numberless of our sins There is an Arithmeticall as well as a Geometricall infinity in sin Thus the Septuagint as was sayd before render the Text Are not thine iniquities innumerable That hath a kinde of infinity which cannot be numbred but cannot our sinnes be numbred are they infinite in number I answer sinnes may be considered two wayes first in their species and kinds secondly in their acts if we consider sinnes in their species and kinds so they are not innumerable for it is possible to number up all the severall heads divisions and kinds of sinne but if we consider sin in reference to acts so every mans sins are innumerable yet this innumerablenes of sins in reference to acts may be considered either absolutely or as to us The acts of sin are not absolutely or in themselves innumerable but as to us they are innumerable they are more then any man can number John sayth Rev. 7.9 After this I beheld and lo a great multitude which no man could number besides those that were sealed of every Tribe of all Nations and kindreds c. This great multitude was not in it selfe without number but as to mans arithmeticke it was no man could number it The haires of our head and the sands of the Sea are numerable to God but to us innumerable David Psal 40.12 speakes first of innumerable evills and then of innumerable sinnes innumerable evills compasse me about mine iniquities have taken hold upon me so that I am not able to looke up they are more then the haires of my head therefore my heart faileth me when he sayth they are more then the haires of my head his meaning is they are innumerable I can no more tell the summe of my sinnes then the summe of my hayres Christ to assure his Disciples in time of their afflictions and sufferings that he will take care of them tells them The very hayres of your head are all numbred Mat. 10.30 As if he had sayd seing God taketh care of those inconsiderable not parts but excrements of the body surely then he will take care of those more noble parts of your bodies and most of all of that most noble part of you which is your all your soules The hayres of our heads are innumerable to us but God numbers them The sins of our hearts and lives are all numbred by God Thou tellest my wandrings sayth holy David Psal 56.8 he meanes it of his wandrings by persecution and 't is as true of his wandrings by transgression But what man knowes the errors or wandrings eyther of his heart or life Psal 19.12 He that hath fewest sins hath more then he can number and therefore every mans sins are to him in number infinite Fourthly Iniquities may he called infinite in reference to the will or the spirit of him that committeth those iniquities those sinnes are without bounds to which man would never set a bound The natural man would never end sinning therefore his sins are without end or infinite The Prophet Jer. 13.27 speakes reproveingly to that people in the name of the Lord I have seene thine adulteries and thy neighings the lewdnesse of thy whoredome and thine abominations on the hills in the feilds wo unto thee O Jerusalem wilt thou not be made cleane when shall it once be As if be had said O Jerusalem thou hast no will to be made cleane or thou wouldest never be cleane if thou mightest have thy will When shall it once be The time is yet to come when thou wouldest have it to be so thou hast a mind to pollute thy selfe still but no minde to wash thy selfe from thy pollution The sins of a person or people are then infinite or without end when they discover that they have no minde to leave sinning A godly mans desires to doe good are infinite and so are the desires of a wicked man to doe evill This Prophet had spoken to Jerusalem in the same language Chap. 4.14 How long shall vaine thoughts lodge in thee when wilt thou be weary of these lodgers when wilt thou bid these guests be gone whom thou hast thus long bid welcome The Church of God doth sometimes suffer evill to lodge very long in her even in the middest of her as it were at her very heart but the world lodgeth or lieth continually in evill 1 Joh. 5.19 and there as it is the world it will lie for ever soakt and steept in evill Some give this as one reason to justifie the infinitnesse or everlastingnesse of the punishment that is laid upon impenitent sinners in hell The damned are under endlesse sufferings because they would have sinned without end Vellet sine fine vivere ut posset sine fine peccare Greg. A wicked man would live long yea he would have no end of his life here he would live ever that he might sinne ever therefore the Lord giveth him a life not such a one as he would have but such a one as he deserves to have which is indeed a death for ever They dye eternally for sin who would have lived eternally in sin Take a Scripture or two more to illustrate this way of the infinity of mans sinne Jer. 8.5 Why is this people of Jerusalem slidden back by a perpetuall back-sliding they hold fast deceite they refuse to returne Here are three phrases noting this one thing First They hold fast deceit secondly They refused to returne thirdly Their's was a perpetuall back-sliding or as some reade it an eternall rebellion an obstinate rebellion a strong and mighty rebellion the Seventy call it an impudent shamelesse rebellion all these are proper Epithites of that obstinacy and setlednesse of resolution which is in the heart of man by nature to continue in sinne yet there is a further rendering of the words which as the Originall will beare so it hath an elegancy in it Why is this people of Jerusalem slidden backe by a conquering or a prevailing back-sliding A perpetuall back-sliding hath conquest or triumph attributed to it upon a twofold consideration first in reference to other sinnes finall obstinacy or impenitency lifts up its head above all other sinnes and sits as King among them impenitency under any sin committed is greater then the sin committed not to repent of the evill we have done is worse then the evill which we doe Impenitency seales the soule under condemnation Repentance conquers sin but impenitency is the conquering sin Secondly 't is called a triumphing or conquering sinne because it seemes as it were to carry the day against the mercy and goodnesse of God that 's a sad conquest indeed not that any sinne no nor impenitency for sinne exceeds the mercy and goodnesse of God for his thoughts of mercy are as high above our acts of sin as they are above our thoughts of his mercy that is as high as the heaven is in comparison of the earth Isa 55.9 But the mercy of the Lord is said to be overcome by perpetuall backslidings
because the Lord will not be mercifull to such thus final impenitency may be called a triumphing or conquering sin seing the mercy of God seemes to yeeld unto it They will not humble themselves to seeke mercy yea they slight and despise mercy therefore they shall not finde mercy The Prophet Jeremie represents the LORD thus expostulating againe with the Jewish Nation Chap. 5.22 23. Feare ye not me sayth the Lord will yee not tremble at my presence which have placed the sand for the bound of the Sea by a perpetuall decree that it cannot passe it and though the waves thereof tosse themselves yet can they not prevaile and though they roare yet can they not passe over it but this people hath a revolting and rebellious heart they are revolted and gone The words as I conceive have these two things in them first that the Lord is to be feared who doth such things who sets bounds to the Sea c. Secondly that the wickednesse of mans heart is admirable or rather that we are to be astonished at the wickednesse of mans heart which is more boysterous and disobedient then the raging waves of the Sea The Lord sets bounds to the waves of the Sea which waves in their owne nature are altogether boundlesse liquid waves have no bounds of their owne yet the Lord having put bounds to them they are kept in bounds The sand bounds the Sea so that though the waves thereof tosse they cannot prevaile though they roare they cannot passe over but this people have revolted and are gone As if he had said I the Lord have put a bound to the Sea I have also set a bound to the wickednesse of mans heart what is that my Word my Law The Law of God is a moral bound to stop and keepe in compasse the raging waves of mans corruption God doth not alwayes put an externall bound by sword and judgement to stop men whether they will or no from sinne but he alwayes puts a morall bound to stop them this is supposed in the Text I put a bound to the Sea to the Sea also of mans heart to the wickednesse that is there but this people are revolted and gone they have broken all my bounds even that perpetuall decree of my righteous Law Now as when the Sea breaks its bounds the waters flow infinitely there is no stopping them so when the heart of man breaks bounds revolts and is gone he sinnes infinitely he makes no end of sinning By these Scriptures we may understand in what sense the iniquities of wicked men may be sayd to be infinite though nothing is infinite in a strict and proper sence but God himselfe Is not thy wickednesse great and thine iniquitie infinite But hath Job given Eliphaz any just occasion of this surmise that his sin was in this sence infinite Did he ever observe eyther wickednesse in generall or those particular wickednesses which he presently enumerates taking a pledge denying reliefe of the poore stripping the naked c had he seene any of these evills acted by Job certainly he had not Job was a man of another frame of life then these things import these blacke lines and colours would never make the picture of Jobs heart or life this is as ill a draught of a man as could be made yet Eliphaz puts all this upon Job at least by supposition is it not thus but what reason had he for this supposition none but this the greatnesse of his affliction the infinite troubles that were upon him God set no bounds to Jobs sorrows therefore he thought Job had sinned beyond all bounds Hence observe Wee are ready to judge their sinnes great who are the greatest sufferers Though we know nothing by them though we can charge nothing upon them yet this thought riseth naturally in us when we see any under great and extraordinary sufferings surely they are great and extraordinary sinners The worst of sinners never suffered more in this world then the best of Saints Witnes those Jewish Worthyes whose torments are reported by the Author to the Hebrewes Chap. 11.37 and as these were adjudged to suffer because they were thought the worst of sinners so doubtlesse many who saw them suffer thought them such though they knew nothing done by them to make them such Read also this Spirit Luk. 13.2 Act. 28.4 This hath been formerly observed from other passages in this booke and therefore I onely touch it and passe away Againe Eliphaz seemes to take Job off from the wrong ground of his sufferings and tells him though he looked to other reasons yet the true reason was the greatnesse of his wickednesse and the numberlesnes of his iniquities Hence observe That few thinke of or hitt upon any other cause of suffering but sinne Sin is so much and so often the cause of suffering that we doe it no wrong to suspect it as the cause of all sufferings and it is indeed one kinds of cause causa sine qua non of all our sufferings so that we can hardly wrong sin by this suspition but we may easily wrong both God and man by it When the blind man came before Christ his Disciples asked him saying Master who did sin this man or his parents that he was borne blind they could hit upon nothing but sin why the man was borne blind Joh. 9.2 But at the third verse Christ answered Neither hath this man sinned nor his parents he vindicates both from this suspition What man was this and who were his parents that they sinned not were they cleane from sinne not so neyther but the meaning of Christ is this neither hath this man sinned nor his parents so as that eyther his sin or theirs should be reckoned the speciall cause why he was borne blind There was somewhat else in it which the Disciples tooke no notice of nor did they understand Christ doth not deny but that a mans owne sinne and the sin of his parents may be a cause of blindnesse but neither the one nor the other was the cause in that mans case as if Christ had sayd Can you thinke of nothing else why a man is afflicted but onely his sinne There are many other causes of suffering besides that The cause why some suffer is the tryall of their graces The cause why many suffer is to beare witnesse to the truth and to encourage others both in the profession of it and in persecutions for it And Christ particularly assignes another cause of the sufferings of the blind man That the worke of God might be made manifest in him That the worke of God in his power and mercy might be seene in restoring this man to his fight therefore was he borne without the power of seing The blindnes of that man was an occasion to make a very glorious discovery of God Much of God had not been so eminently seene at that time if that man had alwayes seene Many are cast downe upon beds of sicknesse or into a
not hold or keepe what they had gotten It is the Lord that establisheth the creature to us and defends it for us The best things in the world take wings and are gone unlesse the Lord stay them with us and unlesse the Lord defend and keepe them for us they will soone be puld out of our possession Some mens estates wast away they know not how there is a hole in the bottome of the bagge they thought not of Others have their estates violently taken away from them because the Lord is not their defence The Lord is The protector of his people the Lord is a Castle a strong Tower all manner of fortifications about his people to defend their estates and persons much more their soules And Eliphaz seems to mind Job that he once had but now had lost this defence God once made ahedg about him or rather was a hedg about him but he opened a gap or withdrew and then in came the Sabeans and Caldeans and spoyled all Now then saith he returne to the Lord and he will once againe be thy defence How safe are they that have God for their defence who live under the shaddow and covert of the Almighty How safe are they I say and all that they have The vulgar latine is so full of this sense Eritque omnipotens contra honestes tuos Vulg. that he leaves out the word defence and oâ—l saith The Almighty shall be or shall stand up for thee against thine enemies and in this perfect outward happinesse consisteth For to have much and that secured is all we can desire for the things of this world Many have gold and riches store but the thing that troubles them is this how to make all sure Returne to the Lord and he shall be thy defence he shall be an assurance Office to thee he shall protect thee against all windes and weathers against all enemies and pirates The Almighty shall be thy defence and the defence of thy gold Further Because the word which we render defence signifieth gold also as was shewed therefore some keepe to that reading and thus translate this 25 verse Eritque omnipotens lectissimum aurum tuum argentuÌ„ viresque tibi Jun. And the Almighty shall be thy choice gold and silver and strength unto thee Which reading is likewise followed by Master Broughton And the Almighty will be thy plentifull gold and silver of strength to thee This sense of the word is comfortable indeed for to have told Job onely this Thou shalt lay up gold as the dust and gold of Ophir as the stones of the brooke this had been though a great mercy yet but a common mercy such as the men of the world have and enjoy Many that know not God lay up gold as the dust and they who serve him not have often store of silver But when God himselfe saith I will be your Gold and silver This is not onely the richest of temporall but the riches of all spirituall mercies For when 't is sayd the Lord shall be thy choice gold and silver of strength to thee the meaning is he will be better to thee then the choicest Gold and a greater strength then silver unto thee This is a rare and a distinguishing mercy Wicked men may have gold from God but no wicked man hath God for his gold Hence note That God himselfe is the riches and fullnes the gold and silver of his people The Lord is my portion saith my soule whose soule sayd this It was the soule of a mourning Jeremie And when sayd he this even then when their lands and houses were possessed by the enemy even then when their Gold and silver with all their goodly things were carryed captive into Babylon Then Jeremy sayd The Lord is my portion Lam. 3.24 the Gold and silver which I had in my house are gone but my Gold silver in heaven is not gone into captivity he is my portion still and for ever They who have God for their gold and silver are happier and richer then gold and silver can make them What can be said more to draw our hearts to God then this promise that God will not onely give us riches but that himselfe will be our riches What can be sayd more to take a covetous mans heart off from the love of his gold then this take thy heart off from thy Gold and God will be thy gold And so what can be spoken more prevailingly to the voluptuous man who delights to swim in rivers of sensual pleasures O take off thy heart from these pleasures of sin which are but for a season and God will be thy pleasure for evermore What stronger argument to take downe the ambition of man who hunts after high places and dignities in the world then to tell him withdraw from this pursuite and God will be thy honour and thy high place Wee may say to the ambitious to the covetous to the voluptuous and in a word to all sorts of sinners Ye shall finde all that your sins can offer you and infinitely more in God your honours and pleasures your gold and silver you shall have altogether in him One of the antients speaks well and truly to the point That man is too Nimis est avarus cui deus non sufficit Bern. Deus meus omnia too covetous whom God doth not suffice or who is not satisfied with God The onely true reason why any man is not satisfied with God is because he knoweth not God He that can say knowingly the Lord is my God cannot but say I am satisfied When God is ours all is ours And the poorest who are rich in faith have as great a share in this riches as the richest God is the poore mans gold they that have neyther gold nor silver in their purse as Peter sayd to the impotent man may have God in their hearts The Almighty is their gold and silver too as it followeth in the text And thou shalt have plenty of silver 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a radiâ—e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lassus fatigatus fuit Aâ—gentum lassitudinum quod prae copia lassos reddit homines numerando illud vel cerâ—è appendendo Nam olim appendebant argentum unde pensionis vocabulum in sermone latino Drus Some render Thou shalt have silver of wearinesse He meanes it not of silver as it wearies a man in the getting of it but he meanes it of so great a quantity or summe of silver as shall weary a man to tell it or trouble him to weigh it The manner of accounting silver was anciently by weight hence what is payd in money is called a pension We translate fully to that sense thou shalt have plenty of silver for they that have so much as tires and wearies them to tell or weigh it have store enough We put silver of strength in the Margen Silver is a strong metall and it is strength great strength to Man This
his servant he answereth here Sir here I am and that is as much as to say I am ready to your command I am ready to doe what you will have me here I am so saith that promise in the Prophet Thou shalt cry and the Lord shall say here I am that is Adesse est aâ—dire I am ready to doe what you aske I am even ready O unspeakeable Goodnes at your command as our translation of the 11 â—h verse of the 45th Chapter of Isayah speakes out in plaine termes or I am willing to doe what you will have me to doe All which is in effect and vertually contained in the word of the Text. He shall heare thee This teacheth us First That God is the hearer of prayer It is the Lords title O thou that hearest prayer unto thee shall all flesh come saith David Psal 65.2 God is not onely A hearer of prayer but he is The Hearer of prayer to heare prayer is his peculiar prerogative and priviledge as wel as his goodnes and mercy none in heaven or earth have a will to heare prayer as God doth nor have any a power to doe it No creatures eare is long enough to reach the complaints nor his stocke large enough to supply the wants of all his fellow creatures The crowne of this honour fits none but God himselfe He shall heare thee Secondly Note It is a great mercy a mercy comprehending all mercy to be heard in prayer He shall heare thee Man cannot desire a richer favour then to be heard of God To have audience in the Court of Princes and among the great men of the earth is a great favour What greater worldly priviledge can a man have then this that he hath the eare of those who are greatest in the world When a man saith I have the Princes eare I can be heard when I speake we thinke he hath spoken enough to make him a man How great a mercy is it then to have the eare of God to have ready audience in the Court of heaven that as soone as we call the Lord is ready to answer here I am what 's the matter what would you have it shall be done your request is granted And to shew that to be heard by God is the summe of all mercies or all our mercies wrapt up in one the Scripture testifies that not to be heard of God is the summe of all judgements or all judgements wrapt up in one When the Lord refuseth to heare or sayth he will not heare those that pray then wrath is comming upon them to the uttermost Thus the Lord threatned the Jewes Isa 1.15 When ye spread forth your hands I will hide my eyes from you yea when ye make many prayers I will not heare your hands are full of bloud As it is an argument of the greatest sinfullnesse of man against God not to pray Powre out thy fury upon the Heathen that know thee not and upon the families that call not on thy name Jere. 10.25 So it it an argument of the greatest wrath of God upon man not to be heard in prayer He that is not heard receives nothing and he that is heard receives all And this is the Saints priviledge by Jesus Christ their prayers are heard they have welcome audience at the throane of Grace continually And hence by way of Corallary from the former observation we learne that Holy prayers are fruitfull and gainefull prayers God hath not said to the seed of Jacob seeke ye me in vaine Hee that goeth forth and weepeth bearing pretious fruit this pretious fruit faith and prayer or the prayer of faith shall doubtlesse there 's no hazard nor peradventure in the case come againe rejoycing bringing his sheaves with him His showry seed-time shall be blessed with a fruitfull and plentifull harvest The wicked make many adventures many voyages by prayer such as it is heaven-wards yet come home without ladeing without any fraight at all Their prayers are all lost and turne to no profit and indeed theirs are not prayers but words or babling rather But holy prayer the prayer of the holy is prevailing At quibus cum que tandeÌ„ modis peccator oret verum etiam est nunquam exaudiri peccatorem ex dignitate suae personae aut meriti sed ex dei gratia misericordia Bold Those showers of prayers and teares which beleevers send up to heaven are like the raine as the Prophet speakes Isa 55.10 which commeth downe and the snow from heaven and returneth not thither but watereth the earth and maketh it bring forth and bud that it may give seed to the sower and bread to the eater Even thus the word of prayer which goeth out of the mouthes or hearts rather of beleevers returnes not to them voyd but prospers in the thing whereto they send it As appeares yet more fully in the next words of this verse spoken by Eliphaz He shall heare thee What then And thou shalt pay thy Vowes That is God will give thee the mercies which thou didst pray for and thereby give thee occasion to pay the vowes which thou didst make to him in case he performed thy desire in prayer Eliphaz is not exhorting Job directly to pay vowes but he is assuring him that his prayer shall be heard and so fully answered that he shall see reason and have aboundant cause to pay them and to pay them both fully and chearefully Thou shalt pay thy Vowes The word signifies free votive promises made to God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 significat votivas promissiones deo factas quae obligant nec retractari nec solvi propria authoritate possunt Bold yet obligatory upon man for howsoever as the word implyeth there ought to be the greatest freedome and voluntarines in making a vow yet a vow being made there is an obligation a bond or tye upon him that made it to performe or pay it He that voweth binds himselfe but he cannot unbind or absolve himselfe from his vow nor can he retract or call in his lawfull vow Eliphaz I suppose here mentions the payment of Vowes because the godly in those times did often make Vowes When Jacob Gen. 28.20 fled from his brother Esau he in case of his safe returne vowed a vow saying If God will be with me and will keepe me in this way that I goe and will give me bread to eate and rayment to putt on so that I come to my fathers house againe in peace then shall the Lord be my God that is I will owne and honour him love and depend upon him more then ever And this stone which I have set up shall be Gods house and of all that thou shalt give me I shall surely give the tenth to thee Here 's the tenour and forme of the most ancient and famous vow that ever was made Likewise Hauna 1 Sam. 1.11 vowed a vow and said O Lord of hoasts if thou wilt indeed looke on the affliction of
honour a great tryall or temptation 379. Many have declined in goodnes by outward prosperity 399 Proud men alwayes in danger of falling 798. Proud men shall be smitten 802 Punishment of offenders three speciall reasons of it 181 182. Some whose sins are very great are punished very little in this life 546. Punishment of losse a great misery as wel as that of sence 612. Eternal punishment why just for sin cōmitted in time 617 Q Questions how put in Scripture 699 R Racha what it meanes to call one so 79 Rebellion what it is or what they doe who rebel 301 302. How there may be rebellion against God in complaining under affliction 307. Rebellion against light the highest wickednes 557 Redemption of sinners by Christ is Gods pleasure 26 Relations cannot change God 437 Remembred some are onely upon the account of judgements upon them 626 Not to be remembred as it is a curse taken two wayes 627. Not to be remembred in what sence it is the portion of the wicked 628 Repentance reneweth our communion with God 207. Affliction bespeakes our repentance 230. True repentance is a home-returning to God 232 Repentance followed with a blessing and a building of us up 236. In true repentance sin is utterly cast off 237 They who repent truly endeavour to put away sin not onely from themselves but from all that belong to them 239. Repentance properly taken what it is how repentance may be sayd to have been in God 426 Rephaim what it signifyes 741 742 Reproofe how dangerous to sin against reproofe 38. Reproofe twofold 784 Restraint of others from sin two wayes 76 77 Returne to God when we may be sayd to doe so 233 Reward the difference between a godly man and a carnal man in looking to his reward 16. Reward twofold 190 Riches how we may lay up a good foundation for our selves by them 18. Riches may lawfully be possessed they are at Gods dispose 249 Rich covetous men in what sence they would be alone in the earth 75 76 Right-hand turning out of the wayes of God as dangerous as left-hand turning 395 Righteous how the Lord hath and hath not pleasure in us as righteous shewed in six propositions 21 22. Righteous men often preserved in common calamityes 200 Righteousnes twofold 19 Romans their severity against those who removed Land-markes 489 Rome whence so called 654 S Safety is a great outward mercy 647 Even the safety of a wicked man is of the Lord. 647. Outward safety is the foundation of a wicked mans peace 647 648 Scornings how the godly may be sayd to scorne the wicked in their troubles 194 195. Scorning very sinfull 195 Scripture parting it selfe into foure heads 730 Sea the mighty power of God in bounding it 774. Inferences from it 775 Sea called proud God can calme the Sea in its greatest rage and pride 799. This a comfort in our stormes at land 800. Two other inferences of comfort from it 801 Seasons how doing of evill hath its season as wel as doing of good 585. wicked men very carefull to hit those seasons 586 Secrets several secrets of the Lord with them that feare him 479 Serapis the honour which the Egyptians did to that Idol 175 Serpent crooked Serpent who or what 809 810 Service of God counted an unprofitable thing by carnal men 164 Shadow what properly it is and what it signifyeth in Scripture 595 Silence twofold 214. Silence comely in women especially in widdows 636 Sin no disadvantage to God 13. We should not thinke any sin little 36 In what sence no sin is little 36. It is our duty to take notice of the greatnes of our sin 37. How we may take the measure of sin 37 38. Seven aggravations of sin 38 39. In what sence sin may be sayd to be infinite 40 41. How our sins may be sayd to be innumerable 42. The lesse we are provoked to sin the greater is our sin if we fall into it 56. 89. Sin punished in all ages 139. Sin breeds an estrangement from God 206. Two degrees of putting away sin 238 A sin is the greater by how much the matter about which it is committed is the lesse 502. Some will sinne though they get nothing by it 565. A wicked man sins with resolution 584. Sin befooles the sinner 597. Speedynes of wicked men to sin 604. Evill men would sin alwayes 616 617. Sin hath degraded man 716 Sins of omission more frequent and numerous then sins of commssion 36 Sinners some sin so fast and much as if they only were sinners 621 Sinning advisedly the property of the wicked 177. Some will sin for the meanest advantage 500. Sinning is the worke of wicked men 516 Smallest matters fall under the knowledge and care of God 134 135 Soft heart of five sorts 457 Sorrow for sin may be excessive 96. There is an unavoydable sequele between sin and sorrow 99. Sorrows of life may be more bitter then death 462 Soule the soules desireing or hating what it signifyes in Scripture 418. Soule how and why it should be garnished 808 Speaking that we may speake to profit five things must be considered 734 Starres to be considered especially in foure things 116 117. The consideration of the Starres should make us humble and thankefull 119 Steps taken two wayes in Scripture 389 Strength of God in what 215 216. God puts strength into an humble soule especially for five things 345 346 Spirit many speake the words of the Prophets who speake not in their Spirit 735 Spirit of God taken two wayes in Scripture 803 Stedfastnes in good the honour of the godly 393 Strength men usually proud of any kind of strength 797. Our strength lyes much in the sence of our weakenes 798 Sufferers great sufferers usually thought to be great sinners 46 Suffering few hit upon any other cause of suffering but sin 41. Other causes of suffering noted 47. In suffering it is good to suspect our sins search after them 48 Superstition the forwardnes of mans nature to such worship 520 T Temptation prevayleth easily over carnal men 603. Comfort in temptation what 801 Thoughts evill thoughts of God the Character of a wicked man 123. Thoughts of God how we acquaint our selves with God by them 208 Throane of God what 327. 767. In what sence God spreadeth a cloud upon his throane 770. God manifesteth himselfe in heaven as Princes manifest themselves upon their Throanes 771 Thunder a reproofe from God 785. Thunder of Gods power what 822 823 Time God can pull downe the stoutest sinners in a little time even without time 144. God needs not take time to doe what he hath a mind to 145 Times God hideth times from men as he pleaseth 470. Why God hideth times or keepeth them in his power 471. Times are perfectly knowne to God 475 Treasure in what sence the Lords people are his treasure 8 Troubled minds have much to say 332 Truth God honoured in his truth by the fall of the wicked 189.
desire is a death to the desirer A godly mans desires are active desires they put him upon enquiry lead him to the meanes of enjoying the good desâ—ered And though God be unexpectedly found of some that seeke him not yet no man can expect to finde God but he that seeketh him And indeed what should the Creature doe but be upon an enquiry after God there is a Naturality in it hee being the supream beeing that we who have our being from him should seeke after him And the Apostle tells us Act. 17.26 27. that this is the designe of God in making of one blood all Nations of men for to dwel on the face of the earth and in determining the times before appoynted and the bounds of their habitation namely That they should seeke the Lord if haply they might feel after him and finde him though he be not farre from every one of us for in him we live c. The Lord is neer all he hath a presence in all places with all persons but the Lord would have all seeke feele grope after him even such as have but a dim light of him as those have that doe not seeke so much with their eyes as with their hands they onely feele after the things which they would have There is a light in the spirits of all men that haply they may feele after God and finde him They who have not Scripture light Gospel light the highest light yet have some kinde or degree of light they have some glimmerings though no cleare discernings And that should put them on to seeke God much more should they seeke after him who have clearest light And where there is any heate of affection to God a little light will serve them to seeke after him they that are true desierers will be diligent seekers And they who seeking God have found him will seeke him yet againe yea they will seeke him more and more as long as there is any thing more of God to be found And there will alwayes be more of God to be found for here we know God but in part and therefore have found him but in part and hence it is that all the Saints in this life or on this side Glory even they of the highest forme and greatest proficiency in grace and knowledge are called Seekers this is the generation of them that seeke him Psal 24.6 not such seekers as we finde too many in these dayes who as if all were upon uncertainties in religion say they have as yet found nothing for as there is something wherein the most knowing and strongest Christians may be to seeke so there are many things yea all things necessary to salvation or without which we cannot be saved which the weakest may finde and know sufficiently though not sully And as they who desire to finde these things will be diligent in seeking them so they may know in themselves or be fully assured that they have found them and so even while they still continue to be seekers know that they are already Finders Lastly Observe God is every where yet especially some where to be found As there is a finding time so there is a finding place and finding meanes There is a finding time saith holy David Psal 32.6 For this shall every one that is godly pray to thee in a time when thou mayest be found The Hebrew is in a finding time though I would not give any one a stop from seeking God at any time yet I must say there is a speciall finding time And this the Apostle calls the Accepted time 2 Cor. 6.2 that is the time which we ought to lay hold upon or accept as also the time wherein we shall be acceptable or finde acceptation There is also a finding place there is a where as well as a when God specially is to be found I mean it not of a meere locality as if God were now to be found more in one place then in another for Paul saith 1 Tim. 6.8 I will that men every where lift up pure hands without wrath and doubting And Christ told the woman Joh. 4.21 The houre cometh when ye shall neyther in this Mountaine nor yet at Jerusalem worship the father not as if Christ had forbid the worship of the father in those places for the time coming but he enlargeth publick worship to all places or abrogates all differences of place under the Gospel as to the worship of the Father Yet if any man shall enquire where may I find God or say as Job here O that I knew where I might finde him I would answer First Seeke him in his promises search the Scriptures there you will finde God Secondly Look for him in his Ordinaces of prayer and preaching c. for there he hath promised to be present Where two or three are met together in my name there am I in the midst of them Math. 18.20 When the Church or Spouse in the Canticles Chap. 1.7 8. Askes the Question Tell me O thou whom my soule loveth where thou feedest where thou makest thy flocks to rest at Noone Christ her Beloved answers If thou know not O thou fayrest among Women goe thy way forth by the footesteps of the flocke and feed thy kids besides the Sheepherds tents That is follow the holy practices and examples of the Saints in all former ages which the Apostle calls walking in the steps of the faith of Abraham Rom. 4.12 And againe hearken to the voyce of faithfull Teachers who as Shepherds feed the flocke of God with knowledge and understanding Waite at these Shepherds tents saith Christ and there thou shalt finde a presence of God with thee and his blessing upon thee Thirdly And above all Seeke God in Christ The father is onely to be found in the Sonne Looke to Jesus Christ and in him you cannot but behold God for he is the brightnes of his glory and the expresse image of his person Heb. 1.3 and therefore as he that hath the Son hath the Father also so he that by an eye of faith and in the light of the Word and Spirit Beholdeth the Son beholdeth the Father also For the light of the knowledge of the glory of God is given us in the face of Jesus Christ 2 Cor. 4.6 The light of the knowledge of the goodnesse of God of his mercy Justice holines which are his glory shineth forth from Jesus Christ that is in and by Christ it appeares gloriously that God is exceeding good mercifull just holy Therefore to every wearied soule complaining of the losse of God and crying out O that I knew where I might finde him The summe of all the Counsell that I can give or indeed that can be given is this Seek God in Christ and he will be found O that I knew where I might finde him That I might come even to his seat Some conceive these words as the issue of a distemperd spirit others tax Job with too much boldnes that
And who can but feare to be under that power which hath no limits but a corrupt will But who would feare to be under the power of God acted by his will seing he willeth nothing but what is righteous just and good What can we expect but right from him who is righteousnesse what but good from him in a good cause who is goodnes it selfe how great or how unlimited soever his power is If some men might doe what they would what evill would they not doe There 's nothing stands between some men and the wronging of all men they have to doe with but the want eyther of power or of opportunity to doe it The Lord can doe what he will but he will doe nothing but what is good He is able to ruine all men but he will wrong no man no not the worst of men What his soule desireth even that he doth but it is impossible his soule should desire to any thing but what is right Lastly When it is sayd Whatsoever his soule desireth even that he doth or more close to the Originall He desireth He doth We learne That It is as easie with God to doe a thing as to desire to have it done All men would doe what their soules desire but most men desire that which they cannot doe yea though men have a desire to doe a thing and a power to doe it also yet it is not so soone done as desired there must be a preparation and the use of meanes before man can doe what he hath a power to doe so that though a man hath power proportionable to his desire yet he is not presently a partaker of his desire But God can make his power as speedy as his desire He can make the declaration of his will and the execution of it contiguous For though many things lie long in the will of God before they are done and what he willed from eternity is don in time and the time of doing it be yet a great way off yet he can doe any thing as soone as will it and whatsoever he willeth or desireth is to him as done already Psal 104.30 Thou sendest forth thy Spirit they are created The creation there spoken of is providence for that is a continued creation The first creation was the production of all things out of nothing to that being which they had but there is another work of creation which is the continuing or renewing of things in their being and of this he sayth Thou sendest forth thy Spirit that is thy power they are created And thou renewest the face of the earth Thou makest a new world And thus God makes a new world every yeare sending forth his Spirit or quickning power in the raine and Sun to renew the face of the earth And as the Lord sends forth his power in providenciall mercies so in providenciall Judgements He looketh on the earth and it trembleth He toucheth the hils and they smoake ver 32. A man can soone give a cast with his eye so soone can God shake the earth that is eyther the whole masse of the earth or the inferior sort of men on the earth When he looketh or casts an angry eye upon the earth it trembleth He toucheth the hils that is the powers and principalities of the world and they smoake If he doe but touch them they smoake that is the dreadfull effects of the power and Jugement of God are visible upon them As soone as the Lord calls all creatures readily tender their service Psal 105.31 34. He spake and there came divers sorts of flies and lice in all their coasts ver 34. He spake and the Locusts came and caterpillers and that without number If the Lord speake the word it is done God spake the world into this beautie he did but say Let there be light and there was light And he can speake the world into trouble and confusion He doth but say Let there be darknes and there is darknes It was an high speech of Caesar who meeting with some opposition from that yong noble Roman Metellus sayd Let me alone lest I destroy thee And presently added It is easier for me to doe this then to speake it Such was his power that he could easier take away a mans life then give sentence of death against him This is most true concerning the great God of heaven and earth there is no more difficultie in his doing of a thing then in his desiring and willing it to be done The generall truth of this verse carryeth in it a twofold inference First Of terrour to the wicked God is in one minde the same opinion which he had of their wayes and persons heretofore the same he hath still The same curses and Judgements which he hath denounced against them formerly are in force still Is it not a terrible thing to incorrigible wicked men to remember that what the soule of God desireth he doth when his soule desireth nothing but vengeance and wrath for them Therefore tremble before the Lord ye wicked and be ye sore affraid at the remembrance of his unchangeablenes Secondly Of abundant comfort to the faithfull and righteous The mind of God is mercy to them and he is in this one minde towards them none can turne him His soule desireth to doe them good And whatsoever his soule desireth that he doth What can Saints desire more then that God should doe all that for them which he desireth and all that he will assuredly doe Therefore rejoyce in the Lord ye righteous and give thankes at the remembrance of his unchangeablenes JOB CHAP. 23. Vers 14 15 16 17. For he performeth the thing that is appoynted for mee and many such things are with him Therefore I am troubled at his presence when I consider I am afraid of him For God maketh my heart soft and the Almighty troubleth mee Because I was not cut off before the darknesse neither hath he covered the darknesse from my face IN the former verse Job exalteth God first in his unchangeablenes He is in one minde who can turne him Secondly in his Almightines What his soule desireth even that he doth In the 14th ver he speaks of God in reference to his personal experience and brings downe the generall proposition to his owne particular case As if he had sayd I indeed have found that what his soule desireth even that he doth mine owne sad experience proves and beares witnes to this truth my present state makes the Comment of this text for he performeth the thing that is appoynted for mee Vers 14. Hee performeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in primaria significatione denotat implere finire deinde in pace esse etiam solvere compensare Pined The word hath various translations but all are well summ'd up in this Hee performeth First It signifies to pay payment is performance therefore the same word is used both for performing and paying Secondly The word signifies to be at peace
in man to desire God to strike through his pride and it is a great act of mercy to man when God doth so The more God smiteth our sins the more he declares his love to and his care of our soules The remainders of pride in the Saints shall be smitten through but sinners who remaine in their pride shall be smitten through themselves God whose power and understanding are made known by smiting through the proud waves of the Sea will at last make his Justice and his holynes knowne by smiting through the proud hearts of men or rather men of proud hearts Proud men strike at God yea kicke against him no wonder then if he strike and kicke them All the sufferings of Christ are wrapt up under that one word His humiliation implying that as he was smitten for all our sins so most of all for our pride That man whose pride is not smitten to death or mortifyed by the death of Christ shall surely be smitten to death even to eternall death for his pride As God understandeth thoroughly who are proud so by his understanding he will smite through the proud JOB CHAP. 26. Vers 13 14. By his Spirit he hath garnished the heavens his hand hath formed the crooked Serpent Lo these are parts of his wayes but how little a portion is heard of him but the thunder of his power who can understand JOB hath given us a particular of many illustrious works of God what he doth in the depths below Et ut in opere ipsius pulcherrimo desinam hic ille est qui coelos illa enarrabili pulchritudine exornavit spherae illae suis giris undique coelos serpeÌ„tium instar percurreÌ„tes sunt opus manibus ipsius tornatum Bez and what in the hights above in this verse he gives another instance and that a very choyce one upon the same subject As if he had sayd After all this large discourse which I have made of the workes of God I will conclude with that which is the most remarkeable peice of them all This is he who hath adorn'd the heavens with that unutterable beauty wherewith they shine and the spheares which wind and turne round about the heavens like Serpents are smoothed and polished by his hand Vers 13. By his Spirit he hath garnished the heavens The Spirit of God is taken two wayes in Scripture First q. d. visua voluntate ut nomen spiritus saepius in scriptura usurpatur sed malo ipsum dei spiritum almum accipere quo omnia deus fecit Merc for the power of God Secondly and so here for God the power as distinct from the Father and the Son By whom God wrought all things in the creation of the world Gen 1.2 The Earth was without forme and voyd and darkenes was upon the face of the deepe and the Spirit of God moved upon the face of the waters It is a rule in Divinity That the external workes of the Trinity are undevided and so the Three Persons concurred in the making of the world God the Father created and is called Father in Scripture not onely in relation to the Eternall ineffable Generation of God the Son but also in reference to the production of the creature God the Son or the Eternal Word created Joh. 1.1 2 3. In the beginning was the word and the word was with God and the word was God All things were made by him and without him was nothing made that was made God the Spirit or Holy-Ghost he likewise created and He onely is mentioned by Moses distinctly or by name as the Agent in the original constitution of all things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non simplicem motionem denotat sed qualem columba perficit cum evis ad excludendum pullos incubat Rab Selom Verbum â—ranslatum ab avibus pullitiei suae incubantibus Jun. And the Hebrew word rendred in our translatioÌ„ moved the Spirit of God moved upon the face of the waters by which the Agency of the Spirit in that Great worke is expressed caryeth in it a very accurate significancy of that formative vertue or power which the Spirit put forth about it For it is a metaphor taken from birds who sit upon their eggs to hatch and bring forth their young ones and so importeth the effectual working of the Spirit whereby that confused masse or heape was drawne out and formed up into those severall creatures specifyed by Moses in the Historie of the Creation Among which we find the Garnishing of the heavens spoken of here by Job is reported by Moses for the worke of the fourth day Further we may consider the heavens first in their matter and being secondly in their beauty and ornaments Job speakes of the latter By his Spirit he hath garnished the heavens 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 adornavit decoravit pulchrè fecit God hath not onely created but pollished and as it were painted or embroydered the heavens The originall word implyeth the making of them beautifull contentfull and pleasant unto the eye this is the Lords worke And therefore as the whole world because of the excellent order and beauty of it is exprest in the Greeke by a word that signifies beautifull 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so some parts of the world have a speciall beauty and lustre put upon them beyond the rest The heavens are not like a plaine garment as we say without welt or guard but they are laced and trimmed they are enamel'd and spangled they glister and sparkle in our eyes with rayes and beames of light By his Spirit he hath garnished the heavens If it be asked what is this garnishing of the heavens I answer the setting or placing in of those excellent lights Sunne Moone and Starres in the heavens are the garnishing of them Light is beautifull and the more light any thing hath the more beauty it hath Precious stones have much light in them those lights the Starres are as so many stones of beauty and glory set or moving in the heavens Light as diffused and shed abroad in the ayre is exceeding delightfull and beautifull but light as it is contracted and drawne together into the Sunne Moone and Starres is farre more beautifull light in the ayre pleaseth the eye but light in the Sunne conquers and dazzel's the eye by the excessive beauty and brightnesse of it In the first day of the Creation God sayd Let there be light and there was light but in the fourth day he sayd let there be lights that is let there be severall vessells to receave hold and containe light and then to issue it out among the inhabitants of the earth Gen. 1.14 And God sayd let there be lights in the firmament of the heaven to divide the day from the night and let them be for signes and for seasons and for dayes and for yeares and let them be for lights in the firmament of the heaven to give light upon the earth and it was so And
and can wound Leviathan the crooked Serpent He can put a hooke in his nose and bore his jaw through with a thorne And thus God can doe also with those who are Leviathans and crooked Serpents in a figure The Devill and all cruel-minded men who doe his worke and cary on his designe against the people of God as is expressed in that lately alledged Scripture Isa 27.1 In that day the Lord with his sore and great and strong sword shall punish Leviathan the peircing Serpent that is those enemyes and persecuters of his people who seeme to be as strong and invincible as Leviathan and as subtle and dangerous as the most peircing stinging Serpent Thus the Lord assured his faithfull ones Isa 54.16 17. That no weapon formed against them should prosper for saith he I have created the Smith that bloweth the coales in the fire and that bringeth forth an Instrument for his worke and I have created the waster to destroy Therefore I can hinder the waster from destroying and make all his weapons edgelesse poyntlesse no more able to wound then a straw or a rush How soone can God blunt and abate the keenest spirits of men and weaken their strongest armes when he seeth they will but doe mischiefe with them He that causeth motion can stop it and he that giveth power can call it in or breake it where it is While God is on our side who made all we need not feare who are made against us Though they have teeth like Lyons and stings like Serpents we are safe The hand of God can kill and wound for His Hand hath formed the crooked Serpent Vers 14. Lo these are parts of his wayes but how little a portion is heard of him but the thunder of his power who can understand Thus Job concludes after he had given an enumeration or Induction of many particulars he doth as it were hold them forth in his hand to the view of all men Behold or lo these are parts of his wayes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 finem extremitatem denotat The word which we render parts signifyeth the end or extremity of a thing There is a twofold extremity first that which is utmost or furthest from us secondly that which is hithermost or neerest to us The word takes in both Ne me putetis omnia enarrasse vix enim extremam partem attigi Coc and is used for both in one text Psal 19.6 His going forth that is the going forth of the Sunne is from the end of the heaven and his circuit unto the ends of it As if he had sayd the Sunne compasseth the heaven round and visiteth both the hithermost and uttermost as to us extremityes of it In the present text of Job we are to understand it of the hithermost extremity or of that which is next us implying that there are many and much more glorious things to be spoken of God if we were able to comprehend them reach the uttermost end or extremity of them And that it is so to be understood here is plaine from the next words But how litle a portion is heard of him Ecce hae sunt orae viarum ejus Coc Licet quae dixi siensibus nostris et judicio maxima esse videantur et verè sint stupenda respectu tamen divinae potentiae non sunt nisi minutiae peripsemata minimaque particulae eorum quae fecit ac facere potest Bold Extrema viae erunt opera minora nostri captus Coc In complyance with which sence some render the text thus These are the edges or borders of his wayes as if Job had sayd I have shewed you onely the borders I have not led you into the heart of the Country or into the midst of the workes and wayes of God much lesse to the furthest extremity or outside of them I have indeed spoken of very great and wonderfull things yet all that I have sayd is but litle to what might be sayd or at least to what really is I have given you but as it were the parings and chipings of Gods workes I have not gone to the bottome nor reached the depth of them So that Job seemes to distinguish these effects and workes of God about which he had discoursed from some greater workes which he was not able to attaine unto nor make any discovery of There are not onely Celestiall but super-celestiall workes of God wee cannot well apprehend much lesse comprehend what he hath wrought under the heavens which are onely the outside of his workes much lesse those which are above the heavens For as none of the works of God appeare to us or have been found out by us in their fulnesse and utmost extent so God hath done some great works which doe not at all appeare to us And those things which appeare are but small parts or parcels in comparison of those which as yet doe not appeare to us Lo these are parts of his wayes The wayes of God are spoken of in Scripture under a twofold notion First As the wayes in which God would have us walke so the commandements and statutes of God are called the wayes of God Psal 119.33 Teach me O Lord the way of thy statutes and I shall keepe it unto the end Secondly The wayes of God are those wherein he comes and reveales himselfe to us Via dei illius opera sunt agendi rationes quibus ad nos ille venire dicitur quia in his prodit ad nos et progrediendo se magis magisque nostris sensibus accommodat Coc As that is a mans way wherein or whereby he is knowne so in whatsoever God manifesteth or maketh himselfe knowne to us that is the way of God Isa 55.8 My thoughts are not your thoughts neither are your wayes my wayes saith the Lord. That is my wayes of mercy are as farre above your wayes of mercy as your dutyes are below my wayes of holynes yea what are your wayes of sinfulnes in doing evill to my wayes of graciousnes in pardoning the evills which ye have done Man hath a vast and a large heart in sinning but the vastnes and largenes of mans heart in sinning is but scantnes and narrownes to the largenes and vastnes of Gods heart in pardoning We may understand the Lord speaking in eyther of or in both these sences My wayes are not as your wayes And in general the way of God is that wherein he acteth or revealeth himselfe towards us whether it be in mercy or in Judgement in love or terrour God hath some wayes which we may call foule and troublesome wayes such are his wayes of judgement he hath other wayes which we may call fayre and delightsome wayes such are all his wayes of mercy And as God comes to us continually in one or other of these wayes of providence so he came forth of old in the way of creation Prov 8.22 The Lord possessed mee in the beginning of his way
waves but he was asleepe And his Disciples came to him and awoke him saying Lord save us we perish And he saith unto them why are ye fearefull O ye of little faith then he arose and rebuked the winds and the Sea and there was a great calme This is a plaine exemplification and exposition of Jobs assertion by his understanding he smiteth through the proud When the Sea was as furious as a mad man who hath lost his reason and will heare none yet then Christ by his divine power and wisedome made it as obedient as they who have and act most reason are when they heare the most rational and pressing perswasions or we may say that he husht the Sea as a mother doth her crying childe and rock't it into a sleepe yea he doth not onely calme the Sea but kill it or strike it dead as the word of the text imports There is a particular sea which is called The Dead Sea But God can make all the seas Dead Seas and then he delights most to doe it when they threaten to swallow up all living This may be a great support to us among the stormes which we meete with here at land When men and nations are divided and raging against one another God can quiet them It is an easie matter to make divisions among men but it calls for much holy skill and wisedome even the wisedome of God to heale and soder them And when the spirits of men are proudest and lifted up like the high waves of the sea then usually t is Gods time to appeare and strike them through At his word as the Prophet speakes Isa 11.13 The envy of Ephraim shall depart and the adversaries of Judah shall be cut off Ephraim shall not envy Judah and Judah shall not vexe Ephraim Whence is it that Ephraim envyeth Judah whence is it that Judah vexeth Ephraim is it not from their pride saith not Solomon Pro 13.10 By pride commeth contention How then shall the contention between Ephraim and Judah cease but by striking through their pride When there is lesse pride among men there will be more peace and God will smite the proudest rather then his people shall not have peace As the Jewes were divided among themselves so likewise were the Jewes and Gentiles Till Christ reconciling both to God in one body by the Crosse did slay enmity thereby Eph 2.16 And how did he slay their their enmity even by smiting through their pride and humbling their spirits under his owne crosse or sufferings by which and the throane of Grace they were at once reconciled to God and one to another Secondly That God who can appease the rage of the proud seas can also appease or destroy the rage of the proudest men who oppose his people So some understand that Zech 10.11 where we have a prophesie of bringing the children of Israel out of Egypt and Assyria into their owne land And he shall passe through the sea with affliction and he shall smite through the waves in the sea and all the deeps of the river shall dry up that is Christ the deliverer of his people shall passe through the nations who are like the red Sea standing in the way of his peoples returne and he will afflict them or bring much affliction upon them and he will smite those who like proud waves shall threaten to swallow them up so that the deepes of the river even those hindrances which it was thought could never be removed shall dry up at his command or rebuke and the pride of Assyria shall be brought downe and the scepter of Egypt shall depart away that is they who shall then be to the people of God as Egypt and Assyria were of old hard Taske-masters and leaders of them into Captivity shall be subdued and removed when they are proudest and in their greatest power 'T is matter of strong consolation to all the faithfull that they serve a God who is able to reconcile the divided spirits of his own people one to another and cause all their envy to depart from them who is able also to reconcile their greatest adversaryes to them and eyther to stay their enmity or to slay them as enemyes Thirdly 'T is matter of comfort to the people of God For he who can appease the rage of the Sea can also appease the rage of Satan and smite through the proud waves of his Temptations Satan goeth about continually to raise stormes and vex poore soules O the rage of temptation that many poore soules are under how doe the billowes of it rise like a violent sea wave after wave gust after gust As God himselfe rayseth stormes of temptation against a poore soule thus David spake in his owne case Psal 42.7 Deepe calleth unto deepe at the noyse of thy water-spouts all thy waves and thy billowes are gone over me which yet in due time he will appease so when Satan by his leave or command direction or permission rayseth stormes of temptation which he hath no mind to allay but rather to encrease and double dayly more and more yet O wearyed and weather-beaten soule be of good cheere the Lord can smite through the proud enemy Satan with all his floods and waves of temptation and make a calme Lastly Let them also remember this and be comforted who finde proud waves proud lusts and corruptions stirring and raging like a Sea within them For that which is said by the Prophet of the wicked is true in part of the righteous and sometimes it is in a very great measure fullfilled in them The wicked are like the troubled Sea when it cannot rest Isa 57.20 that is they are like the Sea in a storme which is so not onely because of the unquietnesse of their spirits about the providences and dealings of God with them but because their violent lusts hurry them this way and that way as the sea is toyled and tossed by the windes this I say is true also in part of Saints some more some lesse are like a troubled Sea yea they have a Sea of sinfull lusts within them which the Lord is pleased sometimes to divide and stirre up their corruptions storme and bluster and Satan labours to make them bluster more more We dayly heare the complaints and cryes of soules thus tossed comming to Christ as his Disciples once did and crying to him Master save us we perish we feare we shall be over-whelmed and drowned in this Blacke Sea of our corruptions To such Christ saith O ye of little faith wherefore do ye thus feare cannot I smite through the proud the proud waves of your hearts Is unbeliefe the proud wave that ye feare will swallow you up Christ can give you such an encrease of faith as shall swallow up your unbeliefe is pride it selfe the proud wave that is like to overwhelme you Christ who smiteth through the proud in Judgement will also smite through thy pride in mercy It is a great act of Grace