordinances of heaven Thus saith the Lord which giveth the Sunne for a light by day and the ordinances of the Moon and of the stars for a light by night c. As if he had said I have made a statute and a decree which is irrepealable and irrevocable concerning the motion of the stars There is an ordinance of heaven for it so that as the celestiall bodies cannot but continue the course I have assigned them for the enlightning of these inferiour parts while the world lasts So the Covenant which I have made with you shall not fail to give you light Thus he infers in the next verse If these ordinances depart from before me saith the Lord then shall the seed of Israel also cease from being a Nation before me for ever but that cannot be I have established these starres by a firm and perpetuall decree therefore you are much more established And such is the exactnesse of their order and motion that the stars of heaven are frequently in Scripture called an host or an army Now an army as it consists of many persons which is one reason why the stars are called an host so an army rightly marshalled is cast into an exact form and so regular for motion that it is one of the good liest sights in the world Now the stars are the host of heaven they stand as it were in battalia they keep rank and file there is not so much as one of that great multitude out of place therefore Judg. 5.20 where they are said to fight against Sisera they are described fighting in courses The stars in their courses fought against Sisera as if the stars had been drawn up now one regiment then another regiment of them to charge upon Sisera and his host the heavens fought and the stars fought that is the Lord by an heavenly power and influence of the stars confounded Sisera and all the enemies of Israel Fifthly There is a most efficacious vertue in the stars It is a secret vertue and it is a strong irresistable vertue no power in the creature can stop it Therefore God challenges Job in the 38. of this book of Job v. 31. Canst thou binde the sweet influences of Pleiades or loose the bands of Orion There are influences in the stars and canst thou binde them Is it in the power of any creature to stop the issues and out-flowings of the stars Their influences are so efficacious that none can binde them but he that looseth them none can binde them but the hand and power which made them there is so much efficacy in them that if God let them go on in their naturall vigour their effects are wonderfull I saith the Lord Hos 2.21 22. will hear the heavens and they shall hear the earth and the earth shall hear the corn and the wine and the oil and they shall hear Jezreel As if he had said The heavens are next in power to me they are second to my self in working Therefore I will hear the heavens the heavens cannot do it unles I give them a commission but I will hear the heavens I will leave a power in the heavens And the heavens shall hear the earth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the earth shall hear the corn c. There is a gradation a descent from God to us and the heavens are the next receptacle the immediate vessel receiving and taking in power and vertue from God to defuse and send down upon the creatures here below I will hear the heavens and they shall hear the earth Sixtly Observe That the stars and constellations of heaven can do nothing of themselvs but as they receive order commission from the Lord. He maketh Arcturus and Orion c. They have great power but it is the Lord that maketh them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Non tantum facere sed etiam aptare disponere dirigere praeparare significat That word He maketh doth not so much signifie the Creation as the providentiall disposition of the stars as was noted in the Exposition of it He maketh them that is he orders and disposeth them or he acts the stars he trims up those lamps of heaven the word is so used 2 Sam. 19.24 Mephibosheth while David was in trouble had not dressed his feet the Hebrew is He had not made his feet that is he had neglected his body now saith Job the Lord is he that makes dresses or trims up those lamps of heaven though they have a naturall vertue yet that vertue is quickned by providence Providence is a continued creation He maketh Arcturus Orion and Pleiades The stars are the servants of God they receive orders and directions from him for all they do And the reason why the Lord did so often call his people off from gazing upon the stars and reproved star-gazers was because they looked no further than the stars they thought the stars did all they did not eie God that made Arcturus Orion c. but they only eied Arcturus c. Therefore he threatens the star-gazers and monethly prognosticatours who took upon them to resolve future events by the conjunction of planets and planetary aspects placing an uncontrolable power in the hands of the heavens and stars whereas I saith the Lord make Arcturus I made him and I make him do what I command not what you fore-tell Therefore Isa 44.24 25. the Prophet speaking of Gods work in making the heavens and the stars presently adds how he befools men that will prophesie from the stars as if they could tell infallibly what shall come to passe I am the Lord that maketh all things that stretcheth forth the heavens alone that spreadeth abroad the earth by my self What follows That frustrateth the tokens of the liars and maketh diviners mad I stretch out the heavens some will needs prophesie out of the heavens I have set the stars in the heavens and they are for signs Gen. 1.14
thought a good man might be afflicted for the triall and exercise of his graces yet he was very confident that God never suffered a righteous man to be overwhelmed with affliction but after fome short though sharp assaults restored him again And therefore Bildad numbred them also with the wicked who were destroied as well as afflicted This Job refutes and argues against all along constantly holding the contrary principle that a godly man maybe so afflicted as to be destroied that he may be utterly and for ever stript of worldly comforts Hence observe Good and bad righteous and wicked are often involved in the same outward evils The spiritual estate of a righteous man is so strong and ordered in all things that he can neither totally nor finally fall from it or lose it Grace is above these hazards But the temporall estate of a righteous man may be lost both totally and finally Riches and health and honour are like themselves whosoever is their master fading and perishing A righteous man hath a higher tenure of things below and holds them upon better terms then a wicked man doth yet he holds them but for a terme they are not enduring substance to him as not to others A little that a righteous man hath is better then the riches of many wicked Psal 37.16 But the righteous may be deprived of what he hath as soon as any of the wicked Eccles 9.1 No man knoweth either love or hatred by all that is before him all things come alike to all there is one event to the righteous and to the wicked as is the good so is the sinner and he that sweareth as he that feareth an oath Externals distinguish not internals No mans spirituall estate is knowable by the view of his temporall Say to the land of Israel Thus saith the Lord Behold I am against thee and I will draw forth my sword out of his sheath Ezek. 21.3 And what will the Lord doe with it Will he not bath it in the bloud of his enemies and sheath it in the bowels of wicked men he will but shall it be bathed in the bloud of none else The next words resolve the doubt And I will cut off from thee the righteous and the wicked It is a terrible sentence sword famine pestilence make no difference of men or manners they know neither faces nor hearts The best in a Nation may taste the bloudy cup and feel the cold iron in their bowels together with the worst The green tree and the dry tree may be devoured by the same fire as the Prophet shadows good and bad or as some thinke good and better falling into the same calamity Ezek. 20.47 with which that of Christ Luk. 23.31 seems more agreeable The basket of good figs goes into captivity with the basket of evil figs under which the good and bad among the Jews were typed Jer. 24.1 2 3. But though they fall under the same destruction yet their case under it is as different as the persons are Faith and holy reason distinguish where sense cannot Judgements upon 〈◊〉 wicked men Poena satisfactoria medicinalis are for fatisfaction to the justice of God They who are heirs of eternall death receive part of their inheritance in this life All their punishments are paiments The fore-tastes and beginnings of further sorrows These judgements upon the Saints are only corrective or purgative Their hopes are not destroied when their bodies or estates are Their afflictions are medicinable and heal while they kill We must not wrap up the dispensation of God to different persons in the same apprehensions though his act be the same to both yet his meaning is not How the afflictions of the wicked and righteous differ the Reader shall finde more distinctly opened Chap. 5.17 Job goes on to confirme his opinion by a further argument in the 23th verse For if any should deny his minor proposition That the Lord destroies the righteous and the wicked he proves it thus If the scourge slay suddenly he laugheth at the triall of the innocent that is he carries himself so farre as the eye can judge toward the innocent in their trials as he doth toward the wicked under greatest judgements He laugheth at the one and he laugheth at the other which words are at once a confirmation and an aggravation of what he spake before Verse 23. If the scourge slay suddenly he laugheth at the triall of the innocent The former words gave offence to some mindes conceiving them inconsistent with grace and holinesse Others are more offended with these And in the letter it is strange language to say Nullum est ver bum hac sententia illa elegit anima mea suspendiū durius atque asperius in hoc libro Philip. The Lord laughs at the triall of the innocent This verse with the fifteenth of the 7th Chapter So that my soul chooseth strangling are concluded by a learned Writer the sharpest and most questionable passages in the whole book Hence his conceit that in the 40th Chapter vers 5. Iob aims at these two speeches Once have I spoken but I will not answer that is I will never speak such a word again that I chuse strangling yea twice but I will proceed no further I said also That thou laughest at the triall of the innocent but I will never say so any more I am asham'd that ever I opened my lips so unadvisedly t is too too much that I have spoken twice so sinfully I will not speak so thrice The conceit is witty but the charg lies too heavy The sense of the former hath been made out fair for Iob and I doubt not but his meaning may be so cleared in this later that he will need neither reproof nor apology for saying If the scourge slay suddenly c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plagedum à circumeundo vel circumdando dicitur quod videatur circumcingere hominem The verb signifies to encompasse or incircle a thing to twine round about it And so it alludes to the fashion of a scourge which begirts the offender at every blow winds about his body The scourge in Scripture is put for any affliction plague sword or famine are called scourges Isa 10.26 The Lord of hosts shall stirre up a scourge for him what scourge the next words expound it a scourge not of cords or wiers but of swords and spears a scourge according to the slaughter of Midian at the rock Oreb that is the Lord will send a sword upon him So Gideon slew the Midianites Judg. 7. commanding his souldiers to make that terrible shout when they fell on upon their Camp The sword of the Lord and of Gideon That great warriour Attila king of the Hunnes who harassed a great part of Christendom with fire and sword was called Flagellum Dei Flagellum inundans i. e. omnes sine delectu involvens proculcans The scourge of God The unbelieving Jews having
Daies-men sequestres and Critiques tell us that as the Daies-man is expressed by a word in the Hebrew whose root signifies to rebuke because a Daies-man had power to rebuke and reprove him that had done the wrong So he is called sequester in the Latine from a word which signifies to follow because of a power committed to him that which way soever he should state and determine the businesse between the parties they were bound to follow and submit to his award or because he was supposed a man of such wisdom faithfulnesse and integrity that both parties might safely follow him Hence he was called sequester that is one whom they must or might follow and abide by his sentence To assure which the parties usually ingaged themselves under penalties of valuable damage to the busines in question to stand to his arbitration There are five things by which we may more distinctly understand Jobs meaning belonging to a Daies-man or an Vmpire 1. He must be agreed upon and chosen by both parties for unlesse he be accepted by both of them he can have no power to determine for or against either of them 2. He must hear both sides speak and alleadge what they can for themselves before he determines 3. He must beat out the matter by interrogatories and questions he must not stay upon the bare narrative of the persons 4. He must have power to conclude and determine of the differences betwixt them 5. Both parties must be bound at least by promise Talis judex vocatur compromissarius quasi ex compromisso à litigatoribus sumpto to stand to the determination which he shall make Such a one is a Daies-man among men who is also called a Compromiser and his work the Compromising of a matter because as he is elected by a the mutuall consent so confirmed by the mutuall promise of those who are at variance to reconcile them and take up their differences Now saith Job as there is no Judge so there is no Daies-man betwixt me and God That might lay his hand upon us both Some understand the words upon us both of Job and his friends There is not a Daies-man betwixt me and my friends not one that can judge and consider of my innocency and their charge as if he had said Though I will not plead it out with God yet I dare referre the controversie betwixt you and me to an equall umpire I dare go to the triall of my innocency with you but I see no Daies-man you are all parties in the businesse and I know of none that will stand between us indifferently and unprejudiced But the text refers clearly to God There is no Daies-man none to arbitrate the matter between God and me None to lay his hands upon us both To lay on hands is diversly used in Scripture The hand signifies all power Hence to lay the hands is to put forth power and to do so is taken some times in an ill sense and sometimes in a good sense First In an ill sense and so to lay the hands is to strike or smite even to death Gen. 22.12 Lay not thine hand upon the childe upon Isaac that is do not slay him We have the same expression Gen. 37.22 when Reuben pleaded for Joseph that he should not be murthered Shed no bloud but cast him into this pit and lay no hand upon him that is do not destroy him This laying on of the hands notes any violent act either proceeding from holy zeal or justice as in Nehemiah who threatens the prophaners of the Sabbath If ye doe so again I will lay hands on you or from malice as in the chief Priests who sought to lay hands on Christ the Lord of the Sabbath Luk. 20.19 And Christ prophesying what the condition of his Disciples and of believers should be what usage they should finde in the world tels them Mat. 21.12 They shall lay their hands upon you and persecute you Thus Haman thought scorn to lay his hands on Mordecai alone Esth 3.6 He had a design to take revenge upon the whole Nation of the Jews Secondly To lay on the hands is taken in a good sense and so I finde it used three waies 1. In benedictions Mark 10.16 Christ took up the young children in his arms and laid his hands upon them and blessed them As under the Law Levit. 1.4 and Chap. 4.15 The people or the Elders laying their hands upon the beast which was to be offered in Sacrifice intimated the laying of all their sins by faith upon Christ of whom that Sacrifice was a type So Christs laying his hands upon those children implied the bestowing and pouring out of mercy upon them in the pardoning of their sins and the furnishing of them with the graces of his Spirit The same action used by the Apostles in the name of Christ had the same signification and effect When Peter and John came to Samaria and saw what work the Word had made among that people They laid their hands on them and they received the holy Ghost Act. 8.17 Paul likewise laid his hands on the Disciples at Ephesus and they received the holy Ghost Act. 19.6 It was used also as a sign of healing Mark 16.18 They shall lay hands on the sick and they shall recover And Mat. 9.18 the Ruler saith unto Christ My daughter is sick but come and lay thine hands on her and she shall be healed Some interpret the Rulers desire of this sign to be as a sign he had faith so also that his faith was weak The Centurion concerning whom Christ testified I have not found so great faith no not in Israel desired Christ but to speak the word only and his servant should be healed Mat. 8.8 As a word is the proper object of faith so faith acts most properly when it rests and lives upon a word only Signs are mercies to the weak and they are witnesses of our weaknesse Signs are but crouches and spectacles to help the lamenesse and dimsightednesse of faith But to our text 2. Laying on of hands was used in the ordination or solemn setting of a man apart unto an office The children of Israel that is some of the chief of them under the Ceremoniall Law laid their hands upon the Levites Numb 8.10 which was either a testification that they gave up all carnall and worldly interests in them and bequeathed them wholly unto God or an approbation of their office and of the Levites ministration in it on their behalf The same Ceremony for the matter was continued in the sending forth of Gospel-officers Neglect not the gift that is in thee which was given thee by prophecie with the laying on of the hands of the Presbytery was Pauls counsell to Timothy in reference to himself 1 Tim. 4.14 And in reference to others 1 Tim. 5.22 Lay hands suddenly on no man And Paul and Barnabas being immediately designed by God for a speciall work of the Ministery to which they were called
living God upon contempt of mercy obtained by the Mediatour So the Apostle argues Heb. 10.26 If men sinne wilfully after they have received the knowledge of the truth there remaineth no more sacrifice for sinne but a certain fearfull looking for of judgement and fiery indignation c. Thence concluding vers 31. It is a fearfull thing to fall into the hands of the living God They who sleight the bloud of Christ and neglect the great salvation tendered to sinners bâ—â—im can have no more sacrifice for sinne Wicked men crucifie to â—hemselves the Sonne of God afresh and put him to open shame Heb. 6.6 But God will not crucifie his Sonne or put him to open shame again for them God will not make another Gospel for them as he must if they be saved who contemn this No there remains no more sacrifice for sinne these men who once with all man-kinde fell into the hands of God by transgressing his Law are now under another notion fallen into his hands even by the contempt of his Gospel and now God saith I will deal with them alone for they have refused the Daies-man whom I sent and who was ready to lay his hand upon us both It had been unconceivably sad with us all if as in the case of Jobs temporall lost estate there was no Daies-man between God and him on earth so in the case of our spirituall lost estate there had been no Daies-man between God and man in heaven But it will be unconceivably more sad with those who having bad the tender of such a Daies-man shall be found contemners of him Greatest love neglected breaks forth and ends in greatest wrath JOB Chap. 9. Vers 34 35. Let him take his rod away from me and let not his fear terrifie me Then would I speak and not fear him but it is not so with me WE have shewed in the two former verses Job renouncing and protesting against all thought of contending at all with God He is not a man as I am that I should answer him Exploratum est me non posse Deum coram superiore aliquo judice sistere quo â—irca superest ut ipse s t supremus juâ—ex apud quem ego pro me dicere paratus um si coÌ„trabat flagellum calam tatis quo me cedit extenuet formidinem majestatis qua concutior â—â—ned c. In these two he desireth God not to contend with him as if he had said Lord I will not plead or dispute with thee and I know such is thy soveraignty thou maiest doe whâ—t thou pleasest with me Yet oh that thou wouldest be pleased to abate of the severity of thy proceeding and to remit the fiercenesse of that wrath wherein thou appearest against me that I might have liberty to spread my câ—ndition in thy presence I have no friend to take up the matter for me but I would open my case in a few words my self if I might obtain a cessation but for the time of treaty if thou wouldst forbear fighting while I am speaâ—ing Let him take h s rod away from mâ— and let not his fear terrifie me Then would I speak c. Let him take his rod away from me The rod hath divers acceptions 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Virga baculus quâ— nascitur ex arhore ant radice arboris The word Sh bet in the Hebrew is taken sometimes strictly for a branch bough or sprig growing forth from the stock of a tree and because a rod or a staff is made of the branch of a tree therefore the same word signifies both Secondly It signifies a Scepter the Scepter of a King which emblems the power of a King Ahasucrus held forth his golden Scepter to Queen Esther in token of acceptance Esth 5.2 And because in ancient times as the learned observe they were wont to make Scepters of such rods Sceptrum quod priscireges majestatis se veritatis gratia manu tenebant baculus erat and all Scepters have the form or shape of a rod therefore the originall expresses the rod and the Scepter by the same word Gen. 49.10 The Scepter Shebet the rod shall not depart from Judah nor a Law-giver from between his feet Thy Scepter O God is a Scepter of righteousnesse Psal 45.6 that is thou usest thy Scepter righteously The Scepter notes two things 1. Authority to judge or command 2. Power to correct or punish both are included in that prophecy of the Kingdom of Christ Psal 110.2 The Lord shall send the rod of thy strength out of Sion that is he shall invest thee with power to govern as the next words expound it Rule thou in the midst of thine enemies Commanders in warre direct with a rod or leading staffe and Magistrates punish with a rod in times of peace Sceptrum significat regium Dominium cujus signum erat sceptrum Tribus quâ—e ex uno paâ—re tanquam baculâ—s ex una arbore nata est Percussio punitio plaga quae fit baculo Hence thirdly By a Metonymy the Scepter imports dominion rule and government it self Amos 1.8 I will cut off him that holdeth the Scepter that is who hath the government in his hand Fourthly The word is often used in Scripture to signifie a Tribe or a family of persons because a tribe is as a branch sprung from one stock so the twelve Tribes of Israel like twelve branches sprung from that great and ancient stock the Patriarch Iacob Lastly The word signifies punishment or correction correction is often given with a rod therefore to be under the rod is to be under punishment Thus the Lord threatens to visit the transgression of the house of David with a rod and their iniquity with stripes Psal 89.32 The rod and reproof give wisdom Prov. 29.15 The rod hath a voice Hear the rod saith the Prophet Mic. 6.9 but t is best when a voice is joyned with the rod and instruction mixed with correction Quinque apud Hebraeos sunt nomina pro baculo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bold Bold in loc There are in the Hebrew to note that by the way five words which signifie a rod or a staff Some resolve that seeming contradiction which is in the two Evangelists Matthew and Mark by the different signification of these words When Christ Matth. 10.10 as also Luk. 9.3 sent forth his Apostles to preach the Gospel among other instructions and directions given them for their journey this is one Take no staves But Mar. 6.8 Christ commanded them that they should take nothing for their journey save a staff only One Evangelist saith they must not take staves and in the other they are bidden to take staves Now say these in Matthew and Luke where he forbids his Disciples to take staves he expresseth himself by the word in the text Shebet which signifies a correcting or smiting staff 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Take no staves to smite and strike with Baculus vel virga
as usually befall the Saints though yours be moderate afflictions and 〈◊〉 common stature such as in the eye of reason any man may 〈◊〉 with by a common assistance of grace yet there are temptations which if God the faithfull God should not come in with greater assistances then usuall you are not able to bear They who wrestle with more then flesh and bloud alwaies need more then the strength of flesh and bloud to help them in their wrestlings And because they are often assaulted with greater strength therefore they are assisted with greater strength For if God doe either with-draw his help from the Saints or leave them to wrestle with Satan alone and to fight single with his Armies or if he doe not proportion the aid he sends to the temptation he permits they are sadly over-charged though they can never be totally overcome and 't is possible to grow weary of the battell though we are assured of the victory It is the honour of the Saints to conquer when they are tempted but it is their happinesse to be above or without temptation How many poor souls put up bils of complaint and beg praiers against temptations Paul praid thrice that is often and much when the messenger of Satan buffeted him whether his were an inward or an outward temptation is doubted but without doubt that temptation made his life burdensome to him till he received that answer from God My grace is sufficient for thee Secondly The Saints are wearied with the weight of their sinfull hearts Inward corruption burdens more then outward temptation and were it not for corruption within temptation without could not be very burdensome The devil tempted Christ but because he found nothing at all in him complying with or sutable to his temptations therefore Christ threw them off with ease That enemy without could doe us no hurt he might put us to some trouble if he found no correspondence within The traitour in our own bowels opens our ports and lets in the adversary His sparks could never enflame us if he found no tindar in us The basenesse and unbelief the lusts and vanities of our mindes are apt to take fire at every injection A gracious soul cannot live here without sinne and yet can easier die then sinne Paul Rom. 7.24 cries out O wretched man that I am who shall deliver me from the body of this death or from this body of death That is from my body which is subject to death by reason of these remains of carnall corruption or from my carnall corruptions which are the remains of my spirituall death and are worse to me then any death All the afflictions of his 〈◊〉 and the pains of his body were but a play and a kinde of so 〈◊〉 compared with the trouble which this body of death put him to He rejoyced in tribulation but he could not but mourn under corruption Many poor souls are so vexed with these mysticall Canaanites that their spirituall Canaan the state of grace is to them like Egypt the land of their captivity And when they are commanded to rejoyce they answer if we could not sin we could rejoyce How shall we sing the Lords song in a strange land O that we might goe home Thirdly The Saints grow weary of their lives through the wickednesse of other mens lives not only doe their own corruptions burthen them but which shews the holinesse of their hearts more the corruptions of others The sinfulnesse and pollutions of the times and places wherein they live especially of persons they are related to makes their lives grievous and imbitters all their comforts Rebekah that good woman tels her husband Isaac Gen. 27.46 I am weary of my life because of the daughters of Heth for if Iacob take a wife of the daughters of Heth such as these which are of the daughters of the land What good shall my life doe me The sweetnesse of my life is gone if this son miscarry as his brother hath done before him The Prophet Jeremy cries out O that I had in the wildernesse a lodging place of waifaring men that I might leave my people and go from them What made him so weary of living among them and that was but a step on this side being weary of his life The next words shew us They be all adulterers an assembly of treacherous men Jer. 9.2 Better be in a waste wildernesse among vvilde beasts then in a populous City among beastly men 'T is a part of our compleat happinesse in heaven that vve shall have no ill neighbours there They vvho are evil can take pleasure in those who do evil But the more holinesse any one hath the more is he burthened with the unholinesse of others And that 's the reason why God himself is exprest to be so exceedingly burdened with the sins of men to be wearied and broken with them to be laden with them as a Cart with sheaves He is infinitely holy Grieve not the holy Spirit of God Ephes 4.30 The Spirit is so holy that sin which is unholinesse grieves him presently And in proportion look how much any man is more holy then others by so much is he more afflicted with the impurity of others As the holy Spirit of God who is all holy so the spirits of holy men who yet have a mixture of sin cannot but be afflicted with the sins of men Fourthly Some of the Saints would part with this life because they have got such assurance and evidence of a better life When much of eternall life appears to a godly man he is weary of a temporall life Naturall things are but burdensome trifles to those who are stored with spirituall Christ saith Luk. 5.39 No man having drunke old wine straight way desireth new for he saith the old is better He that tastes what is better then he enjoyes is unsatisfied with all he enjoyes We can hardly be perswaded what we have is good when we see better of the same kinde How much more hardly is this perswasion wrought in us that earthly things which differ in kinde from heavenly are any great good when heavenly things are open before us When the Disciples at the transfiguration had but a glimpse of glory They say It is good to be here Let us build three tabernacles They do not speak comparatively as if now they had met with somewhat better then ever they had before but positively as if they had never met with any good before When the Spirit carries the Saints into his wine-cellar and gives them a draught of everlasting consolations the wine of worldly comforts will not down they begin to disrelish the dainties and delicacies of the creature A true sight of heaven makes the earth scarce worth the looking after or the living in Such live because God will have them live to doe him service not because they desire to live to serve their own ends Paul was in a great straight betwixt two Phil. 1.23 whether he