Exposition of Job 4-7, Commentary on Job · Chapter 4 · Verses 12-13

Exposition of Job 4-7 · Commentary on Job · Chapter 4 · Verses 12-13

p. 70JOB. Chap. 4. Verſ. 9, 10, 11.

Now a thing was ſecretly brought unto me, and mine eare received a little thereof.

In thoughts from the viſions of the night, when deepe ſieepe falleth on men, &c.

THis part of the Chapter, from the twelfth Verſe unto the end, containeth the third Argument, by which Eliphaz labours to convince and reprove Job of his impatient complainings. In the whole context we may obſerve two generall parts.

1. The Argument it ſelfe by which he reproves him.

2. The confirmation or the proofe of that Argument.

The matter of the Argument, is contained in the ſeventeenth Verſe. Shall mortall man be more juſt the God? ſhall a man be more pure than his Maker? The Argument may be formed thus.

That man carrieth himſelfe raſhly, and ſinfully, who would ſeeme more juſt and pure then God, his Maker.

But thou Job carrieſt thy ſelfe as if thou wert more juſt, then God thy Maker.

Therefore thou carrieſt thy ſelfe very ſinfully and raſhly.

He confirmes this Argument two wayes.

1. By an Argument taken from Divine authority.

2. By an Argument taken from reaſon.

His Argument taken from Divine authority lies in the former five Verſes of this context, (ſc. 12, 13, 14, 15, & 16.) I may give it thus.

That is to be received as a truth, which God from heaven immediately declareth to his ſervant, in a viſion.

But God hath declared and revealed this to me, in a viſion, that p. 71he who contends with God, carrieth himſelfe very ſinfully.

Therefore it is to be received as a truth.

The firſt part of the Argument is unqueſtionable; that it is a truth which God revealeth from Heaven in a Viſion. And that God had revealed this unto Eliphaz, from Heaven in a Viſion, he himſelfe at large declareth in thoſe five Verſes, deſcribing both the manner how, and the time when this truth was revealed to him.

His ſecond Argument from reaſon, is grounded upon the common logicall rule, of arguing from the greater to the leſſe, (Verſ. 18, 19, 20, 21.) The ſumme of it may be thus conceived.

That which would be folly and ſinfull boldneſſe in Angels, if they ſhould aſpire and take upon them to doe, is much more ſinfull in a mortall man.

But if Angels ſhould goe about to juſtifie themſelves, or ſtand upon termes with God, it would be ſinne and folly in them.

Therefore it is much more ſinne and folly in mortall man, to juſtifie himſelfe before God, &c.

The Major or the firſt propoſition is undeniable. The ſecond propoſition is proved and illuſtrated to the end of the Chapter. Wherein is ſhewed in what condition man now ſtandeth: how weak and how poore a thing a man is compared unto an Angel; therefore if it would be ſinne and folly in Angels to compare with God, it muſt much more be ſinne and folly in man. So we ſee how Eliphaz confirmes the major propoſition of the firſt Syllogiſme.

The ſecond propoſition or aſſumption which he inferres upon Job, But thou Job carrieſt thy ſelfe ſo as if thou wert more juſt than God: he proves by that ſad expoſtulation, Chap. 3. And takes that for granted. We may forme it thus.

He that complaineth of God, as if he had done him wrong, makes himſelfe more juſt then God.

But thou Job, haſt made ſuch a complaint, Chap. 3. as if God had done thee wrong in afflicting thee, or in giving and in continuing thy life under ſuch afflictions.

Therefore, thou ſeemeſt to make thy ſelfe more juſt, then God, or to ſay that God hath dealt unjuſtly or injuriouſly with thee.

This I take to be the Logick of the remaining part of this Chapter.

And having cleared his manner of reaſoning in generall, I ſhall deſcend to open particulars.

p. 72Now a thing was ſecretly brought unto me, and mine eare received a little thereof.

I muſt yet reſolve a queſtion before I explaine the tearms; the queſtion is this. Whether this were a true viſion ſent from God, or whether it were only feined by Eliphaz, thereby to gain authority to what he ſpake?

There are many Expoſitors of great name, who are very confident that this viſion was a fiction or holy fraud; a viſion of Eliphaz his own braine, not a viſion from Heaven. Some have gone further, maintaining that it was a viſion ſent from Hell, an illuſion of the Devill, thereby to ſtrengthen the hands of Eliphaz, in vexing and troubling Job.

It cannot be denied, but that many have pretended viſions from God, when they have received none; they have belyed the Almighty with their Dreams and Revelations, when they have ſeen nothing. Thus (1 Kings 22. 11.) Zedekiah the falſe Prophet takes upon him, to have had a viſion from God, by which he would confirme Ahab in his counſell to goe up to Ramoth Gilead. And Zedekiah the ſonne of Chenaanah made him hornes of iron, and he ſaid, thus ſaith the Lord, with theſe ſhalt thou puſh the Syrians till thou have conſumed them. And in the propheſie of Jeremiah you have Hananiah the falſe Prophet, not onelyonly ſpeaking the language, but dreſſing himſelfe in all the formalities of a viſion; he comes forth with a yoke upon his neck, and breakes it before the people, and telleth them, thus will God break the yoke of your captivity, and at ſuch a time.

The true Prophets complaine often of the falſe, for crying up their deceivings, under the warrant of viſions and dreams, when all was but a dreame indeed, a meere phancy, or ſtudied impoſture to miſlead the people, and gaine credit to their lies. While a man hath nothing but ordinary humane authority, for things extraordinary, he is eaſily rejected.

Man is ſubject to error, he may deceive and be deceived; therefore when they would put a new nothing upon the world, as an infallible truth, and have it ſwallowed without chewing, received without diſputing, then uſually they pretended that it was (quid Divinum) a doctrine or meſſage received immediately from God. And it is well obſerved, that this courſe of pretending to Divine revelation, was very frequent amongſt the Heathen: when their p. 73Wiſe men had a minde to faſten, ſome unwonted opinion upon the vulgar. Among the Romans, Numa, (to the intent they might be received with greater authority) ſtampt his lawes, with a kinde of divinity, and told the people that he had received them from the Goddeſſe Aegeria. As if he had ſaid, theſe lawes, are not ſuch as I have coyned and faſhioned by my owne policy, drawne up or enacted by my own power, I had them from the Goddeſſe. So Plato informes us of another law-maker (Minos the Cretian) that he uſed to enter into Caves and ſolitary places, where (he told the people) he received lawes and immediate dictates from Jupiter their God, to governe them by. This drew a great eſtimation and reverence upon him. Valerius Maximus and Herodotus tels us of thoſe Valer. lib. 1. Herod. lib. 1.other Law-makers, Licurgus and Seuleucus, uſing the like Stateſtratagems to over-rule the people. Licurgus ſaid, he received his lawes from Apollo: Zaleucus and Piſiſtratus avouch, Minerva for the Directreſſe or Doctreſſe of Theirs. So that both among the people of God, and among Heathens, it hath been very frequent to pretend Divine authority; that they might with the more eſtimation put off either ſuch points of doctrine, or ſuch rules of policy, as themſelves had invented.

For this of Eliphaz, howſoever ſome charge him directly, and Rem in dubio relinquimus videtur tamen potius vera fuiſſe viſio, e…ſ… ea abata…ur. Merc.others leave the matter in doubt, only turning the ſcale with a probability, (it ſeemeth rather that it was a true viſion.) Yet I ſhall adventure to reſolve directly, that his was a true viſion, as well as a viſion of truth ſent from God. And the reaſons which ſway with me are theſe three.

Firſt, if we conſider the manner of this viſion, the deſcription here made, holds exact proportion with thoſe, of which there is no queſtion, but they were the Oracles of Heaven. When a thing is done as God doth it, it is ſome argument that God hath done it. I grant, this reaſon is not demonſtrative or infallible, becauſe Satan and our own hearts are very apt to make imitations of holy things, for ſinfull ends. Satan can transforme himſelfe into an Angel of light, and the heart can diſguiſe or ſhape its own dark conceptions, by the light of divine revelations.

Take then a ſecond reaſon, Eliphaz was a godly man. 'Tis granted on all hands, that Eliphaz and his friends were right in their affections, though they failed in this action. God was angry with them indeed, & told them in the cloſe of this diſpute (Chap 42. 7.) That they had not ſpoken of him the thing that was right, as Job his p. 74ſervant had, yet he bids Job pray and offer ſacrifice for them, which he would not have done, unleſſe they had been upon good termes with him in generall, and in a preſent capacity, for mercy and acceptance. Now it being ſuppoſed that Eliphaz was a godly man, it is a ſinne not to be ſuppoſed of him, that he would make boaſt of a falſe revelation, and with ſuch deliberate gravity put a lye upon God.

Thirdly, the matter which he profeſſes to have received in this viſion, is a great and a holy truth of God. Man never belyes God to confirme the truth of God. When any boaſt vainly of revelations, it is to confirme their own phancies and deluſions. 'Tis rare when men are ſo zealous for truth, as to improve all that God hath ſpoken in the maintenance of it; I have not read of any that have fained a word from God, to maintaine that which is really the Word of God. We finde all along in Scripture, that when viſions from God were falſely pretended, they ever tended to ſecure the heart in falſe opinions, or unwarrantable practiſes.

The Apoſtle Paul found many who falſified the ſtampe of the Spirit, and forged his hand and ſeale to eſtabliſh error (2 Theſſ. 2. 2.) I beſeech you brethren, that you be not ſoone ſhaken in minde, or be troubled either by ſpirit, or by word, or by letter, as from us, as that the day of Chriſt is at hand. That groſſe error was ſcattered in the Church of Theſſalonica, that the day of Chriſt was at hand, that in thoſe beginnings of the Goſpell, there ſhould be an end of all things. To confirme this, falſe teachers boaſted of the Spirit, an immediate revelation from God: or a word immediately from the mouth, or a Letter under the hand of Paul. How active is error to finde patronage? It cares not whom it belyes, ſo it ſelfe may paſſe for truth. Thouſands love errours, but none will own them by that name. And therefore (becauſe children bear their fathers name) they would father them upon the God of truth, or upon men, moſt eminent for truth. Montanus the Heretick, ſaid he had the Holy Ghoſt his Paracl…te, dictating thoſe erroneous doctrines to him, beſide Hiſtor. Eccl. l. 5 c. 14, 16.Sir 50:5his Propheteſſes, Priſca and Mavinilla. Mahomet, that Grand helliſh Impoſtor often pretended viſions from Heaven. And the ſtory aſſures us that he cunningly made uſe of the diſeaſe of his body, to perſwade his Diſciples of the ſoundneſſe of his doctrine. For being afflicted with the falling ſickneſſe, when at any time a fit was upon him he made the people believe that he was in an extaſie or raviſhment of ſpirit, at the appearance of the Angel Gabriel, who revealed p. 75many myſteries to him. And having by long uſe and familiarity taught a Pigeon to ſeed at his eare, he by art prevailed with the people, to feed at his poyſonous mouth: as if his words had been the inſpirations of the Holy Ghoſt, who (as he affirmed) came then to him, in the forme of a Dove, and taught him thoſe ſecrets.

So then, this of Eliphaz was a true viſion, becauſe it was the confirmation of a truth. Invented viſions are in uſe only to gaine credit to the inventions of man, or the viſions of the Devill. Now for the matter and words themſelves.

Now a thing was ſecretly brought unto me.

We tranſlate [thing,] the Hebrew is [word,] A word was ſecretly foreign. Factum eſſe verbum alicut nihil aliud ſignificat quam factam eſſe revelationem in a…iquo, & Deum cognitione futurorum, inſtar lumini… mentem illuſtraſſe. Cyril. in 1 cap. Hoſ. v 1. foreignHos 5:1brought unto me, but it is uſuall both in Hebrew and Greek to call A thing, A word. Luk. 2. 15. The Shepherds ſaid, Let us goe to Bethlem to ſee this thing, the Greek is, to ſee this word which is done. Though here, it is proper enough, to ſay, A word was brought unto me.

Now a thing, or a word, was brought unto me, it was brought unto me ſecretly. The language of the Prophets was, The word of the Lord came unto me. There are two words in our tranſlation, (ſecretly brought,) but the Hebrew is one; and that word ſignifies to ſteale, or to do a thing by ſtealth; ſo it may be tranſlated, A thing was brought unto me by ſtealth, or was ſtole into me: M Broughton near this, A ſpeech came by ſtealth upon me; we tranſlate fully to the ſenſe, A thing was ſecretly brought to me, as if it were whiſpered into the eare, and ſent in cloſely to the ſpirit. And it is thus expreſſed, by way of oppoſition to another way, in which God reveales his minde unto his people. He ſometimes comes openly and ſpeaks aloud, that all may take notice, or becauſe all ought. Iſa. 58. 1. Cry aloud, lift up thy voice like a Trumpet. Things are brought openly to the people, ſecretly to the Prophets; what the Lord ſpeaks in the eare, or to the heart of a Prophet, that he by the Prophet ſpeaks on the houſe top, to all his people. A thing was ſecretly brought, or a thing was whiſpered unto Eliphaz. But he ſpeaks it aloud to Job. This word or this thing, is ſaid to be ſtolne into him, or to be brought unto him by ſtealth, for three reaſons, which I ſhall but name and proceed.

Firſt, a thing done by ſtealth, is done ſuddenly. The Thiefe haſtens to doe miſchiefe, he makes no delayes. Then ſecondly, a thing done by ſtealth is done ſecretly: a Thiefe comes cloſely in the dark; p. 76ſtealth is committed with greateſt privacy; and to ſay a thing is brought by ſtealth, is as much as to ſay, it is brought privately. Thirdly, a thing done by ſtealth, is done unexpectedly. A man ſeldome looks for the Thiefe, he is upon him in the way, upon him in his houſe, before he is aware. A Thiefe is uſually as unexpected, as he is a… unwelcome gueſt So this word came or was brought in by ſtealth, becauſe it came, ſuddely, it came ſilently, and it came unexpectedly to Eliphaz. And in theſe three reſpects, Chriſt himſelfe is ſaid to come as a Thiefe, Behold I come as a thiefe in Rev. 16. 15.Rev 16:15the night. As the word of Chriſt comes to many of his people now, ſo the perſon of Chriſt will come at the laſt unto all, He will come by ſtealth, or as a thiefe, ſuddenly, ſecretly, unexpectedly, when the world ſhall little dreame of him, and his Church ſcarce be awake for him.

Note from this, firſt, That divine truths are infuſed into us, not borne in us, or borne with us; every thing which is of Heaven, commeth unto us from Heaven; it is either ſtolne in ſecretly, or thundred in loudly: ſometimes the Prophets and Miniſters of Chriſt, ſpeaking aloud, carry truth into the ſoule: ſometimes God whiſpers it into the ſoule; one way or other, truth muſt be brought in, for it growes not in us: our hearts by nature are not onelyonly like white paper, having no inſcription, not a letter of Gods will written in them, but they are like paper blotted or blurred, written all over with the corrupt principles, and poſitions of our own wils. God by his Spirit firſt croſſes or wipes out thoſe, and then writes down his own golden rules, of holy truth and heavenly wiſdome. This he doth, firſt in converſion from ſinne to grace and holineſſe, and afterward in all the increaſes of grace, and growths of holineſſe, There is not a ſyllable of the law of God in any mans heart, till the finger of God writes it there; I will put my law in their minde, and write it in their hearts, which is an alluſion unto the two Tables of the Law. They were firſt written by the finger of God, and then put into the Ark: So God firſt writes the Law in our hearts, and then puts it into our mindes; he layes it up in the Ark of our underſtanding and memory.

Secondly obſerve, That God ſteales truths into the hearts of his people unawares. As they often expect and wait long for knowledge, ſo they ſometimes know before they expect. A truth either in whole or part, in the matter or clearer light of it, comes like a Thief into the heart, ſuddenly, ſecretly, unlooked for: in which caſe it is p. 77ever true, that truth unexpected is doubly welcom'd. The way of the Spirit of God is alwayes undiſcernable to fleſh and blood. The ſoule receives a thing, and the man knowes not how; he can (ſcarce poſſibly, not at all) tell where, by whom, or which way it came to him; it was brought, ſecretly brought; and with a moſt bleſſed, gracious ſlight of hand, conveyed into his heart. Yet ſometime truth enters in State, & may be ſaid to make its paſſage viſibly, into the heart of a man. The word comes, not as a company of Thieves, but as a band of Souldiers, with weapons drawn, and terrible ſhouts, tearing open the ſoule, and breaking open the iron gate of the heart, lock'd and barr'd with unbeliefe, to ſecure that curſed crue of luſts, garriſon'd within it. The weapons of our warfare (ſaith the Apoſtle) are mighty, through God, 2 Cor. 10. 4. The word is mighty, wonderfull in ſtrength, it comes upon the ſoule as an armed man, to ſpoyle it of all ſinfull treaſures, yea of the very life of ſinne. Sometimes the Lord proclaimes warre, as by a Herald of Armes againſt a man and openly prepares for his ſiege and battery. He ſurpriſes another, and ſteals him into a happy captivity to himſelfe.

A thing was ſecretly brought unto me, and mine eare received a little thereof.

Mine eare caught ſomewhat of it, ſo Mr. Broughton. The word foreign Pa…c…la, pars, medicum.ſignifies a part or a portion. Mine eare received a little: yet we are not to underſtand this, as if Eliphaz had taken in, onelyonly ſome fragments or imperfect notes, of what God delivered, or had heard to halves. For doubtleſſe Eliphaz received all that was brought, he turned nothing back; he ſaid not a little is enough, I need not the reſt; that he received but a little, was not from neglect of the reſt, but from inability to receive more, or to receive it more perfectly. And though he had not all of every part, yet he had a part of all; it was not a little of this, and none of that: little reſpects ſomewhat of every truth, not ſome one truth. He received, though not all, yet a perfect modell of all, that was brought.

Further, this ſpeech may have reference unto our preſent condition, concerning which the Apoſtle ſaith (1 Cor. 13.) We know but in part: now when he ſaith, we know but in part; it is not as if we had but a part of Gods will, made knowne unto us. The Word of God and the works of God are perfect. And the Apoſtle aſſures the Church of Epheſus, That he had not ſhunned to declare unto them the whole counſell of God, Acts 20. 27. The whole (which p. 78concernes man) is declared, but we know that whole but in part. Such is our weakneſſe and infirmity, that we cannot take in All of All, no nor any part of all in the full latitude and extent of it; Thus we know but in part; ſo ſaith Eliphaz, when this was brought to me, mine eare received but little of it; my narrow eare could drinke in, but ſome drops of that ocean, which was poured out upon me. All that man apprehends, is but little, in reſpect of what Modeſtè loqui…ur, qu…ſi n…n plenè acceper…t, quod ſciend…m eſſet de hac …e. Quod optimum eſt & eximiam comprehendere non poteſt mortalis homo. Mercer.God offers now, or of what hereafter he ſhall apprehend. Eliphaz ſpeakes modeſtly and humbly of himſelfe; God brought a thing unto me, and I am ſuch a poore ſtreightned veſſell, that I could receive but a little of it; yet ſomewhat I caught hold of, which I am about to make known unto thee.

We may note from this. Firſt, Holy truths, are very pleaſant to the eare of a holy perſon. A thing was brought unto me, and mine eare caught a little of it; As when meates pleaſant to the taſt, are brought to a man, he puts forth his hand and takes them; or when pleaſant muſique ſounds, the eare catches it, or we drinke it in greedily at the eare; ſo when holy truths are revealed, a holy heart catches them: The eare is not more affected with pleaſant muſique, or the pallate with pleaſant meates, then the underſtanding ſpiritualiz'd, is affected with ſpirituall truths; The eare of a holy man takes in holy things with pleaſure, and therefore he is ſaid to catch them, or drinke them in, as, with much deſire and raviſhing delight: David ſound more ſweetneſſe in the truths of God, then in the honey or honey combe. The ſpirit of a regenerate man, doth ſo much catch heavenly Doctrine, that in the Hebrew, the word which ſignifies ſuch doctrine, ſignifies alſo catching or receiving; and a word from the ſame roote, ſignifies the palate Vide Buxtorf. Lex. in verto foreignof the mouth; which may hint us thus much, that heavenly doctrine, pleaſes the palate or taſte of a heavenly minde; And the reaſon of it is, becauſe there is a ſuitableneſſe in the heart of every godly man, with every truth of God; All delight ariſes from proportion and ſuitableneſſe, between the object and the organ, in ſenſitives: between the object and the underſtanding, will, affections, in ſpirituals; That, which makes delight to the eye, is the ſutableneſſe of viſibles to the eye: and that which makes delight the taſte, is the ſutableneſſe of edibles to the pallate: and ſo that which makes delight to the ſoule, is the ſutableneſſe of intelligibles to the underſtanding: Hence the reaſon is cleere, why wicked men will not receive the things of God, but inſteed of catching them, p. 79catch at them, ſnarle and murmure at them, ſpeake, yea raile and fight againſt them; their hearts are unſutable to thoſe truths, therefore they diſtaſt them, therefore they reliſh them no more, then the white of an egge, or a dry ſtick. Nay, not only have they no pleaſant taſte, but they have a bitter taſt in their mouthes, they are as gall and wormewood to them, they are a vexation and torment to them: The truth which the two Witneſſes publiſh, torments Revel. 11.Rev 11them that dwell on the earth; and then no marvaile if inſtead of catching thoſe truths, to embrace them, they catcht the Witneſſes and kill them.

Obſerve ſecondly; That the eare and heart of man in this ſtate of corruption, are veſſels too narrow, to take in or hold all the truths of God. I have many things to ſay, (ſaith Chriſt to his Diſciples) but ye cannot beare them now, Joh. 16. 12. Nor could they ever fully beare, ſo much as Chriſt had to ſay. We have line upon line, precept upon precept, here a little, and there a little, Iſa. 28. 10. becauſe it is but here and there a little, ſome few lines or precepts, which we are able to learne, and digeſt into our ſpirits; whole ſhowers of divine truths, are often rained upon us (Heb. 6.) yet we drinke in but a drop or two; we ſwimme, as it were, in a whole ocean, a ſea of holy revelations, but we are narrow-necked-bottles, and how little is it which bubbleth in? mine eare received a little thereof. The truth of God, is like God himſelfe, infinite; Truth is nothing elſe but the minde of God, and that is infinite; therefore we who are not only finite, but ſtreightned, cannot poſſibly comprehend it.

Thirdly, Mine eare received a little thereof; it was but a little he received, yet he received a little, all did not fall beſide his eare, all did not ſlip away, he caught ſomewhat: Note from hence, That the eare and heart of a godly man, ever receive ſomewhat, when the truths of God are revealed. I cannot get in all, my heart will not receive all, my memory will not retaine all, but a little it will hold, ſomewhat it takes in at every Sermon, and from every viſion of God; (Sermons are the viſions of God, and ſomewhat of Gods mind is brought to you in every holy Sermon.) Naturall men are like ſieves, like veſſels without a bottome, or full of holes, into which theſe truths being put, run out every drop: the beſt, in this life, are leaking veſſels, much drops out; Eliphaz received a little; How many heare much and receive nothing? They come empty to the Ordinances, and they returne empty: their ea…es have p. 80been fill'd with a ſound, but their hearts have not caught a ſillable, not a word of truth is written in their hearts, not a letter laid up in their minds: And that's the reaſon, why not a word is to be ſeen in their lives; How can they hold out the word in a pure converſation, who have not received it into a pure conſcience?

In thoughts from the viſions of the night, when deepe ſleepe falleth on men.

The former Verſe, ſhewed us the manner how, that thing was brought to Eliphaz, a thing was ſecretly brought to me; this ſhewes the time when it was brought, it was (ſaith he) in thoughts from the viſions of the night, when deepe ſleepe falleth on men.

In thoughts from the viſions of the night.] Some reade it, in the Vel poſt viſio nes noctis, ſicut dicimus à coena à …randio, ſic Hoſ. 6. 2. vel …n cogitationibu… viſ…num noctis, ut Mem, Genitivum ind…cet. foreignHos 6:2thoughts which I had, after the viſions of the night. So Hoſ. 6. 2. From two dayes, Heb. After two dayes; or, in thoughts which I had in the viſions of the night, or, in thoughts of the viſions of the night; The Originall beares any of theſe readings.

In thoughts.] The Hebrew word, ſignifies properly the boughes of a tree; and ſo ſome tranſlate; In the bougbes, ſprigs or branches of the viſions of the night: but we render it well, in the thoughts: And thoughts are called boughes or branches; Firſt, becauſe thoughts grow from the mind, ſprout and ſhoote up from the minde, as branches from the ſtock of a tree; From the root or ſtock of a mans underſtanding, a branch of thoughts growes up, ſometimes like a tall Cedar of Libanus, as high as Heaven. Secondly, the boughes and branches of a tree, are many, thick, interwoven, and croſſing one another; ſuch are the thoughts of a man, he hath many, even multitudes of them; In the multitude of my thoughts, ſaith David? The mind puts forth many branches and twiggs, they ſprout and ſhoote forth every way; thouſands of various thoughts are moving, upon various objects, and to various ends; ſome are earthly, ſome heavenly. The branches of ſome minds, are but bryars and thornes; others bear the Lilly and the Roſe, their roote is in Heaven, and they grow heavenward. Thirdly, thoughts are called branches, becauſe the branch or the bough, brings forth and beares the fruit; the ſtock or the body of a tree, brings forth fruit, at the branches: So all the fruit of our ſoules, is borne upon, or from our thoughts; our actions are the fruits of our thinkings: Thoughts are poſſible actions; looke what a man thinketh, that he doth, or would doe: And ſuch as our thoughts p. 81are, ſuch our actions are, or would be: Thoughts are the firſtborne, the bloſſomes & bloomes of the ſoule, the beginnings of our ſtrength, whether for good or evill; therefore the Hebrew word, is elegantly tranſlated from a bough or a beanch, to a thought.

The Hebrew word for ſpeech, prayer and meditation, ſprings foreign Stirps, f…u…ex. quia Sermo è corde, ut arbor è terra naſcitur. Shind. Elegans metaph…a ſumpta à ſuper eminentibus arbo…um ramuſculis (& eſt p…imogenta hujus vo…is ſignificatio) ad phantaſmatum extremitates ac velut teneras cogitationum ſummitates notionem ſuam extendit. Bold. Quouſ que claudicatis inter duas prominentias. Merc. Quaſi Elias audueret populum, quod duas eminentias ſibi conſtituerent, Deum & Baalem quaſi aequales, inter quas nulla eſt comparatio. 2 Cor. 6. 15. Bold.2 Cor 6:15from a roote of the ſame ſignification; becauſe ſpeech, prayer and meditation, ſpring up from the Spirit as a ſtalke, or branches from the ſtock of a tree.

There is one thing further to be obſerved from this word (for it is a very elegant word, and therefore I ſpend a little the more time upon it) In thoughts from the viſions of the night; The word ſignifies, not onelyonly a bough, but the higheſt bough, the topbough of a tree: A tree hath ſome under-boughs, and ſome topboughes, as the Prophet ſpeakes (Iſa. 17. 6.) Two or three berries in the top of the uppermoſt bough: it is the ſame word, which here in the text, we tranſlate thoughts; as if Eliphaz ſhould ſay, in my very uppermoſt, or higheſt thoughts, in thoſe very top-branches of my budding phancie, which I had from the viſions of the night. The higheſt, the top-branches which grow from the ſoule of a godly man, are for, or about the higheſt mercies, top-mercies, for Heaven and heavenly things. A wicked mans higheſt and uppermoſt thoughts are for the earth, his thoughts for the earth, outgrow all his other thoughts: But a godly mans thoughts, for Heaven and ſpirituals▪ outgrow all his other thoughts, his thoughts for Heaven, are the higheſt and uppermoſt branches of his ſoule. We have this word uſed, in the 1 Kings 18. 21. How long (ſaith Elijah) will you halt between two opinions? That word which we there tranſlate opinions, is here tranſlated thoughts; hence ſome render that in the Kings thus, How long doe ye halt between two top-thoughts, or high thoughts? As if this were the thing, which Elijah reproved in that people, that they had high thoughts, both of God and of Baal, top-thoughts of both: and they (as it were) ſet Baal, a dumb Idol, as high in their thoughts, eſtimations and opinions, as they did the living God. Why do ye halt between two uppermoſt opinions, higheſt thoughts, or thoughts of equall height, concerning God and Baal? Your thoughts of your Idol, are as high as of God himſelfe. What! will you make an Idoll, equall with God? An Idoll is a baſe thing, a low thing, a thing below upon the dung-hill (therefore called a dunghill god) The true God, is on high, he is in the higheſt Heavens, he is higher than the Heaven p. 82of Heavens, and doe you debaſe him thus, by halting between two thoughts of equall height, concerning Him and Baal? They who ſet up an Idol, make it equall unto God. All falſe worſhip is a ſetting of our poſts by Gods poſts, and of our threſhold by his threſhold, a making both, of equall height and worth.

And to cleere it yet further; (Pſal. 119. 13.) the ſame word is uſed by David, when he profeſſes, I hate vaine thoughts, or as ſome reade it, I hate vaine things; He calls Idolatrous thoughts vaine thoughts, becauſe they are wavering, inconſtant or unſetled thoughts, in further alluſion to the boughes of a tree: as the top-moſt and higheſt boughes of a tree, are ſhaken with every puffe of wind, and waver too and fro with every blaſt, ſo are the thoughts Quaſi dicat Idolatriam odio habui, quae plura eminentia ſupremo cultu reveretur, cum ſit unum.of Idolaters: or becauſe (as before) Idolatry ſets up Too high Thoughts, adoring an Idoll as much, or in competition and rivality with the everliving God. The higher our thoughts are of God, the more excellent they are; but the higher our thoughts are of falſe worſhip, the vainer they are; and to have as high thoughts of an Idoll, as of the living and true God, are the vaineſt thoughts of all; thoſe high thoughts are low thoughts, the loweſt thoughts, thoughts moſt hatefull, I hate vaine thoughts.

From the viſions of the night.] As I have opened that word about the thoughts ſomewhat largely, ſo this of the viſions, requires more enlargement, yet I ſhall doe it as briefely as I may.

Viſions were a ſpeciall way of divine revelation: Heb. 1. 1. God who at ſundry times, and in divers manners, ſpake to our Fathers foreign.by the Prophets, ſaith the Apoſtle. God ſpake at ſundry times, and he ſpake in divers manners. Now amongſt thoſe divers manners of ſpeaking, ſpeaking by or in viſions was one. The Jewiſh Doctors, obſerve foure degrees of divine revelation. The firſt they Paulus Fagius, in Exod. 28.Exod 28called Prophecie, which included viſion, and any apparition whereby the will of God was made known. They had a ſecond way of Goodw. Hebr. Antiq.divine revelation, which they called, The inſpiration of the Holy Ghoſt, whereby the party was inabled, without viſion or apparition, to propheſie: either as propheſying is taken for the foretelling of things to come, or for the reſolving of things in doubt: The Rabbins give us the difference between theſe two, prophecie and inſpiration: In prophecie (though it was from the Holy Ghoſt) a man was caſt into a trance, or brought into an extaſie, his ſenſes being taken away; but ſpeaking by inſpiration of the Holy Ghoſt, was without any ſuch change in, or impreſſions upon the p. 83body; So David, and other Pen-men of the Scriptures, wrote by the immediate inſpiration of the Holy Ghoſt, yet without viſible apparitions to them, or viſible change upon them. Thirdly, God revealed himſelfe, by Ʋrim and Thummim, which was an anſwer given by the Ephod, or by the ſtones that were on the breaſt-plate of the high Prieſt. Theſe three wayes of divine revelation (as they obſerve) ceaſed in the ſecond Temple. The Jewiſh writers having this tradition, That after the latter Prophets, Haggai, Zechariah and Malachy, the Holy Ghoſt departed from Iſrael; meaning, the Holy Ghoſt (not in the ordinarie work of ſanctification, but) in thoſe extraordinary wayes of prophecy, inſpiration, and of Ʋrim and Thummim, went up and departed from them. There was yet a fourth way of divine revelation, which they call Bathcoll, the daughter of a voice, or eccho, declaring the will of God immediately from Heaven: ſuch ſome conceive to be, the voice heard from Heaven, Math. 3. 1. proclaiming the teſtimonie of God concerning Chriſt, a voice was heard from Heaven, ſaying, this is my beloved Sonne, in whom I am well pleaſed.

But to paſſe from theſe traditions of the Jewes, we ſhall give you the doctrine of divine revelations, more diſtinctly from the Scriptures. We finde (Numb. 12. 6, 7, 8.) three diſtinct wayes, in which the Lord revealed himſelfe of old unto his people. If there be a Prophet among you, I the Lord will make my ſelfe known unto him in a viſion, and will ſpeake unto him in a dreame; My ſervant Moſes is not ſo, who is faithfull in all mine houſe, with him will I ſpeake mouth to mouth, even apparently; and not in darke ſpeeches, and the ſimilitude of the Lord ſhall he behold. This is an illuſtrious text, deſcribing three diſtinct wayes or degrees of holy revelation. Firſt, by viſion which we have here in Job. Secondly, by a Dreame, which was when God preſented ſomewhat to them ſleeping: This kinde of revelation God vouchſafed, not only to his own people and Prophets, but to Heathens alſo and ſtrangers from his Covenant. Pharaoh had a revelation by a dreame (Gen. 41.) concerning the ſeven yeares of famine; and Nebuchadnezzar had a wonderfull revelation by a dreame (Dan. 2.) concerning the ſtate of the foure Monarchies. The wiſe men of the Eaſt, were warned in a dreame, to returne into their Countrey another way, Math. 2. But with the Saints, theſe revelations by dreames, were very frequent; Jacob (Gen. 28.) in a dreame, as he ſlept upon a ſtone, ſaw a ladder, &c. Joſeph, Jacobs ſon, had ſo many dreames, p. 84that his brethren jeered him with it, and called him, the Captaine-dreamer, The dreamer, a Maſter of dreames, Gen. 37. 19. Joſeph foreignthe husband of Mary, was twice warned in a dreame, firſt that he ſhould not forſake his wife, Mat. 1. and then that he ſhould goe into Egypt, Mat. 3. Many other the like revelations by dreames, might be inſtanced in, but I forbeare. There is a third way ſpoken of in this text, and that is, ſpeaking mouth to mouth; my ſervant Moſes is not ſo, with him will I ſpeake mouth to mouth, even apparently. This is a more eminent way of heavenly manifeſtations than the former; Moſes had a priviledge above the ordinary Prophets. For to ſpeake mouth to mouth, is expounded (by Apparently) I will ſpeake plainely or apparently, not in a viſion or in a dreame; When a man ſpeakes mouth to mouth to his friend, or (as the Scripture phraſes our communion with God, in Heaven) face to face; This is oppoſed to a more remote or obſcure communion. As our ſeeing God face to face in Heaven, ſo his ſpeaking to us, mouth to mouth on earth, notes the cleareſt and fulleſt revelation: It is to give us his minde, nakedly, without any figure or ſhadow; or (as Chriſt is ſaid once in the Goſpel) to ſpeake plainely, and not in Parables. And theſe ſpeakings mouth to mouth, were of two ſorts: Either immediate, as himſelfe did unto Moſes, or as to others, by the miniſtry of Angels; God often employed Angels in this ſervice, to declare his minde, and bring meſſages to his people; This was a kinde of ſpeaking mouth to mouth: but Moſes had an honour beyond this, with him will I ſpeake mouth to mouth, I by my ſelfe, not I, by a created Angell.

Viſions (to keep to the terme in hand) were (you ſee) a principall meanes, by which God broke his minde, and unlockt the ſecrets of his counſels. If there be a Prophet among you, I the Lord will make my ſelfe known unto him in a viſion. And to cleere this point about viſions yet more fully; We may diſtinguiſh of divers ſorts of viſions. Firſt, A viſion is ſometime put for any ordinary diſpenſation of the will of God, to his Prophets or Miniſters, who as from God, diſpenſe it to his people, (Prov. 29. 18.) Where viſion faileth, the people periſh, that is, where there are none to publiſh and declare the minde of God (no not in an ordinary way) to a people, that people are in the ready way to perdition. Without the viſions of grace, there is no ordinary way to the viſions of glory. Secondly, By a viſion, we underſtand an extraordinary work of p. 85God, manifeſting his minde to his Prophets, either to aſſure future ſucceſſes, or to reſolve doubtfull Quaeries: And theſe were called Viſio eſt omnis doct…ina d…vini…ùs revelata; quia Deus quibuſcun que vſum eſt revelare, res ipſas quodam…do videndas & ſpectandas oculis ſervorum ſuo um exhibet ad obſignandam earum certitudinem. Jun. in 1 cap. Iſa.viſions, becauſe by them things were made ſo manifeſt, as if they had been ſeene before their eyes: and in ſome of theſe revelations, a viſible repreſentation was made to the eye: viſions were often attended with apparitions; In reference to both theſe ſorts of viſions, that is appliable, 1 Sam. 9. 9. Before time in Iſrael, when a man went to enquire of God, thus he ſpake; Come let us goe to the Seer, for he that is now called a Prophet, was before time called a Seer: Prophets were called Seers, becauſe in viſions, they had either an ocular, or an intellectuall ſight of the minde of God.

Secondly, Viſions may undergoe this diviſion: There was an open viſion, and there was a private viſion: In the 1 Sam. 3. 1. we have the ground of the diſtinction, In thoſe dayes there was no open viſion: Open, is oppoſed to private or ſecret; the word imports, a viſion appearing in publique, and the meaning of the text is this; there were no Prophets ſent openly, and (as it were) In State, inveſted with commiſſion, and furniſhed with meſſages Fuerantquidem ſingulares & privatae, viſiones cum pijs communicatae, ut cum Manoah. Judic. 13 Sed publi…è Prophetarum o…ne munus jacebat. Jun. in loc.Judg 13from Heaven unto the people; there was no open viſion: yet at that time there were private viſions, as to Manoah, Judg. 13. God revealed himſelfe in thoſe darke times, to ſome of his ſpeciall ſervants: And ſo he hath and will at all times. While he hath a Church upon the earth, he never ſhuts himſelfe quite in Heaven. Open viſion may faile, but all viſions ſhall not faile. So open profeſſion may faile in the raigne of Antichriſt, in his houre, and in the power of darkneſſe; as it did in the time of Eliah, yet all profeſſion of the truth ſhall never faile: The Lord hath alwayes his thouſands in ſecret, who never bowed their knee to Baal. In many places, ſince Chriſt came in the fleſh, there hath been no open viſion, no holding forth of the truth of Chriſt, and yet even in thoſe places, there have been private viſions; and a remnant reſerved, to whom God hath made known the myſteries, of the Kingdome of Chriſt: When darkneſſe covers all in appearance, there may be light which appeares not: and candles under a buſhell, when there are none in the Candleſticks. A Goſhen hath light, while Egypt is plagued with darkneſſe; and when the Prophets are benighted, it may be day, with many of the people.

Thirdly, Some viſions were without any trance or raviſhment, (Gen. 15. 1.) The word of God came in a viſion to Abraham, ſpeaking to his eare, and bidding him look up to Heaven with his p. 86eyes, ver. 5. But often we finde, that viſions were accompanied with trances: 'Twas ſo with Balaam the falſe Prophet, (Num. 24. 16.) He hath ſaid, which ſaw the viſions rf the Almighty, falling into a trance, but having his eyes open: And it was ſo with ſome of the true Prophets, Daniel ſaw a viſion, and when he heard the voice, Then (ſaith he) was I in a deepe ſleepe upon my face, (Dan. 10. 9.) Peter was in a trance, when he had the viſion of a ſheete let downe from Heaven, Act. 10. And the Apoſtle ſaith, (2 Cor. 12. 1.) I will come to viſions and revelations of the Lord, whether in the body I cannot tell, or whether out of the body I cannot tell, God knoweth. His ſoule had ſo much acquaintance with God, that he became a ſtranger to his own body; his ſoule was ſo buſied in receiving knowledge from God, that he was faine to put off the knowledge and care of his body, wholly to God: What the ſtate of my body was, I know not, God knoweth.

Fourthly, Some viſions were preſented only in bare naked words, others were cloathed in types and figures, in the ſhapes of beaſts of the earth, and ſoules of the ayre, of trees, and ſtones, &c. As to Ezekiel, and Daniel in their Propheſies, and to John in the book of Revelations: Theſe figures, were as an Alphabet of ſacred Letters, which put together and ſpel'd, made the minde of God legible to his ſervants.

Laſtly, The Scripture in hand, hints us a fifth difference about viſions. In thoughts from the viſions of the night, that's conſiderable. There were viſions of the day, and viſions of the night; thus it is ſaid (Dan. 2. 19.) when Daniel expounded Nebuchadnezzars dreame, that God made it known to him in viſions of the night, oppoſing it to viſions of the day. Uſually the night was the time for viſions; hence (Numb. 22. 18, 19.) Balaam the falſe Prophet (when the meſſengers of Balack came to him) ſaith, Tarry this night, and I will ſhew you in the morning, he thought to have a viſion in the night: So it is obſervable, that when Saul and his ſervant, came to Samuel (1 Sam. 9. 19.) to enquire about the ſtraid Aſſes, he tells him, ye ſhall eate bread with me to day, and to morow I will let thee goe, and will tell thee all that is in thine heart; he deſired a night, intimating, that God uſed to reveale ſecrets unto him in the night.

So much concerning viſions, with the kindes and differences of them.

From this doctrine of viſions, we may take notice of our priviledge p. 87under the Goſpel. The Apoſtle ſaith at ſundry times and in divers manners, God ſpake unto our fathers by the Prophets, but he hath ſpoken unto us one way, which exceeds them all, Even by his Sonne who is the brightneſſe of his glory, and the expreſſe image of his perſon, Heb. 1. 2, 3. We have a viſion which outſhines all the viſions that ever the Prophets or Patriarchs had, from the beginning of the world. Their light was darkneſſe, at moſt but a ſhadow, their viſions were obſcurities, and their revelations, concealments, compared with ours. Our viſion is Chriſt, God manifeſted in the fleſh; Mine eyes have ſeen thy ſalvation, ſaith old Simeon, he had a viſion of Chriſt in perſon. The land of Judah was call'd the valley of viſion, becauſe God revealed himſelfe to that people, more frequently and clearly, than to all the world beſide. Where ever the Goſpel is preached, that Land is a valley of viſion, a valley of viſion farre more lightſome and glorious, than the land of Judah was; the very darkneſſe of the Goſpel, is clearer than the light of the Law. That which was made glorious had no glory, by reaſon of that glory which excelleth, 1 Cor. 3. 10. Only remember, that as our priviledge is greater than theirs, ſo is our duty; A cleare light ſhould be anſwered with a holier life. And we who have more evidence of what God would have done, ſhould make more conſcience to do it. Now we are not taught by dreams and viſions of the night, We ought to walk as children of the day. Not onelyonly is darkneſſe gone, but the ſhadows are fled away. The true light now ſhines; even he who enlightens every one that comes into the warld. We need not dreams or viſions now. Why ſhould we call for Candles when the Sunne is up? We need not Starre-light when we have day-light, or when the promiſed Day-ſtarre is riſen in our hearts, 2 Pet. 1. 19.

Here is one circumſtance more in the Text about this viſion very Sopor eſt ſomnus profundior, ſomnus eſt plus quam do mi…a…io, & ſopor plus quam ſomnus. foreign Significat gravem ſomnum, imo plus qu…m ſomnū profundum ſomnū & quaſi lethargū …remarkeable; it was not only in the night, but in the night when deepe ſleepe falleth on men, or on ſorrowfull man, man wearied with labour and travell. This is a more diſtinct deſcription of the time than the former. It was in the night, and in that part of the night, when deepe ſleepe falleth on men; that is, in the former part or beginning of the night for the firſt ſleepe is the deepe ſleepe; and we uſe to ſay that a man, eſpecially a weary hard-wrought man, is in a dead ſleepe, when hee is in his firſt ſleepe. The word ſignifies an extraordinary ſleepe. It is uſed (Gen. 2. 21.) where it is ſaid, that God cauſed a deepe ſleepe to fall upon Adam, when he took p. 88out his rib and formed the woman. The Seventy tranſlate it, extaſie. foreign.Some compare it to a Lethargie; a man in a Lethargie can hardly be awakened. Such a ſleepe as Saul was in, 1 Sam. 26. 12 when David came into the trench, and took away the Speare and the Cruſe of water from his bolſter. Such an one as Jonas was in, while the ſhip was almoſt ſunke with the tempeſt, Jonah 1. 5. In both places we have this originall word. At the time when ſuch ſleepe ſals on wearied man, Eliphaz had this viſion. And be ſpeaks very Tempus erat quo prima quies mor…alibus aegris. Incipi… & dono Divum gratiſſima ſe…p…t. In ſomnis ecce ante occulos maeſtiſſimus Hector. Viſus adeſſe mihi. V…g. 20. Aeniad.elegantly, that this deepe ſleepe falleth on men; becauſe ſuch ſleepe ſeems to oppreſſe the ſpirits, as a heavie weight the body; it fals as heavie as Lead upon all a mans ſenſes, and overcomes them: we ſay ordinarily, a man fals aſleepe, and it is as true of ſleep, that it fals upon a man, and fals with ſuch a weight, that man is not able to ſtand under it. We ſay alſo, a men is heavie to ſleep, for ſleep like a heavie thing, comes down upon him, and then down comes he. Heathen Poets tell us, that at this time they had viſions, or deluſions rather. Satan imitates God in what he can, that he may deceive with better ſucceſſe.

We may abſerve from hence. Firſt, Seeing Eliphaz had this viſion when deep ſleep falleth upon men, that the power of Gods Spirit works through all naturall impediments: when tired nature is willing to fall, or cannot ſtay it ſelfe from falling into a deep ſleep, then God can awaken us, with his viſions, and make us ſee, when we cannot hold open our eyes. When God will reveale his minde to the ſoule, he overcomes the imperfections of the body. Sleepineſſe is an imperfection; if a man be ſleepy he is unfit to hear. While the eye is thus ſhut, the eare cannot be open. That ſleeper in the Acts fell down dead, while Paul was preaching. Yet when God comes by his mighty power and Spirit, though a mans eare be ſhut, he can break through, and get into his heart. The Word hath taken ſome napping and nodding. Yea, God breaks in by his Almighty power in the revelations of his will, not only when men are in a dead naturall ſleep, but when they are in a ſleep of ſpirituall death. The Word breaks open the barres of the grave, and looſens John 5. 25.John 5:25the bands of death.

Secondly, for as much as Eliphaz had this viſion when deep ſleep falleth on men, himſelfe being kept awake, or waking. Obſerve, That, when we are moſt retired from the world, then we are moſt fit to have, and uſually have moſt communion with God. If a man would but abridge himſelfe of ſleep, and wake, with holy p. 89thoughts, when deep ſleep falleth upon ſorrowful labouring men, he might be entertained with viſions from God, though not ſuch viſions as Eliphaz and others of the Saints have had, yet viſions he might have. Every time God communicates himſelf to the ſoul, there is a viſion of love, or mercy, or power, ſomwhat of God in his nature, or in his will, is ſhewed unto us. David ſhewes us divine work when we goe to reſt. The bed is not all for ſleep; Commune with your owne heart upon your bed and be ſtill, Pſal. 4. Be ſtill or quiet, and then commune with your hearts; and if you will commune with your hearts, God will come and commune with your hearts too, his Spirit will give you a loving viſite, and viſions of his love. When Jacob fearing the rage of his brother, had put himſelfe into the beſt poſture of defence he could, and had ſent his wives, and children, his ſervants and his flocks over the River, the Text ſaith (Gen. 32. 24.) that Jacob was left alone: which is not to be underſtood, as if his company had left or deſerted him: Jacobs ſolitarineſſe was not paſſive, but elective. He having diſpoſed of all his family, withdrew himſelf, and ſtayed alone: and what then? then he had a viſion indeed; Then there wreſtled a man with him untill the breaking of the day; he ſpent not the night in carking and caring what ſhould become of him the morrow: No, he retires to pray for a bleſſing upon his former cares, and a bleſſing he obtains. It is obſervable alſo concerning Iſaac, Gen. 24. 36. that he went out into the fields to meditate (or as others read it) to pray. Some fooliſhly gloſſe upon it, that Iſaac being delighted in Aſtronomy, went out to contemplate on the Stars. But I believe the walk of Iſaac's ſpirit was above the Stars. It is a ſweet O ſancta anima ſola eſto, ut ſoli omnium ſerves reipſam, quem ex omnibus tibi el…giſti. An neſcis …e verecunduni h…ere ſpo…um, &c. Bernard.expreſſion of Bernard, If thou wouldeſt meet Chriſt in ſpeciall communion, doe thou of tentimes retire thy ſelfe. Oh chaſt and lovely ſoule, doeſt thou not know thou haſt a modeſt Spouſe, that will not come to thee in the throng of worldly company and employment. Come my beloved (ſaith the Spouſe, Cant. 7. 11.) let us goe forth into the fields, and lodge in the villages. Let us get from the tumult of the Creature. He loves to find his Spouſe alone, retired into a Chamber, or into a Cloſet, or in the fields and Groves, in the Gardens and ſhady walks, or in thoughts upon thy bed, having ihe Curtains drawn, and all the world ſhut out. Some have viſions in the night when deep ſleep falleth upon men, but what are their viſions? ſurely they are viſions of darknes, not of light, viſions of Hell, rather then viſions of Heaven. The Proplet complains p. 90of ſuch, who deviſe evill upon their beds; they plot and contrive miſchief upon their beds; or they have viſions of uncleanneſſe, viſions of covetouſneſſe, viſions of oppreſſion, black infernall viſions. How much better is it to be blind, then to have ſuch viſions? to be aſleep, then have ſuch waking thoughts? But to lye awake in our beds with thoughts of Chriſt, is far more ſweet then the ſweeteſt ſleep. And in the day, could we make more vacations from the world, we ſhould have more buſineſſe in Heaven. Moſt men are mudding in the earth all day, and if they wake in the night, earthly care keeps them awake. There are many thouſands whom love unto the world keeps awake; but how few are there, whom love to Chriſt keeps awake?

It was an harſh, and (in one ſenſe) an ignorant ſpeech of a wiſe man amongſt the Heathens, who ſaid, There is no man who may not more holily be in any company, than with himſelfe alone: And Nemo eſt cui non ſanctius ſit …m quolibet eſſe quam ſecum. Sen.yet there is a truth in it: For if a man be by himſelf alone, and deale only with his own heart, probably, he might be as profitably with any company, as with himſelf: One mans heart in it ſelf, is as bad as anothers, and uſually it is worſt, when it is by it ſelfe. Some, like Nebuchadnezzar, being ſecluded from men, converſe only with beaſts, thoſe moſt beaſtly beaſts, luſts in their own boſomes. Dan. 4. 3.Dan 4:3But, to be alone from men, to converſe with God, to be alone from men, to converſe with Chriſt, is infinitely better then all the ſociety of men. The reaſon why many receive but little of Chriſt, little of Heaven, is, becauſe they are ſo much in the croud of the Pietas periclitatur in nego…iis.world, ſo long upon the Rack of earthly care; they ſeldome let their hearts ſettle. The Ballances muſt ſtand at an even poize, before you can weigh aright. If you deſire to know, which beares moſt weight in your hearts, Earth or Heaven, Chriſt or the Creature, let your hearts ſtand ſtill. That in Pſalm 4. 4. reaches this ſenſe fully, Commune with your owne hearts upon your beds, and be ſtill. Our hearts will not be ſpoken with, unleſſe we be quiet. And as the Picture-drawer cannot take the features of the face, to the life; ſo neither can we of our hearts, or lives, unleſſe we have the patience to ſit for it.