reason of darknesse Hae meae cogitationes noctem mihi in diem convertunt Merc. But who was it that made this change They change the night into day and the day into night Who Some ascribe it to his troubled thoughts of which hee had spoken before his thoughts were so torne and distracted that their confusions turned the night into day and the day into night that is a plaine sense as if he had sayd By reason of my continuall cares and distractions I take no comfort neyther night nor day Others referr it to his Freinds They that is Praesentium malarum cogitationes efficiunt ut dies quamvis lucidus mihi sit nox Jun. my Freinds turne the night into day and the day into night and if his Freinds be the Antecedent it comes much to one for his Freinds did it by filling him with troublesome thoughts and unquiet reasonings his Freinds did it by filling his heart and head as we say with their Proclamations Hence Note When the minde is unsetled the man cannot rest Waking nights and wearisome dayes are the portion of a troubled spirit There is a further elegancy considerable in the latter branch of this Verse The light is short because of darknesse The Originall is The light is neere because of darknesse Propinquum pro brevi exponit Rab. Sol. The word signifies neernesse whether in time or place and it is usually put in Scripture for short for that which is of short continuance Job 20.5 The tryumphing of the wicked is short The Margin is The tryumphing of the wicked is from neere that is It is hard by it began but lately and it will soone be over or at an end In this elegancy the holy Ghost speaks of false gods Deut. 32.17 They sacrificed to Devils and not to God Idola dicuntus dij ex propinquo i. e. qui diu non durant vel qui de novo pro diis haberi ceperint Merc. to Gods whom they knew not to new Gods that were come newly up The Hebrew is to neere Gods it is this word to short Gods Gods that are neere that is Gods short or neer in their originall they have been but a little while they are newly come up as we translate Whom your Fathers knew not nor feared Idols are new Gods neer Gods we need not travell farr to finde out their descent and pedigree the oldest of them are but of a late date or of a new Edition upstart Gods as they are compared with Jehovah the true God who is from everlasting And as they are called neer Gods in regard of their originall and rise so likewise in regard of their continuance they are not for eternity we shall see an end of those Gods shortly they are not long-lived much lesse are they to everlasting The true God is the same for ever false Gods are nothing Idols are nothing in the World and they shall in short time be thrust out of the World and all the neere Gods shall be put farr away What the Lord speakes of these night-Gods the Gods of the darknesse of this World Job speakes of the comforts or light which he once received from God The light is short because of darknesse that is It is ready to end and expire We may say of all the light which wee have in this World that it is short because of darknesse Spirituall light or the light of Gods countenance shining in or upon his people hath a darknesse attending upon it in this World The experiences of most Christians answer that of one of the Ancients about this heavenly light Rara hora brevis mora Bern. It comes but seldome and it is soone gone We have but some glimpses and glaunces of divine favour here not a steady sense of it that except to a very few is reserved for Heaven 'T is so also about temporall light the light of Gods providence towards us hath a darknesse attending upon it yea a darknesse mixed with it When our comforts have scarse saluted us or spoken with us they are interrupted and taken off by approaching sorrows Those creature enjoyments and relations which have most light in them have also much darknesse hanging about them and hovering over them Man at the best estate is altogether vanity And his longest light here is short because of darknesse But Job speakes not this in reference to the generall state of man much lesse to the best estate of man in this life he applyes it specially to an afflicted estate and particularly to his owne How short is the light of an afflicted soule how quickly doe Clouds come over him and Ecclipses shut the shining from him when the light of a man in prosperity is but short and his day in danger of a night every moment All our light on earth dwells upon the borders of darknesse the light of Heaven hath no neighbourhood with it and therefore is not onely long but everlasting Illae tenebrosae cogitationes a mente mea discedentes pro nocte jucundum quietis diem pro tenebris licem matutinam i. e. optatam pacem constituunt Bold Yet I finde a learned Interpreter making this Verse speake the returne of Jobs light The changing of night into day is to be understood saith he in a good sense And the breaking of his thoughts and purposes is according to this Interpretation nothing else but the scattering of his darke and melancholly thoughts and purposes which being removed and gone the night of sorrow was turned into a day of joy and the morning light here called the neere light because it immediately succeeds the darknesse which the Noon-light doth not this morning light saith he came before the face of darknesse To which sense the Vulgar Latine translates the last clause After darknesse I hope for light Et rursum pâ—st tenebras spero lucem Vulg. or though I be now in darknesse I hope for lighâ— As if Job had sayd After this darke night and dreadfull storme God hath spoken to the angry Sea of my tempestuous thoughts and behold there is a great calme But though the Author of this Exposition be so much in love with it that he counts all other spurious yet I rather persist in and stick to the toâ—â—â— â—eeing the whole context runs upon the aggravaâ—â— of Jobs present troubles with which this Interpretation holds no agreement Nor is there any necessity as the Author supposeth to take it up for the avoyding of that imputation of a low weak and sinking spirit which the former exposition in his apprehension subjects Job unto for though we say that Job doth as often elsewhere so here againe make report of his sorrowes in highest straines of holy Rhetorick yet we are so farr from saying that he desponded or sunke under them that we doubt not to say which is all that this Author would say or have others take notice of in his singular Interpretation that he was more
the name of Christ in it As the Name of Christ is the greatest ornament of all Books where it is August lib. 3. Confess cap. 4. so the name of Christ is the essence of all prayers and that is no prayer where his Name is not John 14.13 Whatsoever yee aske in my Name I will doe it that the Father may be glorified in the Son whatsoever yee doe doe all in the Nome of Christ giving thanks to God through him Col. 3.17 To pray in the Name of Christ is more then to name Christ in prayer It is easie to name Christ in prayer but it is a hard thing to pray in the Name of Christ To pray in the Name of Christ is First To looke up to Christ as having purchased us this priviledge that we may pray for it is by the blood of Christ that vve draw neere to God and that a Throne of grace is open for us Secondly To pray in the Name of Christ is to pray in the strength of Christ Thirdly To pray in the Name of Christ is to pray in the vertue of the present mediation of Christ vvhich carries this acknowledgement in it That what we aske on earth Christ obtaines in Heaven To pray thus is no easie matter and unlesse vve pray thus vve doe not pray at all John 16.23 24. In that day yee shall aske me nothing Verily I say unto you what soever yee shall aske the Father in my Name hee will give it you Hitherto have yee asked nothing in my Name aske and yee shall receive that your joy may be full But how doe these parts of the Text consist Why doth Christ tell them that they shall aske nothing in that day and yet promise that vvhat they aske hee vvill give There is a twofold asking First By vvay of Question Secondly By way of Petition The former is asking that vve may know or be informed in vvhat vve doubt the latter is asking that vve may receive and be supplyed vvith vvhat wee vvant Now vvhen Christ saith In that day yee shall aske me nothing he had a little before promised such a manifestation of the minde of God to them by the spirit that they should not need to come and aske him as if he had said Now yee put questions as vve read they did about many things yee understand little of the mystery of the Gospel but in that day yee shall have so cleere a revelation about the things of Heaven that yee shall not need to propose your doubts and desire resolution for you shall be able to resolve your selves by the light within you This the Apostle John 1 Epist 2.20 tels the Saints But yee have an unction from the holy one and yee know all things And againe Vers 27. But the annoynting which yee have received of him abideth in you and yee need not that any man should teach you but as the same annoynting teacheth you all things and is truth and is no lye and even as it hath taught yee shall abide in him These Scriptures are both a cleere exposition and an illustrious verification of that promise of Christ In that day yee shall aske me nothing that is After my resurrection But when he saith Whatsoever yee aske the Father in my Name he will give it the meaning is Your prayers shall be heard vvhile you keep close to this essentiall forme Asking in my Name Besides this essentiall forme of prayer there is also another forme vvhich we may call in a quallified sense essentiall As vvhen the matter wee pray about is spirituall and absolutely necessary to salvation then to pray in an absolute forme If it be temporall and outward or if it be of a spirituall nature yet such as is onely necessary to the vvel-being of a Beleever as spirituall gifts yea and the degrees of grace are then to pray in a conditionall forme as submitting it to the will of God not onely for the time and manner and meanes and measure vvherein or by vvhich wee shall receive those things but also submitting the very things themselves to his good pleasure vvhether we shall receive them at all or no. Nor doth conditionall prayer hinder Faith but looks to the rule We may pray without doubting though we pray vvith a condition and vvhen we are fullest of submission vvee may be fullest of confidence yea without submission in those cases there can be no true confidence Fourthly Prayer is pure when the end vvhich we ayme at is pure The end denominates every action as to the quality or goodnesse of it The great end of prayer as of all other actions and vvithout vvhich neither those nor this can be called pure is the glory of God Hallowed be thy name is the first prayer and that hath influence into all our prayers we must pray for all that God may be glorified and pray for nothing that our lusts may be satisfied Though wee may pray that our vvants may be supplyed that may be an end yet never that our lusts may be satisfied James 4.3 Yee aske and receive not because yee aske amisse Where vvas the fault vvhich the Apostle found and specified in those prayers Not in the object they prayed to God not in the matter they prayed for things lawfull not in the forme they prayed in the Name of Christ but the fault was in the end yee aske amisse that yee may bestow it on your lusts It is possible for a man to pray not onely for evill things but for good things and not onely for outward good things but for spirituall good things to bestow upon his lusts some pray for spirituall gifts to bestow them on their lusts pride vaine-glory and covetousnesse yea it is possible for a man to pray for grace to bestow it on his lust so Hypocrites doe though it be impossible for any man who indeed receives grace to bestow it upon his lust Let your end be pure that your prayers may be pure also Fifthly Prayer is pure when it is mingled with and put up in Faith By Faith Abel offered a more excellent sacrifice then Cain Heb. 11.4 and without Faith it is impossible to please God Vers 6. Prayer is our comming to God He that comes to God must beleeve that God is and that hee is a rewarder of them that diligently seek him Faith takes hold of Christ by whom only our prayers are purified and therfore there can be no pure prayer without Faith As God purifies our hearts by faith so our prayers are purified by Faith Faith doth not onely take hold of God for the granting of our prayer in which sense 't is said Jam. 1.6 If any one aske let him aske in Faith that is That he shall receive but Faith takes hold of Christ for the purifying of our prayer that so it may come up with acceptance before God Hee is of purer eyes then to behold evill he cannot looke on iniquity to approve of it or to like it
of their hearts is to God and they love God with all their hearts which is the fulfilling of the Law So that the obedience of the Angels in Heaven is made the copy and patterne of our obedience here on earth as Christ hath taught us to pray though I say the Angels are thus perfectly righteous in reference to the Law yet there is a higher righteousnesse and holinesse in God There 's but the holinesse of obeying a Law God hath the holinesse of being a Law They have a holinesse without spot yet it is but a finite a created holinesse now what comparison is there betweene finite and infinite created and uncreated therefore though there be no blemish in the obedience of Angels none in their nature none in their lives yet God puts no trust in them he cannot lay the weight of his confidence upon them because they are creatures The next clause doubles this point And the Heavens are not cleane in his sight There is a difference among Interpreters what these Heavens are The Chaldee Paraphrast and some of the Ancients understand the Angels as in the former part of the Verse and they say the Angels are called the Heavens under a twofold consideration First Because Angels are like the Heavens in their spirituality and incorruptibility in their order and subordination among themselves as also in their power over sublunary or earthly bodies Secondly By a Synechdoche because the Angels have their habitation in Heaven that 's their dwelling place so Master Broughton translates Nor they of Heaven be cleane in his eyes that is the Inhabitants of Heaven are not cleane in his eyes Caeruleus Tibris caelo gratissimus amnis i. e. diis vel caelicolis Virg. l. 8. The Heathen Poet calls those whom he supposed dwellers in Heaven by the Name of Heaven describing a pleasant River he calls it A River pleasant to Heaven that is to those who are in Heaven Others by Heaven understand the Saints in Heaven not the Angels and that also upon a twofold reason First Because God is said to dwell in the Saints Sancti in quibus tanquam in caelis habitare dicitur Deus caeli dicuntur quae allegoria frequentissima est inter antiquos patres Pined they are his habitation and wheresoever God dwels he makes a Heaven Secondly Because the Saints not onely those in Heaven but they on earth have their conversation in Heaven Phil. 3.20 As carnall and earthly minded men are called Earth because their hearts and conversations are fixed to the earth so spirituall and heavenly minded men may be called Heaven because their hearts and conversations are fixed in Heaven Thirdly We may rather understand it in a proper sense the heavens that is The heavenly bodies are not cleare in thy sight the heavens are the most excellent and purest part of the Creation And therefore this interpretation or rather plaine construction of the words suites the scope of Eliphaz fully who as he spake before of the Angels who are the purest of all rationall creatures so here of the heavens which are the purest of all inanimate creatures Caeli qui maxÃmè sunt lucidi suas habent maculas partesque crassiores magisque opacas materiales in re igitur er fectissima vidit Deus ma ulas Pineâ— yet these are not pure in the sight of God therefore no man is The heavens have a kinde of uncleannesse in them the Moone hath her spots yea the Moone is but a spot if Philosophers may be credited who tell us that all the Stars in their sense the Moone is a Star are but as the spots of Heaven A Starre as they define being the thicker and grosser part of its Orbe The heavens themselves are so fine and liquid so thin and fluid that they cannot hold the light therefore the Lord made those Celestiall bodies the Sunne Moone and Stars more compact and grosse that so they might both receive and retaine the light as also transmit and give it out to the World here below These are spots in the Heavens and though they appeare as the glory or Beauty-spots of Heaven to our sight and are so indeed yet these are not cleane in the sight of God Againe the heavens are furthest removed from all earthly dregs and drosse In conspectu ejus Aliud est purum esse simpliciter aliud purum esse coram Deo ut justus justus coram Deo differunt Luc. 1. 6. Drus so that they are cleane not onely in regard of their nature and constitution but also in regard of their site and position being placed so far from the sinck of the World the earth they never received any staine or defilement from it yet these heavens are not cleane in his sight God doth not make that which is cleane not cleane by his seeing it but his sight is infinitely above all the cleannesse which he sees That may be cleane considered simply or in it selfe which before God or to the eye of God is as an uncleane thing Hence Note God is so clear-sighted that the cleanest creatures are uncleane in his sight the very cleannesse of the creature is uncleannesse before him much more compared to him For if one creature may be so cleane that another creature which is cleane may be sayd to have no cleannesse in comparison of it Then surely God is so cleane that the cleanest creatures have indeed no cleannesse in comparison of his The Stars are very beautifull bodies and full of light yet the Sunne hath so much light that it darkens all the Stars and causeth them to disappeare when it appeareth Now if the Stars have no light in the sight of the Sunne what light hath the Sunne in the sight of God he that puts all the perfections that the creature hath into the creature hath infinitely more perfection in himselfe Those excellencies which are divided and scattered all the Creation over are not onely contracted and united in God but unconceiveably exceeded by him Job having thus layd downe the former part of his argument he applyes it Vers 16. How much more abominable and filthy is man who drinketh iniquity like water Concerning the Saints he sayd onely God puts no trust in them and concerning the Heavens They are not cleane in his sight But now that he speakes of man he doth not say God puts no trust in him or he is not cleane in his sight but he layes load upon him He is abominable and filthy and as if that were not enough he aggravates it with How much more abominable c. If he put no trust in glorified Saints in whom yet there is no iniquity then no marvell if man be called abominable who drinketh iniquity like water The whole Verse is a description of mans sinfulnesse First of the sinfulnesse of his nature in those words He is abominable and filthy Secondly of the sinfulnesse of his life He drinketh iniquity like water How much more
and he wept plentifully much eye-water doth not cleanse but foule the face My face is foule with weeping Facies mea inturnuit a fletu Vulg. or my face is swolne and my cheekes blubbered with weeping saith the Latine Translator Note here three sorts of teares spoken of in Scripture First There are teares of worldly sorrow Secondly Teares of godly sorrow Thirdly Teares of Hypocrisie The last sort is applyable to both the former it respects sometimes worldly sorrow and sometimes godly sorrow for both may be feyned Such were those teares Jer. 41. when Ishmael had killed Gedaliah the Text saith Ishmael went to Mizpeh and met the men weeping all along as he went as if he had been greatly troubled for the afflictions of the Land but they were Crokadiles teares Ishmael wept onely till hee had gotten those men as a prey in his power and then he destroyed them Ishmael was a State-hypocrite and seemed full of compassion that he might get an opportunity to vent his malice There are many Church-hypocrites who can foule and disfigure their faces with weeping as Christ reproves the Pharisees Matth. 6.16 while they have no thought of washing or reforming either their hearts or lives Jobs face was foule with weeping but his heart and life were cleane he needed not straine for teares or weep by art how could hee restraine teares whose troubles were enlarged The word which we render foule is doubled in the Originall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Facies mea faedata est a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lutum hic duplicatur ut ante ad augendam fignisicationem which speakes thus much that his face double-dirtyed or double-dyed in his owne teares Neither yet was this all the argument of his reall sorrowes for he had not onely quite wept away his beauty but he had almost wept away his life too and was even dead with griefe as it followes in the next words And on my eye lids is the shadow of death That is Mine eyes are darkned and I looke like one that 's ready to give up the Ghost As if he had sayd My sorrow may be seen upon my eyes and eye lids which with extremity of griefe and multitude of teares are even wasted away and sunke in my head as when a man is dead or dying Much weeping weakens the eye-sight yea some are sayd to weepe out their eyes David gives us that effect of weeping Psal 6.7 I water my couch with teares that is I weep abundantly then it followes Mine eyes are consumed because of my griefe And Psal 38.10 My heart panteth my strength faileth as for the light of mine eyes it is also gone from me I am even growne blinde with sorrow or as the Church bemoanes her sad estate Lament 2.11 Mine eyes doe faile with teares Abundance of teares bring fayling of eyes and hee that useth his eyes to much weeping shall have little use of them for seeing Hos gestus in humiliationibus Orientales etiam Graecos usurpasse testatur videt Plutarchus in libello de superstitione Densissima caligo est oculis meis offusa Merc. wee may assigne the reason of it from nature because continuall powring forth of teares spends the spirits and so weakneth the viâ—ive power Now as death is a totall privation of sight so they whose sight is much impayred looke somewhat like the dead Hence Jobs complaint On my eye-lids is the shadow of death Shaddow of death notes the cleerest appearance the strongest signes of death Or this shadow of death upon his eye-lids together with the fouling of his face in the former clause may be an allusion to some fashions or customes of mourners in those times or places This phrase which also often occurrs in other Scriptures was opened Chap. 3.5 thither I referr the Reader Thus we have Jobs behaviour in his affliction by a twofold act and a twofold effect of it The first act was Sowing sack-cloth on his flesh The second was Defiling his horne in the dust The first effect was Foulenesse upon his face The second was Death upon his eyes Hence Observe First They are most sensible of the hand of God who are most submissive to it As Jobs afflictions were great so was his sorrowe and so was his submission Sorrow is not contrary to patience Job was the most patiâ—nt and the most sorrowfull man in the World There is an immoderate sorrow inconsistent with patience but great sorrow is not onely consistent with patience but an argument of it and unlesse we have some sorrow we are not patient at all how can he be called patient who either feeles not or slights his affliction It is as ill a symptome of a diseased soule to be unsensible of judgements as to be unsensible of mercies Unlesse wee feele the rod wee cannot heare the voice of the rod nor receive instruction by it To be as a Trunk or a Stone under correction is not to be patient under it but to despise it Humble your selves under the mighty hand of God is the advice of the spirit by the Apostle 1 Pet. 5.6 As God humbles us for sin or for the tryall of grace so they who have grace receive power to humble themselves and to humble our selves is not onely an act but an high act of grace both the grace of God toward us and the graces of God in us are exalted when wee are low in our owne eyes Secondly From the manner of this sorrowful humiliation He sowed sack-cloth upon his skin and defiled his horne in the dust Observe That as God letteth out visible tokens of his afflicting hand upon us so we should let out visible tokens of our humiliation under his hand As we are visibly afflicted so we should be visibly affected We may make our humblings seene though we must not doe it to be seene As the light of our active obedience should so shine before men that they may see our good workes and glorifie our Father which is in Heaven Matth. 5.16 So also should the light of our passive obedience shine before men that they may see our holy sufferings and glorifie our Father which is in Heaven It is as great a sin to boast of our poverty as it is to boast of our riches and as great a vanity to be proud of a crosse as to be proud of a Crowne yet it is an honour to God when men see that we are not ashamed either of poverty or of a crosse The crosse should be carryed upon our shoulders not put up in our pockets God loves to see us owne our troubles as well as our comforts and as hee will condemne those who wrap the Talent of their gifts and abilities in a Napkin and hide it from the use of others so he doth not approve those who wrap up their crosses and afflictions in a Napkin and hide them from the sight of others especially considering that even these also are Talents for which we stand accountable how
places and wheresoever God is Heaven is yet there is more in Heaven then is common to all places That 's Heaven properly where the glory of God shines most and where there is the speciall revealings of his honour and power therefore it is called The habitation of his holinesse and of his glory Isa 63.15 Heaven is as we may speake the place of Gods glorious residence This Heaven is not every where for though God be every where yet he doth not manifest himselfe equally every where God hath built Heaven as that great Monarch Dan. 4.3 spake boastingly of Babylon for the house of his Kingdome and for the honour of his Majesty Quasi a natura insitam suisse opinionem Deum in caelo habitate asserit Aristoteles lib. 1. de Anima cap. 3. A meere Naturalist hath told us That this principle is stampt upon the nature of man that God hath his dwelling place on high or in Heaven Heaven is so proper to God that God is often by a Metonimy called Heaven in the holy Scriptures Thy Kingdome saith Daniel to Nebuchadnezzar Dan. 4.26 shall be sure unto thee after that thou shalt have knowne that the heavens doe rule that is When thou shalt be humbled and brought to this acknowledgement that the God whose Throne and dwelling place is in Heaven sits also upon all earthly Thrones and is King in all the Kingdomes of Men. Christ puts the Question to the Jewes Matth. 21.25 The baptisme of John Whence was it from Heaven or of Men that is Was it from God or from Men Was it a humane invention or a Divine Institution The prodigall Son cryes out Father I have sinned against Heaven and in thy sight that is Both against my earthly and heavenly Father Some because these and the like Scriptures call God Heaven and because it is sayd after the resurrection when all the Saints shall be gathered into Heaven That God shall be all in all upon these mistakes I say they have run into that grosse errour That Heaven is God But when the Scripture calls Heaven the habitation of God the Throne of God the City of God the building of God an house not made with hands it cannot be but a perverting of Scripture and a throwing up of reason to call it God or to say that God and Heaven are the same Nor doth it at all follow that God is Heaven because God shall be all in all to us in Heaven Paul was not teaching the Corinthians there what Heaven is but wherein the happinesse of the Saints shall consist when they shall all be called up to Heaven after the generall resurrection from the dead Then Christ shall resigne up his Kingdome as Mediator to his Father then God shall be all in all in All that is There will be no more need of a Mediator betweene God and Man there will be no more need of Preaching nor of making prayers nor of using Seals All the glasses through which we saw God and the outward Ordinances in which vve enjoyed God in this life shall be layd aside when vve see him face to face and then God will be King and Teacher light and life glory and happinesse to his Saints immediately and for ever 'T is granted That Heaven is nothing to us without God yet God is something yea he is infinitely more then Heaven Solomon bespeakes God thus in his prayer at the dedication of the Temple 1 Kings 8.27 Behold the Heaven and the Heaven of Heavens cannot containe thee how much lesse this house that I have builded If Heaven even the Heaven of Heavens cannot containe God then it is not God That which doth containe a thing is not the thing contained much lesse is that which cannot containe a thing the thing which it cannot containe Againe that which Job cals heaven in one part of the verse he cals high in the other My witnesse is in Heaven my record is on high God dwels in the high and holy place Isai 57.15 And Christ after he had finished the work of mans redemption is said To sit downe on the right hand of the Majesty on high Heb. 1.3 This high place is the highest place all that wee call Heaven is high but all that wee call Heaven is not alike high Heaven is a building of three Stories The aire is called heaven The fowles of the aire are said to flye above the earth in the Firmament of heaven Gen. 1.20 The Clouds are called Heaven Lev. 2.19 I will make your Heaven as Iron and your Earth as Brasse that is I will make the clouds which are soft like Spunges hard like Iron they shall not yeeld a drop of water to refresh the wearyed earth The second Storie is the starrie Heaven where the Sun and Moon move and where those other glorious lights are set like golden studs to adorne comfort and direct the World His going for this from the end of Heaven and his circuit unto the ends of it Psal 19.6 The third is called The habitation of God the heaven of heavens the third Heaven the highest Heaven The Apostle saith of Christ that He ascended farr above all Heavens Ephes 4.10 And yet he then ascended into Heaven the meaning is Christ ascended above all the visible heavens into that which is invisible to us who are on earth This Heaven Job pointed at while he said My record is on high Take foure deductions from it First If Heaven be highest then there is nothing but serenety in Heaven The highest places in a civill sense are full of stormes and so are high places in a naturall sense but the highest places in nature are free from clouds stormes and vapours Naturalists tell us of Olympus a very high Mountaine lifting up its head beyond the middle Region whither no breath of winde ever comes you may draw Letters and Figures in the Sand and come many yeares after and finde them no more stirred then if they had been written in Marble and if the highest places in nature are alwayes serene how serene is the high place of glory When you are once in Heaven you are beyond not onely proper but figurative stormes and winds for ever Secondly Heaven is high therefore it is a pure place Every thing in nature the more high it is the more pure it is Earth is the lowest and the grossest of the Elements the Water next to that is more grosse then the Ayre the Ayre is more grosse then the Fire which Philosophers call the highest of the Elements The higher wee goe the more purity wee finde and when we are in altissimis at the highest there is nothing but purity perfect purity there is not the least mixture of drosse nor the least spot of dirt in Heaven Heaven is all pure and none shall come thither but such as are pure Pure persons are fit for a pure place and only they art fit No uncleane thing shall enter there and he that hath this hope
Tabret an Example I am a by-word and an example before them which is a good sense and then the word Tophet of which more by and by is used for Mophet which signifies a wonder or some strange unusuall thing which appeares or is reported to the admiration of all beholders and hearers I am a Proverbe and a strange example Strange examples grow often into a Proverbe So the Greek expresseth it and we in English say to a man who hath offended greatly You shall be made an example that is You shall be severely punished Mat. 1.19 Joseph being very tender of the honour of Mary his espoused Wise perceiving that shee was with Childe before they came together he was loath to make her a Paradigme or an example of dishonesty and disloyalty he was unwilling to make her a publique example and therefore was minded to put her away privily till the Lord gave him warning in a dreame about it So saith Job here according to this rendring I am a by-word among the people and as it were a Paradigme a publique example Great afflictions have these three things in them in reference to others First They are a wonder to others Secondly They are a terrour to others Thirdly They are an instruction unto others Wee finde all these and more in one Verse Ezek. 5.15 So it shall be a reproach and a taunt an instruction and an astonishment unto the Nations round about thee when I shall execute judgements in thee in anger and in fury and in furious rebuke I the Lord have spoken it The Apostle Peter describing the judgements of God first upon the Angels secondly upon the old World and lastly upon Sodome and Gomorah saith that God turning the Cities of Sodome and Gomorah into ashes condemned them with an overthrow making them an ensample to those that after should live ungodly 2 Pet. 2.6 The burning of those five Cities by immediate fire from Heaven made them examples or instructions to all succeeding Generations we may read the odiousnesse of those sins and the severity of God against them by the light of that fire to this very day Great afflictions are teaching afflictions Those calamities which destroy some should instruct all We are not onely to admire and wonder at them to be amazed and terrified at them but to be taught and admonished by them So the Apostle concludes concerning the severall judgements which God brought upon the Jewes while they murmured and disobeyed him in the Wildernesse All these things happened to them for examples or types and they are written for our admonition upon whom the ends of the World are come 1 Cor. 10.11 There are two sorts of examples written in the Word First There are examples for our imitation Secondly There are examples for our caution Some are examples by the good which they have done these must be imitated others are examples by the evils which they have suffered by these we must be warned This translation of the Text intends Job an example of Caution Againe Aforetime I was as a Tabret that is Aforetime I was in good repute or I was pleasant company As if hee had sayd I am now derided mocked at and tossed upon the tongues of men yea I am now voted an Hypocrite though heretofore in my prosperity report gave a very pleasant sound of me though absent and my person was as welcome to them as a Tabret To speake of mee where I came not was musick and I was musicke wheresoever I came but now what am I A by-word musicke still if you will but in scorne a song of disgrace That 's the first sense Hence take one Observation before I proceed to further explication The affections and opinions of men are very variable I am now a By-word before time I was as a Tabret As the estates of men change so usually doe our opinions of them Jobs heart was the same as before he was as holy as ever hee was onely he was not so wealthy as he was his spirit was as full of grace as before onely his Purse was not so full of Gold as before he had not so many thousand Sheep nor so many hundred Oxen he had not such a Family and retinue such worldly riches and honour and because hee endured such a change in his condition see what a change he suffered in mens affections he that before was as a Tabret all were glad of him is now a by-word the scorne of all Christ giveth testimony of John Baptist John 5.35 He was a burning and a shining light and what followes And you rejoyced in him for a season Though John did burne and shine all the while which God continued him in the Candlestick of the Church with equall heat and lustre yet they rejoyced in him but for a while or for a season The Jewes changed their thoughts of John and their esteeme of him was weakned though John continued in the same strength of parts and gifts Then how would they have changed if John had changed The peoples hearts were flatted towards him though his abilities were not John had not that repute and honour after a few yeares which hee had at the first And the word in the Gospel which we translate to rejoyce comes neere the word which we have in this Text a Tabret for it signifies to leape and dance and the Tabret is a musicall Instrument at the sound of which men dance and leape for a time they leaped â—bout John he was a burning and shining light and they danced and skipped about him as Children doe about a blazing fire in the Streets but this was onely for a season John himselfe found the World a changling his followers kept no constant tenour towards him how constant soever his tenour was How great a change did Christ himselfe finde Hee is yesterday to day and the same for ever yet one day the Jewes cry Hosanna they will needs make him a King he had much adoe to keep himselfe from a Crowne the ayre eccoes with Blessed is he that commeth in the name of the Lord yet presently after the cry was Crucifie him crucifie him he is not worthy to live he could not keep himselfe by all his power as man from a Crosse a murtherer is preferred before him Not this man but Barrabas We read Acts 14. how suddenly the Tyde and Streame of affections turned and how opinions varyed about Paul when he and Barnabas had wrought a great cure the people came and would needs adore them and offer Sacrifice and sayd The Gods are come downe in the likenesse of men They brought Oxen and Garlands and would needs worship them there was much adoe to stave them off from Deifying or making Gods of them and yet before that Chapter is at an end their acceptation of him was at an end and Paul was stoned as unworthy the society of men by the same men and in the same place where he was saluted as a God It is no
Woe to those who put off their beginnings in grace till they are readdy to finish in nature A dying man is unfit for any businesse how much more for this He is extreamely indisposed for worldly purposes much more for heavenly and therefore as soone as a man that hath any Estate begins to be sick Freinds will move him Pray Sir settle your Estate make your Will you know not how God may deale with you if your disease should encrease a little more you may be totally disabled to doe it therefore pray hasten Yea we finde that most men of valuable Estates in the World make their Wills in their health when they are free from sicknesse and furthest from death when they have the greatest activity of minde and body They wisely remember how some who had a full purpose to make their Wills in sicknesse have been suddenly overpowred by the malignity of a disease and could never doe it but have left all at six and sevens If so shall any man leave his soule undisposed of or at six and sevens till such a time A sick man being minded of any worldly businesse unlesse he have a great minde to it thinkes it excuse enough to wave it because he is sick I pray doe not trouble me with it saith he I cannot thinke of it now you and I will speak about it hereafter when I am recovered Doe sick men thinke it reason they should be excused from worldly businesse because they are sick and shall any man resolve that it is best to deale about spirituall businesses when he is sick If Job who had a holy and a sound minde under a diseased body sayd My purposes are broken off and the thoughts or possessions of my heart how much more will they feele these breaches whose minds are sick and more diseased then their bodyes Further Observe The difference betweene God and man what a vaine creature man is and how excellent God is God never had one of his purposes broken whatever hee purposed he hath carryed to perfection hee never lost a thought nor any of the possessions of his heart The counsell of the Lord stanâ—eth for ever and the thoughts of his heart to all Generations Psal 33.11 'T is the glory of God that his purposes stand he is able to make them stand though all the World should combine as one man to cast them downe 'T is the dishonour of man that hee so often falls from his owne purposes and eates up his owne resolves and 't is the punishment of some men that their purposes receive a fall that their most solemne debates and setled resolves are scattered and confounded The Lord in judgement bringeth the counsell of the Heathen to nought he maketh the devices of the people of none effect Psal 33.10 All the thoughts of man are loseable and most men lose their thoughts It is the comfort of Beleevers that they are not bottom'd upon their owne purposes or thoughts but upon the thoughts and purposes of God that 's their basis and that shall never be broken God is unchangeable and therefore his purposes cannot break When mans purposes are broken hee eyther changeth or suffers a change of which Job complaines in the next Verse Vers 12. They change the night into day and the light is short because of darknesse Here are two things to be opened First What is meant by changing the night into day Secondly Who it is that changeth the night into day They change the night into day Hath not the Lord made a promise yea a Covenant which is more then a promise and annexed a signe to it which is the ratification of a Covenant Gen. 8.22 that to the end of the World while the earth remaineth Seed time and harvest and Summer and Winter and cold and heate and day and night shall not cease that is they shall not cease in their turnes and seasons How is it here sayd They change the night into day as if the night and day were out of course when as the Lord hath covenanted that they shall continue in their course I answer There is a twofold change of times of day and night First A naturall Change Secondly A metaphoricall Change The united power of all creatures in Heaven and Earth cannot make a naturall change of day into night and God the Creator hath promised that he will not make that change he will not breake the succession of night and day while the Earth remaineth But a metaphoricall change of night into day and of day into night hath been often made for when the night is so full of trouble to us that we cannot sleep the night is changed into day and when the day is so full of trouble to us that wee can neyther doe our worke Hoc tormentum cordis nec nox interrumpebat quae est tempus deputatum humanae quieti graviuâ— est pati somni defectum in nocte quam in die Aquin. Meae cogitationes molestae animum rodentes noctem mihi convertunt in diem efficiunt ut noctes ducam in somnes Merc nor take our comforts then the day is changed into night The night is the time appointed for naturall rest therefore the night may be sayd to be changed into day when we cannot rest and this is a great affliction for though in some sense and in Scripture sense too to have the night changed into day is a mercy and notes a change from a troubled estate into a comfortable estate yet to have the night changed by our restlesnesse or want of sleep is both an affliction it selfe and an argument that we are burdned and over-pressed with other manifold afflictions In this sense Job complaines of the change of his night into day and thus God often changeth times and seasons both to particular persons and whole Nations Dan. 2.21 Daniel answered and sayd Blessed be the Name of God for ever and ever for wisedome and might are his and hee changeth the times and the seasons hee removeth Kings and hee sets up Kings He changeth the times and seasons that is He makes seasons comfortable or troublesome peaceable or unquiet hee changeth the night into day or the day into night as himselfe pleaseth And the light is short because of darknesse Propter calamitates Jun. That is The day is to me as no day because of my calamity and misery my day is short because darknesse suddenly overtakes it Artificiall dayes are long or short according to the distance which the darknesse of the night keepes from them Our metaphoricall dayes are long or short according to the distance which the darknesse of trouble keepes from them Thus the change of day into night and of night into day is to be reckoned by the condition we are in When we cannot sleep in the night our night is changed into day and when sorrow seazeth on us in the day our day is changed into night or The light is short to us by