Exposition of Job 32-24, Commentary on Job · Chapter 33 – Chapter 33

Exposition of Job 32-24 · Commentary on Job · Chapter 33 – Chapter 33

p. 263JOB. 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 Chapter. 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 ſoveraignty of God over man) he adds, to mittigate and allay the ſeeming ſeverity of this aſſertion, That although God be ſo high and great,Deus nomini rationem reddere tenetur. Tanto tamen amore nos complectitur ut ſaepius judiciorū ſuorum rationes aperire dignetur, etſi id non ſemper obſervamus. Lavat: that he is not at all obliged to give any account of himſelfe 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 matters, 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 ſpeaketh once, yea, twice, yet man perceiveth it not. So then, man hath no reaſon to complaine (as Job ſometimes had done, and many p. 264others in like diſtreſſes doe) that he is in the darke, and doth not perceive the minde of God towards him, why he is ſo afflicted, 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 particle, 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 accommodation 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, p. 265then 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 people uſually by the Prophets,Dei admonitio vocu et ſermonis ſaepe loco eſt, etſi non ſemper ipſe et loquatur ut ſaepo veteribus patribus loqui ſolebat quocun que tandem modo admonear. Merc: and to the Prophets in dreames and viſions. The ſpeaking of God was either immediate from himſelfe in thoſe dreames and viſions to the Prophets, or mediate by the Prophets. And though now God doth not ſpeake to us immediately 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 wiſdome, 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 ſecondly, 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 p. 266mind and ſpeak out the heart of God unto man.

For God ſpeaketh once, yea twice.

foreign in una pro foreign in una vice.The Hebrew is, in once, that is, for one Turne or Time, or by one meanes or way. The word once, hath a threefold ſignification in Scripture, all which are applyable to the text in hand.

Firſt, Once, is as much as ſurely, certainly, verily, irrevocably. 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 immutable 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 ratified it in heaven, that men muſt dye; This ſtatute is irrevocable; The thing is appointed, and there is no reverſing or revoking of that appointment. This is a good ſence, and ſutable enough to the ſcope of Elihu; God ſpeaketh once, that is, what he ſpeaketh 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 Comparative imports the Superlative, a most ſure) word of prophecy, whereunto 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 p. 267hearts. As the whole propheticall, ſo the whole hiſtoricall and doctrinall word of God is moſt ſure, being once ſpoken it is ſpoken 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,Semel loquitur deus, et ſecundo id ipſum non repetet. Vulg: Quia quod ſufficienter factum eſt iterare ſuperfluum eſt. Aq: 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 tranſlates 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 ſufficiency 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 purpoſed) 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 ſufficiency 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 p. 268will 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 Chapter (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 excluſively, 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 another 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 morrow, 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 aſſurance of another day, much leſſe of a ſeaſon with the day. Wh… knows whether the cock ſhall crow twice or no? poſſibly the p. 269cock may crow but once; in what a condition had Peter been if it had been ſo with him, for after he had (as Chriſt notwithſtanding 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 following 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 p. 270once, 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 ſpeaketh once, In ditabus et ſc: vicibus. i. e. bis quod uno verbo dicunt foreign aut ſecundo i. e. iterum ſemel iterum que loquitur deus una admonitione non ſemper contentus. Druſ.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 Corah, Dathan, and Abiram with their confederates (Numb. 16.21.) others dye of a lingring conſumption. God waiteth to be gracious, and therefore he rarely ſpeaketh his all or ſtriketh his all at once. He gives precept upon precept, line upon line, he ſends ſorrow upon ſorrow, croſſe upon croſſe, that ſinners may at laſt remember 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, onlye now to make a little fire to bake a Cake with. And when the Spirit of God would ſhew how few, comparatively to the rout of the World, they are and will be that bear witneſſe to the truths of Jeſus Chriſt, he calleth them two Witneſſes (Rev. 11.3.) they are a number, yet expreſt by the leſt number, that we ſhould not have our eyes upon the multitude, or think, that is not the p. 271truth which is not followed by great numbers, or the moſt of the World. The traine of Chriſt is not large, nor are his wayes throng'd, few there be that find them. As they whom he calls forth to be eminently his witneſſes are not many, therefore called two; ſo they that receive their witneſſe are not many; The world wonders after the beaſt. Thus as two or twice imply a ſmall number; ſo in Scripture language, that which is done more then twice is ſuppoſed done often or many times (2 Kings 6.10.) When the Prophet had told the King of Iſrael where the forces of the King of Aſſyria would come, and by that meanes defeated him of his purpoſe; it is ſaid, And the King of Iſrael ſent unto the place which the man of God told him, and warned him of, and ſaved himſelf there, not once, nor twice; that is, many times, which made the King of Syria wonder how it came to paſſe that he was ſo often defeated; he thought he had laid his plots ſo wiſely and cloſely that the King of Iſrael could not eſcape, but he ſaved himſelf not once, nor twice; more then twice is many, but bare twice is the narroweſt compaſſe of number imaginable.

Hence note.

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

Though he ſpeake more then once, yet it may be but twice, poſſibly but twice preciſely, probably but twice reſtrainedly taken. The Lord would not have us build upon the hope of future ſpeakings, to the neglect of what is preſently ſpoken. Though God be very patient and long-ſuffering to ſinfull men, yet he hath not given any man, the leaſt occaſion, no not by a promiſe of ſpeaking a ſecond day, to continue one day much leſſe to continue long in ſin. When God ſpake (as I may ſay) at the largeſt rate of his patience to ſinners, he ſayd (Gen. 6.3.) My ſpirit ſhall not alwayes ſtrive with man; not alwayes, that is, though it ſtrive long, yet it ſhall not ſtrive very long, and that he may know it, I will give him a day, yet his dayes ſhall be an hundred and twenty yeares. This was ſomewhat a long day indeed; But remember this hundred and twenty yeares, was all the time that was granted to all the men of that world, there was not ſo much granted to every particular man of that world, poſſibly the Spirit of God did not ſtrive a day longer with many a one among them. Therefore take p. 272heed of preſuming. When the Lord ſpeaketh once, doe not ſay, I will ſtay till he ſpeakes a ſecond time, and if he condeſcend to ſpeake twice, doe not believe that he will alwayes ſpeake.

Thirdly, Twice, may be conſidered as a ſmall certaine number, put for a ſmall uncertaine number. 'Tis frequent in Scripture, to put a certaine number of any kinde, for an uncertaine; Sometimes a certaine great number, for an uncertaine great number; and ſometimes a ſmall certaine number, for a ſmall uncertaine number. As twice is not to be tyed up ſtrictly to the ſmalleſt number; ſo not to any number whether ſmall or great.

Hence note.

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

God doth not put an abſolute ſtint upon any of his actions. Beware of neglecting the leaſt twice, the firſt twice, which is the loweſt twice; for though we cannot binde God up ſtrictly to twice, it may prove three times or foure times, yet whether it ſhall be ſo many, or how many it ſhall be, no man nor Angel knoweth. Twice cannot be very often, and '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 ſpeaking. It is ſayd, Moſes ſmote the rock twice (that was twice beyond his Commiſſion, for he ſhould not have ſmitten it at all) and the mater came out aboundantly. How many rocks, that is, hard hearts, hath God ſmitten by his word and his workes twice, and yet we ſee not the waters of Godly ſorrow flowing out; the rocks are ſmitten more then twice with the rod of God, with the rod of his mouth in the miniſtery of his word, they are ſmitten with admonition upon admonition, with reproofe upon reproofe, with threatning upon threatning, and yet the waters came not out aboundantly, yea ſcarce at all. May not they feare that they ſhall have poenall ſorrow upon ſorrow (Paul tooke notice of the goodneſſe of God to him, that he did not let him have afflictive ſorrow upon ſorrow (Phil: 2.27.) but, I ſay, may not they feare they ſhall have poenall ſorrow upon ſorrow) that is, everlaſting floods of ſorrow, who after the Lords ſpeaking upon ſpeaking, and reproving upon reproving, give no proofe of their godly 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 p. 273to 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 ſeverall rendrings and interpretations of thoſe words; But that which to me ſeemes moſt intended by our rendring is, I heard what was once ſpoken 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 ſpeaketh 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 working 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 further, I will ſpeake no more! And this uſually comes to paſſe, p. 274when men are dull and ſlow of heart to underſtand what he ſpeaketh, 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 interpreter 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; Semel loquitur deus et ſecundò id ipſum non repetit. Vulg.As if here were a warning given, that all ſhould attend the very firſt motion of Gods voyce to them; For he ſpeaketh 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 repeate:foreign a radice intendit oculos proſperit, animadvertis, viderit. Semel loquitur deus et ſecundo illud non conſiderat. Scult: yet, there is a ſecond rendring of the text in the ſame tenour, giving a genuine ſence of that word, which is very profitable 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, highly 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 p. 275word 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 reading 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, Loquitur deus ſemel et duabus (vicibus) ad eum qui non conſideravit eam. Piſc: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 ſpeaking, yet God is uſually ſo gracious and condeſcending as to ſpeake twice, or a ſecond time, even to that man. This reading doth exceedingly 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. foreign Non viderit illud, ſc: homo quod deus loquitur. Verbo hoc foreign Elihu utitur ſexies Job ter Zophar ſemel; Videtur iſto verbo diligens et clara ſignificari ſpeculatio et obſervatio curioſa. Coc.There is an eye in the underſtanding, 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 ſpeculation of the matter which they treate upon, either in the affirmative 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 Iſaiah p. 276the 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 naturall man receiveth not the things of the Spirit of God, for they are fooliſhneſſe to him, neither can he know them, becauſe they are ſpiritually 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 obſtinacy 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 infuſeth 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 p. 277meanes 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 Elihu 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 unto them by ſuch providences, and by ſuch Sermons, and yet they look upon themſelves as un-concerned, not making any home-application 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 ſlothfullneſſe; 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 himſelf 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 p. 278in ſtirring them up. Though we deny mans naturall power, yet perſons converted have a ſpirituall power, which they often neglect 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 therefore 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 underſtanding 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 diſguſt 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 p. 279will 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 judgments 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.

p. 280JOB. Chap. 33. Verſ. 15, 16, 17, 18.

In a dream, in a viſion of the night, when deep ſleep falleth upon men, in ſlumberings upon the bed:

Then he openeth the ears of men, and ſealeth their inſtruction.

That he may withdraw man from his purpoſe, and hide pride from man.

He keepeth back his ſoule from the pit, and his life from periſhing by the ſword.

ELihu having ſaid in the former verſe, that, God ſpeaketh once, yea twice, yet man perceiveth it not; proceeds to give inſtance of thoſe ſeverall wayes by which God ſpeaketh to man. His firſt Inſtance is given (v. 15.) where he brings in God ſpeaking to man in dreams and viſions. And as he ſhews us God ſpeaking in dreams and viſions, ſo he ſets downe his aymes or ends in doing ſo, and they are three-fold.

Firſt, God aimes at mans inſtruction (v. 16.) Then he openeth the ears of men, and ſealeth their inſtruction.

The ſecond aime of God in ſuch diſpenſations, is repentance and humiliation (v. 17.) That he may withdraw man from his purpoſe, and hide pride from man.

The third and laſt end here expreſt why God ſpeaks by dreams and viſions, is mans ſalvation (v. 18.) He keepeth back his ſoule from the pit, and his life from periſhing by the ſword. Theſe are the parts and ſpecialties conſiderable in this context.