and practices as procured them that ruine Thus the righteous rejoyce when they see the vengeance yea they wash their feere in the blood of the ungodly that is they get comfort and encouragement by seeing the Lord avenge their cause against their adversaries It is sayd Exod 14.30 31. that God having overwhelmed the Egyptians in the red Sea the Israelites saw the Egyptians dead upon the shoar God did not suffer the carcasses of the Egyptians to sink to the bottom of the Sea but caused them to lie upon the shoar that the Israelites might see them And when Israel saw that dreadfull stroak of the Lord upon the Egyptians It is sayd The people feared the Lord and believed the Lord and his servant Moses Thus they were confirmed in their faith by Gods open Judgements upon the Egyptians They were smitten in the place of beholders or in the open sight of others There are yet two other interpretations of these words which I shall touch He striketh them in the place of beholders In loco videntium i. e. exiflentes in statu in quo videre poterant tum per naturalem rationem tum per sacram doctrinam quid esset faciendum et quid esset vitandum Aquin that is saith my Author in such an estate or condition wherein themselves might see both by that natural light which every man hath especially by the light of doctrine and instruction what they ought to doe and what to shun or avoyd In this sense to be smitten in the place of Seers is to see and behold to have light and understanding what to doe or forbeare doing and yet to act against that light and so provoke the Lord to strike us which is a great aggravation both of the sin and punishment of man A second gives it thus He striketh them in the place of seers or where they saw that is he striketh them in the eye of their understanding or in their Judgement he striketh them with spirituall blindness as the Sodomites were with corporall so that they are not able to see their way or what becomes them to doe This is a most severe stroake There are many who when they have abused the light and would not doe what they saw they ought God hath struck them with such blindness that they should not see what they ought to doe Both these are rather tropologicall Expositions then literall yet they may have their use and improvement by way of allusion In this place Elihu having thus held out the openness and exemplariness of the judgements of God upon wicked men proceeds in the following words to shew the equity and righteousnesse of them Vers 27. Because they have turned back from him and would not Consider any of his wayes Here I say lest any should surmise that God takes vengeance without cause the cause is named and assigned why God takes vengeance 't is because they turned back from him they in the pride and stoutnesse of their hearts which great men especially are much subject to refused to obey and follow God and therefore his wrath followed and brake them They turned back from him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Verbum è verbo de post eum sic alibi scortati sunt de post dominum i. e. deserto domino There is a two-fold turning back First Corporall Secondly Morall or spirituall none can corporally turn back from God though some attempt it to what hiding place soever we turn our selves we cannot be hid from him who filleth every place But there are many who morally turn back and depart from the living God Sinners would turn their persons back from God and hide their heads they would get quite out of his sight and reach though they cannot but all of them turn back from God in their hearts In two respects sinners in generall may be sayd to turne back from God First when he commands and they will not obey him or withdraw their obedience from his commandements Secondly when he entreates and invites them and they will not come to him nor accept his tendered respects and favours Thus the Lord complained of his owne people Psal 81.11 Israel would none of me God wooed them but they had other lovers and after them they would goe even Israel lightly regarded the God of Israel yea they made a defection from him More distinctly There is a three-fold turning back from God or they who turne back from God are of three sorts First There is a turning back from God by those who have openly followed him or made profession of his name Thus hypocrites and formalists turne back from God This the Scripture calls back-sliding revolting and going a whoring from God Such as these are like perfidious Souldiers who enter and list themselves in an Army marching with them for a while taking their pay yet soon after forsake their colours and turn to the enemy Thus many apostatize from God to the Devill and to the creature or as Paul sayd of Demas they forsake Christ and embrace this present world Luther was charged by his enemies that he was an Apostate and he acknowledged he was but he thanked God for it he indeed turned back from what he did once professe but it was to a better profession he did not turne from God to the world but he turned from the world to God and that 's a blessed Apostacy he did not turn from truth to error but from error to truth he did not turn from pure worship to Idolatry and superstition but from Idolatry and superstition to pure worship How wretched is their condition who are indeed Apostates who turn from God to the world from truth to error from pure worship to Idolatry and superstition from a holy conversation to prophaness loosness and libertenisme to a complyance with the world and a symbolizing with them in their lusts and wickednesse This abominable apostacy is a fruit of hypocrisie Hypocrites turne only their faces to God and Apostates turne their backes upon him or turn back from him And all they who turn only their faces unto God will for their owne advantage or to save themselves turn their backs upon him Hypocrites when put to it when the storme comes ever prove Apostates Secondly There is a turning from God found even in the best followers of God who is there among the Saints on earth that keepes constant un-interrupted communion with God The least degree of inordinate letting downe or turning the heart to the creature is a degree of turning back from God As holiness is our motion toward God and to act holyly is to keep the eye of the soule alwayes upon God so unholiness is an aversion from God David did not say nor could he say though as holy a man as lived that he had never turned from God he could only say that he had not wickedly departed from God Psal 18.21 Thirdly There is a turning back from God proper to all unregenerate
thought these great men had been wise but I see they are very fooles What can be a greater argument of folly then to breake those yoakes and bonds which the wisdome of God hath put upon us 'T is both our wisdome and our freedome to be bound by the most wise and holy will of God and hence the Prophet accounts this one as strong as a thousand arguments to prove that the Great men among the Jewes were not wise because they were not only unwilling to be bound to the obedience of the will of God but wilfully burst those bonds When Jesus Christ came into the world the great ones the Rabbies had the least true wisdome they would not believe on him nor receive him yea some boasted of this their unbeliefe as an argument of their wisdome John 7.48 49. Have any of the Rulers or of the Pharisees believed on him No they were too wise to believe Faith in Christ was left to the fooles and counted folly by those wise men But this people say they meaning the common sort or ignorant vulgar who knoweth not the Law are cursed And they thought them accursed because they believed in and received Jesus Christ the chiefest blessing Great men are not alwayes wise in civill things very rarely in spirituall things They have not alwayes the wisdome of a man they seldome have the wisdom of a reall Christian They are not alwayes worldly wise or wise for this present world much lesse are they alwayes wise for the world which is to come Great in title and wise in truth are a sweete couple but seldome seene If so Then there is no taking of things upon trust from the greatest in the world As it is dangerous to follow the multitude Exod. 23.2 the most are usually the worst and they who are evill will leade to evill so there is no following great ones blindfold for even they are often blind or which is worse will not see And they who either doe not or will not see their own way may soone leade others out of the way and turne them aside to that which is not good Againe This first part of the verse Great men are not alwayes wise is rendred by the Septuagint men of many yeares 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sep. or great in yeares are not alwayes wise The Original word may refer to greatnesse of age which consists in having lived many yeares as well as to greatnesse of honour which consists in the enjoying of high places and dignities But I rather adhere to our translation that the great men here intended are the Great in power and place not in yeares and dayes though it be a truth that such are not alwayes wise and if we take in that sence also it is a further confirmation of the generall truth in hand That wisdome is the gift of God and therefore those men are not alwayes wise whom vve might most probably looke upon as such For as we see Great men who have the advantage of meanes for education in learning are not alwayes the wisest so the aged vvho have that great advantage of time and experience to gather vvisdome are not Both often come short in abilities of understanding and prudence the former of their inferiors the latter of their Juniors This is expresse in the latter part of the verse and therefore needs not be inferred from this first part of it by way of interpretation Great men are not alwayes wise then followes this disjunctive proposition Neither doe the aged understand Judgement or that which is right The word Mishpat is taken two vvayes in Scripture first for the rule of Righteousnesse Samuel told the people the judgement or manner of the Kingdome 1 Sam 10.25 that is how the kingdome should be ordered and governed according to judgement and rules of righteousnesse Secondly Such an actuall Administration as is according to that rule of righteousnesse is in Scripture called judgement The aged doe not alwayes understand judgement in either notion they doe not alwayes understand the rule nor doe they alwayes act according to the rule which they understand they vvho fayle in one much more in both these doe not understand judgement Sometimes the aged are at a losse and know not vvhat to doe and oftentimes they are so entangled with their lusts that they will not doe vvhat they know Yet here remember these words are not to be taken as an absolute negation of vvisdome to the ancient much lesse as a reproach upon them For usually the aged are most understanding in judgement and we may more probably and doe more frequently finde Judgement with them then among those that are young And therefore when Elihu saith neither doe the aged understand Judgement his meaning is only this old age doth not give vvisdome nor is it the old mans priviledge only to understand judgement Hence note As honour or greatnesse of estate so age or greatnesse of yeares doth not confer wisdome upon any man Time doth neither stop nor convey knowledge and understanding old men have not their knowledge by their Antiquitie and therefore as no man is wise at all times so no man is made wise by time In strict sence vvisdome is not the daughter of time but the gift of the eternal It is not time but divine favour vvhich makes wise They are soone made wise and learned whom God will teach The teachings of God make young men like the ancients in vvisdome and without his teaching the aged are like children in folly Intelligentia juris non pendet a senectute Pisc God sometimes denieth vvisdome to the Ancient and sometimes he takes vvisdome from them And God suffers old men to act like children to goe out of the way to doe foolishly that he may staine the glory of all flesh and that all might both know and have their dependance on him alone Hence take two or three deductions First From the Connection of these two verses we learne that The spirit of God is not tyed to any age or degree of men The Inspiration of the Almighty giveth understanding Great men are not alwayes wise c. The Spirit of God is a free Spirit and as the Spirit is free because he moves without any desert in the object as also because he gives liberally plentifully and abundantly so the Spirit of God is free as to the choice of objects he gives here and not there he passeth by this man and takes hold of that he sometimes passeth by the rich and takes the poore Eccl. 9.15 The poore wise man saved the Citie sometimes he passeth by the old and takes the young and he doth all this that we might ascribe all to himselfe not to the age of man not to any thing in man God hath promised to be with his Church and with his Ministers by his Spirit to the end of the world but the Spirit hath his choice as to particular men and none have been more deceived then they
truth shall ride and prosper Truth may be borne downe by power and out-fac'd by impudence but it cannot be overcome Never feare to undertake a good Cause and ever feare to undertake a bad one for it will be slur'd at last Truth may be opposed but truth-defenders shall never be ashamed nor want a tongue to speake for it Christ Math 10.17 warnes his Disciples what entertainment they were like to find in the world They shall deliver you up to Rulers ye shall be brought before Governours and Kings for my sake But he withall encourageth them Take no thought what ye shall speak or what ye shall answer For some might say What if we should be called in question for the truths of the Gospel we are willing to burne for them as that Martyr said bâ—t we feare we cannot dispute for them Well saith Christ take no thought what you shall speak for it shall be given you in the same houre God himselfe by his Spirit will prompt you he will whisper such things into your eares as all your opposers shall not be able to gainsay Indeed we see some men of corrupt minds and reprobate concerning the truth as the Apostle gives their Character who have courage enough to set forth lyes and slander the truth who straine their wits to the utmost and as the Prophet speakes Jer 9.3 bend their tongues like their bow for lyes But let them remember what the Apostle sayd of such as they 2 Tim 3.8 Now as Jannes and Jambres withstood Moses so doe these also resist the truth but v. 9. they shall proceed no further for their folly shall be made manifest to all men That is shortly all shall see that these men have but playd the fooles we may say of all those who hold wild taunting opinions they shall proceed no further though they act highly against the truth now yet stay but a while and they will have nothing to answer or returne they will have emptied their quiver and quite spent their powder you shall heare no more of them From that 16th verse where Elihu addeth I waited for they spake not but stood still and answered no more Observe First It is our wisdome and our duty to stay our time before we put our selves out upon business It is good to wait God himselfe is not hasty upon us he waits to be gracious and we must wait our season to be serviceable Elihu did not presently engage The providences of God and the Exigency of things must put us on we must not put our selves on Christ tells us Math 9.38 The harvest is great and the labourers few pray therefore the Lord of the harvest that he would thrust forth labourers into his harvest he doth not say pray that labourers would thrust forth themselves into the harvest or run into it before they are sent but pray the Lord of the harvest that he would thrust forth labourers that is that he would powerfully encline their hearts to the worke whom he hath fitted and prepared for it And as untill we are at least both competently prepared and fairely enclined to that or any other good worke 't is best for us to waite so when once we are prepared and enclined 't is best for us without delay to set upon the worke Elihu did so as appeares in the next verse Vers 17. I said also I will answer my part I will shew my opinion Now Elihu addresseth to his worke his duty and in this with the verses following to the end of the Chapter we have first his resolvednesse to speak I said I will answer for my part c. Secondly his ability readiness and furniture to speake v. 18. For I am full of matter c. Thirdly we have the motives that prest him to speak or that he was exceedingly prest to it in the latter end of the 18th verse as also v. 19 20. My spirit within me Constraineth me Behold my belly is as wine which hath no vent c. I will speake that I may be refreshed Fourthly in the two last verses he tells us what caution yea what conscience he meant to use in speaking v. 20. Let me not I pray you accept any mans person neither let me give flattering titles unto man c. I said I will answer for my part c. Now you have done I will begin those words I said are not in the Hebrew text explicitely yet are well understood I will answer for my part that is as some conceive the force of the phrase I will answer with my strength and might I will put my shoulders to it but better Grammarians conclude Illud quod aliqui partem interpretantur pro mea virili parte aut pro viribus latinè potius dictum est quam ad germanant vocis significationem Pined that the word imports A mans share or portion in any worke to be done rather then the strength which the workman useth or puts forth in doing it And so the sence is plaine as if Elihu had said they have done their part they have gone to the utmost of their line now I see it falls to my turne to speak and I will do what falls to my turne I will answer also for my part I also will shew my opinion We had these words in the negative at the 6th verse There Elihu sayd I was afraid and durst not shew you my opinion But here as also before v. 10. Elihu had taken courage and was resolved to shew his opinion I shall not stay upon any opening of this clause only I shall note two or three things briefely from it as connected with the former verse There we had Elihu waiting here we have him purposing to speake Hence note They who consider and waite before they speake speake most prevailingly most weightily It was long ere Elihu ventured to speake but when he did he did it to purpose and with full effect That which comes from our owne heart is most like to take upon the hearts of others they speake as much from their hearts as with their tongues whom we see long waiting before we heare them speaking And therefore it is not good no not for good speakers to be speaking before they have been waiting many through hast bring forth untimely births and unripe fruit Elihu could say I have waited before he sayd I will answer for my part Secondly Note We ought to observe order in speaking and act our proper part I will answer for my part saith Elihu or my turne is come to answer The Apostle Paul gives this rule at large 1 Cor 14.28 29 30. He would have no Interruption no confusion in Church-meetings or Church-speakings Thirdly When he saith I will answer also for my part I also will shew mine opinion Note He that hath received a gift or talent should make use of it and not hide it It is good to be doing our part and shewing our opinion where we may be usefull Some
Spirit of his mouth that is Jehovah by his Eternall Son and Spirit made all things The heavens and their host are there expressed by a Synecdoche of the part for the whole creation or for all creatures both in heaven and in earth Againe Psal 104.30 Thou sendest forth thy Spirit they are created The Spirit of God creates every day what is it that continueth things in their created being but providence That 's a true axiome in Divinity Providence is creation continued Now the Spirit of God who created at first creates to this day Thou sendest forth thy Spirit they are created The work of creation was finished in the first six dayes of the world but the work of creation is renewed every day and so continued to the end of the world Successive providentiall creation as well as originall creation is ascribed to the Spirit The Scripture is full of arguments to prove that the holy Ghost is God Which because this fundamentall truth is blasphemously spoken against I shall a little touch upon First As the Spirit createth and makes the naturall man consisting of body and soule so he regenerateth which is a greater creation the whole into a spirituall man therefore he is God John 3.5 Except a man be borne againe of water and of the Spirit that is of the Spirit who is as water he cannot enter into the kingdome of God The holy Ghost is also call'd The sanctifier sanctification is regeneration in progress and motion regeneration is sanctification begun and sanctification is regeneration perfecting from day to day 2 Thes 2.13 We are bound to give thanks to God for you brethren beloved of the Lord because God hath from the beginning chosen you to salvation through sanctification of the Spirit and beliefe of the truth And the Apostle Peter writes to the Elect 1 Pet 1 2. according to the foreknowledge of God the father through sanctification of the Spirit Now who can doe these great things but God who can regenerate or give a new nature who can sanctifie or perfect that new nature but God alone Men and Angels must let these workes alone for ever or as we translate Psal 49.8 these acts cease for ever from men and Angels as much as the redemption of man from the grave or from hell from corruption or condemnation Secondly The Spirit is omniscient He knoweth all things 1 Cor 1.12 2 10.19 The Spirit knoweth all things yea the deep things of God He is not only acquainted with and privie to the surface and outside of things but he searcheth things to the bottom of them Nor doth he search only the deepe or bottome things of common men or of the chiefest of men Kings and Princes whose hearts are usually as much deeper then other mens as their persons and places are higher but the Spirit searcheth the deep things the bottome things of God the things of God that lye lowest and most out of sight the Spirit understandeth therefore the Spirit is God For as the Apostle argueth 1 Cor 2.11 No man knoweth the things of a man save the spirit of a man that is in him even so the things of God knoweth no man but the Spirit of God or he that is God if the spirit that is in man were not man or the intellectuall power in man it could never know the things of man and if the Spirit of God were not God he could never search and know the deep the deepest things of God Thirdly As the Spirit of God knoweth all things as he searcheth the deep things even all the secrets and mysteries of God so he teacheth all things even all those secrets and mysteries of God which 't is needful or useful for man to know The Spirit is a teacher and he teacheth effectually Joh 16.13 When the Spirit of truth is come he will guide you into all truth for he shall not speak of himselfe that is he shall not teach you a private doctrine or that which is contrary to what ye have learned of me but whatsoever he shall heare that shall he speake and he will shew you things to come Which last words are A fourth argument that he is God As the Spirit teacheth so he foretelleth all things 1 Tim 4.1 Now the Spirit speaketh expressely that in the latter times some shall depart from the faith giving heed to seducing spirits and doctrines of devills The Spirit of God clearly foreseeth and infallibly foretelleth what shall be before it is therefore he is God The Lord by his holy Prophet Isa 41.23 challengeth all the false Idol gods of the Heathen to give that proofe of their Divinity Shew the things that are to come hereafter that we may know that ye are Gods As if he had sayd Doe that and we will yield the cause Men and Devills may guesse at but none can indeed shew things to come but God Fifthly The Spirit appoints to himselfe officers and ministers in the Church therefore he is God Acts 13.2 The holy Ghost said separate me Barnabas and Saul for the work whereunto I have called them Sixthly The holy Ghost furnisheth those Officers whom he calleth with power and gifts as he pleaseth that they may be fit for the work or ministery of the Gospel 1 Cor 12.8.11 To one is given by the Spirit the word of wisdome to another the word of knowledge by the same Spirit c. But all these worketh that one and the selfe-same Spirit dividing to every man severally as he will Now who can give wisdome and knowledge who can give them prerogatively following in this distribution or division of gifts no rule nor giving any other reason of it but his owne will except God only Seventhly The holy Ghost is sinned against therefore he is God Some possibly may object and say This is not a convincing or demonstrative argument that the holy Ghost is God because he is sinned against For man may sin against man All second table sins are sins against our Neighbour and the Apostle tells the Corinthians 1 Ep 8.12 that while they used their lawfull liberty in eating with offence they sinned against the Brethren I answer Whosoever is properly sinned against is God because God is the Law-giver And though many actions of men are direct wrongs to man yet in every wrong done to man God also is wronged and in strict sence he only is sinned against by man For the reason why any action is a wrong to man is because it is against some Law of God And if to be sinned against in strict sence be proper to God only then the argument stands good that the Holy Spirit is God because he is sinned against especially if we consider that there is such an Emphasis put upon sinning against the holy Ghost in the holy Scripture more if possible then upon sinning against the Father or the Son Math 12.31 Wherefore I say unto you saith Christ All manner of sin and blasphemy shall be forgiven unto
cannot do it lesse then twice nor can that number which is more then one be lesse then two When the woman in the book of Kings told the Prophet 1 Kings 17.12 I am going to gather two sticks Her meaning was a very few sticks onlye now to make a little fire to bake a Cake with And when the Spirit of God would shew how few comparatively to the rout of the World they are and will be that bear witnesse to the truths of Jesus Christ he calleth them two Witnesses Rev. 11.3 they are a number yet exprest by the lest number that we should not have our eyes upon the multitude or think that is not the truth which is not followed by great numbers or the most of the World The traine of Christ is not large nor are his wayes throng'd few there be that find them As they whom he calls forth to be eminently his witnesses are not many therefore called two so they that receive their witnesse are not many The world wonders after the beast Thus as two or twice imply a small number so in Scripture language that which is done more then twice is supposed done often or many times 2 Kings 6.10 When the Prophet had told the King of Israel where the forces of the King of Assyria would come and by that meanes defeated him of his purpose it is said And the King of Israel sent unto the place which the man of God told him and warned him of and saved himself there not once nor twice that is many times which made the King of Syria wonder how it came to passe that he was so often defeated he thought he had laid his plots so wisely and closely that the King of Israel could not escape but he saved himself not once nor twice more then twice is many but bare twice is the narrowest compasse of number imaginable Hence note God hath not given us any ground to presume upon frequent warnings or speakings Though he speake more then once yet it may be but twice possibly but twice precisely probably but twice restrainedly taken The Lord would not have us build upon the hope of future speakings to the neglect of what is presently spoken Though God be very patient and long-suffering to sinfull men yet he hath not given any man the least occasion no not by a promise of speaking a second day to continue one day much lesse to continue long in sin When God spake as I may say at the largest rate of his patience to sinners he sayd Gen. 6.3 My spirit shall not alwayes strive with man not alwayes that is though it strive long yet it shall not strive very long and that he may know it I will give him a day yet his dayes shall be an hundred and twenty yeares This was somewhat a long day indeed But remember this hundred and twenty yeares was all the time that was granted to all the men of that world there was not so much granted to every particular man of that world possibly the Spirit of God did not strive a day longer with many a one among them Therefore take heed of presuming When the Lord speaketh once doe not say I will stay till he speakes a second time and if he condescend to speake twice doe not believe that he will alwayes speake Thirdly Twice may be considered as a small certaine number put for a small uncertaine number 'T is frequent in Scripture to put a certaine number of any kinde for an uncertaine Sometimes a certaine great number for an uncertaine great number and sometimes a small certaine number for a small uncertaine number As twice is not to be tyed up strictly to the smallest number so not to any number whether small or great Hence note No man knows how oft he shall be warned or spoken unto by God God doth not put an absolute stint upon any of his actions Beware of neglecting the least twice the first twice which is the lowest twice for though we cannot binde God up strictly to twice it may prove three times or foure times yet whether it shall be so many or how many it shall be no man nor Angel knoweth Twice cannot be very often and 't is uncertaine how often Therefore if you hearken not when God hath spoken once take it strictly doe not stop your eares at the second speaking It is sayd Moses smote the rock twice that was twice beyond his Commission for he should not have smitten it at all and the mater came out aboundantly How many rocks that is hard hearts hath God smitten by his word and his workes twice and yet we see not the waters of Godly sorrow flowing out the rocks are smitten more then twice with the rod of God with the rod of his mouth in the ministery of his word they are smitten with admonition upon admonition with reproofe upon reproofe with threatning upon threatning and yet the waters came not out aboundantly yea scarce at all May not they feare that they shall have poenall sorrow upon sorrow Paul tooke notice of the goodnesse of God to him that he did not let him have afflictive sorrow upon sorrow Phil 2.27 but I say may not they feare they shall have poenall sorrow upon sorrow that is everlasting floods of sorrow who after the Lords speaking upon speaking and reproving upon reproving give no proofe of their godly pâ—enitentiall sorrow O how angry was the Lord with Solomon because his heart was turned from the Lord God of Israel which had appeared to him twice 1 Kings 11.9 God appeared to him in Gibeon 1 Kings 3.5 when he was first made King putting him to his choice or giving him a blanke to aske what he would and he chose well he chose wisdome and had it God appeared to him a second time after the building and dedication of the Temple 1 Kings 9.2 And said unto him I have heard thy prayer and thy supplication that thou hast made before me c. Thus the Lord appeared solemnly unto Solomon twice and but twice for any thing that appeares upon record in that solemne manner Now when notwithstanding these two appearings of the Lord to Solomon the heart of Solomon was turned away from the Lord God of Israel his anger was kindled against Solomon and the Lord smote him once yea twice renting his kingdome and pulling away ten tribes at once from his son and successor O doe not refuse God speaking to you twice or the renewed speaking of God to doe so is very sinfull and therefore very dangerous For as 't is a signe of a holy heart of a gracious frame of spirit to heare twice at once speaking as David professed he did Psal 62.11 God hath spoken once twice have I heard this that power belongeth unto God also unto thee O Lord belongeth mercy There are severall rendrings and interpretations of those words But that which to me seemes most intended by our rendring is I heard what was once spoken
the meaning scope and mind of any sentence or the purpose of man in what he speaketh Thirdly there is the divine of spirituall interpreter who labours to bring the truths of God and the heart of man together The Apostle having treated about prophecying concludes 1 Cor. 14.25 And thus are the secrets of his heart made manifest and so falling down on his face he will worship God and report that God is in you of a truth as if the man that beleeved not or one unlearned for of such he speaks vers 24. had said surely these men understand what is in my heart for they have brought the truth of God and my heart together so that I must confesse God is in them that is there is a divine wisdome or interpretation in them When Elihu faith If there be an interpreter we are to understand him in this last sence not of one that can interpret words like a Grammarian or give the scope and sence of words like a Logician but of one that hath a divine skill to bring the truths of God home to the heart of man that is to convince informe an ignorant conscience and to comfort relieve and support a troubled conscience If there be an interpreter Hence note The Ministers of Christ are the interpreters of the mind and good will of God toward poor sinners They interpret the mind of God as to peace and reconciliation as to grace and salvation as well as to duty and holiness of conversation 'T is the nicest and hardest thing in the world to interpret the mind of God aright to a sinner to bring his heart to a closing with the great truths and promises of the Gospel he that can doe this skilfully is worthy the name of an interpreter The Apostle saith of him who is but a babe in Christ and useth milke that is lives upon the lower and more easie principles of faith he is unskillfull in the word of righteousnesse Heb. 5.13 that is he knowes not how to make out and mannage for his own comfort the doctrine of free grace through the alone righteousness of Jesus Christ And therefore as first God himself is the author and fountaine of this grace as secondly Jesus Christ is the purchaser or procurer of the fruits of this grace to sinners as thirdly the effectuall worker of our hearts to receive this grace as also the witness-bearer and sealer of it to our souls is the holy Spirit as fourthly the word of the Gospell is the Charter and Covenant of this grace so fifthly the Ministers of Christ are the interpreters of this grace and they are or ought to be skillfull in this word of righteousness Their skill and duty is first to explaine what the Covenant is and rightly to lay down how the sinners reconciliation to God is wrought Secondly to make a sutable and seasonable application of it or to bring it home to the souls and consciences of poor sinners as they find their state to be And as the Ministers of Christ are Gods interpreters to his people so they are the peoples interpreters unto God They are the former two wayes First by opening the mind of God to his people Secondly by urging and pressing them to receive it both for their direction and consolation They are the latter four wayes First by laying open and spreading the peoples wants and weaknesses before God Secondly by confessing their sins and transgressions to God Thirdly by intreating the Lord for them or by praying for mercy pardon and forgiveness in their behalfe for sins committed Fourthly by giving thanks in their name for mercies received Thus they are first Gods mouth to the people in preaching declaring the Gospel Secondly the peoples mouth to God in prayer and thanksgiving And in both performe the worke and Office of an interpreter And if the Ministers of the Gospell are interpreters Then First Every Minister must be acquainted with the mind of God He must have skill in the mystery of the Gospel How shall he be able to interpret the mind of God to sinners who is not acquainted with the mind of God We have the mind of Christ saith the Apostle of himselfe and his fellow-labourers in the Gospel 1 Cor. 2.16 and when he saith we have the mind of Christ his meaning is not only this that they had the mind of Christ written in a book but they had a cleare understanding of it and so were fitted to interpret it to others Secondly As he must have the knowledge of the mystery so he must have the tongue of the learned Isa 50.4 That he may be able to speak a word in season to him that is weary that is to the wounded and troubled in conscience This is the interpreter intended by Elihu He is one that hath learned and is taught of God Humane learning the knowledge of Arts and Sciences is good and hath its use but divine learning or learning in divine things that is to be divinely learned 't is possible for one to have learning in divine things and not to be divinely learned is absolutely necessary to make him an interpreter It is not enough to know divine things but he must know them divinely or by the unction and teachings of the Spirit The Apostle John Rev 10.8 is commanded to eat the book this eating of the book signifieth the spirituall knowledg of divine truths in this sence we know no more then we eat then we as it were turn into our own substance that which is eaten becomes one with us the mystery of the Gospell must be eaten by the interpreter of Gospell mysteries A man cannot interpret the mind of God till he knows it and he cannot know the mind of God unlesse God himself reveals it so the Apostle argueth 1 Cor. 2. from 12 to 16. As no man knoweth the mind of a man but the spirit of a man that is in him so the things of the spirit of God knoweth no man but the spirit of God and he to whom the Spirit of God doth reveale them And therefore though a man may have an abillity to interpret the word of God as 't is an excellent book a book full of admirable knowledge he may I say have an abillity to interpret it soundly by humane learning yet no man can doe it savingly and convertingly but by the help of the Spirit Psal 25.14 The secret of the Lord is with them that fear him and he will shew them his Covenant he will shew it effectually he will make them know it Thus David prayed Psal 119.18 Lord open thou mine eyes that I may behold wonderous things out of thy Law Naturall parts and humane learning arts and languages may give us an understanding of the tenour and literal meaning of the Law of God but none of these can open our eyes to behold the wonders of the Law much lesse the wonders and mysteries of the Gospell The opening of our eyes to behold these
they try and judge it But I conceive we need not insist strictly upon this For whether we compare these two senses in their severall operations to wise men or whether we compare them in their operations one with another yet according to the sense of our translation the meaning of Elihu is the same namely that those wise men to whom he spake should not only hear but try what they heard because they had received a power so to do for the ear tryeth words even at the mouth tasteth meat There is a twofold eare there is an outward eare Auris interna dicitur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quae vox alibi legitur in Graeca editione pro 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cum sit ipsa mens quae verba et res dijudicat Drus and an inward eare And so a twofold tryall The outward eare tryeth words of what signification they are whether they are as we say good English or Latine c. It tryeth them also as to their grammaticall sense or the construction of what is spoken in the letter The inward eare or understanding tryeth them as to their logicall sense scope and tendency as to their use and force in the matter they are spoken to Both wayes the eare tryeth words as the mouth tasteth meate only with this difference that the tryall which the mouth makes is meerly sensitive and both begun and perfected in the mouth but the tryall which the ear makes is chiefly intellectuall it is begun at the ear but perfected by the understanding It is the mind which judgeth the eare only brings in the report of things to the mind Hence Note First The sense of hearing is a great mercy and of great use to mankind The eare is the chiefe Gate or inlet to the soul Aurem audientem dicit auditorem verbi obedientem Beda nor were our eares given only for an Ornament to the head but for the enriching and bettering of the heart The naturally rationall eare given to heare and try words is a mercy but when a spiritually rationall ear is given with it to heare and try words that 's a mercy indeed Solomon saith Prov. 20.12 The hearing eare and the seeing eye the Lord hath made even both of them These naturall senses are of Gods own creation and the use of them his blessing yet common to all mankind good and bad but the spirituall senses of seeing and hearing are a speciall priviledge promised to the elect and a fruit of Gospel grace Isa 35.5 Then the eyes of the blind shall be opened and the eares of the deafe shall be unstopped He meaneth it not either only or chiefly of the bodily eyes and eares though Christ wrought miracles upon them and healed both the blind and deafe in the dayes of his flesh but of the eyes and eares of the soul which are often darke and stopt while the other are free enough in the exercise of their severall faculties The seeing eye which both Solomon and Isaiah intend is the eye which so seeth as that it followeth the good which it seeth and that 's their hearing eare which beleeveth and obeyeth what it heareth A superficiall seeing eye is a blind eye and a formall hearing eare is a deafe eare in the sight and account of God We say it is the symptome of some distemper or growing disease upon the body when the pallate doth not rellish meate Surely it argueth a diseased and sick soul when we have no mind to heare nor find rellish in the word of God Secondly Note Words are not to be received nor submitted to nor beleeved as true till they are tryed Itching eares are bad 2 Tim. 4.3 Trying eares are good You will not swallow your meat till you have chewed and tasted it nor should you swallow words till you have tryed them why else have we eares to heare why are we trusted with reason to judge things with or with rules to judge them by There is no greater Tyranny in the World then to command a man to beleeve by an implicit faith as others beleeve or to impose our opinions and assertions upon those that hear them and not to give them liberty to try them This is to be at once as the Apostle James expresseth it Chap. 3.1 many Masters or many Masters where we should not be one But some will say when the Word of God is preached is that to be tryed by men have we a liberty to take that into consideration or to take and refuse it as we are perswaded in our own judgments I answer The word of God is not to be brought to the barre nor to be tryed by man The word of God is our Judge therefore ought not to be judged by us the word of God is perfect and how can we that are imperfect judge that which is perfect The word of God is truth and all men are lyars we are not therefore to judge the word of God nor try that Yet when any man speaks of or from the word of God we are to try what he speakes that is whether what he speaks be according to the word of God and his doctrine or interpretation grounded on the Text. Every one that speakes about spirituall things professeth he brings the word of God and it must be tryed whether he doth so or no. It is a truth to which all are to submit without dispute by beleeving that Jesus Christ came into the world to save sinners to wash away their sins with his blood This is the word of God yet when this truth is Preached we may consider whether it be mannaged according to the word of God or no. This great doctrine which containes the summe of the Gospel may have such things mingled with it as are not to be received for the word of God Some in the primitive time thought and taught that there was no salvation by Christ unlesse they still kept the ceremoniall Law and were circumcised though they held that fundamentall truth that Christ dyed to save sinners yet when they came to the explication of it they destroyed it by urging a necessity of continuing the ceremoniall Law whereas others judged rightly that faith only without the use of any Jewish ceremony purifieth the heart Therefore a counsell of spirituall and godly wise men was called to consider of this matter Acts 15.6 What to doe not to try the Word of God but to try which of those two different opinions was according to the Word of God Thus when we hear a Sermon though the Word of God and Christ crucified be the generall subject of it and that is not to be tryed but received by faith and obeyed yet what is spoken upon it and delivered about it as the mind of God in the Scripture that is to be tryed 1 Cor. 2.15 He that is spirituall tryeth or judgeth all things And againe 1 Cor. 14.29 the Apostle gives this counsell about prophesying Let one or two speak and let the
to us The hiding of Gods face is a manifestation of his displeasure In a little wrath I hid my face from thee for a moment saith God to the Church Isa 54.8 This form of speaking is borrowed from their usage or practice who refuse to admit into their presence or so much as look upon such whom they either really hate or would seem at least to be much displeased with As David gave command concerning Absalom 2 Sam. 14.24 Let him turn to his own house and let him not see my face When God withdraweth the wonted expressions of his love and kindness from a person or a people then according to Scripture sense and language he is said to hide his face from them Deut. 30.20 Psal 30.7 Secondly The hiding of Gods face notes a refusal to help those who in straits cry to him for relief and deliverance For if we will not give a man our eye we will hardly give him our hand if we will not so much as look upon him we will hardly assist him When God hides his face 't is as much as his denyal of succour Thus David bemoaned himself Psal 13.1 Why hidest thou thy face that is Lord why withdrawest thou thy help from me That he was sensible of such withdraws is plain by the prayer which he made vers 3. Consider and hear me O Lord my God and by the reason of it given vers 4. Lest mine enemies say I have prevailed against him We finde David deprecating the hiding of Gods face upon the same ground Psal 44.24 Psal 69.17 The Prophet is very express in this point Isa 59.1 2. The Lords hand is not shortned that it cannot save neither his ear heavie that it cannot hear but your iniquities have separated between you and your God and your sins have hid his face from you that he will not hear that is as he distasteth and is displeased with you so he denyeth you his usual help and assistance because ye have great-sinned against him Thirdly the hiding of God's face notes not only some distaste and a denyal of help but a total slight or refusal of any care concerning us Isa 40.27 Why sayest thou O Jacob and speakest O Israel my way is hid from the Lord and my judgement is passed over from my God that is Why sayest thou the Lord takes no care at all of me and in that sense Job spake chap. 24.1 Why seeing times are not hidden from the Almighty do they that know him not see his dayes that is why seeing God doth not neglect times and seasons and how things go in the world there time is put for things done in time why I say seeing God hath not cast off the care of the things of this world is it thus with me Why am I as a man forlorn and utterly cast off We may expound Elihu in all or any of these senses when he hideth his face or withdraweth his favour that is when God is displeased and refuseth to help when God throweth up the care of a mans person or condition it cannot but go and be ill enough with him for as it followeth Who then can behold him The face of God as taken for his essential being cannot at all be seen nor can we at all behold him There shall no man saith the Lord Exod. 33.20 see my face and live But as the face of God is taken for any manifestation of his being whether in wrath or in love in judgement or in mercy so it may be seen Now when God hideth his face that is his favour and will not give out any pleasing manifestations of himselfe who can behold him that is who can behold him with comfort who can stand before an angry God or abide his presence As the gracious presence of God is the sweetest so the wrathfull presence of God is the most bitter thing in the world When he hideth his face who can behold him Some expound thus if God will not shew his face if he is not pleased to reveale himselfe no man can know or see any thing of him that 's a truth We can know no more of God then himselfe will reveale of himselfe to us 't is in his light Psal 36.9 that is in the light which he causeth to shine from himselfe that we see light or what and who himselfe is who is light and in whom there is no darknes at all If God will hide his power or his wisdom or his truth or his mercy from us who can see any thing of them though all these perfections be alwayes more glorious in him then the beams of the Sun yet unlesse God shew them us we cannot perceive them We see the light of God in Gods light if God hath a minde to conceale himselfe or draweth as it were a curtaine between the creature and himselfe who can behold him we cannot by any study or skill or art or endeavour of ours come to any sight or knowledge of God further then himselfe makes himselfe knowne This exposition is both true and usefull yet I conceive when Elihu saith Who then can behold him his meaning rather poynts at these two things First Who can have any comfortable enjoyment of him to behold a man whose displeasure we suspected and find acceptance and freedome with him is compared to our beholding the face of God I have seene thy face as though I had seene the face of God and thou wast pleased with me sayd Jacob to Esau Gen 33.10 when his brother treated him so lovingly contrary to his expectation he looked upon it as an evidence of the favour of God to him Or Jacob being much affected with the countenance and kindness of Esau compared his face to the face of God because in his reconciled face he saw as it were the face of God smiling upon him This was Davids argument that God favoured him Psal 41.11 because his enemies did not triumph over him much more is it an argument of Gods favour when they speake and act friendly towards us or when we behold their face and are accepted Joseph threatened his brethren yee shall not see my face or behold me except your brother be with you Gen 43.3 if you come without him either I will not admit you at all into my presence or I will look sowerly upon you Thus to behold God is to see his face as 't is sayd Chap 33.26 the repenting sick man should with joy Secondly Who can have any confidence in him or boldness with him David speaking of godly and upright men saith Ps 34.5 They looked or shall look unto him and were lightned and their faces were not ashamed that is they beheld God or came to him with much assurance of his favour Some dare not so much as look another in the face for shame or feare but when we look a man in the face it sheweth we have either confidence in him and freedome with him or courage enough against him Now if God