received and in receiving more grace favour and comfort from God as will appeare in opening the words Vers 26. He shall pray to God and he will be favourable to him and he shall see his face with joy for he will render to man his righteousness Elâ—hu gave us before one meanes of the sick sinfull mans recovery from his bodyly and soule sickness that was the counsell and instruction given in by the messenger the interpreter one of a thousand And here he sets downe another meanes by which he is restored to both especially to the sweetness of both He shall pray unto God The word here used to pray signifieth not barely to pray 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 multiplicavit propriè verba fortia et magnacopia fudit in oratione inde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 supplices Zeph. 3.10 or put up requests to God 'T is a word with an emphasis implying the Multiplying of prayer and that not the multiplying of prayer so much by number as by weight the powring forth or multiplying of strong prayers or as it is sayd of Christ In the dayes of his flesh Heb. 5.7 the offering up prayers and supplications with strong crying and teares There may be a multiplying of weak insignificant words in the eares of God by prayer But the faithfull people of God through the Spirit powre out many strong words in prayer as Christ did in the dayes of his flesh to him who is able to save them from death or danger and give them life When Elihu saith He shall pray he intends such prayers even the urgency importunity or vehemency of the soule in prayer When Isaac saw his wife Rebecca was long barren he was forty yeares old before he married and many yeares being elapsed in marriage there was no appearance of Children Then saith the Text Gen 25.21 Isaac intreated the Lord for his wife because shee was barren and the Lord was entreated of him and Rebecca his wife conceived It cannot be imagined that Isaac being so holy and gracious a man had not prayed for that mercy before Doubtless he prayed that God would fullfill the promise to his father Abraham in giving him a childe but when he saw the promise so long delayed or stick so long in the birth then he intreated the Lord 't is this word he powred out many and strong prayers The word is used againe concerning Manoah after his wife had received a promise from the Lord of hearing a Son afterwards called Sampson Judg 13.8 Then Manoah entreated the Lord and sayd O my Lord let the man of God which thou didst send come againe unto us c. Fearing they might not fully follow the instructions given his wife for the education of their son he earnestly begged of the Lord further direction in that matter That prophecy either of the Gentiles to be converted or of the returne of the dispersed Jewes expresseth them by this word Zeph 3.10 From beyond the rivers of Ethiopia my suppliants shall come even the daughter of my dispersed shall bring mine offerings As if the Prophet had sayd They shall spend themselves in supplications at their returne they shall come with strong petitions with mighty prayers as making prayer their business They shall not come with frozen affections and cold requests but with hearts flaming up in the ardency of their desires and urgency of their supplications to the Lord. That 's the force of the word He shall pray As if Elihu had sayd He shall not come with dead-hearted prayers and petitions as many doe in their sicknesses and sorrowes nor with a formal Lord have mercy upon me and helpe me but he shall make a business of it he shall pray to purpose he shall pray with his whole strength In which sence the Lord bid Ananias goe to Saul afterwards Paul Acts 9.11 For behold he prayeth intimating that he had never prayed all his dayes before nor indeed had he though being brought up a strict Pharisee he was much in the forme of prayer ever prayed in power before He shall pray Some understand this He relating to the messenger praying for the sick man He shall pray and God will be favourable to him That 's a truth 't is the worke and duty of the messenger to pray for as well as advise the sick man But I conceive rather the person here intended praying is the sick man for himselfe who after he hath been counselled directed and advised by the messenger what to doe applyeth himselfe to the doing of it Further Some who agree that the sick man is the person praying yet understand it of prayer after his recovery who finding himself healed and strengthened prayeth unto God for grace or for a right use of his health strength But I rather understand it of his prayer unto God in the time of his affliction who when his sins and transgressions have been laid before him by the messenger and his soul-soars searched to the bottome and faithfully dealt with and so brought to a sight of himselfe and of his sin with the sad effects of it visible upon this pained and consumptive body is then stirred to seek the Lord and entreat his favour He shall pray unto God Hence Note Sicknesse is a prayer season Prayer is a duty never out of season yet at some times more in season and most in season in times of affliction Is any man afflicted let him pray James 5.13 And among all afflictions the affliction of sickness seemes to be a speciall season calling for this duty Therefore in the 14. verse of the same Chapter assoon as he had said is any man afflicted let him pray it followeth is any sick among you let him call for the Elders of the Church and let them pray over him 'T is high time for us when sick to look about us to call in prayer-aide or helpe from others in prayer yet 't is not enough fot the afflicted or the sick to get others to pray for them they must pray for themselves some put off the duty of prayer to others and think it sufficeth if they send bills to ministers or move friends to pray for them I know sickness indisposeth to prayer bodily paine and weakness hinder continuance and abiding in the duty but that doth not excuse the sick from praying for themselves To desire others to pray for us in bodyly sickness and neglect it our selves is an ill symptome of a sick soul yea to desire others in that case to pray for us when we have no heart to pray for our selves is too cleare a prognostick that their prayers will not profit us nor be prevailing for us Pharoah when under those dreadfull plagues could send for Moses and Aaron more then once and said unto them entreat the Lord for me Exod. 9.27 28. Chap. 10.16 17. But we read not that he entreated the Lord for himself Simon Magus when struck with the terrible threatnings of Peter said Pray ye to the
heed we be not found disobeying Secondly Seeing God hath the Charge of all the earth we should as readily submit to his dispensations works and dealings as to his commands The Jewes of old complained Ezek 18.29 The way of the Lord is not equall They did even tell him to his face his wayes were not equall and therefore they would not submit The Church in captivity spake well Lam 3.28 Out of the mouth of the most high proceedeth not evill and good that is whatsoever the Lord hath pronounced to doe or hath done concerning us is morally good and not evill though it be penally evill and not good Eli spake wel also to this poynt 1 Sam 3.18 It is the Lord let him doe what seemes good in his owne eyes yet the thing which God was about to doe was such v. 11. as at which both the eares of every one that heard it should tingle To have the heart quiet while the eares tingle is pure submission And any unquietness or murmurings at the dealings of God whether respecting our persons or our familyes Churches or Nations are in some degree rebellions against the soveraigne power of God Thirdly If the Lord be supreame and have the charge over all the earth then let us set him up as supreame in all things let his ends be above our ends let us designe God in all we doe He who is over all ought to be honoured by all All our actions as so many lines ought to center in his honour who is the Center of power Of him and through him and to him are all things saith the Apostle Rom 11.36 Because all things are of him creating them and through him governing them therefore all things should be to him that is all persons should in all things they doe yea in all things that are done ayme at and designe his glory as the Apostle expressely concludeth the verse before cited To whom be glory for ever Thirdly Whereas it is sayd Who hath given him a Charge over the earth or who hath disposed not a part or parcell or canton or corner of but the whole world Observe The power of God is an universall power It is extended throughout the world to every patch and inch of it What David saith of the Sun Psal 19.6 His going forth is from the end of heaven and his circuit unto the ends of it and there is nothing hid from the heate thereof The same may we say of the circuit of Gods power there is nothing hid from nor set beyond it There is a four-fold universality of the power of God First In regard of persons Psal 97.9 Thou Lord art high above all the earth thou art exalted farre above all Gods that is above the Kings and powers of the earth whom the Scripture calleth Gods If God hath a power over the Kings of the earth then surely over the people of the earth yea God is not only exalted and farre exalted above this or that God or King but above them all This is a supremacy with utmost universality Secondly His power is universall as to places and nations some places claime priviledge and are exempt from the jurisdiction of Princes if obnoxious persons get thither they are free from the course of the Law There were Cities of refuge among the Jewes and Sanctuaries in the dayes of old among us where evill-doers could not be toucht But the power of the Lord reacheth all places even to the hornes of the Altar Psal 83.18 Thou whose name alone is Jehovah art most high over all the earth Thirdly His power is universall as in all places so over all things it extends to the starrs of heaven and to the fowles of the ayre to the beasts of the earth and to the fishes of the Sea to whatsoever moves in this world they are all at the command of God if he doth but speake they run and execute his will Fourthly His power is universall in reference to time 't is never out nor shall ever end he is King immortall and King eternall his Kingdome is an everlasting Kingdome The power of God is an universall power in all these considerations His power of Governing is of the same extent as his power of creating was that which he created at once he governes alwayes He did not set up the fabrick of this world and then leave it to it selfe but he preserveth and ordereth all things in it The wel-being the orderly being of the creature is as much of God as the being of it Some say God made the world at first and set all the wheeles of it a-going but now things goe on by chance by fortune or by accident at least particular events are not under his government but come to passe as the wisdome or folly of men is most active in the production of them I answer to set up blind fortune and chance yea or the wit and policy of man as governing the world is to set up other Gods in the world if chance and fortune or the wit of man governe any part of the world then they had a part in making the world If you divide one power you divide the other For those invisible things of God his eternal power and God-head are as much or as evidently seene in the things which are done as in the things which are made 'T is true indeed God useth many hands in governing ordering and disposing the things of this world The Princes of this world are eminently his hand but God doth not use any power in governing this world Non eget alienis adjutorijs ad regendum mundum qui non eguit ad fatiendum Greg Lib 24. Moral ca. 26. to diminish his owne nor doth he withdraw his owne power what power soever he useth 't is his power that acts effectually and gives successe in the acting of all power It was sayd to that King who prided himselfe in what he had done in the world Shall the Axe boast it selfe against him that heweth therewith or shall the saw magnifie it selfe against him that shaketh it Isa 10.15 As if the Lord had sayd to that proud Assyrian Prince Dost thou looke upon thy selfe as if thou didst all and governedst all thou art no more in the governing the world though the chiefe earthly Governour of all the world then an Axe is in the hand of him that useth it And though the artificer cannot doe his worke without an Axe though he cannot divide his Timber without a saw yet I the Lord am able to doe my worke without thee At best and most men are but instruments in the hand of God and he serves his owne turne by men not to signifie that he cannot worke without them nor that his worke is done either with more ease to himselfe or more successe as to it selfe by their helpe he is not so weake as to need helpe nor is at all strengthned by the helpe he useth but only to shew that as he
hath the command of so he hath a use for every creature Isa 7.18 The Lord shall hisse for the fly if God doe but hisse to the fly or any creature on earth yea to the devills in hell they are at his call and doe his will though they intend it not Further though God can doe all himselfe yet he useth various instruments that he may indear man to man or that no man may say he hath no need of another Thus the Apostle argues 1 Cor 12.21 The eye cannot say unto the hand I have no need of thee nor againe the head to the feete I have no need of you Surely then the feete cannot say to the head we have no need of thee nor the hand to the eye we have no need of thee That Creatures may shew their love to one another and see their need of one another God is pleased to give them a charge to worke and dispose of the things in the world though the charge and disposure of the whole world be in himselfe Now if the Lord be thus invested with all power originally and essentially then I would mind those who are in power of two things and those that are under power of one First Let them that have power remember to use it for God They that have but family power should use it for God how much more they that have power over nations Psal 2.10 11. Be wise now therefore O ye Kings be instructed ye Judges of the earth serve the Lord with feare and rejoyce with trembling When he saith serve the Lord with feare I suppose he doth not intend it in that notion of serving the Lord as serving him denotes our holinesse and obedience in generall but when he saith serve the Lord with feare his meaning is serve him so in the exercise of your power and in your places as you have power in your hand as you have received a Charge or Commission from God over this or that part of the earth so serve him with feare in the use of that power As man ought in all the service of God to be in a holy feare so especially when he serveth God in the administration of power because all power is from God And therefore which is the next thing I would hence mind those of that are in power Secondly Remember The day of account must needs be a sad day to those who abuse their power to the oppression of man and chiefely to those who turne their power against God that is against the wayes and truths of God against the servants and people of God against the ends and designes of God God will call such as have had any charge over the earth to an account and let them who either of these wayes abuse their power consider whether such accounts will passe as they must give Surely when the day of the Lord shall be upon such Oakes and Cedars upon such mountaines and hils as the Prophet Isa 2.13 14. calleth the Powers and Princes of this world they will even be forced as he describes them at the 19th verse to goe into the holes of the rockes and into the caves of the earth for feare of the Lord and for the glory of his Majesty when he ariseth to shake terribly the earth It is bad to be abused by the power of man but 't is worst for that man who abuseth his power Thy terriblenesse hath deceived thee saith the Prophet Jer 49.16 and the pride of thine heart O thou that dwellest in the clefts of the rocke that holdest the height of the hill that is thou that art in high power and also holdest thy height thou art deceived and thy terriblenesse hath deceived thee because thou hast been able to terrifie many with thy power therefore thou hast presumed that none shall ever terrifie or trouble thee This vaine confidence hath deceived thee for as it followeth in the latter part of that verse though thou shouldest make thy nest as high as the Eagle I will bring thee downe from thence saith the Lord that is I will bring thee to a reckoning for terrifying those with thy power whom thou shouldest have protected by it Lastly This is matter of great Comfort to all good men who are under power though rhey are wronged and oppressed by the power of man this may support them God hath power over all the earth he hath the Charge and he will see them righted one time or other Eccles 3.16 17. Moreover I saw under the Sun the place of Judgement that wickednesse was there and the place of righteousnesse that iniquity was there I said in mine heart God shall judge the righteous and the wicked for there is a time for every purpose and for every worke And if for every purpose and worke then surely for this the reviewing of the unrighteous judgements of the Princes and Powers of the earth who hold the places of Judgement and righteousnesse to punish the perverting of which the Lord who is Prince of the Kings of the earth often powreth contempt upon Princes Psal 107.40 41. and causeth them to wander in the wildernesse where there is no way yet setteth he the poore on high from affliction and maketh him familyes like a flocke For as the Holy Ghost saith Psal 138.6 7. Though the Lord be high yet hath he regard to the lowly but the proud he knoweth a farr of hereupon his faith riseth up to a full assurance in the next verse Though I walke in the midst of trouble thou wilt revive me thou shalt stretch forth thine hand against the wrath of mine enemies and thy right hand shall save me Thus much for the argument here used the Lord is righteous for he hath all power in his hand and he hath no reason upon any account in the world to pervert power yea for him to doe any thing that is not righteous were to act against himselfe even against his owne being and blessednesse who is God blessed for evermore JOB Chap. 34. Vers 14 15. If he set his heart upon man if he gather unto himselfe his spirit and his breath All flesh shall perish together and man shall turn to his dust IN these two verses Elihu perfects the proofe of what he lately asserted that God is just and that there is no unrighteousnesse in him v. 12. yea surely God will not doe wickedly neither will the Almighty pervert Judgement For as Moses in his dying song describes him He is the rocke his worke is perfect for all his wayes are judgement a God of truth and without iniquity just and right is he The first argument for the confirmation of this was opened at the 13 verse And it was grounded upon the absoluteness and universality of his dominion Here we have a second argument from the sweet temperament of his power and goodness God hath power enough in his hand at once to destroy all flesh and to command every man back into the dust But
mighty men that all may know his judgements are deserved by their works he makes their works known Secondly Others render He maketh them know or acknowledge their works The Lord at last by sore and severe judgements will extort confessions from the worst of them he will make the mighty acknowledge that their works have been nought and their wayes perverse In Scripture the same word signifies to know or to confess and acknowledg Thus here he makes them to know or to acknowledge what their works have been Thirdly Rather take it as we render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non significat notum facio quod sciam sed tantum cognosco ideo transtuli cognoscit Drus of Gods act in taking notice of all they had done Therefore he knoweth their works As if Elihu had said these mighty men of the earth thought themselves under covert or that the Lord took no notice of them nor of their works their works were done in the dark and they supposed the Lord could not pierce into them but he will make it appear that he knew their works when he maketh his justice appear in punishing them for their works Hence Note We have an assurance that God knoweth the works of all mon because he punisheth all wicked works or the works of the wicked so punctually and exactly He punisheth many of them here and will punish them all hereafter when we see him breaking the mighty men of the world 't is a proof that God was in their Cabinet counsels and saw what was done there we may conclude he knew their works though men knew them not he could never lay his judgements so exactly upon them as he doth if he did not know their works That God knows the works of all men is a point I have met with before and therefore pass from it here And he overturneth them in the night There are several readings of this clause First Some thus Therefore the Lord knoweth their works and turneth into night that is he turneth their prosperity into adversity he bringeth trouble and affliction upon them they lived before in a day of prosperity in a day of power and worldly greatness but he turneth them into night Secondly Or as others thus He turneth the night that is he changeth the night into day Simul atque mutavit noctum c. Jun. i. e. Lucem protulit qua revelantur omnia in judicio ejus Id. he takes away the dark and close covers of their sins and makes them as manifest as the light Now as the Apostle saith Eph. 5.13 That which maketh manifest is light If God were not light he could not bring to light the hidden things of darkness nor manifest the counsels of the heart Thirdly thus Therefore he knoweth their works and when the night is turned he destroyeth them that is they are destroyed and perish as soon and as easily as the day takes place of the night or as soon as the night is turned into day so soon doth the Lord destroy them he can quickly make an end of them he can destroy them with the morning light We render and I judge that best He overturneth them their persons in the night and so Elihu points at the season or time of Gods breaking and overthrowing them he doth it in the night We may take it strictly as in the case of Pharaoh and the Egyptians Exod. 12.29 as also in that of Belshazzer Dan. 5.30 or in the night that is suddenly unexpectedly Though a man be destroyed in the day yet if it be done suddenly he looking for no such matter we may say it was done in the night because then men are most secure This way of expressing an unlookt for evil the coming of in the night was opened at the twentieth verse therefore I shall not stay upon it He overturneth them in the night So that they are destroyed Elihu said before He shall break in pieces mighty men Here he saith they are destroyed that is they shall be broken to purpose or throughly God doth not break them in pieces for correction but for destruction there are great breakings upon the persons and estates of some men and yet it is but for correction others the Lord breaketh for utter ruine as here so that they are destroyed The Original word signifieth to destroy as it were by pounding in a Morter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 contrivit atirivit contudit and the same word is used to signifie a contrite heart a heart broken by godly sorrow under the sense of sin They are destroyed or as it were ground to powder you may break a thing into many pieces yet not grinde it to powder or dust as corn in a Mill or spice in a Morter but these saith Elihu are not only broken to pieces but beaten to dust that 's the strength of the word which we render they are destroyed Hence Note What God hath a mind to do he can do it certainly and will do it throughly He breaks men in pieces so that they are destroyed and brought to dust When the Prophet declares the breaking of the four Monarchies it is said Dan. 2.35 They shall be as the chaffe of the Summer threshing upon the Mountains if the Lord will destroy the mightiest they shall certainly be destroyed as Balak said to Balaam I wo◠that whom thou cursest are cursed as if he had said thou canst curse effectually if thou wilt set thy self to it 't is not in the power of all the Balaams in the world to effect a curse though they pronounce a curse 't is only in the power of the Lord to curse effectually he can bless whom he pleaseth and they are blessed he can curse whom he pleaseth and they are cursed Thus as Ephraim lamenting his sin and sorrow confessed Jer. 31.18 Lord thou hast chastised me and I was chastised God paid him home as we speak if we chastise a childe he is chastised but when Ephraim saith thou hast chastised me and I was chastised his meaning is I was greatly and effectually chastised that is first In a literal sence I found thy hand heavie upon me it was a sore affliction that I was under Secondly In a spiritual sence Thou hast chastised me and I was chastised that is my heart was humbled and broken under thy chastisements in either notion we see the effectualness of the Lords work Thou hast chastised me and I was chastised And therefore Ephraim invited the Lord to another work Turn me O Lord and I shall be turned if thou wilt but turn thy Spirit upon this hard heart of mine it will be effectually turned it will be not only broken for sin but from sin As if he had said I have received reproofs and counsels from men and they have not turned me but Lord if thou wilt reprove and counsel me I shall be turned thus the Lord carrieth his work home to conversion in his spiritual dealings with some and to
And if we look into the first of John ver 2 3. we read thus In the beginning was the word and the word was with God and the word was God the same was in the beginning with God all things were made by him and without him was not any thing made that was made There our maker for the making of all things is attributed to him is the Son the second person in the holy Trinity or the Word who as it followeth in that Chapter was made flesh Why then doth Elihu here ascribe his making to the Spirit And how are these Scriptures reconciled I answer By that received Maxime in Divinity The workes of the holy Trinity towards the creature are undevided So that while this Scripture ascribes the making of man to the Spirit or Third person in the Trinity it doth not at all crosse those which ascribe it to the first or second the Father or the Son The Spirit of God hath made me Hence note First Man as to his bodily making or the making of his body is the workmanship of God As we are his workmanship created in Christ Jesus to good or holy workes Eph 2.10 so we are his workmanship created to common and naturall workes We have heard of that divine consultation or resolution rather Gen 1.26 Let us make man The Father made man and the Son made man and the holy Spirit made man The Father by the Son through the holy Spirit made man What a glorious what a mighty power is put forth for the production of such a poore creature as man is And this is true not only of the first man in his creation but of every man since the creation there is a concurrence of a divine power and workmanship in the setting up of man as man Psal 100.3 It is he that made us and not we our selves God doth not only make us holy men but he makes us men Hence David Psal 13 9-14 I am fearefully and wonderfully made He speaks there of the frame of his body though that be much more true in reference to the admirable frame of the new creature which is set up in the soule so indeed we are fearefully and wonderfully made Isa 27.11 This is a people of no understanding But did God ever make a people without naturall understanding Surely no but they were a people without spirituall understanding they did not understand what the mind and meaning of God was and what their owne duty was Such are a people of no understanding how wise soever they are in their owne eyes or in the eyes of the world what followeth Therefore he that made them will not have mercy on them and he that formed them will shew them no favour That is God who made and formed them both in their naturall capacity as men as also in their civill and spirituall capacity as a Church and Nation or as a Nationall Church understanding it of the Jewes will not have mercy on them will not favour them We read the same Church at once looking to God as their maker and most earnestly moving and imploring his pity upon the same account Isa 64.8 9. But now O Lord thou art our father we are the clay and thou our potter and we all are the work of thy hand As if they had sayd Thou O Lord hast moulded us as thy creatures and fashioned us as thy Church when we were but a rude masse or heape without forme or comeliness therefore doe not marre thy owne worke doe not breake the vessels of thine owne making or as it followeth in the same Chapter Be not wroth very sore O Lord neither remember iniquity for ever behold we beseech thee we are all thy people Hence consider First That we owe not only our well-being but our very being unto God And therefore Secondly No man ought to looke upon himselfe as his owne So the Apostle argues 1 Cor 6.19 Know ye not that your body is the temple of the holy Ghost which is in you which ye have of God and ye are not your owne No man is his owne he is Gods who hath made him Saints and believers especially are not their own in that repsect as also because their bodies are the temple of the holy Ghost that is the holy Ghost hath sanctified them for himselfe for his peculiar service and for his habitation Now as the bodyes of Saints are the temple of the holy Ghost because he doth sanctifie them so they are the temple of the holy Ghost because he hath reared them up and built them That consideration should urge us to duty our bodies are temples built as well as temples sanctified by the holy Ghost And therefore we are not our owne at all nor in any respect and if we are not our owne at all but the Lords then we ought to be alwayes for the Lord. Hence Thirdly Hath the Spirit of God made us as Elihu saith then let the Spirit use us how sad is it that when the Spirit of God hath made our bodies and soules we should let the wicked spirit use either as he doth both the bodies and soules of carnall men to his base services The evill spirit did neither make your bodies nor your soules why should he have the command of either Therefore as your members have been weapons of unrighteousnesse to sin so let them be instruments of righteousnesse unto God Seeing the holy Spirit hath made us let not the evill spirit use so much as a little finger of us for he hath not made not only so much as a little finger of our hand but so much as the least haire of our heads as Christ saith we our selves cannot Math 5.36 white or blacke And therefore let not the evill spirit make use of one haire of our heads white or black as a flagge of pride and vanity or to be an occasion of sin to others He that maketh the house ought to have the possession and service of it either to dwell in it himselfe or to receive rent and profit from him that dwells in it The spirit having made us should not only have the rent and revenue but the full possession of us for ever That which is of God should be for God for him alwayes and only for him Secondly In that the making of man is attributed to the Spirit Observe The Spirit of God is God The holy Ghost is not only a power of God or a word gone out from God but the holy Ghost is God This is cleare from the efficiency of the holy Spirit The Spirit of God hath made me The work of creation is attributable to none but God That power which at first set up man in his creation continueth him to this day this power and great prerogative is given to the Spirit therefore the Spirit is God Psal 33.6 By the word of the Lord his substantiall Word or Son were the heavens made and all the host of them by the breath or
of the verse as 't is put into a chideing or reproving question Why dost thou strive against him From the latter branch He giveth not account of any of his matters Observe First The power and dominion of God is absolute God is not subject to any reckonings with man whatsoever he doth He that may doe what he will and can doe nothing but what is right neither may nor can be brought to any account for what he hath done He that is unaccountable is absolute in power Further God needs not give man any account upon these three grounds First He oweth no man any thing He hath received nothing of us and if a man hath not received he needeth not account They that have any trust from men are to give account But what hath God received from man Man receives his all from God Why then should God give any account Secondly Consider the Loâ—d hath wronged no man nor can he He is infinitely just and righteous in all his wayes He not only doth just things but things are just because he doth them Why should he give an account of any of his matters who neither doth nor can doe any matter which is unâ—ust If we knew and were fully assured of a man in whose hands we have trusted much that he were so just that he would not though he had opportunity deceive us of a farthing we would never call him to an account As it is sayd of those treasurers in the story of the Kings 2 Kings 12.15 They reckoned not with the men into whose hand they delivered the money to be bestowed on workmen for they dealt faithfully An example hardly to be parallel'd in an age by the sons of men Many are more desirous of trusts then carefull to discharge them They love to have much treasure passe through their hands that some of it may in passage slip into their owne pockets and purses Justice and faithfulness are rare Jewels among men and therefore it is but need they should have a check upon them and be called to an account But the holy God is altogether just and faithfull therefore to what purpose should he be called to an account Let us rest quiet in this acknowledgement That he whose will is the highest reason can doe nothing without reason Man was created under God and then he returnes to the order of his creation when he prefers the judgement of God even when he doth not understand it before his owne Thirdly There is no man no nor Angel that hath any authority to call God to an account They that are accountable to others Homo sub deo est conditus ad conditionis ordinem redit quando sibi aequitatem judicis etiam quam non intelligit anteponit Greg l. 13. Mor c. 18. are under their power either as being in degree above them or as having made a compact covenant with them though their equalls to give them an account But who shall call God to an account who is higher then the highest And though God hath condiscended to make a covenant with man and therein given him assurance that he will doe him good yet God hath engaged himselfe to give us an account how or in what way he makes good or performes his Covenant Man must give an account to God how he hath performed the Articles of the Covenant not God to man As man is a fraile dying creature so he is an accountable creature Luke 16.2 Give an account of thy Stewardship for thou mayst be no longer Steward Rom 14.12 So then every one of us shall give an account of himselfe to God God will call every man to a strict account of his receits and expences what talents of time and opportunities of parts and abilities of power and Authorities have been put into his hand as also how he hath husbanded and improved them We alas poore creatures by striving with God call him upon the matter to give us an account of his matters And in the meane time forget the account which we must give to him of all our matters It is our duty and will be our wisdome to account so with our selves every day that we may be ready for our account in that Great and last Audit-Day And as to remember prepare for our own account in that day will keepe us from doing or saying any thing which may be interpreted a calling of God to an account all our dayes so that remembrance will make us strive how to improve and be bettered by the afflictions and troubles wherewith we are exercised in the world in stead of striving with God because he puts us upon those severer exercises for how we have improved our afflictions will be one part and that a very considerable one of our account to God in that day Lastly The two parts of this verse connected and considered together Why dost thou strive against him for he giveth not account of any of his matters The latter being a reason of the former give us this Observation God being absolute in power we ought to sit down quietly under all his dealings Or thus The consideration of Gods absolute Soveraignty that he gives not account of any of his matters should stop all our strivings and pleadings with or against God Our strivings against God are of two sorts or in a double respect They respect either our eternall or our temporall estate First With respect to our eternall state for about that we are apt to call God to account O what strivings are there in the hearts of men about Gods absolute soveraignty in electing of some and rejecting of others The Apostle is much upon it Rom. 9. where having represented the Lord speaking thus by Moses vers 15. I will have mercy on whom I will have mercy and I will have compassion on whom I will have compassion He presently prevents an Objection or the strife of man with God about that saying vers 19. Thou wilt say then why doth he yet find fault As if men might find fault with God if he in that case should find fault with them for who hath resisted his will This is mans plea against the soveraigne will of God But what saith the Lord by the Apostle to such a pleader we have his reproof of him for an answer in the next verse Nay but O man who art thou that replyest against God shall the thing formed say to him that formed it why hast thou made me thus hath not the Potter power over the clay The Apostle brings in this Argument as to mans eternall state he must not strive with God about that He must not say why doth God find fault with man O man who art thou that dost logick it thus with God His absolute power is his reason why he disposeth thus or thus of thee or any man else He will give thee no account why it is so but his own will to have it so For shame sit downe stop
through the abundance of revelations he should he exalted above measure there was given him a thorne in the flesh the messenger of Satan to buffet him 2 Cor 12.7 that is God used extraordinary means to humble him As here God is said to humble by visions so there Paul being endanger'd to pride by receiving visions God found a strange way to humble him even by the bufferings of the messenger of Satan who is the Prince of pride and as God speaketh of the Leviathan at the 42d Chapter of this booke v. 34. a king over all the children of pride God doth so much resist pride that he cannot but resist the proud James 4 6. and scorne the scorners Pro 3.34 yea he hath told us of a day Isa 2.11 wherein the lofty lookes of man shall be humbled and the haughtiness of men shall be bowed downe and the Lord alone shall be exalted in that day There are foure speciall pride subduing Considerations First They who are proud of what they have are like to have no more When the Apostle had sayd James 4.6 He resisteth the proud he presently adds but giveth more grace to the humble As if he had sayd Though the Lord hath given proud men much for 't is some gift of God and usually a great one of which men grow proud yet he will now stop his hand and give them no more The Lord gives to them who are humble and praise him not to those who are proud and praise themselves Secondly Not only doth the Lord stop his hand from giving more to those who are proud but often makes an act of revocation and takes away that which he hath already given As he who Idly puts his talent into a napkin so he who vainely and vain-gloriously shews it is in danger of having it taken away from him It is as sinfull to shew our talent proudly as to hide it negligently Nebuchadnezzar boasted proudly of his kingdome and presently it was sayd to him The kingdome is departed from thee Hezekiah boasted of his treasure Isa 39.6 and by and by the Lord told him his treasure should be taken away though not immediately from him yet from his posterity and carried to Babylon 'T is so in spiritualls when we proudly shew our treasure the treasures of our knowledge or other gifts and attainments the Lord many times in judgement sends them into captivity takes them from us and strips us naked of that cloathing and adorning whereof we are proud Thirdly If God doth not take all away yet what remaines is withered and blasted it dries up and comes to little if it be not quite removed yet it appeares no more in its former beauty and luster When God with rebukes correcteth man for this iniquity he maketh his beauty the beauty of his parts and gifts yea of his graces to consume away as David expresseth it Psal 39.11 like a moth O what a dryness and so a decayedness falls upon that soule from whom the soaking dewes and drops the sweete influences of heaven are restrained And surely if they are restrained from any they are from proud men No marvaile then if others see and they feele their witherings and even sencible declinings every day Fourthly Suppose the gifts and parts of a proud man continue florid and appeare stil acting in their former strength vigour and beauty yet God sends a secret curse upon them and though he doth not wither them yet he doth not delight in them not give them any acceptation The best things how long soever continued to proud men are no longer blessings to them yea it had been good for them that either they had never had them or that they had been soone taken away That as one sayd falsely of the life of man in generall Optimum est non nasci proximum cito mori but truely of wicked men It had been best for them not to have been borne and their next best would be to dye quickly So I may say in this case of proud men It had been best for them they never had received any eminent gifts from God and their next best would be to have them quickly taken away For as wicked men in General if they dye unconverted the longer they live the worser they live and every day by adding new heapes of sin heape up further wrath against the day of wrath So proud men in speciall the longer they have and hold their gifts their riches their honours their powers doe but abuse them the more to the increase of their sin here and without repentance shame hereafter And therefore to shut up this observation and the exposition of this verse I shall only give some few directions or counsels for the cure of this soule-sickness pride or for the pricking of a pride-swolne heart that so the winde that noxious winde of ostentation by which proud men are vainely puft up in their fleshly mindes may be let out and voyded First Let the proud man consider what he is Some have asked blasphemously What is the Almighty as we saw at the 21th Chapter of this Booke But it may well enough be asked What is man that the Almighty should be mindfull of him Psal 144.3 4. and may we not much more question againe What is man that he should be so mindfull of himselfe David a great king said to the Lord 2 Sam 7.18 Who am I O Lord God and what is my house that thou hast brought me hitherto Thus every man should say to himselfe or put the question to his owne soule Who am I or what am I that I should have a proud thought All men indeed differ in some things and some differ in very many things Men of high degree and men of low degree differ men of knowledge and ignorance differ learned and unlearned men differ And it is not only as I may say a peice of heraldry but a peice of divinity to keep up the differences of men Yet what is any man whether high or low knowing or ignorant learned or urlearned that he should be proud they all agree in this they are all dust and ashes they are all but as a shaddow or a vapour they are all as grasse or as a flower of the field and at their best estate in the very hight of their excellency they are altogether vanity How much soever men differ in other things yet in this they all agree or are all alike in this they are all vanity Then what is man that he should be proud shall dust and ashes shall a passing shaddow or a disappearing vapour shall withering grasse or fading flowers shall vanity it selfe be proud The best of men at their best are the worst of all these why then should any man be proud Yea I may put the question further How can any man be proud who knoweth what man is and acknowledgeth himselfe to be but a man I will adde yet further in this questioning way How can any man
good for me to draw neere to God as he had begun it v. 1. with a generall assurance Truely God is good to Israel even to such as are of a cleane heart God is good to those who have a cleane heart even when they are in the greatest sufferance of evill and therefore they who are cleane hearted have no reason at any time to say nor shall they long say they have cleansed their heart in vaine Though now they smart yet in due season they shall be well rewarded for their washing The Judgements of God are such Judicia dei plenè nemo comprehendit justè nemo reprehendit August lib 2. de Civ ◠Dei cap 23. as no man can fully comprehend such as no man can justly reprehend The Almighty will not pervert Judgement Those foure things which cause men to pervert Judgement are at the furthest distance or remove from God whereof the first is envie at the good condition of others The second is groundlesse and unreasonable love or hatred of their persons The third is feare of frownes from those that are great or feare of after-claps Many are deterr'd from giving but a just measure either of reward to good men or punishment to evill men lest themselves should receive hard measure from those who like neither The fourth is hope of gaine or their private advantage For as some pervert Judgement for bribes already received so others for bribes promised or upon expectation of some future favours Now God I say is infinitely above these foure and all other imaginable by-respects upon which Judgement is perverted every day by the sons of men God is above all envy yea above all that hatred or love which perverts Judgement he is above all feare of evill and hope of good God hath nothing to feare seeing none can reach him much lesse hurt him neither hath he any thing at all to hope for seeing he is in the full possession of all happinesse and blessednesse that is of himselfe Why then or upon what account should the Almighty pervert Judgement so that if at any time we have any unbecoming thoughts of the Justice of God either that he afflicts the good without reason or prospers the wicked against it all this ariseth from our ignorance or the shortnesse of our sight We have not a full or perfect prospect of things we see but a little way backward we are not wise to compare what 's past with what 's present nor can we at all infallibly foresee any thing future or discerne what shall be Whereas God at once hath all things before him he seeth what is past as well as what is present and what shall be hereafter as well as what hath been and so the compleatnesse and indefectibility of his owne Justice in all And when we in the great day shall see all the workes of God in the world brought and presented together as in one view we shall then say from the evidence of sight as now we ought from the evidence of faith that the Almighty hath not in any one thing perverted Judgement And therefore the Apostle doth most excellently and appositely call that day The day of the revelation of the righteous judgment of God Rom 2.5 Elihu having strongly asserted with a yea surely that the Almighty will not pervert Judgement yet stayeth not in a bare though so strong an assertion which he might but gives us the proofe and confirmation of it as he hath denied that God will so he proveth by undeniable arguments that God will not doe wickedly that the Almighty will not pervert Judgement And this he doth in the next or 13th verse and the two that follow Vers 13. Who hath given him a charge over the earth or who hath disposed the whole world These words as was intimated before are an argument proving that God neither hath nor can doe wrong That as to the case in hand he had not done Job wrong yea that as to all cases he can wrong no man This argument is grounded upon the soveraignty supremacy or absolute authority of God over all men The summe and force of it may be gathered up into this forme He cannot doe injustice to any who of right hath an absolute power arising from and residing in himselfe to doe what he will with or towards all men But God hath such a power Therefore he cannot doe any injustice That God hath such an absolute power arising from and residing in himselfe Elihu proves by a kind of Challenge Who hath given him a Charge over the earth Produce the man let him shew his face if he dareth It is an expression of the same importance with that of the Apostle Rom 8.33 Who shall lay any thing to the Charge of Gods Elect let us see the man let us see the devill that shall so lay any thing to the Charge of Gods Elect as to prevaile in his Charge 't is also like that other triumphant query in the same Chapter v. 31. If God be with us who can be against us That is who can be so against us as to hurt us or carry the day against us Thus here Who hath given him a Charge over the world let us see who As if he had sayd Are there any above God from whom he deriveth his power Or have any committed the Government of the earth to him as his trust and charge for the mannagement whereof he is to be accountable unto them Surely no. And if no then either God is just or all the world must be in confusion or under oppression without any redresse or remedy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sequento 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sumitur pro Jubere juxta morem Syriacū hinc 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 praefecti Merc Mr Broughton renders Who before him looked to the earth We say Who hath given him a Charge over the earth The ordinary signification of the word is to visit and that First In a way of favour to see what others want so we visit the poore or how they doe so we usually visit the sick and sometimes those that are well in health Secondly It signifieth to visit in a way of judgement or to punish those that have done amisse Thus the Lord threatens to visit that is to punish the iniquity of the fathers upon the children Exod 20.5 Thirdly The word signifieth to command to issue out orders to give a charge This signification of the word is very frequent both in Scripture and in dayly use Visiters we know have power of Government yea they have power over Governours to order and give them a charge that they doe or to examine whether they have done the duty of their place In this latter sence we render it here Who hath given him a Charge over the earth And so we read it 2 Chron 36.23 Thus saith Cyrus King of Persia all the kingdomes of the earth hath the Lord God of heaven given me And he hath
and as in the former sense 't is the prerogative of Kings to be Keepers of the Law so it is their piety and their goodness to be Keepers of them in the latter 'T is possible a King may be a Keeper of the Law by Conservation and yet not be a Keeper of it by Observation but then he shines most bright in the sphear of his Royal Soveraignty when he is every way a keeper of the Law of God and so far as they respect himself of his own Further Is it fit to say to a King Belial As Belial designs an unprofitable person a man good for nothing a man of no use what Upon the Throne and yet of no use to a Nation How high an indignity is this to Regal dignity Kings are set up for the greatest use for the most important services even for the profit and advantage of mankinde especially of all within their Kingdoms and Dominions as all are to serve them in their state so they count it their chiefest honour to advance the peace and profit of all their peaceable and profitable subjects Therefore nothing can be said more dishonourably to a King then this Thou art good for nothing an unprofitable person Belial Is it fit to say to a King Thou art wicked And to Princes ye are ungodly The word rendred Princes signifies munificent bountiful free willing Principes hic vocantur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a liberalitate munificentia quasi tu dicas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Drus so Princes are called to shew what they are or should be men of bountiful noble munificent heroick free spirits open hearted and open handed they who are so are Princes in truth as well as in Title The holy Spirit of God or God the holy Spirit is called a Princely Spirit Psal 51.12 we read it Free Spirit and this free Princely Spirit of God makes all his people of a free Princely spirit of a large heart both as to duty God-wards and as to charity man-wards Psal 110.3 In the day of thy power the people shall be willing they shall be as Princes they shall serve thee as sons not as slaves a Royal Spirit is conveyed into them by the Spirit in the day of the Power of Jesus Christ or when he conquers them to the obedience of himself By this appellation worldly Princes the Princes of this world are expressed in sacred language that so their very names might minde them of being such and of doing such things as are the ornament both of their persons and places These two high Titles in the Text Kings and Princes are somtimes taken for the same and in strictest sence Princes are the next degree or but one remove from Kings Again There are some called Princes who have the supreame power within their own Territories Others are called Princes who have a delegated or derived power from Kings The Apostle speaks of such 1 Pet. 2.13 charging the Church and people of God to submit to every Ordinance of man for the Lords sake whether to the King as supream or unto Governours as sent by him for the punishment of evil doers and for the praise of them that do well Elihu brings in both for the fuller confirmation of his point and the stronger conviction of Job Is it fit to say to a King thou art wicked and to Princes who stand about his Throne and serve him in his Government ye are ungodly Ye regard neither right nor reason neither what 's fit to be done nor what to be advised That 's the sence of the words as they are an argument from the less to the greater If it be an uncomely and undecent thing saith Elihu to say to a King thou art wicked and to Princes ye are ungodly How much more to him that accepteth not the persons of Princes c. Hence Note First Men are not all of a rank or all are not of an equal state in this world This Text speaks of Kings and Princes and the most of men are inferiour not only to Kings but to Princes God hath not made man upon earth as minims in writing all of a height but as in the alphabet of Letters some are longer and deeper then others so in the Alphabet of mankinde some men are bigger and higher then others Kings and Princes are but men yet they are men in a great letter or they are among men as the Aleph among the letters which as it is first in order so it signifies a Prince a Chief a Leader And if the most wise God had not ordered such an inequality among men how should order have been kept among men Nothing considering the corruptions and lusts of men can be more unequal then that equality which some have vainly contended for among men All men would fall down into confusion if some were not above That which keeps all up is only that some are uppermost Kings and Princes Secondly which is here principally aimed at Note It is most uncomly and sinful to revile or give reproachful words to Kings or Princes When we say It is not fit we say less then the thing is or then the Text intendeth there is more evil in it then a bare unfitness 't is indeed a very great wickedness and ungodliness to say to a King thou art wicked and to Princes ye are ungodly To say so is expresly against the Rule Exod. 22.28 Thou shalt not revile the gods or as we put in the margin Judges nor curse the Ruler of thy people And the Apostle Paul quotes this Text Acts 23.5 when himself had slipt in that point as he stood before the Judgement seat and pleaded his own integrity for when Ananias the high Priest commanded them that stood by to smite him on the mouth Paul said unto him God shall smite thee thou whited wall This drew a reproof upon him presently from them that stood by v. 4. Revilest thou Gods high Priest And what doth Paul answer v. 5. I wist not Brethren that he was the high Priest for it is written Thou shalt not speak evil of the Ruler of thy people There hath been much dispute about that answer I wist not that he was the high Priest Certainly Paul saw and knew that he was the high Priest and it is as certain that he did not tell a lye when he said I wist not that he was the high Priest His meaning I conceive was only this as if he had said having received such unjust usage in the Court as to be openly smitten in time of hearing I confess I was in a passion and did not consider 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as I ought that it was the high Priest I spake rashly and unadvisedly I wist not that is I deliberated not with my self who it was I spake to for I ought not to have used such language the Scripture also having forbidden it which saith Thou shalt not curse the Ruler of thy people It will not bear us
to stand The Lord can establish those whom he setteth up The Lord doth not only set up but keep up whom he pleaseth Though they are weak whom he setteth up yet he can keep them up though they whom he setteth up are opposed by the strong yet he can keep them up He can make a shrub stand fast though opposed by a Cedar and a reed to stand firm like a rock though opposed by an Oak Thirdly Note The Lord taketh care of the Government of the world He is not for breaking work only he is for setting and setling too God will not let the body of a people perish for want of a head but when in judgement he hath broken one in pieces he in mercy sets up another Mighty men are like pillars which bear the weight of a whole Commonwealth or Kingdom God rarely deals with Nations as Sampson did with the house wherein the Philistims were assembled who at once pull'd away the pillar and pull'd down the house but if he pulleth away one pillar he puts in another that the house may stand God will not leave the world without rule or rulers when he takes with one hand he gives with another when Judas the Traytor was broken Christ found out a better man Matthias to set in his stead And when the whole Nation or Church of the Jewes was broken and rejected God called in the Gentiles and set them up for a Church and people to himself in their stead and which is the greatest instance of all when Jesus Christ was taken from the earth when he left the world who was the mighty one he was first broken in pieces for our sins and afterwards taken away yet he gave a supply and left us another in his stead I will not leave you comfortless saith he John 14.18 I will come unto you though not till the great day in person yet every day in the gifts and graces of my Spirit I will pray the Father and he shall give you another Comforter that he may abide with you for ever John 14.16 Again John 16.13 When he the Spirit of Truth is come he will guide you into all truth God sent the Spirit in Christ's stead he doth that for us which Christ did for us while he abode on the earth and therefore the holy Spirit is not unfitly call'd the Vicar of Christ here on earth he feeds the flock of Christ he looks to his people he teacheth he comforteth them in Christ's stead And thus in Nations when God breaketh one Governour he sets up an other in his stead he will not leave Nations without guides and leaders nor suffer the staff of Government to be utterly broken which is the greatest plague that can come upon any people From the whole verse take these tree deductions First There is a vanity and an uncertainty at least the vanity of uncertainty in all worldly greatness and powers God blasts and breaks them as he pleaseth The most substantial things on earth are but as a shaddow or like the Land-sea's continually flowing and ebbing One is cast down and another is exalted one is broken and another is set up yea the same man who was lately exalted and set up may quickly be cast down and broken There is no assurance to be had of the best things here below but only this that we cannot be sure of them and 't is good for us that we cannot be sure of the best things here below both because we are so apt to say It is good for us to be here where yet our best things are not to be had as also because by this consideration we may be provoked to look after and make sure of better things then any are here enjoyed even those best things which are under hope Secondly Great examples of God's judgements are to be eyed and marked Why doth Elihu call Job to this consideration but that he might be humbled and give God glory it is not for nought that God breaks in pieces the mighty ones of the earth 1 Cor. 10.11 All these things have hapned unto them for ensamples and they are written for our admonition upon whom the ends of the world are come As all those things among the Jewes were Types so all that God doth to this day upon the Princes and Powers of the world Nunquam culpam suam reprobi nisi in poena agnoscunt Greg. lib. 25. Moral cap. 9. are but as types and ensamples they are for admonition that we should consider those sins which have brought such judgments upon men such breaking judgements and avoid them some will never see sin in it self but in the judgments of God all may see what sin is when mighty men are broken in pieces what will God do with the rest if they sin against him and provoke the eyes of his glory Zenacharib that proud Prince who invaded the land of Israel in the time of Hezekiah being broken in pieces by his own bowels his sons slew him it was ordered to be writ upon his Tomb In me intuens pius esto Herod lib. 2. Let every one that seeth me learn to fear God and not to defie him as I have done The breaking of the powers of the earth should exceedingly exalt the fear of God in our hearts Quicunque celsa dominatur aula me videat tu Troja nunquam documenta dedit sors majora quam frogili loco starent superbi Senec. in Troad de Hecuba Act 1. Sc. 1. It is better to learn wisdome by the punishment of others then by our own Thirdly If God will break the mighty though many yea though innumerable This is comfort to the people of God when they are opprest and broken by oppressors let them remember God is able to break their oppressors though they rise up like Hydra's heads one after another read the whole fifty and second Psalm as also the 39th and 40th verses of the 107th Psalm as a clear proof of this Elihu having shewed what sad breaches God makes upon mighty men makes a fourth inference in the words following Vers 25. Therefore he knoweth their works and he overturneth them in the night so that they are destroyed For as much as God breaketh them it is an argument that he knoweth what they are and what they have been doing There is a threefold reading of these words First Some read them as implying God's making others to know their works God maketh the secret sins of men visible Propterea facit ut nota sint facta ipsorum Bez. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cognoscit aliqui exponunt faci cognoscere sc facit ut ab omnibus eorum scelera cognoscantur Merc. by his visible judgements Wrath seen may give us a sight of sin Some insist much upon this exposition and 't is a truth the Lord by his judgments brings to light and doth as it were spread open as in the face of the Sun the wickedness and wicked deeds of
Balak I will give thee a good fee if thou wilt no saith Balaam Numb 23.20 The Lord hath blessed and I cannot reverse it We may put this query When he giveth quietnesse who can make trouble especially to three sorts of persons First To politick men some presume they can trouble nations and shake the surest foundations of peace with the engine of their braine with their wit and subtlety Yet this engine proves uselesse and unserviceable to that end where the Lord gives quietnesse Ahitophell was as an oracle of God for wisdome in his times and he stretcht his braines upon the tenters to make trouble but God sayd there should be peace and therefore as David prayed his wisdome was turned into foolishness There is no wisdome saith Solomon the wise Pro 21.30 nor understanding nor counsel against the Lord. Secondly We may put the question who can make trouble to mighty men their power the strength of their Armies and arme cannot doe it Senacharib came with a mighty host to disturb Israel but he could not make trouble he could not so much as shoot an arrow against Jerusalem when the Lord forbad it Thirdly We may put the question who can make trouble to magicall men or sorcerers They cannot doe it by their wicheryes and enchantments by their closest correspondencies with the devill himselfe This was Balaams conclusion who it seemes traded that way to doe mischiefe Numb 23.23 Surely there is no inchantment against Jacob neither is there any divination against Israel according to this time it shall be sayd of Jacob and of Israel what hath God wrought When God is resolved to give a people quietnesse though the devill would he cannot disturbe them We need not feare witches or magicians who correspond with hell to trouble the earth if God say there shall be peace neither policy nor power nor witchery can prevaile against the purpose of God Then happy are that people who have the Lord for their God Psal 144.15 what can a people desire more to make them happy then to have the Lord for their God if we consider these two things First God hath a negative voyce upon all the counsells of the wisest men in the world if he saith it shall not be it cannot be whosoever saith this or that shall be Lam 3.37 Who is he that saith and it cometh to passe when the Lord commandeth it not if he gives not his assent nothing can passe into a law The Lords single negative stops the affirmative votes of all men joyned in one Secondly The Lords power is paramount He can effect what he willeth whether men will or no. That 's plaine in the text If he give quietnesse who can make trouble To come a little nearer This day this fifth of November which we solemnize in a thankfull remembrance of our deliverance from the Gun-powder treason is a very great confirmation of this truth Who is there that was alive at that day as severall here I know were yea who is there that hath heard of that day of the substance and circumstances of the matter and manner of the Gunpowder treason but can tell us that a Popish party at home with their correspondents abroad intended to make trouble in this nation surely there was a purpose to make trouble in the nation that day if ever there were a purpose to make trouble in any nation What did they leave unattempted to promote the trouble of this nation Counsels were joyned for a conjunction of forces to trouble this nation The men ingaged in that plot may properly be called Trouble-makers It was their business or their designe to trouble the waters that themselves might fish in those waters of trouble We may with respect to their purpose though God prevented it graciously truly say to them what Ahab sayd falsly to Elijah These were the men that would have troubled our Israel they would have made trouble in every way and in every thing wherein trouble could be made by men Would it not have made trouble to destroy the King the chiefe Governour of these three nations with his royall issue in one day Would it not have made trouble to blow up the representative of the nation the Parliament in one day Would it not have made trouble to put the whole body of the people into a confused heape without a head in one day Would it not have made trouble in the nation to have seene Papal power with Popish Doctrine and worship brought in againe upon us within a few dayes Would it not have made trouble to have seene poore soules imprison'd persecuted and consumed to ashes for their conscientious witness-bearing to the truths of the Gospel Would it not have made trouble to have lost our civil liberties and to have had a yoke of spirituall Bondage layd upon our necks by worse then Egyptian task-masters Would it not have made trouble to spill the blood of thousands Was it not an attempt to make trouble to attempt all these things which would probably that I say not certainly have been the issue of that plot if it had succeeded Let us therefore praise the Lord who was pleased to prevent it and sayd it shall not be They did every thing to make trouble but make trouble they did every thing but prosper in their designe They took secret counsell they took oaths yea they took the Sacrament to assure the secrecy of those counsels and oaths All this they did towards the making of trouble yet they could not God sayd at that time let England be in quietness and therefore only those Romish Emissaries and incendiaries could not make trouble Againe If we consider the present season wherein we live 't is a confirmation of this truth God hath given us quietnesse for some yeares and hath he not preserved this quietnesse hitherto against all those both persons and things that would have made trouble if God had not confirmed our peace we had been in trouble long before this time but yet our peace continueth yet it continueth and is it not wonderfull that it should continue if we consider First The sins of the nation which are the seed of trouble especially those two generall sins first unthankfullnesse for our peace Secondly our ill improvement of it How have many abused their peace to nurse up their pride wantonness and vaniy and being delivered from the feare of men have even cast off the feare of God! what just cause is there that we should loose that peace which we have used so ill and have almost turned into a warre with God himselfe yet hitherto the Lord hath given England quietness and none could make trouble Secondly If we look upon the divisions both in opinion and affection that are found among us is it not a wonder that yet we have peace if God had not given quietnesse doubtlesse these differences of which we are so sadly full had filled us with trouble long before this time Thirdly While
we consider the different interests which have been abetted and hotly pursued by too many in this nation is it not marveilous in our eyes that our peace is continued divided interests make greatest distances open those breaches through which trouble usually enters upon a nation When a people are of one mind of one heart and way trouble can scarce find any way to come in among them But only God who peremptorily gives quietnesse can give quietnesse to and prevent the trouble of a people who are divided in opinions affections and Interests As therefore it is the most desireable mercy that a people may be all united as one man in one mind heart and way according to the mind heart and way of God so it is a most admirable mercy to see their peace continued while any considerable part among them are dis-united in any of especially if in all these Fourthly Consider that since the time of our peace we have had many changes we have been emptied from vessel to vessel from hand to hand from government to government and from governour to governour and is it not matter of astonishment as wel as of thanks-giving that yet we have quietness how many have waited and hoped yea desired and longed for our day of trouble by these changes revolutions and vicissitudes but yet we have peace Must we not then conclude If God giveth quietnesse none can make trouble neither our sins nor our divisions nor our animosities nor our changes shall put it into any mans power though they put an advantage into many mens hands to make trouble where the Lord our God is graciously freely pleased to give us quietness Yet let us be in a holy feare lest we at last provoke God and sin away our quietness and make trouble for our selves The condition of a people who doe so is very wofull for surely as it followeth in the text If he hideth his face who then can behold him This latter part of the verse is applicable to a nation as well as the former and therefore before I come to speake of either with respect to a single person or a man only Observe God sometimes hideth his face from whole nations even from those nations that have the outward profession of his name As there are national mercies so national calamities as his people in common may have the shinings of Gods face upon them so the hidings of his face from them Did not God hide his face from the people of Israel his peculiar people when they were though a professing people yet a very sinfull provoking people Isa 59.2 Is it not sayd Jer 7.12.14 15. Goe ye now unto my place which was in Shiloh where I set my name at the first and see what I did to it for the wickedness of my people Israel God would not alwayes owne that place which he signally called his owne and had set his name there and that at first which was a great endearement of it to him but when they sinned much against him he would not so much as give them a looke of favour no nor of pitty till they turned from their wickednesse yea he made his severe proceeding with them a president to his people in another Generation as it followeth in the same place Therefore will I doe unto this house which is called by my name wherein ye trust and unto the place which I gave to you and to your fathers as I have done to Shiloh And I will cast you out of my sight as I have cast out all your brethren even the whole seede of Ephraim There 's a nation cast out of the sight of God To be cast out of Gods sight is more if more can be then Gods hiding his face from a people The Church complained bitterly of this latter Ps 44.24 Wherefore hidest thou thy face and forgettest our affliction and our oppression We use to say Out of sight out of minde and when God leaves a nation under affliction as if he did not minde them nor cared what became of them then the Scripture saith he hideth his face from them or casteth them out of his sight I shall only adde three things about this hiding of the face of God from a nation First This hiding of his face is not a sudden act of God he doth not presently nor easily hide his face from a people He tells them often he will doe it before he doth it once The Lord warned the old world long before he brought the flood Gen 6.3 And the Lord sayd my spirit shall not alwayes strive with man for that he also is flesh yet his dayes wherein I will spare him and wait for his repentance shall be an hundred and twenty yeares Of this patience the Apostle spake telling us 1 Pet 3.19 20. That Christ by the Spirit which quickned him went and preached to the spâ—rits in prison not in prison when he preached to them but in prison ever since for not obeying what he preached as the text saith which sometime were disobedient when once the long suffering of God waited in the dayes of Noah while the Arke was a preparing wherein few that is eight soules were saved by water God did not presently hide his face from that debauched Generation who had corrupted all their wayes but gave them long warning even an hundred and twenty years And how often did God give warning before he withdrew or hid his face from the people of Israel his special people He sent his Prophets rising early and sending them saying Oh do not this abominable thing that I hate Jer. 44.4 And in another place O Jerusalem be instructed lest my soul depart or be disjoynted from thee Jer. 6.8 as if he had said I am loth to depart yea I will not depart if thou wilt but now at length hearken to my voice and receive instruction Secondly As God is long before he begins to hide his face from a Nation so he doth it not all at once but gradually or by several steps we read Ezek. 9.3 how the glory of the God of Israel was gone up from the Cherub whereupon he was to the threshold of the house Then chap. 10.18 The glory of the Lord departed from off the threshold of the house and stood over the Cherubims And then chap. 11.23 The glory of the Lord went up from the midst of the City and stood upon the Mountain which is on the East side of the City When the Lord was departing from them he did it by degrees he withdrew and hid himself by little and little as in the Eclipse of the Sun whether partial or total we observe the light gradually shut in and hidden from us Thirdly As God is long before he hideth his face and long in hiding it from a Nation so which makes it dreadful his face being once hid continueth long hid from Nations He doth not return presently to them as he often doth to particular persons
men at once to rule over them and entangle them with the snares of those sufferings which are most proper to their sins And thus 't is conceived Elihu answers those expostulating demands which Job puts chap. 21.7 Wherefore do the wicked live become old yea are mighty in power Here are three questions First Why do they live they are not worthy to breathe Secondly Why become they old they deserve to be cut off in their youth and not to live out half their dayes Thirdly Why are they mighty Why do they command all who use their might only to do mischief Elihu answers these questions in a word God giveth power into the hands of evil men because of the sins of the people As if he had said if at any time you see the wicked in great power and prosperity 't is a signe the people are very wicked and God will punish and scourge them by the hands of such for their wickedness This is a truth and much is said by some Interpreters for the making of it out from the Text but taking it as 't is given I shall only give you two Notes from it First Bad Princes are set up by the permission yea disposition of God He makes evil men to reigne The same power which brings wicked men into the world sets wicked men high in the woâ—ld It is of God that any wicked man hath a place in the wo ld and it is of God that any wicked man gets into the high places of the world All the Kings of Israel from first to last were stark naught Cujus jussu homines nascuntur hujus jussu reges constituuntur apti his qui in illo tempore ab ipsis regnantur Irene l. 5. c. 24. and very wicked yet they were all of God's setting up though their own ambition or the satisfying of some lust put most of them upon aspiring to get up In the first book of the Kings chap. 11.29 30 31. Ahijah the Prophet finding Jeroboam the first and worst of them in the way caught the new Garment that was on him and rent it into twelve pieces and he said unto Jeroboam take thee ten pâ—eces for thus saith the Lord the God of Israel behold I will rend the Kingdom out of the hand of Solomon and will give ten Tribes to thee This Jeroboam was so bad a man that he was not content to sin alone but made Israel to sin yet even him did God set up and sent a Prophet to him to tell him so How unholy soever men are in their place and how unjust soever in the exercise of their power yet the holy and just God for reasons known to himself placeth them in power Secondly Observe God permits wicked Princes to reigne as a punishment of the reigning sins and wickednesses of the people The power of wicked Princes is the punishment of a wicked people Quidam reges ad utilitatem subjectorum dantur conservationem justitiae quidam autem ad poenam Dei justo judicio in omnibus aequaliter superveniente Irene l. 5. c. 25. Some Princes and Magistrates are given as a blessing for the protection peace and profit of a Nation and for the exaltation of righteousness in it Others are given as a curse for the vexation trouble and impoverishing of a Nation The Lord takes this fully upon himself Hos 13.11 I gave them a King in mine anger c. Angry providences are the fruit of sin God gave Saul in anger he gave Jeroboam and the rest of the Israelitish Kings in anger and as he gave them in anger so he took them away in wrath The sins both of Princes and people produce mutual ill effects towards one another First The sins of the people are the cause somtimes why good Princes are immaturely or suddenly taken away from them Josiah that good King was removed very early for the sin of Judah Pharaoh Necho had never slain him had not the people been unworthy of him Hence that of Solomon Prov. 28.2 for the transgression of a land many are the Princes thereof He means not as I conceive many together but many successively that is good Princes go quickly off the stage one after another for the transgression of the people of the land But as it followeth in the same verse by a man of understanding knowledg the state thereof shal be prolonged Our Translaters render these latter words in the plural number as the margin hath it by men of understanding wisdom shall they likewise be prolonged that is when there are many godly wise and understanding men in a Nation God blesseth them with long-lived and aged good Kings or Governours Secondly Whole Nations or a people are somtimes punished for the sins of their Princes Jer. 15.4 the Lord tells the Jewish state he would bring all that evil upon them for the sin of Manasseh Regum lapsus poena populoruÌ„ est sicut enim eorum virtate servamur ita eorum errore periclitamur Quid enim possit habere corpus reipublicae capite languido The sins of Princes prove oftentimes the sufferings of the people As both by and for their goodness and vertues a people are blessed so by and for their evills errors and vices a people are endangered yea sometimes ruined When the Head of a Kingdome or Common-wealth is sicke the Body is seldome well Thirdly The sins of a people bring destruction both upon their Princes and themselves together and wrap all up in one ruinous heape as Samuel threatned the people of Israel 1 Sam 12.25 If ye still doe wickedly ye shall be destroyed both you and your King He speakes not a word of any sin in their King but tells them that their wickednesse may bring destruction not only upon themselves but upon him also Fourthly which is the poynt in hand the sins of a people cause the Lord to set evill Princes over them When once a people refuse the sweet and easie yoke of Christ or say we will not have this man to rule over us he in Judgement sends such to rule over them as shall lay heavy yokes upon them indeed God useth some Princes as his staff to support a people and as his shield to defend a people yea as his Sun to cherish and influence them with aboundance of mercies He useth others only as his sword to wound them or as his scourge to correct them for their sin Vterum fert civitas haec timeo autem ne pariat virum CorrectoreÌ„ malae insolentiae vestrae Theogn Cur Domino Phocam imperatorem constituisti responsum datum quiâ— non inveni pejorem Cur superbis non es creatus Episcopus quod dignus sacerdetio sis sed quod civitas tali digna erat Episcopo Anast Deus quibusdaÌ„ malis tanquam carnificibus usus est ad sumendum de aliis paenas quod verum esse de plerisque tyrannis arbitror Tale medicamentum fuit Argentinu Phalaru
sent to destroy 362. How the Angels come to know the mystery of the Gospel 408 Anger full of heate 10 11. Anger in the cause of God is good 15. Anger prevailes most in those who have least reason 27. They who give counsel must bridle anger 28. We should see good reason to be angry before we are 40 Answer unlesse we answer home we give no answer 82. A fourefold way of answering 232 233. Apostates who are so 620. Apostacy or turning back from God 700. Apostates grow worse and worse every day 705 Archimedes much transported with joy and why 85 Arrow put for a wound 525. Two sorts of arrows 525 Attention the best men may need to have their attentions quickned 551. B Barachel what that name signifieth 11. Behold a fourefold use of it in the Scripture 460 461. Behold to behold taken two wayes in Scripture 658 Belial what it signifieth and who may be called Belial 622 623 Bernard his description of an Opinionist in his time 115 Best not barely good but the best things to be looked after and chosen 508 510 Binding the great use of it for healing 608 Bladders wicked men how like them 691 Blindness spirituall or of the understanding to be smitten with it how sore a judgement 699 Boasting man is very apt to boast of himselfe 83 84 Man is apt to boast in the evill he doth much more of the good he doth 84. His boasting of wisdome 85 Bones what they are to the body 337. Paine in the bones grievous 337 338 Breath and spirit their difference 590 C Call of God it is dangerous to refuse or not hearken to his first call 268 Cato his answer to a voluptuous person 505 Change or turning of a man into another man twofold 55 Changes God can quickly make the greatest changes both in naturall and civill things 418 Charities done rightly produce a great encrease 566 Chastisements are documents 340. What properly a chastisement is 789. Chastisement is for amendment 797. When God chastneth us we should promise amendment 797. In what sence we may promise being chastned to offend no more 798 Chirurgion three things required in him answerably those three in those who would cure the soule 101 Christ remembrance of his humbling himselfe a great meanes to humble us 325. Christ the Angel of the Covenant 371. We must have union with Christ else we can have no benefit by him 429. Christ the only hiding place for sinners 672. Sinners under a fourefold consideration may hide themselves in Christ 672 Churches of the Gentiles to be warned by the severe dealings of God with the Church of the Jewes 697 Chusing or chusing of Instruments how it differs from Gods 61. Chusing or election what it is 506. The chusing of judgement what 506. It is not enough to know or doe good unlesse we chuse it 509 Clay that all men are clay how it should worke 187 Comforts the best in the creature vaine 347 Company to chuse ill company the signe of an evill man 538 543. To be much in the company of good men a signe of goodness 540. In what sense a good man may be sayd to goe in company with evill men 541 542 Condemnation supposeth a man to be wicked 29. To condemne and make wicked the same in Scripture 29 30 31. Condemnation out of our owne mouth must needs stop the mouth 196 Condemne to condemne those whom we cannot answer how sinfull 29 30 31. To condemn God the great wickedness of it and in what sense many doe it 618 619 Conditional acts of grace 398 Confession threefold 445. Sin must be confessed 449. Whether a generall confession be enough 449 Confidence or trust in man a strong argument against it from mans weakness 600 Conviction what or when a person may be sayd to be convinced 78 79. Three great convincers shewed 80 81 Conversion the worke of God not of man 89 Consideration what it is 707 711. Not to consider the wayes and word of God very sinfull 713 714. The duty of consideration prest 717 Corruption doth not prevaile upon the dead body of man till the fourth day 328. Corruption why sin is so called 797 800 Courtesies They watch for a discourtesie who aske courtesies of us beyond our power 210 Croesus the answer which the Oracle gave him ambiguous 160 Cry of the oppressed will goe up to God 718. Their affliction hath a cry though they cry not 719. They are the worst of wicked men who cause the poore to cry 720. God graciously heareth the cry of humble oppressed ones 722. Vide oppressed D. Darkness twofold 666 Death is a going downe to the pit 402. Sickness hath a tendency to death 402. When man dyeth he is gathered to God 593. Death is called a gathering in a threefold sense 594. No man hath priviledge against death 597. Death of two sorts 639. Death of any sort may befall all sorts of men 640. Death comes suddenly upon many men and may upon all men 640. Violent death sweepes away many in a moment 641 Declining how a good man may decline and grow worse 860 Deferre God sometimes deferrs to doe his servants right 520. Deferrings are very afflictive 520 Deficiencies of the best men two wayes to be considered for their humbling 323 Delaying dangerous though God be patient 467. Delayes in business may be no stop of it 483 Delighting in God what 545 546 Deliverances of five sorts 399. Deliverance is from God only 403. God conveighs deliverance by man or meanes usually 403. Our deliverance from sin is costly 410. Deliverances are obtained three wayes 410 411. Temporall deliverance by Christ also 412. Great deliverances give us a new life 470 Despayre of the end puts an end to endeavour 6. Despayre in creatures yet hope in God 528 Destruction in whose destruction God hath pleasure 811 Devills sin and condemnation what 86 Diadumenus his resolution 12 Differences what hinders the healing of them 483 484 486 487 488 Diligence how it makes rich 635 Discontent the Devills sin 59 Diseases and death not farre asunder 360. Diseases are destroyers 365. Diseases at the command of God 400 Displeasure of God renders all outward comforts nothing to us 348 Disputing tough and hard worke 3 Disputation the true law of it 193 Drawing and withdrawing two gracious acts of God towards man 299 Dreame what it is 280. Naturall dreams caused foure wayes 281 Diabolicall dreames 282. Divine dreames five messages upon which they are sent 282 283. It hath been the use of God to reveale himselfe by dreames 285. Five reasons why God revealed himselfe in dreames 286. Dreames the way of Gods revealing himselfe to the Church of old 287. Luthers prayer about dreames 288. A profitable use may be made of dreames at this day 289 Drinking what it signifieth in Scripture 533. A threefold measure of drinking 534. To drinke scorning like water what it imports 535 Dust in what sence all men are but dust 598. Humbling
9. 106. Hebrewes 1. 1. 265. 2. 14. 754 363. 3. 7 13. 268. 3. 12. 703. 5. 11. 498. 5. 1â— 12. 50. 5. 13. 376. 6. 10. 556. 6. 18 19. 266. 9. 27. 593 268 266. 10. 10 26. 268. 11. 1. 78. 11. 25 26. 507. 12. 4. 262. 12. 5. 79. 12. 9 10. 594 92. 12. 14. 434. James 1. 5. 57. 1. 17. 54. 1. 20 21. 100. 2. 1 2 3 4 5. 124. 2. 9. 80. 2. 10. 712. 2. 12. 147. 4. 12. 811. 5. 15. 398. I Peter 1. 12. 408. 1. 18. 598. 3. 6. 220. 3. 19 20. 740. 4. 11. 159. 4. 17. 94. II Peter 1. 9. 441. 1. 18 19. 266. 3. 16. 9. I John 1. 9. 556. 2. 19. 155. 2. 27. 821. 3. 7. 4. 5. 16. 815. Jude 0. 6. 317. 0. 15. 197 81. Revelation 2. 9. 155. 3. 0. 155. 10. 8. 3â—8 11. 3. 270. 14. 13. 560. 15. 4. 695. 21. 17. 183. ERRATA PAge 14 line 27. for History read Historian p. 145. l. 22. for words r. word p. 236. l. 11. for inseparable r. insuperable p. 238. l. 13. for hath r. had p. 328. l. 23. supple Christ p. 338. l. 8. for epethite r. epithete p. 339. l. 24. dele and. p. 239. l. 26. for to r. being p. 355. l. 38. for 61. r. 11. p. 390. l. 9. for in r. to p. 392. l. 30. for yet more r. Thus. p. 409. in the Margin for Cato r. Calvin p. 511 l. 14. dele yea p. 639. l. 9 for 2. r. 12. p. 652. l. 30. for 58. r. 52 p. 709. l. 23. for God r. good p. 787. l. 39. for yet a r. but. FINIS Books lately printed for Thomas Parkhurst at the Sign of the three Crowns over against the great Conduit at the lower end of Cheap-side A Commentary upon the three first Chapters of Genesis by Mr. John White in fol. A learned Commentary or Exposition upon the first Chapter of the second Epistle to the Corinthians by Dr. Richard Sibbs published for publick good by Thomas Manton Folio There is come forth Mr. William Fenner his Continuation of Christs Alarm to drowsie Saints with a Treatise of effectual Calling The Killing Power of the Law The Spirituall Watch New Birth A Christians ingrafting into Christ A Treatise on the Sabbath which were never before printed bound in one Volume Fol. and may be had alone of them that have his other Works as well as bound with all his former Works which are newly printed in the same Volume The History of the Evangelical Churches of the Valleys of Piemont Containing a most exact Geographical Description of the place and a faithfull account of the doctrine life and persecutions of the Ancient Inhabitants Together with a most naked and punctual relation of the late bloody Massacre 1655. and a Narrative of all the following transactions to 1658. Justified partly by divers ancient Manuscripts written many hundred years before Calvin or Luther By Samuel Morland Esq in fol. Divine Characters in two parts acutely distinguishing the more secret and undiscerned differences between the Hypocrite in his best dress of seeming vertues and formal duties and the true Christian in his real graces and sincere obedience by Mr. Samuel Crooke in fol. The humbled sinner resolved what he should do to be saved or faith in the Lord Jesus Christ the only way of salvation by Mr. Obadiah Sedgewick in 40. The Fountain oâ—ened and the water of life flowing so th for the refreshing of thirsty sinners by the same Author in 4. Anatomy of secret sins presumptuous sins sins in dominion and up ightnesse on Psal 19.12 13. together with a Treatise of the sin against the Holy Ghost by Obadiah Sedgewich The hypocritical Nation described with an Epistle prefixed by Mâ— Samuel Jacomb in 4. A Sermon of the baptizing of Infants by Mr. Stephen Marshal in 4. The unity of the Saints with Christ the Head by the same Author in 4. Truth brought to light and discovered by time or an Historical Narration of the first fourteen years of King James in 4. The Tryall of the Marquesse of Argyle wherein you have his Inditement and his Answer together with his last speech and words upon the Scaffold in 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the Great Mysterie of Godliness opened by way of Antidote against the Great Mystery of Iniquity now awork in the Romish Church wherein 1. The Incarnation of the Son of God is fully displayed 2. Ceremonies in poynt of Worship proved to be by Christ abrogated 3. Christian liberty with its 8 Steps and 5 Boundiaries by Thomas Douglass M. A. in 4. Moses and Aaron or the Priviledges and Boundaries given by God both to Magistrates and Ministers Mr. Robinsons Christians Armour in large 8o. A Book of Emblems with Latine and English verses made upon Lights by Robert Farlie small 8o. The one thing necessary By Mr. Thomas Watson Minister of Stephens Walbrook 8o. The Riches of grace displayed in the offer and tender of salvation to poore sinners by Obadiah Sedgewick in 12. Hidden Manna by Mr. Fenner in 12. Picturae Louventes or Pictures drawn forth into Characters in 12. A most excellent Treatise containing the way to seek Heavens Glory to fly Earths Vanity to feare Hells Horror with godly Prayers and the Bell-mans Summons 12. The singular Actions of sanctified Christians in several Sermons on the 5. of Math. 47. An Exposition on the whole book of the Canticles by R. R. There is printed an Exhortation of the Churches of Bohemiah to the Churches of England wherein is set forth the good of unity order discipline and obedience in Churches rightly constituted With an Exhortation premised of the order and Discipline used in the Churches of the Brethren of Bohemia Dedicated to His Most Excellent Majesty Charls the IId in Holland at His departure for England if possibly it may be for an accommodation among the Church of Christ By J. Amos Comenius the only surviving Bishop of the remains of those Churches Grace to the humble as a preparation to the Sacrament in five Sermons by Dr. John Preston Johnsons Essaies expressed in sundry Exquisite Fancies Sion in the House of Mourning because of Sin and Suffering being an Exposition on the fifth Chapter of the Lamentations by D. S. Pastor of Vpingham in the County of Rutland Groans of the Spirit or the Trial of the Truth of Prayer A Handkercher for Parents Wet-eyes upon the death of their children or friends The Dead Saint speaking to Saints and Sinners living in several Treatises viz On 2 Sam 24.10 on Cant. 4.9 on John 8.15 on John 1.50 on Isa 58.2 on Exod. 15.11 Never Published before By Samuel Bolton D. D. late Mr. of Christs Colledge in Cambridge Peoples Need of a Living Pastor at the Funerall of Mr. John Frost M. A. by Mr. Zach. Crofton A Treatise against the Toleration of all Religions By Mr. Thomas Edwards Catechizing Gods Ordinance in sundry Sermons by Mr. Zachary Crofton Minister of Buttolphs Algate London the second Edition corrected and augmented A Theatre of Political Flying Insects Wherein especially the Nature the Worth the Work the Wonder and the manner of the Right-ordering of the Bee is discovered and described By Samuel Purchas M. A. and Pastor at Sutton in Essex The second part of Mans wilfull Impenitency upon Ezek. 18.32 By Mr. William Fenner late of Rochford in Essex With some other Pieces of his preserved by a special Providence
evill purposes God himself must come to withdraw and fetch him off or otherwise he will be driving them on The heart of man naturally hath no other purposes but evill purposes and upon them it is set as I may say to purpose that is he will effect and bring them about if he can When Moses reproved Aaron concerning the golden Calfe which he had made at the instance and violent importunity of the people Aaron answered for himself Exod. 32.23 Let not the anger of my Lord wax hot thou knowest the people that they are set on mischiefe they are bent to it they have such a mind to it that there 's no turning them from it they will hear no reason nor take any denyall when the fit is on them There is a setting of the heart of man continually upon evill the wind blowes that way and no other way the wind sits alwayes in that bad corner till God turneth it There are two gracious acts of God spoken of in Scripture which doe exceedingly shew forth the sinfullnesse of man every act of grace doth in its measure aggravate the sinfullnesse of man and alwayes the higher grace acteth the more is the sinfullnesse of man discovered especially I say in this twofold act of grace The former whereof consists in drawing the latter in withdrawing there is a gracious act of God in drawing the sinfull sons and daughters of men to that which is good Man is drawne First into a state of grace or goodnesse by this he is made good He is drawn Secondly to acts of grace or goodnesse by this he doth good Of the former Christ speaks Joh. 6.44 No man can come to me except the Father which hath sent me draw him that is no man can beleeve for by faith we come to Christ except he receive power from on high God draweth the soul to Christ and that 's a powerfull act of divine drawing though not a compulsory act and as God must draw man into a state of grace which is our union with Christ by the Spirit in beleeving so he draweth him to the acting of his graces Of this latter the Church speaketh to Christ Cant. 1.4 Draw me and I will run after thee These gracious drawings shew that we are not only utterly unable but averse to the receiving grace and so becoming good while we are in a state of nature as also that we are very backward to doe that which is good even when we are in a state of grace Now as God acts very graciously in drawing man to good so Secondly in withdrawing him from evill from those evill purposes and evill practices to which all men are so easily yet so strongly carried The Prophet Jer. 2. 23 24. elegantly describes the exceeding forwardnesse of that people to evill while he compareth them to the swift Dromodary traversing her wayes and to the wild Asse in the Wildernesse that snuffeth up the wind at her pleasure or the desire of her heart in her occasion who can turn her away As the wild Asse set upon her pleasure in her occasion when she hath a mind to it will not be turn'd away such is the heart of man That other Prophet Isa 5.18 telleth us of those who draw iniquity with cords of vanity and sin as it were with a cart rope that is they set themselves with all their might to doe mischief When men are thus vainly bent upon vanity 't is a mighty work of God to withdraw them from their work When what men are purposed to doe they are fastened to it as with cords and cart-ropes what but the power of the great God can withdraw them from it Whence note Secondly Vnlesse God did withdraw and fetch us off from sin we should run on in it continually When man is in an evill way he hath no mind to returne till God turneth him let come on 't what will he will venture 'T is only through grace that the heart either abstains or returns from evill David saith Psal 18.23 I have kept my self from mine iniquity David kept himself from his iniquity yet he was not his own keeper It was by the power of God that he kept himself from that sin to which he was most prone even from that sin to which his own corruptions and the Devills temptations were alwayes drawing him David had some speciall iniquity to which his heart was inclined more then any other and from that he kept himself being himself kept by the power of God through faith unto salvation Of our selves we can neither keep our selves from doing iniquity nor leave off doing that iniquity which we have once done How can man withhold himself from sin while sin hath so great a hold of him yea the Mastery over him Thirdly Note God is graciously pleased both to withdraw man from doing evill and to draw him to repentance when he hath done evill Between these two the grace of God is daily working in and towards man and it worketh for the effecting of both many wayes First by his word and that in a fourfold consideration First by the word of his command he every where in Scripture forbids man to doe any evill and bids him repent of every evill which he doth Secondly by the word of his threatnings they are as thunderbolts to deterre him Thirdly by the word of his promises they are divine alluremenrs sweetly yet effectually to entice him Fourthly by the word of his perswasions they are full of taking arguments to convince and win him Secondly God withdrawes man from sin and drawes him to repentance when he hath sinned by his works First by his works of Judgment they break him to these duties Secondly by his works of mercy they melt him into these duties Thirdly God withdraws man from sin and drawes him to repentance by his patience and long-suffering Rom. 2.4 Despisest thou the riches of his goodnesse and forbearance and long-suffering not knowing that the goodness of God leadeth them to repentance As if the Apostle had said O man if thou knowest not the meaning of Gods patience towards thee and that this is the meaning of it thou knowest nothing of the mind and meaning of God towards thee Fourthly The Lord withdraweth man from evill purposes by seasonable counsells David was going on in a very bad purpose 1 Sam. 25. and God stirred up Abigail to meete him and by good counsell to withdraw him from his purpose This David acknowledged vers 32 33. Blessed be the Lord God of Israel which sent thee this day to meet me As if he had said I was fully purposed to revenge my self upon Naball and had not surely left a man of his house alive by the morning light if thou hadst not met me therefore blessed be God who hath sent thee and blessed be thy advice and blessed be thou which hast kept me this day from coming to shed bloud and hast by thy good counsell withdrawne me from that evill
purpose Lastly consider God withdraweth man from his sinfull purpose all or any of these wayes by putting forth his mighty power with them For his word alone his works alone his patience alone the counsell of man alone would not doe it if God did not stretch forth his own arme in and with these meanes for the doing of it Nothing is any further efficacious then as God is with it Numb 22. Balaam was going on in his wicked purpose being sent for by Balak to curse the people of God And though the Lord sent his Angell to be an adversary to him in his way vers 22. so that his Asse turned out of the way into the field yet Balaam went on in his purpose yea though the Angell standing between two walls caused his Asse to turne so suddenly that she crusht Balaams foot against the wall vers 25. yet Balaam went on in his purpose Once more though the Angell went further and stood in a narrow way where there was no way to turne to the right hand nor to the left so that the poor Asse fell down under him v. 27. and speaking as the Apostle Peter expresseth it 2 Epist 2. with mans voyce rebuked the madnesse of the Prophet Yet so mad he was that all these checks and warnings could not withdraw him from his purpose And what the Lord did at that time to Balaam by an Angell that he doth by some other means and providences to stop many from their evill purposes who yet will not be stopt He speaks to them in the ministry of his word he speaks to them in his works he spreads their way with roses he hedgeth up their way with thorns he bestoweth sweet mercies upon them he sends sharp afflictions upon them to withdraw them from their evill projects and purposes yet on they goe like Balaam unlesse he send more then an Angell even his holy Spirit to withdraw them Lastly Elihu reports it as a speciall favour of God to withdraw man from his purpose Whence note It is a great mercy to be hinder'd in sinfull purposes and intendments Disappointments are acts of grace when we are acting against grace If God stop us from doing evill not onely by his word but by blowes or by a hedge of thorns yea if he stop us by a drawn sword it is a great mercy Though God throw us to the ground as he did Saul afterwards Paul when he went with a bloody purpose to vex and persecute the Saints Acts 9. let us count our selves exalted and rejoyce in it more then in any worldly exaltation 'T is a rich mercy to be kept from executing an evill purpose though by our owne poverty and outward misery The doing of that which is sinfull is worse then any thing that can be done to us or endured by us as a stop against sin Sin hath death in it sin hath wrath in it sin hath hell in it sin hath Devill and all in it therefore to be kept from sin let it be by what means it will if by paines and pining sicknesses if by reproaches and disgraces yea if by death we have cause to blesse God The greatest and sorest Judgement which God powres upon sinfull men is to let them alone in or not to withdraw them from their sins To be suffered to goe on and prosper in sin is the worst of sufferings the last of Judgements the next Judgement to hell it selfe and an infallible signe of an heire of hell Thus the wrath of God waxed hot against Israel when he gave them up to their owne hearts lusts and they walked in their owne Councel Psal 81.11 This was the highest revenge that God could take upon that sinfull people He sayd a little before Israel would none of me when God wooed them they were so coy they would have none of him and then said he goe on take your fill of sin I give you up to your owne hearts lusts The Lord did not say I gave them up to the sword to the famine or to the pestilence but to their owne hearts lusts and to walke on in their own way That person or people may be sure God hath purposed evill against them whom he will not withdraw from their evill purposes The severity of the wrath of God against the Gentiles is exprest and summ'd up in this Rom 1.26 28. He gave them up to vile affections he gave them up to a reprobate mind to doe things which were not convenient A naturall man left to himselfe will soone doe such things as nature it selfe abhorreth and blusheth at The same dreadfull doome is denounced Rev 22.11 He that is unjust let him be unjust still and he that is filthy let him be filthy still I will not withdraw him from his way let him goe on and perish let him goe on and sink downe to the pit of perdition for ever As St. John in the Revelation foretelling the Church given up or left to not in great sufferings of all sorts Here is the patience of the Saints So when we see the world given up and left in great sinnings of any sort especially if to sinnings of all sorts we may truely and sadly say Here is the wrath of God 'T is therefore a great mercy if God will any way withdraw man from his sinfull wayes and purposes especially when he taketh such gentle wayes as dreams and visions counsels and instructions to withdraw man from his purpose and as it followeth in this verse to hide pride from man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 texit operuit imponendo aliquid quo tegas The word which we render to hide is to hide by casting a covering a vayle a garment or any other thing over what we desire should be hid Prov 12.23 A prudent man concealeth knowledge it is this word he doth not pretend to know so much as he knoweth he puts a vayle upon his own abilities as Moses upon his face when there was such a shining beauty imprinted there rather then reveales them unnecessarily or uncalled 'T is the foolish man or he that hath but a shew of wisdome who loves and affects to be shewing it But to the text The word is used also to note that gracious act of God his pardoning the sin of man Psal 32.1 Blessed is the man whose transgression is forgiven and whose sin is covered God covers our sins in the riches of his grace by the perfect righteousnesse of Jesus Christ Now there are two wayes by which God hideth pride from man First by pardoning it Secondly preventing it Here to hide pride from man properly is not to pardon it when acted but to prevent or keep man from the acting of it God indeed hides the pride of man by pardoning it and that 's a high act of grace and he hideth pride from man by keeping man from doing proudly or from shewing his pride in his doings 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 superbia excellentia The word rendred pride