An exposition with practicall observations continued upon the thirty second, the thirty third, and the thirty fourth chapters of the booke of Job being the substance of forty-nine lectures / delivered at Magnus neare the Bridge, London, by Joseph Caryl ...

JOB. Chap. 33. Vers. 14.

For God speaketh once, yea, twice, yet man perceiveth it not.

IN this verse and the context following, Elihu begins his second answer to Job, which is also continued to the end of the Chap∣ter. His answer is layd downe.

First, In generall at the 14^th verse.

Secondly, In particulars by way of instance, from the 15 verse to the 29^th.

Thirdly, He summes up or recapitulates the whole of his discourse, in the 29^th and 30^th verses.

Fourthly, Concludes, seriously inviting Job to answer what he had sayd, as also, what he had yet to say, vers. 31, 32, 33.

This 14^th verse hath some difficulty in it; And though the crosse and various thoughts of Interpreters about it have made it more difficult, yet there is one thing wherein all Center and agree; That, Elihu in this 14^th verse and so forward propounds certaine wayes by which God is pleased to reveale and manifest himselfe unto man. First, to humble and bring man to a true sence of himselfe; Secondly, to worke in him an acknowledgement of his great goodnesse and righteousnesse in all his dealings with the children of men. For having sayd at the 13^th verse, God gives not account of any of his matters; He is above all reckonings and dayes of Audit (having thus, I say, asserted the absolute so∣veraignty of God over man) he adds, to mittigate and allay the seeming severity of this assertion, That although God be so high and great,* 1.1 that he is not at all obliged to give any account of him∣selfe or of his wayes to the creature, nor will allow any man to be so bold as to strive with him about, or question any of his mat∣ters, yet he is pleased freely and graciously to condescend unto man many wayes; and not only once but often, not only often in one way, but by severall wayes to give him cleare intimations what his will is, what he requires of him, and calls unto him for, if man had but will and understanding to perceive it; for he speak∣eth once, yea, twice, yet man perceiveth it not. So then, man hath no reason to complaine (as Job sometimes had done, and many

others in like distresses doe) that he is in the darke, and doth not perceive the minde of God towards him, why he is so af∣flicted, and why God contendeth with him; for God doth give touches, hints, and admonitions, sometimes more privately, sometimes more openly, and if man doth not perceive them, it is his owne fault.

Vers. 14. For he speaketh once, yea twice, yet man perceiveth it not.

We render the first word of this verse by that causall parti∣cle, For; yet because the text doth not strictly carry a reason in it of what was sayd before, but is rather an explication or an ac∣commodation of it; therefore some begin the verse, not with that causall particle For, but with an adverb of time, When. So Mr Broughton, When the omnipotent speaketh once, &c. And the reason of it is, because we find another adverb of time answering this at the 16^th verse, When God speaketh once or twice, and man perceiveth it not, &c. then he openeth the ears of men, and sealeth their instruction. As if Elihu had sayd; If speaking will not doe it, somewhat else shall; or when God having spoken once or twice, yet findes man unattentive and unsencible, he takes another course; then he openeth the ears of men, and sealeth up their instruction. If they understand not his meaning by dreams and visions, he will awaken them to purpose. We say,

For God speaketh.

As if here a reason were given why God should not be called at all (as being so great he ought not) to give man an account of any of his matters, for he speaketh once or twice, he is aforehand with man.

For God speaketh.

To speake, in strict sence, as speaking is the forming up of words by an articulate voyce, is proper to man; yet in Scripture God is sayd to speake, when or howsoever he maketh knowne his mind to man. Which he alwayes doth in such a way, as is most suitable to his owne greatnesse, with respect to mans weaknesse. When God giveth us any intimation of his owne will, and of our duty, of what he will doe for us, or of what he would have us doe,

then he is sayd to speake to us. (Heb: 1.1.) God who at sundry times and in divers manners spake in time past unto the fathers by the Prophets, hath in these last dayes spoken to us by his Son. God spake to the old fathers, as at many times, or by many parts, so in divers wayes and manners; he delivered his mind unto the peo∣ple usually by the Prophets,* 1.2 and to the Prophets in dreames and visions. The speaking of God was either immediate from him∣selfe in those dreames and visions to the Prophets, or mediate by the Prophets. And though now God doth not speake to us im∣mediately as he did to the Prophets before Christ came in the flesh, and to the Apostles after he was come in the flesh, yet All the Propheticall and Apostolicall writings are the speakings of God to us, besides what he dayly speaketh to us (answerable to what is written) both inwardly by the workings of his Spirit, and outwardly by the workes of his providence. For he speaketh once, &c.

Hence note.

In what way soever God reveales his minde unto man, he speakes unto him.

Every manifestation of the will of God to us is a Sermon; what, man speaketh to us according to the word of God, is to be received as the word of God. For as God speaketh to us, though not formally, yet expressely in the holy Scriptures, which are his word, so he speaketh to us vertually, though not expressely by his works. And that, First, by his workes of creation; by them God is continually opening and manifesting himselfe to man in his wis∣dome, power, and goodnesse. He speaketh to us, Secondly, by his works of providence, whether first they be works of mercy (every mercy hath a voyce in it, every blessing a speech) or se∣condly, whether they be works of judgement (Micah 6.9.) The Lords voyce cryeth unto the Citie, and the man of wisdome shall see thy name; heare ye the rod, and who hath appointed it. Sicknesses and losses, the crosses and troubles that we meet with in the world, cry aloud to us, especially when they make us (as they often doe) cry aloud. As the heavens declare the glory of God, and the firmament sheweth his handy worke, day unto day uttereth speech, and night unto night sheweth knowledge (Psal: 19.1, 2.) so those things that are done and acted night and day, utter the

mind and speak out the heart of God unto man.

For God speaketh once, yea twice.

* 1.3The Hebrew is, in once, that is, for one Turne or Time, or by one meanes or way. The word once, hath a threefold significati∣on in Scripture, all which are applyable to the text in hand.

First, Once, is as much as surely, certainly, verily, irrevoca∣bly. Thus (Psal: 89.35.) Once have I sworne by my holinesse, that I will not lie unto David; That is, I have surely sworne, certainly sworne, irrevocably sworne, my word, yea my oath is out, and it is immutable; That which God (in this sence) once saith, it is alwayes sayd, or 'tis sayd for ever; how much more that which he swareth? Thus the Apostle argueth (Heb: 6.17, 18.) God willing more abundantly (or more then needed as to him and the truth of the thing in it self) to shew unto the heires of promise the immutability of his counsel confirmed it by an oath, that by two im∣mutable things, in which it is impossible for God to lye (namely, his promise and his oath) we might have strong consolation, &c. In like notion we may expound that once, which we finde (Heb: 9.27.) And as it is appointed unto men once to die (or to dye once) and after that cometh the judgement. Some referre, once, to dye, as if the meaning were, it is appointed unto men to dye once, that is, men must expect to dye a naturall death, which happens but once, and once (at least equivalently) will and must happen to all men. Others referre the once to appointed in the sence of this present exposition; It is appointed once; that is, God hath certainly and firmly appointed established and decreed this thing, he hath ra∣tified it in heaven, that men must dye; This statute is irrevoca∣ble; The thing is appointed, and there is no reversing or revok∣ing of that appointment. This is a good sence, and sutable enough to the scope of Elihu; God speaketh once, that is, what he speak∣eth is a sure and certain word, an infallible word; the word setled for ever in heaven (Psal: 119.89.) his promise is not only sure but most sure. As the Apostle speakes (2 Pet. 1.18, 19.) And this voyce which came from heaven we heard when we were with him in the holy Mount. We have also a more sure (the Compara∣tive imports the Superlative, a most sure) word of prophecy, where∣unto ye doe well that ye take heed, as unto a light that shineth in a darke place, untill the day dawne and the day-starre arise in your

hearts. As the whole propheticall, so the whole historicall and doctrinall word of God is most sure, being once spoken it is spo∣ken for ever, And written as with a pen of iron, and the point of a Diamond, and that upon a rocke which cannot be removed. That which was vaine-gloriously, and beyond the line of man, sayd of the Law of the Medes and Persians, (Dan: 6.8.) is only true of the word of God, it altereth not.

Secondly, This once speaking,* 1.4 notes the speaking of a thing so sufficiently or fully, that there is enough sayd at once, and so no more needs be sayd. The vulgar translation takes up this sence, God hath spoken once (that is, he hath spoken fully or sufficiently for mans instruction and admonition at once, and therefore he tran∣slates the latter part of the verse, thus; And he doth not repeate it the second time. That which is done at once sufficiently, needs not be done a second time; This is a truth; There is a sufficien∣cy and a fullnesse in the word of God once spoken, there needs nothing to be added; or as others expound this translation. When once God speakes, that is, resolves and determines a thing, he doth not (as man who often repents of what he hath purpo∣sed) bring it into a second consideration, for he cannot erre, and therefore he needs decree but once. But though this be a truth, yet I doe not conceive it to be the meaning of this place, because it doth not well agree with what goes before, and lesse with that which followeth at the 29^th verse; Loe all these things worketh God oftentimes, or (as our Margin hath it) twice and thrice with man. And therefore here Elihu rather intimates the variety of those wayes by which God reveales himselfe to man, then the suf∣ficiency of any one of them. For though we grant any one of them sufficient, yet God out of his abundant goodnesse is pleased to reveale himselfe more wayes then one, and more times then once.

Thirdly, This once, may be taken exclusively; so i•• Scripture, once is once and no more, once and not againe; or as we say, once for all, and so it is opposed to the repeating and acting over of the same thing. Thus Abisha sayd to David (1 Sam: 26.8.) God hath delivered thine enemy into thine hand this day, now therefore l•••• me smite him, I pray thee, with the speare, even to the earth at once, and I will not smite him the second time. Once smiting is there opposed to smiting more then once; As if he had sayd, I

will pay him home, or dispatch him at once, there will be no need to fetch another blow. Thus when the Apostle had sayd in the Epistle to the Hebrews (Chap: 9.27.) It is appointed unto men once to dye, and after this the judgement, presently he addeth, So Christ was once offered to beare the sins of many; there also once is opposed to twice, or a second time, excluding all repetition of the sacrifice of Christ. As 'tis sayd (Heb: 10.10.) By the which will we are sanctified, through the offering of the body of Jesus Christ once for all. And therefore the same Apostle in the same Chap∣ter (v. 26.) terrifieth Apostates with this dreadfull doome; If we sin wilfully after that we have received the knowledge of the truth, there remaineth no more sacrifice for sins; that is, neither will Christ give up himselfe to be a sacrifice againe for such as have (after light received about it, and some seeming closings with it) cast off that his sacrifice, nor can any other sacrifice be given. In this sence also sometimes God speakes, once, He speakes once and will speake no more, once and not a second time; though we have a twice here in the text, yet, I say, in some cases and unto some persons, God speaketh once and will not speake againe. Whence take this observation or Admonition rather.

It is dangerous refusing the first call, the first Word of God. Possibly, you may never heare more of him or from him, once may be all.

God may speak in thy case, not only once, that is firmly and certainly, not only once that is sufficiently, but once (that is exclu∣sively, once) and no more for ever. That moving caution of the Apostle is grounded upon such a sad possibillity as this (Heb. 3.7.) Wherefore as the holy Ghost saith, to day if ye will heare his voyce, harden not your hearts; and again (vers. 13.) Exhort one ano∣ther dayly, while it is called, to day, lest any of you be hardened through the deceitfullnesse of sin. As if it had been said; heare to day, hear this hour of the day, for you know not, first, whether there will be a morrow or another day for you; secondly, if you have a mor∣row, yet you know not whether you shall have a word to morrow; both time and season, dayes and opportunities are in the hand of God; and he that neglects the season of one day, hath no assu∣rance of another day, much lesse of a season with the day. Wh•• knows whether the cock shall crow twice or no? possibly the

cock may crow but once; in what a condition had Peter been if it had been so with him, for after he had (as Christ notwithstand∣ing all his confidence to the contrary, told him (Mark 14.30.) denyed his Master thrice, he never called to mind the words of Christ, nor had any thought of humbling himself for what he had done, till (as 'tis said, vers. 72.) The second time the Cock crew. Every one hath not a promise (as Peter equivalently had) that the cock shall crow twice, or that God will affoard him meanes a second time to awaken him out of his sin. That which the Lord spake of affliction, to shew the fullnesse of it, may also be fullfilled concerning his warnings and admonitions (Nahum 1.9.) I will make an utter end, affliction shall not rise up the second time: We should hear at first speaking, lest it should prove that when the Lord hath spoken once, he should make an utter end, and say, instruction and admonition shall not rise up a second time. And to be sure, as Abraham after he had interceded for Sodom and Gomorrah severall times, said at last (Gen. 18.32.) O let not the Lord he angry, and I will speak yet but this once. So the Lord when he hath spoken oft to sinners and is not heard growes so angry, that he comes at last and saith, I will speak yet but this once. God will at last come to his, but once more to all men; and with some he is at his once at first and no more for ever. There is a time when every man shall hear his last word, and God will speak but that once; and somtimes it is but once in all that God will speak. Therefore take heed, it is dangerous deferrings if God speaks once, if he call & knock once, it is our sin & folly too, that we doe not hearken to, and open at his first call and knock, though the Lord doth (I grant) usually and mostly exercise much patience towards sinners, calling and knocking once and againe, as it followeth in the text, He speaketh once,

Tea twice, or a second time.

Severall of the Jewish writers interpret this twice of the two sorts or wayes of divine revelation which are spoken of in the fol∣lowing parts of this context; God speaks to man by visions and dreams, and God speaks to man by diseases and sicknesses, as we shall see afterward. But I rather take it more generally, not only as to the divers manner and distinct wayes of his speaking, but as to the divers times, or reiteration of his speaking; he speaketh

once, yea twice: As he speaks severall wayes, so severall times, twice or thrice, possibly, in the same way; twice by visions, twice by dreams, twice by sicknesses, and often by his Ministers; He speak∣eth once,* 1.5

Yea twice.

I shall consider this twice three wayes, and give a brief note from each.

First, consider twice as to number; twice strictly taken is more then once. One is no number, but two is.

Hence note.

God is so gracious that he speaks once and againe, once and a second time to sinners.

Who is there among us that hath not had experience of Gods speaking to him more then once? And that not only with respect to the various wayes of speaking, but with respect to various times of speaking. He speakes more then once by his word, more then once by his workes, whether of judgment, or of mercy. Some sinners are consumed in a moment or at once, (as it is said of Co∣rah, Dathan, and Abiram with their confederates (Numb. 16.21.) others dye of a lingring consumption. God waiteth to be graci∣ous, and therefore he rarely speaketh his all or striketh his all at once. He gives precept upon precept, line upon line, he sends sor∣row upon sorrow, crosse upon crosse, that sinners may at last re∣member themselves, returne and live.

Secondly, As twice notes a number, so it may be considered as a small number, yea as the smallest number; twice or two is the first number, the first step into number. They that doe a thing more then once cannot do it lesse then twice, nor can that number which is more then one be lesse then two. When the woman in the book of Kings told the Prophet (1 Kings 17.12.) I am going to gather two sticks. Her meaning was, a very few sticks, on∣lye now to make a little fire to bake a Cake with. And when the Spirit of God would shew how few, comparatively to the rout of the World, they are and will be that bear witnesse to the truths of Jesus Christ, he calleth them two Witnesses (Rev. 11.3.) they are a number, yet exprest by the lest number, that we should not have our eyes upon the multitude, or think, that is not the

truth which is not followed by great numbers, or the most of the World. The traine of Christ is not large, nor are his wayes throng'd, few there be that find them. As they whom he calls forth to be eminently his witnesses are not many, therefore called two; so they that receive their witnesse are not many; The world wonders after the beast. Thus as two or twice imply a small num∣ber; so in Scripture language, that which is done more then twice is supposed done often or many times (2 Kings 6.10.) When the Prophet had told the King of Israel where the forces of the King of Assyria would come, and by that meanes defeated him of his purpose; it is said, And the King of Israel sent unto the place which the man of God told him, and warned him of, and saved him∣self there, not once, nor twice; that is, many times, which made the King of Syria wonder how it came to passe that he was so often defeated; he thought he had laid his plots so wisely and closely that the King of Israel could not escape, but he saved himself not once, nor twice; more then twice is many, but bare twice is the narrowest compasse of number imaginable.

Hence note.

God hath not given us any ground to presume upon frequent warnings or speakings.

Though he speake more then once, yet it may be but twice, possibly but twice precisely, probably but twice restrainedly ta∣ken. The Lord would not have us build upon the hope of future speakings, to the neglect of what is presently spoken. Though God be very patient and long-suffering to sinfull men, yet he hath not given any man, the least occasion, no not by a promise of speaking a second day, to continue one day much lesse to continue long in sin. When God spake (as I may say) at the largest rate of his patience to sinners, he sayd (Gen. 6.3.) My spirit shall not al∣wayes strive with man; not alwayes, that is, though it strive long, yet it shall not strive very long, and that he may know it, I will give him a day, yet his dayes shall be an hundred and twenty yeares. This was somewhat a long day indeed; But remember this hun∣dred and twenty yeares, was all the time that was granted to all the men of that world, there was not so much granted to every particular man of that world, possibly the Spirit of God did not strive a day longer with many a one among them. Therefore take

heed of presuming. When the Lord speaketh once, doe not say, I will stay till he speakes a second time, and if he condescend to speake twice, doe not believe that he will alwayes speake.

Thirdly, Twice, may be considered as a small certaine num∣ber, put for a small uncertaine number. 'Tis frequent in Scrip∣ture, to put a certaine number of any kinde, for an uncertaine; Sometimes a certaine great number, for an uncertaine great num∣ber; and sometimes a small certaine number, for a small uncer∣taine number. As twice is not to be tyed up strictly to the smal∣lest number; so not to any number whether small or great.

Hence note.

No man knows how oft he shall be warned or spoken unto by God.

God doth not put an absolute stint upon any of his actions. Beware of neglecting the least twice, the first twice, which is the lowest twice; for though we cannot binde God up strictly to twice, it may prove three times or foure times, yet whether it shall be so many, or how many it shall be, no man nor Angel knoweth. Twice cannot be very often, and 'tis uncertaine how often. Therefore if you hearken not when God hath spoken once (take it strictly) doe not stop your eares at the second speak∣ing. It is sayd, Moses smote the rock twice (that was twice beyond his Commission, for he should not have smitten it at all) and the mater came out aboundantly. How many rocks, that is, hard hearts, hath God smitten by his word and his workes twice, and yet we see not the waters of Godly sorrow flowing out; the rocks are smitten more then twice with the rod of God, with the rod of his mouth in the ministery of his word, they are smitten with admoni∣tion upon admonition, with reproofe upon reproofe, with threat∣ning upon threatning, and yet the waters came not out aboun∣dantly, yea scarce at all. May not they feare that they shall have poenall sorrow upon sorrow (Paul tooke notice of the goodnesse of God to him, that he did not let him have afflictive sorrow up∣on sorrow (Phil: 2.27.) but, I say, may not they feare they shall have poenall sorrow upon sorrow) that is, everlasting floods of sorrow, who after the Lords speaking upon speaking, and repro∣ving upon reproving, give no proofe of their godly p••enitentiall sorrow? O how angry was the Lord with Solomon, because his heart was turned from the Lord God of Israel, which had appeared

to him twice (1 Kings 11.9.) God appeared to him in Gibeon (1 Kings 3.5.) when he was first made King, putting him to his choice, or giving him a blanke to aske what he would, and he chose well, he chose wisdome and had it. God appeared to him a second time after the building and dedication of the Temple (1 Kings 9.2.) And said unto him, I have heard thy prayer, and thy supplication, that thou hast made before me, &c. Thus the Lord appeared solemnly unto Solomon twice, and but twice for any thing that appeares upon record in that solemne manner. Now when notwithstanding these two appearings of the Lord to Solomon, the heart of Solomon was turned away from the Lord God of Israel, his anger was kindled against Solomon, and the Lord smote him once, yea twice, renting his kingdome, and pulling away ten tribes at once, from his son and successor. O doe not refuse God speaking to you twice, or the renewed speaking of God; to doe so is very sinfull, and therefore very dangerous. For as 'tis a signe of a holy heart, of a gracious frame of spirit, to heare twice at once speaking; as David professed he did (Psal: 62.11.) God hath spoken once, twice have I heard this, that power belongeth unto God: also unto thee O Lord belongeth mercy. There are seve∣rall rendrings and interpretations of those words; But that which to me seemes most intended by our rendring is, I heard what was once spoken twice at once, that is, I heard it speedily, and I heard it believingly; as soon as ever the word came to me I received it, and I received it not only with my eare, but with my heart. That's a blessed way of hearing, and they who heare so, at first speaking, may well be sayd to heare that twice which God speak∣eth once. But how sad is it that God should speake twice, thrice, yea foure times, and yet not be heard so much as once! When Job was brought upon his knees (Chap: 40.5.) he said, Once have I spoken, but I will not answer: yea twice but I will proceed no further. Job began to be sensible of that which Elihu was work∣ing him to, that he had been too forward, yea too forward with God; Job began to see his error, and recanted it; I have spoken once, yea twice, but I will proceed no further. 'Tis good, that after once or twice sinning or failing, we yet say we will proceed no further. O how deplorable is mans condition, when the Lord shall say, I have spoken once, yea twice, but now I will proceed no fur∣ther, I will speake no more! And this usually comes to passe,

when men are dull and slow of heart to understand what he speak∣eth, which as naturall men alwayes, so godly men often are, as it followeth in this text; He speaketh once, yea twice,

Yet man perceiveth it not.

That is, apprehendeth not sometimes that God is speaking to him, and he seldome understandeth what God is speaking to him.

There is a little varietie in the exposition of this latter clause of the verse; The word man not being expressely in the Hebrew (and therefore we finde it put by our translaters in a distinct character) the text runs only thus; God speaketh once, yea twice, he perceiveth it not. This hath occasion'd the vulgar latine inter∣preter to referre this last clause of the verse to God also; giving out the sence thus; God speaketh once, and a second time he doth not repeate it;* 1.6 As if here were a warning given, that all should attend the very first motion of Gods voyce to them; For he speak∣eth once, and doth not repeate the same. But I shall not stay upon that, because I see not how the Hebrew word by us rendred to perceive, can with any tolerable significancy be rendred to re∣peate:* 1.7 yet, there is a second rendring of the text in the same te∣nour, giving a genuine sence of that word, which is very profita∣ble and proper enough to the scope of the place, God speaketh once, and he doth not consider upon it a second time; That is, when God speaks or decrees to give forth any thing, he doth not take it into consideration againe or review and bring it about upon second thoughts, as men often doe; yea it is their duty (though it be a duty arising from their frailty) so to doe. Men ought to consider often and review their owne words as well as their works. But (saith Elihu, according to this reading) God speaks once, and doth not consider of it againe; for he hath the measure and compasse of all things so fully in himselfe, that he needs not turne backe his thoughts upon any of his determinations, as if there could be a mistake, or any error in them. This is a very glorious truth, high∣ly advancing the name of God above every name among the best of the children of men. And it ariseth clearely from the text, leaving out the suppliment which we make of the word man. Yet according to the opinion of the most and best expositers, yea according to the clearest scope and tendency of the text, that

word man is rather to be supplyed, God speaketh once, yea twice,

And man perceiveth it not.

'Tis common in Scripture to leave such words unexpressed, as must necessarily be understood. And therefore I shall only insist upon our owne translation.

Yet before I proceed to that, I shall touch upon another read∣ing of these words, as referring unto man, which doth not so much carry a reproofe of mans dullnesse, as a commendation of Gods goodnesse, thus; God speaks once, yea twice,* 1.8 if man perceiveth it not. As if he had sayd, If man be so weake and darke, so dull and slow of apprehension, as not to perceive Gods minde at his first speak∣ing, yet God is usually so gracious and condescending as to speake twice, or a second time, even to that man. This reading doth ex∣ceedingly exalt and set forth the goodnesse and graciousnesse of God; and we have frequent experience of it, that when God speakes once, and findes creatures dull of hearing, he speakes a second time.

Our reading gives in these words as a charge of mans darknesse and slownesse to apprehend the meaning of God speaking to us either in his word or works. God speakes once, yea twice,

Yet man perceiveth it not.

The Hebrew is, man seeth it not.* 1.9 There is an eye in the under∣standing, the mind of man heholdeth the sence of words, even as his bodily eye beholdeth the colours, and dimensions of any materiall object: Yet the eye of mans mind is so bleared and dim-sighted that though God speak once, yea twice, he seeth, he perceiveth it not. That is, he doth not clearly perceive it. Elihu makes use of this word six times, Job thrice, Zophar once, in all which places, they intend an exact observation and through specu∣lation of the matter which they treate upon, either in the affirma∣tive or in the negative; here as a rebuke to man Elihu makes use of it in the negative, man perceiveth it not.

Hence note.

Man of himself cannot perceive the mind of God in spirituall speakings, or God speak••ng about spirituall things.

The propheticall Sermons are called visions; The vision of Isa∣iah

the son of Amos, which he saw (Isa. 1.1.) yet when they preached them to the people, many of them saw nothing; their visions were to the people as parables or darke sayings. Man in generall falls under a twofold consideration; first, as unconverted or carnall; and in that state he perceiveth not at all, when God speaks once and twice, yea thrice, he perceiveth nothing. And that proceeds from a double ground.

First, from the naturall pravity of his heart, and the blindnesse of his mind. Of such the Apostle saith (Eph. 4.18.) They have their understanding darkened, being alienated from the life of God through the ignorance that is in them, because of the blindnesse of their heart. And hence he concludes (1 Cor. 2.14.) The na∣turall man receiveth not the things of the Spirit of God, for they are foolishnesse to him, neither can he know them, because they are spiritu∣ally discerned; spirituall objects must have a spirituall eye to see them.

Secondly, this comes to passe sometimes from the judgment of God upon carnall men; who as in mercy he causeth the blind to see, so in wrath he striketh those that have no mind to see with greater blindnesse, and punisheth their former rebellion and ob∣stinacy against the word received with an impotency to perceive it. Yea God doth not only leave such in the blindnesse of their mind and dullnesse of their understanding, but gives them up to it. The Prophet Isaiah was a Gospel Preacher, he held out the light clearly, yet his hearers were under such a doome, that the very light which he held out blinded them; so that the more he spake the lesse they perceived (Isa. 6.10.) And he said, go and tell this people, hear ye indeed, but understand not; and see ye indeed, but perceive not: make the heart of this people fat, and make their eares heavy, and shut their eyes; lest they see with their eyes, and hear with their eares, and understand with their hearts, and convert, and be healed. This is a dreadfull Scripture; The Lord is highly provoked indeed, when he judicially shuts up the eyes of men, and hardens their hearts against his own messages, not that he in∣fuseth any hardness or instilleth any ignorance into them; but gives them up to that ignorance hardnesse and darknesse which already possesseth them. And then though God speak once or twice, or a hundred times, they perceive it not: They that harden their hearts, shall have them hardened by that which is the ordinary

meanes to soften and melt them; and they that shut their eyes against any truth, are in danger of having them shut against all truth, even by that means which usually openeth eyes. Thus we see that this first sort of men, meere carnall men, cannot see ot perceive when God speaketh, and why it is so.

Secondly, (which I conceive rather to be the meaning of Eli∣hu here) Man may be considered in his spirituall state. That is, as converted and renewed in spirit, by the mighty working of the Spirit. Now to men in this estate God speakes once, yea twice, and they perceive it not. They that are spirituall doe not alwayes perceive spirituall things. For

First, they have much corruption in them. Though they are renewed, yet they are renewed but in part; we see in part and but darkly, yea sometimes Saints can hardly see at all, especially as to some dispensations and manifestations of God! he may speak once, yea twice and thrice to them in such a thing, or to such a purpose, and they take little or no notice of it. He may poynt un∣to them by such providences, and by such Sermons, and yet they look upon themselves as un-concerned, not making any home-ap∣plication of what they outwardly hear or see, yea feele and smart under; and all this by reason of some prevailing corruption.

Secondly, this may proceed from their negligence and slothfull∣nesse; good men are not alwayes carefull as they should, much lesse criticall and wisely curious to observe every providence of God, and to consider why or for what end such or such a word is sent to them. As carnall men thrust the word from them, so godly men faile much at all times, and at some times wholly neglect to lay the word to heart. They doe not compare themselves, that is, their lives and consciences; their thoughts and wayes with the word, and then no wonder if they perceive not what is spoken to them. Even a Job may be hindred by his own indulgence from perceiving what God saith unto him. The Prophet complained of the people of God for not striving to take hold of him. (Isa. 64.7.) There is none that calleth upon thy name, that stirreth up him∣self to take hold on thee. And may we not complaine that few stirre up themselves either to take hold of the word of God, or that the word may take hold of them? Paul exhorted Timothy (2 Tim. 1.6.) to stir up the Gift of God that was in him. They that have received both gifts and grace may be much wanting to themselves

in stirring them up. Though we deny mans naturall power, yet persons converted have a spirituall power, which they often neg∣lect to stir up. When the servants of Benhadad (1 Kings 20.32, 33.) came to Ahab upon that message to beg his life, it is said, The men did dilligently observe whether any thing would come from him that they might take hold of, and urge it in favour of their Master; and as soon as Ahab had dropt that word, he is my Brother, as soon as they had that word, they did hastily catch it and applyed it for their present purpose. So they that are godly should observe what is spoken unto them, what corruption is smitten by the word or by the rod of God, and as soone as ever such a word is spoken, they should take it up and apply it to themselves.

Thirdly, those many lusts that are in the heart of a godly man, not yet fully mortified, as secret pride, self-love, and unbelief, these hinder him from understanding the mind of God. And there∣fore we are counselled by the Apostle James (Chap. 1.21.) to lay aside (that is, to get subdued and mortified) all filthinesse and superfluity of naughtinesse, and (so) receive with meekness the engraffed word which is able to save our souls. As if he had said, we can neither perceive nor receive the word savingly, unlesse our lusts are cast out and cast off. How much any man neglects this duty of mortifying his lusts, by so much is he rendred both unable to perceive the word, and unfit to profit by it.

Lastly, Mr. Broughton renders the words thus, God speaks once, yea twice, and man will not mark it. We say, man perceiveth it not; he saith, man will not mark it. As our reading shews the weakness and imperfections, or the negligence and slothfullnesse of man, when he doth not perceive what God speaketh; so his sheweth the obstinacy of man. The will of man is as perverse, as his under∣standing is blind. Man hath not only a wound or a weaknesse in his will unto that which is good, but he hath a rebellion in his will against that which is good, and that not by some occasionall dis∣gust or sudden gust of passion, but he is naturally set and resolved against that which is good. Man will not mark what God speaketh in his word and works. Christ upbraids the Jews (Joh. 5.40.) Ye will not come unto me that ye may have life; he chargeth the fault upon their wills. 'Tis certaine man hath a will not to come to Christ for life; yet that is a forced and farre fetcht inference which some make from it, that man hath therefore power and

will to come. Sure enough man hath a will not to come, he hath not only an inabillity, but an enmity and an opposition in his will against Christ: he will not come to Christ that he may be saved, but would take up his salvation somewhere else; he would be his own Saviour, or let any one save him, rather then be saved by Christ; all things considered, especially this, that he must deny himself, and neither be found trusting to his own righteousnesse, nor acting any unrighteousnesse, if he desires to be saved by Christ. And as there is a resistance in the will of man against the true dispensation of Gospell grace; so against any other dispensation whereby God speaketh to him. The unchanged will of man riseth up against the will of God manifested in his works, as much as against his will manifested in his word (Isa. 26.11.) Lord, when thy hand is lifted up they will not see. If his hand be lifted up in publick judg∣ments they will not see it, if in family or personall judgments and afflictions they will not see it, but shut their eyes and hoodwink their own understandings. Yea, they are oftentimes so wilfully, or rather so madly blind, that they had rather say it is the hand of blind Fortune, then the hand of the Allmighty and All-seeing God. Now who is so blind as they that will not see? Till this rebellion against the holy will of God with which the will of man is filled be cast out and subdued, let him speake once, yea twice, let him speake by word or works, by promises or by threatnings, by good or evill, yet man will not mark it. Thus much in generall of Gods revealing himself to man; In the next words we have the distinct wayes set downe by and in which he revealeth himself: In a dreame &c.

Notes

• * 1.1

  Deus nomini rationem red∣dere tenetur. Tanto tamen amore nos com∣plectitur ut sae∣pius judiciorū suorum rationes aperire digne∣tur, etsi id non semper obser∣vamus. Lavat:
• * 1.2

  Dei admonitio vocu et sermo∣nis saepe loco est, etsi non sem∣per ipse et lo∣quatur ut saepo veteribus pa∣tribus loqui so∣lebat quocun{que} tandem modo admonear. Merc:
• * 1.3

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in una pro 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in una vice.
• * 1.4

  Semel loquitur deus, et secundo id ipsum non repetet. Vulg: Quia quod suf∣ficienter factum est iterare su∣perfluum est. Aq:
• * 1.5

  In ditabus et sc: vicibus. i. e. bis quod uno verbo dicunt 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 aut secundo i. e. iterum semel i∣terum{que} loqui∣tur deus una admonitione non semper con∣tentus. Drus.
• * 1.6

  Semel loquitur deus et secundò id ipsum non repetit. Vulg.
• * 1.7

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a ra∣dice intendit o∣culos prosperit, animadvertis, viderit. Semel loquitur deus et secundo illud non consi∣derat. Scult:
• * 1.8

  Loquitur deus semel et dua∣bus (vicibus) ad eum qui non consideravit e∣am. Pisc:
• * 1.9

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Non viderit il∣lud, sc: homo quod deus lo∣quitur. Verbo hoc 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Elihu utitur sexies Job ter Zophar semel; Videtur isto verbo dili∣gens et clara significari spe∣culatio et obser∣vatio curiosa. Coc.