Exposition of Job 22-26, Commentary · Chapter 23
JOB, CHAP. 23. Verſ. 13.
But he is in one minde, and who can turne hinc? and what his ſoule deſireth, even that he doth.
IN this verſe, Job is conceived by ſome, at once making diſcovery of his owne infirmitie, and of the ſoveraignty of God; But though all agree that they carry a full diſcovery of the ſoveraignty of God, yet many are ſo farre from judging them a diſcovery of Jobs infirmitie, that they rather diſcover the ſtrength and hight of his Grace and holines. To cleare the whole matter, we may take notice, That there are three apprehenſions about the ſcope and ſence of theſe words.
Firſt, As if in them Job renderd a reaſon of what he ſpake in the verſe immediatly foregoing, here giving an account, why he had kept ſo cloſe to God, and to his wayes; My foot hath held his ſteps, his way have I kept, and not declined, neither have I gone backe from the commandements of his lips, &c. And why all this? for he is of one minde. That is, God will have his way, there's no reſiſting, his commandements muſt be obſerved; that which he once made a law, and rule for me to walke by, continueth ſo ſtill: He is of one minde. Therefore I muſt keepe cloſe to his minde. It were a vaine thing, for me to turne any other way, when God holds the ſame way. It were folly for me to change my practice, when I finde no change at all in his precepts; they being ſtill one and the ſame in themſelves, and having the ſame obligation upon me.
Secondly, Theſe words may give an account, or a reaſon of his afflictions; As if he had thus expreſſed himſelfe; Though my conſcience beareth me witneſſe, that I have not gone onne in any ſuch ſinfull way, as ye tax me with, nor defiled my ſelfe with ſuch groſſe iniquities, as uſually draw downe the viſible Judgements of God upon men; Yet I finde God going on ſtill to afflict me, he keeps his rod upon my backe, and his burden upon my ſhoulders, his terrors ſtill incamp about me, and his arrowes drinke up my ſpirit. Nor will he be moved by any entreaty of mine to withdraw his hand from me; What ever pleaſeth him, he will doe, how unpleaſant ſoever it is to me. And what's the reaſon of all this? He is in one minde: God is unalterable: therefore doe not thinke, that becauſe he continueth theſe afflictions and burdens upon mee, that therefore all muſt be reſolved into my ſinne. No, we may reſolve all this into the ſoveraigntie, and unchangeablenes of God, he is in one minde, and he will doe what his minde is, and none ſhall turne him.
Egregie tuetur divinam providentiam nam cum amici illa tantum ratione pro divina providentia pugnent, quod ſcelera puniat, at Job illam agnoſcit cum aerumnas ille immittit propter praeclaros fines nobis occultos ſoli deo notos. Pined: Juri & libertati dei aſſignat afflictiones, quas amici peccatis. Coc:Thirdly, (which ſutes the former) That Job here ſhewes his friends, the true way of reconciling his owne innocency, with the ſharp afflictions and troubles which were upon him, Job felt and ſaw (and others eyther did or might) that he was ſorely afflicted, And Job knew (though others did not) that he was innocent, as to the charge brought againſt him. Then how ſhall he reconcile the juſtice of divine providence, with his owne innocence? His friends knew not how to reconcile, the innocency of an afflicted man, and the Juſtice of an afflicting God. This was a riddle which they could not unfold. And therefore when they ſaw God thus afflicting him, they concluded as ſtrongly as if they had ſeene it, that Job had greatly offended God. But Job knew how to unlocke this ſecret, and expound this riddle; Hee knew how to maintaine and aſſert his owne integritie while he ſuffered, and yet acquit the Juſtice of God in laying thoſe ſufferings upon him. He could ſay, God is ſupreame; He is in one minde; And what he doth, he may doe becauſe he hath a minde to doe it. He hath deep purpoſes and deſignes, which I am not able to reach or fathome: Therefore though I complaine, I doe not complaine as if God had done me wrong, but becauſe I ſmart, becauſe I feel ſuch paines, and ſo heavie a preſſure upon me. I am far from ſaying that he hath injured me, though he hath thus afflicted me; nor can any thing which he hath done or ſhall further doe, be an injury to me, for I confeſſe that he hath a right to doe whatſoever he pleaſeth to doe. Thus we have an excellent defence made by Job in theſe words, to vindicate the Lords ſharp dealings with him from the leaſt ſuſpition of injuſtice, and to accord the aſſertion of his owne afflicted innocence, with a beleeving reverence of the righteouſneſſe of God; and ſo theſe words of his are the breathings of a very gracious ſpirit: teaching us far better then his friends had done, how to anſwer for God in his ſaddeſt diſpenſations towards man. They knew no other way to doe it, but by rendering Job a notorious hypocrite, an haynous offender, and theſe his ſufferings to be the puniſhments of his hypocriſie and offences. But Job reſolves all into the unchangeablenes of Gods will, and the ſoveraignty of his power. Thus much for the generall ſcope of theſe words.
Verſ. 13. But he is of one minde.foreign
Theſe words undergoe variety of readings, I will name foure.
Firſt, Some tranſlate thus; For he is alone. That is,Ipſe enim ſolus eſt. Vulg. he is the onelyonly Judge, there is none above him, to whom I might appeale from him, nor hath he any equall to ballance him. There's none to be found upon the earth, no nor in heaven, that can alter and controule his decrees, or ſupercede and checke any of his proceedings; He is alone.Ipſe unus eſt. Pagn: Aliqui foreign redundare putant. Merc: Cum nemo abſolutè ſit niſi deus & nemo ſit abſolute bonus niſi deus; ita nemo unus eſt niſi deus. Deus eſt uniſſimus. Sed ſi ipſe contra unum agit, quis revocet eum. Jun: Et ipſe in uno. Mont: In uno, ſupple, fixus, ipſe perpetuò ſui ſimilis eſt. i. e. non mutatur ut homo. foreign Et quis averiet eum. Mont: Et quis redire faciet eum retrorſum. Pagn. i. e: ab inſtituto vel a ſemel ſtatuta ſententia.
Secondly, Others conceave there is a redundancy in the affix (beth,) in. And ſo in ſtead of He is in one, the words are thus given, He is one; As if Jobs meaning were this, There is none One but He, or none One as He. As Chriſt ſaith, There is none good but God, or there is but one good, that is, abſolutely good; ſo there is none one but God, that is, abſolutely One, God is ſuherlatively one, the one-moſt-one.
Thirdly, Thus; But if he act againſt one, who can turne him? And ſo M. Broughton; Yet when he is againſt me, who can ſtay him? This hath a cleare truth in it, and fully hits the ſcope of the place.
But I conceive a fourth reading, (which leads to ours) to be yet more cleare, and that is, He is in one, and who can turne him? In one; what one? we anſwer, in one minde; noting the ſtabilitie of the thoughts, and purpoſes of God, his minde is one, his purpoſe is one, his decree is one, he is alwayes like himſelfe in all theſe. He doth not change his minde, as man doth; He is conſtant and fixed to his owne purpoſes, to the dictates of his owne will and wiſdome; He is one And who can turne him?
Or, Who can turne him away? Or, as another renders, Who can make him returne backwards? that is, who can make him goe back from what he hath determined and once reſolved upon. True repentance or converſion is the change of the minde in man. Every man that is converted from his ſinfull ſtate & courſe by the power of God, becomes another man (as to his morals and ſpiritualls) then he was before, but man cannot turne God, and make him any other then he is. God can cauſe man to change his minde; but man cannot make God change his minde, nor turn him backward. The Prophet ſaith of God (Iſa. 44.25.) That he turneth wiſe men backward, and maketh their knowledge fooliſh. The turning of the wiſe backward, is the altering of their councells. When they will not alter them, God can. He ſaith, Their councells ſhall not ſtand, nor ſhall they reach the end to which they were appoynted. And it is ſo.Sed quid ego? ſimilis cum ſit ſibi ſemper & idem. Quis rationem ab eo facti dictivè repoſcat. But can the wiſeſt of men, or all wiſe men plotting and laying their heads together, turne the moſt wiſe God backward? They cannot. So that theſe words hold forth the efficacie, and ſtabilitie of the purpoſes, counſells, and decrees of God. Who can turne him?
And what his ſoule deſireth, even that he doth.
God is not like man, conſiſting of a ſoule and body; Man is the reſult of ſoule and body united together. A ſoule is not a man, nor is a body a man; man is a third thing riſing out of both; But God is a ſpirit. Animam alicujus ſumi pro eo cujus eſt anima res eſt nota, quare anima dei, deus eſt. Sanct:And when Job ſayth, What his ſoule deſireth; The meaning is, what himſelfe deſireth. The ſoule of a man, is indeed the man, becauſe the choyceſt part of man; though man hath another part, namely, a body, yet the ſoule is he. The ſoule of man, being his beſt part, is often put for the whole man. But the ſoule of God is not put here for God, becauſe it is the beſt part of Him; His ſoule is himſelfe.
Further, This phraſe or manner of ſpeaking, what his ſoule deſireth, notes onelyonly the intenſnes and ſtrength of his deſires, or what he deſiereth ſtrongly. The Lord ſometimes makes offers to doe that which is not in his heart or deſire to doe: But what ever his ſoule goes out upon indeed, or would have done, that ſhall be done. Thus the word is uſed frequently, to ſet forth the full purpoſe of God to doe a thing (Levit. 26.30.) And I will deſtroy your high places, and cut downe your images, and caſt your carkaſes upon the carkaſes of your idols, and my ſoule ſhall abhorre you. That is, extreamly abhorre you, I will abhorre you with the utmoſt abhorrence. And againe (Iſai. 1.14.) Your new moones, and your appointed feaſts, my ſoule hateth. That is, I hate them with a perfect hatred, to ſhew how deepe his hatred was of thoſe things (as done by them) he ſaith, my ſoule hateth them; As if he had ſayd, I hate your formality in my worſhip, from the bottome of my heart. We have the ſame ſence (Jer. 6.8.) Be thou inſtructed O Jeruſalem, leſt my ſoule depart from thee. That is, leſt I totally depart. I will depart not onelyonly by withdrawing ſome of your outward comforts, but even thoſe which are the more intimate and immediate diſcoveries of my love, my ſoule ſhall depart from thee, or, be looſed and diſ-joynted from thee (as we put in the Mergin) that is, I will be of no more uſe to thee, or a helpe to thee, then a member of the body is to the body, when it is diſlocated or removed from its proper joynt. Once more (Jer. 32.41.) I will rejoyce over them to doe them good, and will plant them in this land aſſuredly, with my whole heart, and with my whole ſoule; That is, I will doe it for them entirely and affectionatly, or with entireſt affection.
What his ſoule deſireth.
That is, What he deſireth, or whatſoever pleaſeth him;Velle eſt hoc loco aliquid peculiarius expetere, concupiſcere, ſolet ad rem quam piam delectabilem referri. We deſire onelyonly thoſe things which are very pleaſing, And thoſe things which are moſt pleaſing to us, are, to us, very deſirable. The deſire of man is love in motion, as his joy is love at reſt. But in God deſire and joy are not diſtinguiſhable, in him there is no motion, all is reſt. What his ſoule deſireth, Even that he doth.
The Hebrew is very conciſe, His ſoule deſireth, and doth. That is, he no ſooner deſireth a thing, but he doth it,Optat tantam & protinus fectum eſt. Merc: or when he deſireth, it is done. The will of God is execution; though he willeth many things, which (as to man) are not preſently, no nor till a long time after executed, yet as to himſelfe whatſoever God willeth is executed, and whenſoever he pleaſeth, his will is actually executed among men. He deſireth, and it is done.
From the words thus opened, we may obſerve according to the firſt reading of the former part of the verſe. That God is one.
There is one God, and but one. Thus the Lord ſpeaks of himſelfe by the Prophet (Iſa. 44.8.) Is there a God beſides me? Yea there is no God. I know not any. (Iſai. 45.5.) I am the Lord, and there is none elſe, there is no God beſides me. He is one himſelfe, and he hath not a ſecond. The Heathens having many gods, when they were oppreſſed by any one god,Saepe premente deo dat deus alter opem. they ſought reliefe from another. As Sorcerers and Witches goe to a ſtronger ſpirit, for help againſt what a weaker ſpirit hath done. Heathen gods were devill-gods, and they are many. The Jewes degenerating into Idolatry, multiplyed their Gods according to the number of their Cities (Jer. 2.28.) But Jehovah, The living God, The Lord, is one God. We affirme from Scripture that there are three Hees or ſubſiſtences in the God-head (commonly called perſons) Father, Sonne, and Spirit; but theſe three are one, not onelyonly by conſent, but by nature and eſſence. Heare O Iſrael (ſayd Moſes, Deut. 6.4.) The Lord our God is one Lord.
Secondly, From our reading; He is in one, or (as we ſupply) He is In one minde. Obſerve that great truth.
God is unchangable.
I the Lord change not (Mal. 3.6.) The unchangeablenes of God may be conſidered in divers things.
Firſt, In his eſſence or nature; God knoweth no decay. He is a ſpirit, an eternall ſpirit; He hath nothing mingled or mixed in him which ſhould worke or tend to alteration. God is ſimple, He is moſt ſimple, even ſimplicity it ſelfe. There is no compoſition in him, no diverſitie of qualities in him. Man changeth in his natural conſtitution, becauſe compounded and made up of different elements, qualities, and humours, which contending and fighting one with another, neceſſitate his change. Every day brings ſome, though inſenſible, changes upon us; And in a few yeares our changes are very viſible, and ſenſible. The Pſalmiſt ſpeaking of the heavens, which of all viſible creatures are in nature moſt unchangeable, yet calls them changeable in compariſon of God (Pſal. 102.26.) The heavens are the work of thy hands; They ſhall periſh, but thou ſhalt endure; yea all of them ſhall wax old like a garment; as a veſture ſhalt thou change them, and they ſhall be changed. The heavens are the pureſt part of the creation, and freeſt from elementary mixtures, yet they ſhall wax old, they ſhall be changed. In oppoſition to which the Pſalmiſt adds (ver. 27.) But thou art the ſame, and thy yeares ſhall have no end. Nor are the yeares of God onelyonly without end, but himſelfe is without change. Indeed there is no change of time to God; paſt, preſent, and to come, are all the ſame to him, and he is the ſame in all; Thou art the ſame, or more emphatically according to the ſtrictnes of the Hebrew phraſe, Thou art thy ſelfe, alwayes thy ſelfe. As thou art thou waſt, and as thou art and waſt thou wilt be for ever. When Moſes deſiered to know the name of God, (Exod. 3.13.) wee finde it at the 14th verſe; and God ſaid unto Moſes, I am That I am; And he ſaid, thus ſhalt thou ſay to the children of Iſrael, I AM hath ſent me unto you.
Secondly, As God is unchangeable in his eſſence, ſo in all his divine perfections and attributes; all which are eſſentiall unto him. God is as powerfull and ſtrong as ever he was (Iſa. 26.4. Iſa. 59.1. As high and ſoveraigne as ever he was, Pſal. 92.8. as wiſe and omniſcient as ever he was, 1 Tim. 1.17.) As gracious and mercifull as ever he was, his mercy endureth for ever. (Pſal. 100.5.) As faithfull and true as ever he was (Rom. 3.3, 4.) And as juſt and righteous as ever he was, he doth and will reward every man according to his workes.
Thirdly, God is unchangeable in his purpoſes, decrees, and counſells. The Medes and Perſians boaſted of their decrees, that they alterd not (Dan. 6.18.) But the very unalterablenes of humane Decrees is alteration it ſelfe compared with the unalterablenes of divine decrees. We have the Lord thus ſpeaking in the Prophet (Iſai. 46.16.) I am God, and there is none like me, declaring the end from the beginning, and from ancient times, the things that are not yet done, ſaying my counſell ſhall ſtand, and I will doe all my pleaſure. And as the Lord eſtabliſheth his owne counſel, ſo he can unſetle the beſt layd counſels of the ſons of men (Pſal. 33.10, 11.) The Lord bringeth the counſel of the Heathen to nought: he maketh the devices of the people of none effect: The counſel of the Lord ſtandeth for ever, the thoughts of his heart to all generations. And hence the Lord, by his Prophet, challengeth the deepeſt politicians, the Oracles for counſel, the Achitophels of this world … ſtraine their wits to the utmoſt, for ſecuring of their owne counſels from diſappoyntment (Iſai. 8.10.) Gird your ſelves, and ye ſhall be broken in pieces, take counſel together, and it ſhall come to nought; ſpeake the word, and it ſhall not ſtand; for God is with us; he is with us as to protect us againſt your open oppoſition, ſo to blaſt your moſt ſecret conſultations againſt us. And as the Lords counſels are immutable in themſelves, ſo he hath condeſcended to aſſure us of their immutabilitie (Heb. 6.17, 18.) Wherein God willing more abundantly to ſhew unto the heirs of promiſe the immutability of his counſel, confirmed it by an oath, that by two immutable things, in which it was impoſſible for God to lie, we might have ſtrong conſolation &c. Oaths are ſacred and the ſtrongeſt confirmations between man and man, and therefore though the counſel of God be immutable without an oath, yet that we might have the greateſt aſſurance that it is ſo, God hath confirmed it by an oath. That ſo the heyres of ſalvation having two immutable things to reſt their ſoules and build their faith upon, might not onelyonly have conſolation, ſtrong conſolation; ſuch conſolation as might maſter and overcome all the feare and unbeliefe of their owne hearts, and the gaineſayings of Satan.
Fourthly, God is alſo unchangeable in his promiſes; what ever he hath ſayd he will doe for his people, (He is in one minde) it ſhall be done. A promiſe from God is the beſt ſecuritie; halfe a promiſe, an it may be (as he ſpeakes to the meeke of the earth (Zeph. 2.3.) Seeke righteouſnes, ſeeke meeknes, it may be ye ſhall be hid in the day of the Lords anger; this halfe promiſe (I ſay) is better ſecurity then the hand or ſeal, yea then the oath of the faithfulleſt man on earth. (2 Cor. 1.20.) All the promiſes of God in him (that is, in Chriſt) are yea and in him amen; That is, they ſhall certainly be performed and accompliſhed. God doth not give promiſes (as many men doe) to rayſe and then diſappoynt and abuſe our Hopes; He doth not make promiſes rather for ſnares to catch others, then for bonds to tie himſelfe, as ſome men doe, (which is not only a great unworthines, and diſingenuitie in them, but a great iniquity and ſin) the Lords promiſes are our richeſt inheritances; and that not onelyonly becauſe he hath promiſed greater and better things then are in the compaſſe of any mans power to make good, or in the compaſs of any mans underſtanding to make, but becauſe h… will certainly be as good to us in performance as he hath been in promiſe. For He is in one minde concerning all that he hath promiſed. He will be mercifull as he hath promiſed, and pardon ſin as he hath promiſed, He will deliver us from trouble as he hath promiſed, and ſanctifie all our troubles to us, as he hath promiſed. He will give us his Spirit, as he hath promiſed, and ſave us eternally, as he hath promiſed.
Fifthly, He is alſo in one minde, concerning his threatnings. He will be as good as his word in the evill which he hath ſpoken againſt ſinners, as well as in the good which he hath ſpoken concerning his ſervants (Zech. 1.5.) Your fathers where are they? and the Prophets doe they live for ever? But my words and my ſtatutes, which I commanded my ſervants the Prophets, did they not take hold of your fathers? And they returned and ſayd, like as the Lord of hoaſts thought to doe unto us, according to our wayes, and according to our doings, ſo hath he dealt with us. That is, his threatnings have arreſted us as Sergeants doe a malefactor, or a debtor, and carryed us away their priſoners. As if the Lord had ſayd, Your fathers are dead, and my Prophets are dead alſo, but the words which my Prophets ſpake to your fathers concerning the ſword, famine, and captivitie which ſhould ſhortly come upon them, theſe dreadfull propheſies dyed not, yea theſe are not yet dead but alive and in force againſt you. If we doe not take hold of the preceptive part of the Law by obedience, the poenal part of the Law will take hold of us for our diſobedience. Thus the Lord profeſſeth (Mal. 3.5.) And I will come neare to you to Judgement, and I will be a ſwift witnes againſt the ſorcerers, and againſt the adulterers, and againſt falſe ſwearers, and againſt thoſe that oppreſſe the hireling in his wages, the widow, and the fatherleſſe, and that turne aſide the ſtranger from his right, and feare not me ſaith the Lord of hoſts, for I am the Lord, I change not. I will certainly be not onelyonly a Judge but a witneſſe, and that a ſwift one, againſt ſuch wicked ones. There is no evading my Judgement, ſeing I am both witnes and Judge; as a witnes I know all that ye have done, and as a Judge I have power not onelyonly to condemne you, but alſo to give you up into the hand of the executioner; for I am the Lord of hoſts; I have all the Armyes of heaven and earth at my command and bidding. Thus I will doe, and be ye aſſured of it, that I will doe ſo; for I am the Lord, I change not.
Sixthly, God is unchangeable, or of one minde in his gifts. (Rom. 11.29.) The gifts, and calling of God are without repentance; That is, The gifts of his effectuall calling ſhall never be repented of; As they who receive them, will have no cauſe to repent (yea they will have cauſe to reioyce in them for ever) ſo God who gives them will not repent. He is in one minde, he will not alter his gifts. As Pilate when he was moved to alter his writing upon the Croſſe of Chriſt, anſwered, What I have written I have written; that is, what I have written ſhall ſtand; ſo what motion ſoever ſhould be made to God to recall the gifts of effectuall calling, he would ſurely anſwer, What I have given I have given, my gift ſhall ſtand. There are gifts of a meere outward calling, which God takes away againe. His gifts doe not ſtand with ſuch, becauſe they ſtand ſtill with his gifts. That was the doome of the idle ſervant who had one talent given him; Take the talent from him, and give it to him that hath ten Talents (Math. 25.15.28.) But the gifts of effectuall calling ſhall not be taken away. (Jam. 1.17.) Every good gift, and every perfect gift (ſuch is the gift of effectuall calling) is from above, and cometh downe from the father of lights, with whom is no variablenes, nor ſhadow of turning. And as there is no variablenes in God, as to the matter or generall nature of the gifts which he beſtoweth (they are all good and perfect gifts in their kinde, though they are not all in the ſame degree of goodnes and perfection; God doth not give his people, ſometimes bread, and ſometime a ſtone, now an egge and anon a ſcorpon, now, I ſay, as there is no variablenes in God, as to the nature of the gifts which he beſtoweth) ſo there is no variablenes in him as to the act of giving or beſtowing. As the Lord giveth liberally, and upbraydeth not (Jam. 1.5.) ſo he giveth liberally and repenteth not. Thus we ſee he is not onelyonly one, but in one minde; He is unchangeable; And that not onelyonly in his eſſence and glorious attributes or perfections, but in his counſels, and decrees, in his promiſes, and threatnings, in his gifts and bounties to all his people; He giveth and repenteth not.
Before I paſſe from this poynt, it will be needfull to anſwer ſome Objections which are raiſed againſt it from thoſe Scriptures, which ſeeme to ſay, that God is not of one minde, or that his minde doth alter and change.
Firſt, That report which Moſes makes of God, ſeemes to ſay ſo, (Gen. 6.6.) And it repented the Lord, that he had made man on the earth, and it grieved him at his heart: What is repentance, but the change of the mind? therefore he that repents is not in one mind. Seing then God repents, how is he unchangeably in one minde? A like appearance of contradiction, we find (1 Sam. 15.) not onelyonly with this text in Job, but between the 11th verſe compared with the 29th of the ſame Chapter. The 11•h verſe ſpeakes thus; Then came the word of the Lord unto Samuel, ſaying, it repenteth me that I have ſet up Saul to be King &c. (ver. 29.) And alſo the ſtrength of Iſrael will not lie, nor repent; for he is not a man that he ſhould repent. The ſtrength or victory of Iſrael, is God, for it was by his ſtrength that Iſrael had all his victories; and of him Samuel ſaith, He will not repent, when as himſelfe had ſayd a little before, It repenteth me &c. To theſe Scriptures we may adde 2 Kings 20th, which in words holds out a great change in the minde of God concerning Hezekiah, if we compare the firſt and the fift verſes of that Chapter together (ver. 1.) In thoſe dayes Hezekiah was ſicke unto death, and the Prophet Iſaiah, the ſon of Amos, came to him and ſaid unto him, thus ſaith the Lord, ſet thine houſe in order, for thou ſhalt dye and not live. Here is a ſtrong affirmation that Hezekiah ſhould dye; And to the affirmative the negative is alſo added; Thou ſhalt dye, and not live. 'Tis the ſtrongeſt manner of aſſerting any thing, when the contrary is denyed. As it is ſayd of John the Baptiſt (John 1.20.) And he confeſſed, and denied not; but confeſſed, I am not the Chriſt &c. So here, Thou ſhalt die, and not live. Yet we read (verſ. 5.) And it came to paſſe before Iſaiah was gone out of the middle Court, that the word of the Lord came to him, ſaying, Turne againe, and tell Hezekiah the Captain of my people, thus ſaith the Lord, the God of David thy father, I have heard thy prayers, I have ſeene thy teares: behold I will heale thee; on the third day thou ſhalt goe up unto the houſe of the Lord, and I will adde unto thy dayes fifeene yeares. Doth not this import an evident change in the minde of God? Having diſpatcht the Prophet to tell Hezekiah, that he ſhall die, and not live, He preſently after, even before he was got out of the Court, ſends the ſame Prophet backe to tell him that he ſhall live and not die. We have the ſame difficulty in that knowne place in the Propheſie of Jonah (Chap. 3.4.) Jonah is ſent to Nineveh with a direct meſſage; Yet fourtie dayes and Nineveh ſhall be overthrowne. Notwithſtanding as ſoone as the faſt was proclaimed and kept, and the Ninevites had repented and turned from their evil wayes, The Lord alſo repented of the evil denounced againſt them; (ver. 10.) And God ſaw their workes, that they turned from their evil way, and God repented of the evil that he had ſaid, that he would doe unto them, and he did it not. Here God repented of his threatning. He had ſaid Nineveh ſhould be over-throwne, yet when they turned from what they had done, God turned from what he ſayd he would doe. And did he not change his mind, in reference to his promiſe to Zion, as there in reference to his threatning againſt Nineveh? The promiſe to Zion runs in this tenour; This is my reſt for ever; here will I dwell, for I have deſired it (Pſal. 132 14.) Yet the Lord removed out of Zion, he departed from Jeruſalem, and gave it into the enemies hands. How many miſeries, and captivities did that people undergoe, long agoe? and how are they ſcattered from Jeruſalem into all Lands unto this very day? How then ſhall we reconcile the Text, and poynt in hand, with theſe quoted Scriptures, and many others of a like interpretation?
How is God unchangable, or, in one minde, when we read of his repenting what he had done, of his ſaying what he would doe, and yet not doing what he had ſaid, both in his promiſes & in his threatnings? How can theſe changes and the Lords unchangeablenes ſtand together? or how is he but in one minde, the tenour of whoſe doings doth ſo often vary, both from what he hath formerly done, and from what he hath profeſſed he would doe. In a word, How is the Lord conſtant to what he ſayth he will doe, when eyther he doth it not, or doth the quite contrary to it? He that repenteth is not in one minde, ſeing repentance is a change of the minde.
Firſt, I anſwer; Repentance properly taken notes a change of the minde; But in an improper or alluſive ſence, there may be repentance without any the leaſt change of the minde. When God is ſayd to repent (as in thoſe texts alledged) we are to underſtand it improperly, or onelyonly in alluſion unto man. The Scripture in many other things ſpeakes of God, eyther as condeſcending to mans underſtanding, or as alluding to the common actions of man. God doth not act as man doth, yet by ſuch expreſſions as hold out, what and how man acts, we may come the more eaſily to underſtand what God doth. As in the preſent inſtance, when man repents, he doth theſe two things.
Firſt, He ceaſeth to doe, what he began to doe, he breakes the thread of his former motions.
Secondly, When man repents that he hath done, or made ſuch a thing, he is ready to deface and deſtroy that which he hath made or done: When man repents that he hath ſet up ſuch or ſuch a thing, he removes and takes it downe. Thus God is ſayd to repent, not becauſe his minde is changed, but becauſe (as a man that repenteth) he ceaſeth to doe what he did, or he deſtroyeth that which he had made. Thus the Lord is ſaid to repent his making of Saul king, becauſe he meant to remove him from being king; And to repent that he had made the world, becauſe his purpoſe was, for the ſin of man to deface and deſtroy the preſent beautie and excellency of the world which he had made. God often puts forth the effects of repentance toward man, but the repentance of a man never put forth any effect upon God.
Secondly, We may anſwer thus; God often minds a change: Aliud eſt mutare voluntatem, aliud velle mutationem. Aquin: par: 1. q. 19. art. 7.But he never changes his minde. And ſo all thoſe Scriptures before mentioned, note onelyonly that God did minde a change, or make a change: But not that he did change his minde. There is a vaſt difference between theſe two, to minde or determine a change, and to change the minde or determination. As for inſtance, a man that is reſolved to weare garments ſutable to the ſeaſon of the yeare, and temperature of the weather; in the heate of ſummer it is his minde to weare light and thinne garments that he may be coole, and in the cold of winter, his minde is to weare heavier and thicker garments that he may be warme. Now if this man when winter comes leaves off his light thinne garments, & puts on thoſe that are heavier and thicker, he cannot be ſayd to change his mind, for his minde was alwayes to weare change of garments according to the ſeaſon of the yeare, and temper of the weather. And thus the Lord according to the changes which he finds among men for the better or for the worſe, doth both minde and make eminent changes among them, as to his providentiall adminiſtrations, whether in wayes of Judgement or of mercy, but in theſe he never changes his own minde, foraſmuch as his mind was everlaſtingly fixed, in caſe of ſuch emergencies, to make thoſe changes in his adminiſtrations and dealings with the ſons of men.
Thirdly, For further anſwer, We are to diſtinguiſh between the outward ſentence, and declaration of God, and his ſecret purpoſe or decree. God doth often change his ſentence, or the declaration: But he never changeth his purpoſe, decree, or counfell.
Quaeſt: But is not that externall declaration, the minde of God alſo?
Anſw: I anſwer; Theſe denounced ſentences or declarations are the minde of God, yet they are not the ſame with the counſels and purpoſes of God, but ſerve for the fullfilling and bringing of them about; for by the change which the ſentence revealed worketh in man, the counſel of God not revealed is effected. The fruſtrating of the one, fulfills the other; And the Lords deſigne in ſuch declarations of his minde, is to bring about or accompliſh his purpoſes and counſells. God did purpoſely declare or pronounce a ſentence of death againſt Hezekiah by the Prophet Iſaiah, to the intent that his counſell concerning the continuance of Hezekiahs life might be fulfilled. And he ſent the Prophet Jonah to publiſh a ſentence of utter deſtruction againſt Nineveh, purpoſely that his counſel concerning the preſervation of Nineveh might be accompliſhed. The Lords counſel and purpoſe was that Hezekiah ſhould live, and recover out of that diſeaſe. But how did he fulfill this? even by ſending him a meſſage of death, which cauſed him to weepe ſore, and pray and cry earneſtly to the Lord for life. Thus ſaith the Lord, ſet thine houſe in order, for thou ſhalt die and not live. Then he turned his face to the wall, and prayed unto the Lord, ſaying, &c. But then it may be queſtioned, was that word of the Lord true which he ſent to Hezekiah by the Prophet, ſaying, thou ſhalt dye. The ſentence publiſhed was true, and would certainly have come to paſſe according to the order and working of ſecond cauſes, for looking to them, Hezekiah muſt die, his ſicknes was unto death; In thoſe dayes was Hezekiah ſicke unto death. Doubtleſſe his Phyſitians and all that were about him gave him over for a dead man. OnelyOnly God could reſtore him, and the way wherein he would reſtore him was by prayer. So for Nineveh, if we conſider the deſert of their ſin, the ſentence was true, Nineveh ſhall be deſtroyed. But the Lord ſent his Prophet to tell them of their approaching deſtruction, that they might faſt and turne from their evill wayes, and ſo his purpoſe for their preſervation might be accompliſhed. Thus the outward ſentence is changed, but the minde of God is not changed. And theſe changeable ſentences were decreed by God, to bring about his unchangeable decree.
Fourthly, I anſwer; When God is ſaid to repent, the change is not in God, but in us, God is alwayes the ſame, but wee are not. God is ſo much the ſame, that he never alters, and man is ſo little the ſame, that he is alwayes altering; and, when he hath done evill, it is good for him that he is ſo. God did not change, but Noneveh changed by turning from ſin, and Hezekiah changed by improving more in prayer, and therefore he dyed not at that time, nor were they then deſtroyed. The change is in the creature, not in God, when that is changed which God ſpeakes concerning the creature. He is ſtill unmoveable in the ſame minde; all the motion is in the minde of man. It is in this caſe as with a ſhip putting out to Sea. When a ſhip ſets out from the harbour, and ſayles by the ſhoare, the unexperienced paſſenger thinkes the ſhore moves from the ſhip, whereas indeed the ſhip onelyonly moves from or by the ſhore. So when we thinke God changeth, or is moved, the change or motion is onelyonly in our ſelves In one diſpenſation we take notice of the love of God, and in another of his wrath, in a third of his juſtice, and in a fourth of his mercy. Theſe are changes upon us, but not in God. And theſe ſhew that God changeth his courſe towards us, but they are no proofes of a change in God. For the love of God, and the wrath of God, the juſtice of God, and the mercy of God are ſtill the ſame, but we changing are caſt ſometime under the effects of his love, and ſometimes of his wrath, we are ſometimes under the ſaddeſt droppings of his juſtice, and ſometimes under the ſweeteſt influences of his mercy. As when a man changeth his aſpect, and turnes about his body to another poynt, That part of the heaven which was before at his right hand, is now at his left; yet the heavens are as they were, they doe not change eyther their poſition, or their motion, but the man hath changed his. Thus the wrath, and love, the Juſtice, and the mercy of God ſtand alwayes at the ſame poynt; but man turneth ſometimes Juſtice-ward, and ſometimes mercy-ward; now he faces the wrath, and anon the love of God. And doing ſo, he meetes with many changes in the diſpenſations of God toward him, but there is no change in the minde of God toward him.
And ſeing God is unchangeable, or, in one minde, take this by way of deduction from it.
'Tis the duty of man to ſubmit himſelfe unto and acquieſce in the minde of God.
Seing the mind of God reſts, we ought to reſt in the mind of God; that is, we ought to reſigne up our ſelves, and to reſolve our minds into the mind, and our wills into the will of God. What ever pleaſeth God, ſhould pleaſe us. He is in one minde, and that one minde of his hath nothing in it but juſtice, and righteouſnes toward all, nothing but goodnes, and mercy, nothing but loving kindneſſe, and faithfullneſſe toward his peculiar people. As the minde of God revealed in his word, ſhould be the rule of our actions, ſo the minde of God revealed by his workes, ſhould be the reſt or eaſe of all our paſſions. The minde of God is that by which we are to guide our ſelves in all we doe, and to that we muſt yeeld in all we ſuffer. While we ſee ſome ſorely diſcompoſed in their ſpirits, yea vext beyond all reaſon at the diſpenſations of God, have we not reaſon to beleive, that they have never heard, or at leaſt not well learnt and digeſted this great truth, That God is in one minde. When the minde of God is done, himſelfe is pleaſed, and ſhould not whatſoever pleaſeth God, pleaſe us alſo, yea though it be in it ſelfe, bitter and unpleaſant to us? A gratious heart taſts ſweetneſſe in Gall and Wormewood, conſidered under this notion, as it is the will and minde of God he ſhould drinke it, or feed upon it. It was a ſtrange power that David had over the people of Iſrael, or it ſhewes that they had a very ſtrong opinion of his juſtice and integrity, when it is ſayd (2 Sam. 3.36.) Whatſoever the King did, pleaſed all the people. What was ſayd of him, we ſhould ſay in the higheſt ſence of God, whatſoever he doth ſhould be pleaſing to all his people. It was once the ſaying of a Court-flatterer; That which pleaſeth the King, Placet mihi quod regi placet; dixit Harpalus, Apud Herod: lib. 1.pleaſeth mee. We cannot flatter God in ſaying ſo. It is but our duty to ſay ſo; we ſin if we ſay not, and ſay not with our hearts, Whatſoever pleaſeth God, pleaſeth us. He acts below both the duty and priviledge of a man, who reſolves himſelfe into the will of any man, how high ſoever, or though he be King-High, and he acts above both the ſtate and proportion of a man (though much below the duty of a Chriſtian) who doth not reſolve himſelfe into the will of the moſt high God, who is higher then the higheſt of the Kings of the earth. He vainely ſuppoſeth himſelfe God-High, who ſubmits not to the will of the moſt High God. Whatſoever God doth or will have done, man ſhould ſay, Even ſo be it, as God will have it.
But ſome may ſay, if it be ſo, then it ſeemes we may not endeavour to extricate our ſelves from, or to get a removall of any of thoſe evills, troubles, or afflictions, which at any time preſſe and greive us.
For anſwer to this ſcruple, I ſay.
Firſt, It is our duty in every trouble that God layeth upon us, to ſeeke unto God, and to uſe all good meanes for the taking of it off from us. But
Secondly, We muſt not ſeeke unto God for the removing of any evill from us, as being diſpleaſed with his laying it upon us: we muſt be quiet under our troubles, and yet we may both deſire and endeavour to be quit of them. Though God be in one minde, yet that doth not neceſſitate man to one condition, nor hinder him from ſeeking a better then that wherein he is.
I have inſiſted the longer upon this poynt, becauſe Job gives it as a general anſwer to all his friends queryes about him, and as the beſt expedient for reconciling the difference between them and him. He is in one minde, And who can turne him?
Hence learne.
That as God is unchangeable in himſelfe, ſo none can alter or change him.
Some men are of a very ſteady ſpirit, they are not in and out, as we ſay, forward and backward: let them alone, and they are true to their own principles, and they will be true to others according to their promiſes. Yet, poſſibly, theſe men may be turned aſide, and led out of the way, by the perſwaſion of others. A ſubtle head and a ſmooth oyly tongue, may worke them off from their owne reſolutions. It hath been a queſtion diſputed among moral Philoſophers, Whether a wiſe man may be an uncertaine or a various man; And they reſolve it Negatively; Wiſdome is as balaſt, which keeps the minde from floating. And it hath been ſayd of a wiſe man among the Heathen, that the Sun might as ſoone be thruſt out of his line, as he from the line of Juſtice; yet let no man glory in man, no not in wiſe men. The wiſeſt, and moſt conſtant among men may doe unwiſely and prove unconſtant. The moſt reſolved among the children of men, may be wrought upon, and brought over to what they purpoſed not. But this is the glory of God, that as he is in one minde, ſo none can turn him, or make him in two. None can turne him out of the way, eyther of his intended Judgements, or promiſed mercies; what he hath a minde to doe, he will not be put by the doing it.
We may affirme three things concerning the workes of God, or concerning God in his workings.
Firſt, The workes of God are ſo full of myſtery, that none can fully comprehend them; there is much in his ordinary workes beyond man, and his extraordinary workes are all beyond man. We (by reaſon of our indiligence) ſee but little of any of his workes, and ſome of his workes are ſuch, as we can ſee but a little way into them with all our diligence.
Secondly, The workes of God are ſo full of righteouſneſſe, that no man can juſtly reprove, or finde fault with them. They who come with the moſt curious & critical eyes to examine the workes of God, ſhall not finde any flaw or defect in them. There have been many, who (through their preſumptuous folly) have found fault with the workes of God, but there was never any (who with his moſt refined wit) could finde a fault in them. The Jewes of old complained of, and quarrel'd at the wayes of God as unequall (Ezek. 18.25.) but when it came to tryall, they could prove nothing but the inequality of their owne.
Thirdly, The workes of God are ſo full of power, that none can put a ſtop to, or hinder the accompliſhment of them. Theſe are three excellent perfections of the workes of God; And the laſt is that which is here under hand. Hezekiah, though a great King, was not able to bring a worke about which he had a minde to, The reſcue of Jeruſalem out of the hand of the Aſſyrians, and therefore he ſends this pitifull cry to the Prophet Iſaiah (2 King. 19.3.) The children are come to the birth (that is, the buſines is ripe for execution) and there is no ſtrength to bring forth. The workes of the ſtrongeſt men may ſticke in the birth for want of ſtrength to bring them forth. But the workes of God never ſticke in the birth upon that or any other account. He is in one minde, and who can turne him? There are foure wayes by which men are uſually turned off from or ſtopped in their workes, but by none of them will God be turned, when he hath a minde to worke.
Firſt, Men are often ſtopt by outward power; they doe not eyther that good or that evill which they would, becauſe they cannot, and their cannot, poſſibly, doth not lie in this, that they have not a power in themſelves proportionable to the worke, or becauſe they have medled with a matter too great for them, and for which they are no match; but they therefore onelyonly cannot doe what they would, becauſe they are hindered from doing it. A man may have ability to maſter the worke he is about to doe, yet not to maſter the impediments that ſtand in the way of it. But all the power of the creature cannot hinder God; If he will worke, none can let him (Iſa. 43.13.) The power of men is weakneſſe unto God. And that which lookes like weakneſſe in God, is ſtronger then the united ſtrength of all men (1 Cor. 1.25.) The fooliſhnes of God, is wiſer then men; and the weakneſſe of God is ſtronger then men.
Secondly, Men are, or may be turned by counſel or advice: and ſome who could not be ſtopt by power, have yet been ſtopt by perſwaſion. An eloquent tongue hath prevailed, where a violent hand could not. We read how Abigail prevailed upon David, a mightie warrier, and mightily reſolved to deſtroy Nabal, and all his houſe (1 Sam. 25.22.) So and more alſo doe God unto the enemies of David, if I leave of all that pertain to him by the morning light, any that piſſeth againſt the wall. David ſpake not onelyonly peremptorily, but with a kinde of adjuration; And he was upon his march with foure hundred armed men at his heeles to put his purpoſe into Execution: Yet a diſcreet woman goes out to meet and turne him from his courſe, and turne him ſhe did; ſhe did it effectually. But what could Abigail a woman doe, to prevaile with David and his Souldiers? What ſhe did, ſhe did by perſwaſion, ſhe layed arguments before him, and managed them with ſo much pathetical rhetoricke, and clearnes, that he could not withſtand her (ver. 32.33.) And David ſaid unto Abigail, Bleſſed be the Lord God of Iſrael, which ſent thee this day to meete me; and bleſſed be thy advice, and bleſſed be thou which haſt kept me this day from coming to ſhed bloud, and to avenge my ſelfe with mine owne hand. Thus men may be turned from what they have reſolved, eſpecially when they doe not well deliberate before they reſolve. But God cannot be turned by any counſel or advice, ſeing whatſoever he purpoſeth to doe, he doth it upon the unerring advice and counſel of his owne will. Thoſe paſſions of anger and jealouſie, in which (as he is ſet forth to us in Scripture) God is ſayd to act, are yet the iſſues of infinite deliberation. He that doth all things by the beſt counſel, can never be turned by any.
Thirdly, Men are often turned by petition, when they will not by argument, and you may entreate them to deſiſt from what they were about to doe, though you cannot adviſe them out of it. And we know that of all things prayer is the moſt prevailing with God. Nothing hath ever turned God ſo much as prayer hath; and yet prayer it ſelfe (in the ſence here intended) cannot turne God. We muſt not thinke that we change God by our prayers, though when we pray, God often makes a gratious change for us. Whatſoever his minde is to doe, he doth it, yea though prayer ſtand in his way. Wee may ſay that the greateſt providentiall changes that were ever made in the world, God hath made them upon the prayers of his people; yet he never changed his owne minde in the leaſt at the prayer of his people. The Lord calls his people earneſtly to call upon him ſo, and meeting him by prayer to ſtop him when he is preparing to doe ſome great thing againſt them, or to bring ſome great evill upon them. (Amos 4.12.) Therefore thus will I doe unto thee O Iſrael, and becauſe I will doe this unto thee, prepare to meet thy God O Iſrael. Wee may take thoſe words prepare to meete thy God O Iſrael, not ſo much for a challenge as for a direction. But how ſhall Iſrael prepare to meete God? Not with weapons of warre, not with ſword, and ſpeare, theſe will make no defence againſt God. No: but with teares and prayers, theſe are the armes and amunition of a Saint, there's no contending with God, but onelyonly by humbling our ſelves before him.
But you ſay, prayer cannot turne God.
I anſwer; prayer hath cauſed and may cauſe God to turne from his outward actings and diſpenſations, onelyonly, it cannot turne God from any of his counſels or reſolutions. And becauſe prayer hath ſo great a power upon God, to turne him from his outward diſpenſations, therefore he ſometimes hath forbidden prayer, when he was reſolved not to turne from ſuch threatned diſpenſations (Jer. 14.11.) Then ſayd the Lord unto me, pray not for this people for their good. As if the Lord had ſayd; if any thing could prevaile with me, thy prayer would; But becauſe I am fully purpoſed to viſit their iniquities, therefore I will not have thy prayers run waſte. As for them let them pray as long as they will, as their prayers come, onelyonly from their neceſſities, not from their hearts, ſo they ſhall not come neere mine; nor doe I care how long their prayers (which are but pudle water) run waſte; let them pray and ſpare not; but let them be ſure of this, that though they pray I will not ſpare; ſo it follows (ver. 12.) When they faſt I will not heare their cry, and when they offer burnt offering, and an oblation, I will not accept them: but I will conſume them, by the ſword, and by the famine, and by the peſtilence. Their owne prayers had no power in them to turne God; and he who had a power to ſtop God by prayer, is himſelfe ſtopt from prayer, as in the place laſt quoted, ſo once before (Jer. 7.16) Therefore pray not for this people, neither lift up cry nor prayer for them, neither make interceſſion to me, for I will not heare thee. And as the Lord ſtopt Jeremie from prayer for them, ſo he profeſſeth that if they who in former ages had been moſt prevailing with him, ſhould now againe mannage their ſuite before him, yet he would not be moved by it. (Jer. 15.1.) Then ſaid the Lord unto me, though Moſes and Samuel ſtood before me, yet my minde could not be toward this people. As if the Lord had ſayd; Though they ſhould get my chiefe favorites, to ſollicit their cauſe, and plead on their behalfe, yet they ſhould finde me in one minde, and that even they could not turne me. Jeſus Chriſt never ſolicited any cauſe but he ſped in it, but the beſt of men may be earneſt ſoliciters and not ſpeed. For though good men will not ſolicit a bad cauſe before God, or pray againſt his revealed will, yet they doe not alwayes hit his ſecret will. And God who ſayth to his people generally (Pſ. 50.15.) Call upon me in the day of trouble, I will deliver thee: yet in ſome particular caſes he will not deliver them, though they call upon him. Prayer is not onelyonly an allowed, but a commanded meanes, and ſo the moſt probable meanes to obtaine deliverance, yet that cannot alwayes obtaine or fetch it. Yea God who often brings his people into trouble, on purpoſe to provoke them to ſeeke his helpe, yet, ſometimes, will not helpe them though they ſeeke him. And the reaſon is, becauſe he is in one minde, and will not be turned from his purpoſes, no not by prayer. If once the Lord be reſolved to deſtroy, prayer cannot ſave; Though Moſes and Samuel ſtood before me, yet (ſaith the Lord) my minde could not be toward this people, caſt them out of my ſight, and let them goe forth, ſuch as are for the ſword to the ſword, &c.
But if prayer cannot turne God, then you lay a temptation before us to turne away from prayer.
I anſwer; firſt, as was ſhewed before; prayer may turne God in reference to his outward diſpenſations, though it cannot turne him from any of his counſels and reſolutions.
But then it may be enquired; how ſhall I doe to direct my prayer? For I know not what the purpoſe or reſolution of God is, I onelyonly ſee what his diſpenſations are. And if ſo, I may pray againſt the minde or purpoſe of God; I may aske for the removing or taking away of that, which he is purpoſed ſhall continue; and I may aske the gift of that, which he is reſolved not to beſtow.
To this I anſwer; Firſt, That though the minde of God to give us ſuch a mercy, or to withdraw ſuch an affliction, be a ſecret to us; yet this is revealed, that it is our dutie to pray about theſe things. What God will give or doe for us when we pray is a ſecret; but this is revealed, that in all things we ought to pray. That's the Apoſtles rule (Phil. 4.6.) Be carefull in nothing, but in every thing by prayer and ſupplication with thanksgiving make your requeſts knowne unto God.
Secondly, Suppoſe the things we pray about, whether for the having, or removing of them, be ſuch as it is not the minde of God either to give or to remove. Yet we may pleaſe God, in praying for the attainement of thoſe things, which it is not his pleaſure to give, and in praying for the taking away o… thoſe things, which it is not his pleaſure to remove. We doe not offend God, by asking that which he will not give, if the thing be ſuch, as is in the generall nature of it according to his will. The Lord takes it well at our hands that we pray, and is well pleaſed to heare us pray, when he is not pleaſed to heare, (that is, to grant) our prayers.
Thirdly, Be not turned from prayer, becauſe prayer cannot turne God, for it is a great argument that the minde or purpoſe of God and his decree is to give ſuch a mercy, or to remove ſuch an evill, if we have an heart to pray much for or about it. For God who hath ſayd, I will be ſought unto, that I may doe it for them (Ezek. 36.) hath not ſayd unto the ſeed of Jacob, ſeeke ye me in vaine (Iſa. 45.19.) And when God ſtirres up his people to pray, it is an argument he is ready to heare. Thou wilt prepare their heart, thou wilt cauſe thine eare to heare. (Pſal. 10.17.) So that as God takes it well at our hands that we pray for many things which he hath no purpoſe to give us; ſo it is a good ground of faith that he hath a purpoſe to doe ſuch or ſuch things for us, when he puts it into our hearts to pray for them.
Laſtly, Let not any ſtumble at the dutie of prayer, becauſe of Gods unchangeablenes; for wee pray, not to change the minde of God, but to fullfill it; wee pray for the fullfilling of his decrees, not for the altering of them, for the fullfilling of his counſels, not the voyding of them. And becauſe God is in one minde, and none can turne him, we have the more incouragement to pray. For all the good things that are in the minde, counſel, and purpoſe of God to doe for us, and beſtow upon us, are borne, and brought into the world uſually by the hand of prayer: Prayer is (as it were) the midwife, to bring our bleſſings to the birth. Therefore though prayer cannot turne God, yet we have no reaſon to turne from prayer.
There is yet a fourth thing which may ſtop men, but cannot ſtop God; And that is nearnes of relation. Men are often turned out of the way when a neare relation ſtands in their way. They purpoſed to doe this or that, but that ſuch a friend, or ſuch a kinſman hath turned them from their purpoſe. 'Tis rare to finde ſuch a ſpirit as the Lord by Moſes obſerved and highly commended in the Tribe of Levi (Deut. 33.9.) Who ſaid unto his father, and to his mother, I have not ſeene him, neyther did he acknowledge his Brethren, nor knew his owne children. That is, hee was not turned by the neareſt relations from executing that terrible ſentence of the Lord upon the children of Iſrael his Brethren after they had made the Golden Calfe, of which you may read at large (Exod. 32.26, 27, 28, 29.) It is truely ſayd, That relations have little entity in them, but they have the greateſt efficacy in them: And their efficacy hath never appeared more in any thing then in this, The turning of man from his purpoſe or his duty. But relations have no efficacy in them to ſtop or turne the Lord from his purpoſes. (Iſa. 27.11.) It is a people that have no underſtanding, therefore he that made them, will not have mercy on them, & he that formed them will ſhew them no favour. As if the Prophet had ſayd; When the Lord threatens to bring evill upon you, poſſibly ye will ſay, we are the worke of thy hands, he hath made us, ſurely then he will not deſtroy us. We finde that argument pleaded (Iſa. 64.8.) But now O Lord, thou art our father, we are the clay, and thou our potter, and we all are the worke of thy hand: Be not wroth very ſore O Lord, &c. To plead our relation to God by Chriſt is the ſtrongeſt plea in prayer, and to plead any relation to God, hath a great ſtrength in it. Yet while ſome urge theſe, they ſignifie nothing, and have no force at all. They who are like that people in the Prophet, a people of no underſtanding, ſpirituall idiots, ſuch as have no knowledge to doe good, or no practicall underſtanding in the things of God; ſuch, I ſay, may urge their relation, and get nothing by it; He that made them, will not have mercy on them, and he that formed them, will ſhew them no favour. The Lord profeſſeth ſtrongly againſt any power which a relation ſhall have upon him to turne him, or take off the proceſſe of his Judgement under high provocations from the higheſt of men. (Jer. 22.24.) As I live, ſaith the Lord, though Coniah the ſon of Jehoiakim King of Judah were the ſignet upon my right hand, yet would I pluck thee thence, and give thee into the hand of them that ſeeke thy life, &c. To be as the ſignet upon the right hand, notes the moſt intimate neerenes of relation, yet the Lord breakes thorough this, and will not be turned away by it, from the ſevereſt actings of his owne purpoſes. Thus it hath appeared that as the Lord is unchangeable in himſelfe, ſo nothing can change him. He is in one minde, who can turne him?
And what his ſoule deſireth, e… that he doth.
Hence obſerve.
That God doth whatſoever he will, or whatſoever he deſires to doe.
There is no bound to the power of God, but his owne will. When the Heathen asked in ſcorne, Where is your God? The Pſalmiſt tells them plainely both where he was, and what he had been doing, (Pſal. 115.3.) But our God is in the heavens, he hath done whatſoever he pleaſed. The doings of God know no bounds, but his owne pleaſure; He hath done whatſoever he pleaſed. He will not indure to have any articles put upon him, nor any circles or limit-lines drawne about him. The power of God is regulated and determined by nothing but his will. A great Prince once ſayd, That he had indeed a circle about his head (meaning his Crowne) but he would not beare it to have a circle about his feete; he muſt goe which way himſelfe pleaſed, and doe whatſoever his ſoule deſired. Yet there are circles drawne about all the powers of the world, only God hath none. His government is purely arbitrary. Nor is it fit that the government of any but his ſhould be ſo; 'Tis neither fit nor ſafe that any ſhould governe arbitrarily or purely at will, but he whoſe will is altogether pure, but he whoſe will is ſo farre from needing a rule, that it is one, yea the onelyonly unerring One. (Ezek. 24.14.) I the Lord have ſpoken it, it ſhall come to paſſe, and I will doe it, I will not goe backe, neither will I ſpare, neither will I repent; according to thy wayes, and according to thy doings, ſhall they judge thee, ſaith the Lord God. As if the Lord had ſaid, It is my will to have it thus, and therefore it ſhall be thus. That which is moſt ſinfull in man, is moſt holy in God, to act according to his owne will. Mans will is to crooked a rule, for others to guide their actions by, or for himſelfe to guide his actions by. He that ſaith, I will doe this or that, becauſe I will, doth nothing as he ought. There ſhould be much willingnes, but none of our owne will in what we doe. But as Gods will ſhould be both the rule and reaſon of our actings, ſo it alwayes is of his owne. There is (as I may ſay) an holy wilfulnes in God, He will have what he will, and he will doe what he will. God will not doe many things which he can, but he can doe whatſoever he will, and whatſoever he will doe, he is juſt and righteous in doing it. And this is the glory of God, to have ſuch a power, and ſuch a will. And there being ſuch a power in God, with ſuch a will, we need not feare his power. We leave men to their will as little as we can, whom we truſt with much power. When men in power, have nothing but their will to guide them, wee preſently feare oppreſſion and tyranny, and that we ſhall be farre from leading peaceable and quiet lives under them in all godlines and honeſty, which is the moſt deſireable and bleſſed fruit of Magiſtracy. Nor is this a pannicke or groundleſſe feare, ſeing the will of man is corrupt and ſinfull, ſelfeiſh and revengefull. And who can but feare to be under that power which hath no limits but a corrupt will? But who would feare to be under the power of God, acted by his will, ſeing he willeth nothing but what is righteous, juſt, and good. What can we expect but right from him, who is righteouſneſſe? what but good from him (in a good cauſe) who is goodnes it ſelfe, how great or how unlimited ſoever his power is? If ſome men might doe what they would, what evill would they not doe? There's nothing ſtands between ſome men, and the wronging of all men they have to doe with, but the want eyther of power or of opportunity to doe it. The Lord can doe what he will, but he will doe nothing but what is good. He is able to ruine all men, but he will wrong no man, no not the worſt of men. What his ſoule deſireth, even that he doth; but it is impoſſible his ſoule ſhould deſire to any thing but what is right.
Laſtly, When it is ſayd, Whatſoever his ſoule deſireth, even that he doth, or more cloſe to the Originall, He deſireth, He doth. We learne, That, It is as eaſie with God to doe a thing, as to deſire to have it done.
All men would doe what their ſoules deſire, but moſt men deſire that which they cannot doe; yea though men have a deſire to doe a thing, and a power to doe it alſo, yet it is not ſo ſoone done as deſired; there muſt be a preparation and the uſe of meanes before man can doe what he hath a power to doe; ſo that though a man hath power proportionable to his deſire, yet he is not preſently a partaker of his deſire. But God can make his power as ſpeedy as his deſire. He can make the declaration of his will, and the execution of it contiguous. For though many things lie long in the will of God before they are done, and what he willed from eternity is don in time, and the time of doing it be yet a great way off, yet he can doe any thing as ſoone as will it, and whatſoever he willeth or deſireth, is, to him, as done already. (Pſal. 104.30.) Thou ſendeſt forth thy Spirit, they are created. The creation there ſpoken of is providence, for that is a continued creation. The firſt creation was the production of all things out of nothing to that being which they had, but there is another work of creation which is the continuing or renewing of things in their being, and of this he ſayth; Thou ſendeſt forth thy Spirit, that is, thy power, they are created, And thou reneweſt the face of the earth. Thou makeſt a new world; And thus God makes a new world every yeare, ſending forth his Spirit, or quickning power in the raine, and Sun to renew the face of the earth. And as the Lord ſends forth his power in providenciall mercies, ſo in providenciall Judgements. He looketh on the earth, and it trembleth; He toucheth the hils, and they ſmoake (ver. 32.) A man can ſoone give a caſt with his eye, ſo ſoone can God ſhake the earth, that is, eyther the whole maſſe of the earth, or the inferior ſort of men on the earth. When he looketh, or caſts an angry eye upon the earth it trembleth. He toucheth the hils (that is, the powers and principalities of the world) and they ſmoake; If he doe but touch them they ſmoake, that is, the dreadfull effects of the power and Jugement of God are viſible upon them. As ſoone as the Lord calls, all creatures readily tender their ſervice. (Pſal. 105.31. & 34.) He ſpake, and there came divers ſorts of flies, and lice in all their coaſts. (ver. 34.) He ſpake, and the Locuſts came; and caterpillers, and that without number. If the Lord ſpeake the word, it is done. God ſpake the world into this beautie, he did but ſay, Let there be light, and there was light. And he can ſpeake the world into trouble and confuſion; He doth but ſay, Let there be darknes, and there is darknes. It was an high ſpeech of Caeſar, who meeting with ſome oppoſition from that yong noble Roman Metellus, ſayd, Let me alone, leſt I deſtroy thee. And preſently added; It is eaſier for me to doe this, then to ſpeake it. Such was his power, that he could eaſier take away a mans life, then give ſentence of death againſt him. This is moſt true concerning the great God of heaven and earth, there is no more difficultie in his doing of a thing, then in his deſiring and willing it to be done.
The generall truth of this verſe carryeth in it a twofold inference.
Firſt, Of terrour to the wicked, God is in one minde, the ſame opinion which he had of their wayes, and perſons heretofore, the ſame he hath ſtill. The ſame curſes and Judgements which he hath denounced againſt them formerly, are in force ſtill. Is it not a terrible thing to incorrigible wicked men, to remember that what the ſoule of God deſireth, he doth, when his ſoule deſireth nothing but vengeance and wrath for them. Therefore tremble before the Lord ye wicked, and be ye ſore affraid at the remembrance of his unchangeablenes.
Secondly, Of abundant comfort to the faithfull and righteous. The mind of God is mercy to them, and he is in this one minde towards them, none can turne him. His ſoule deſireth to doe them good; And whatſoever his ſoule deſireth that he doth. What can Saints deſire more, then that God ſhould doe all that for them which he deſireth? and all that he will aſſuredly doe. Therefore rejoyce in the Lord ye righteous, and give thankes at the remembrance of his unchangeablenes.