An exposition with practical observations continued upon the eighth, ninth and tenth chapters of…An exposition with practicall observations continued upon the eighth, ninth and tenth chapters of…

He commandeth the Sun, and it riseth not. It is a royal Prerogative that the Lord commands the Sun to rise, but that the ⟨p. 194⟩Lord hath a power to stay the Sun from rising, lifts up his Prerogative to the highest. In all disputes about power, his is resolved to be greatest, who hath the negative voice, wch checks and supersedeats all others. This is the Prerogative of God; he can stay the motion of the Sun, and of man. The Sun dares not do his office to the day, nor the stars to the night, if the Lord say, No. The Sun is described, Psal. 19.5. like a bridegroom coming out of his Chamber, dressed and prepared, and as a Giant rejoicing to run his race; but though the Sun be thus prepared, and dressed, and ready, yet if the Lord send a writ, and a prohibition to the Sun to keep within his chamber, he cannot come forth, his journey is stopped. Thus also he stops man in his nearest preparations for any action. If the Lord will work, who shall let it? Isa. 43.13. That is, there is no power in heaven or earth which can hinder him. But if the Lord will let, who shall work? neither Sun, nor stars, nor men, nor devils can work, if he forbid them. The point is full of comfort. God tells Abimelech in the case of Sarah, Abraham's wife, whom he took into his house, I know that thou didst it in the integrity of thy heart, but I with held thee, and I suffered thee not to touch her (Gen. 20.6.) And when Laban pursued Jacob with hard thoughts against him, and strong resolutions to deal harshly with him; The Lord gave a negative voice, (Gen. 31.24.) Take heed that thou speak not to Jacob either good or bad. Laban had not the use of his own tongue; He could not speak either good or bad. Not good or bad! Was there any hurt for Laban to speak good to Jacob? And the story tells us, that Laban spake many words, and some bad enough to Jacob, charging him with a double theft. First, for stealing himself away (vers. 27.) Wherefore didst thou steal away from me? Secondly, for stealing his Idols (vers. 30.) And now though thou wouldest needs be gone, because thou longest sore after thy fathers house, yet wherefore hast thou stolen away my gods? Foul language all, though God charged him not to speak a bad word to Jacob.