when I fixed its boundaries and set in place its bars and doors, Sermons
Passing from the thought of the joy of creation, when the morning stars sang together, we find our thoughts directed to the sea in its power and pride, first formed by the hand of God, and ever reined in by his commanding voice. I. GOD'S POWER OVER WHAT IS MOST GREAT. The sea strikes our imagination chiefly because of its vastness. It only consists of water, which, when we see it in the trickling rill or hold it in the cup, is one of the most simple and seemingly harmless things in nature. But in gathering volume it gains strength. The little rill swells into the roaring torrent. The water of the sea grows into a tumult of awful forces before which the strongest man is helpless. To the ocean Byron says - "Man marks the earth with ruin - his control
Stops with the shore; upon the watery plain
The wrecks are all thy deed, nor cloth remain
A shadow of man's ravage, save his own,
When, for a moment, like a drop of rain,
He sinks into thy depths with bubbling groan,
Without a grave, unknell'd, uncoffin'd, and unknown." Yet the sea is under God's complete control Nothing is too strong for God. No might can escape his authority. Kings and emperors, men of genius and men of vast resources, are all subject to the present rule, and must all answer to the final call of God. II. GOD'S ORDER IN WHAT IS MOST TURBULENT. Nothing looks so wild and lawless as the sea in a storm. In the mixing of the elements, when the wind shrieks among the waves, and the waters leap up madly to the sky, we seem to be back in the confusion of Old Chaos. Yet we know that the raging sea is as truly under the laws of nature as the fields with their growing crops. Every drop of water is as absolutely obedient to law as the stars in their orderly courses. God rides upon the storm. He rules over the unruly. Wild tempests of human passion, the fury of the despot and the rage of the people, are all watched and controlled by God. When black clouds gather and angry waves rise on the sea of human life, let us remember that there is One who rules over nations and cities as well as over the wild forces of nature. III. GOD'S RESTRAINT OF WHAT IS MOST CHANGEFUL. The waters threaten to invade the land. But there is a limit to their progress. Each wave that tries most eagerly to outrun its predecessor is compelled to break and fall back in confusion, hissing with vexation as it is dragged down among the pebbles. The tide rises, higher and yet higher; but it has its limit. God gives man a certain scope for freedom. He can rise and fall like the wave, and ebb and flow like the tide. Sometimes he seems to have a very long leash. But it is not endless, and God has hold of it. At the right moment he will draw it in, and then all man's pride will be of no use. Our life is like the shifting tide, like the restless wave. We are wearied with its incessant changefulness. It is like the sea crawling up on the beach, and creeping back again, moaning on the shore night and day without intermission. There is monotony even in the changes. That is just the point to be noted. They are all limited and under restraint. So is it with those of life; they are limited and restrained by the providential care of our Father. - W.F.A. Then the Lord answered Job out of the whirlwind, and said. This sublime discourse is represented as made from the midst of the tempest or whirlwind which Elihu describes as gathering. In this address the principal object of God is to assert His own greatness and majesty, and the duty of profound submission under the dispensations of His government. The general thought is, that He is Lord of heaven and earth; that all things have been made by Him, and that He has a right to control them; and that in the works of His own hands He had given so much evidence of His wisdom, power, and goodness, that men ought to have unswerving confidence in Him. He appeals to His works, and shows that, in fact, man could explain little, and that the most familiar objects were beyond his comprehension. It was therefore to be expected that in His moral government there would be much that would be above the power of man to explain. In this speech the creation of the world is first brought before the mind in language which has never been equalled. Then the Almighty refers to various things in the universe that surpass the wisdom of man to comprehend them, or his power to make them — to the laws of light; the depths of the ocean; the formation of the snow, the rain, the dew, the ice, the frost; the changes of the seasons, the clouds, the lightnings; and the instincts of animals. He then makes a particular appeal to some of the mere remarkable inhabitants of the air, the forest, and the waters, as illustrating His power. He refers to the gestation of the mountain goats; to the wild ass, to the rhinoceros, to the ostrich, and to the horse (ch. 39). The ground of the argument in this part of the address is that He had adapted every kind of animal to the mode of life which it was to lead; that He had given cunning where cunning was necessary, and where unnecessary, that He had withheld it; that He had endowed with rapidity of foot or wing where such qualities were needful; and that where power was demanded, He had conferred it. In reference to all these classes of creatures, there were peculiar laws by which they were governed; and all, in their several spheres, showed the wisdom and skill of their Creator. Job is subdued and awed by these exhibitions. To produce, however, a more overpowering impression of His greatness and majesty, and to secure a deeper prostration before Him, the Almighty proceeds to a particular description of two of the more remarkable animals which He had made — the behemoth, or hippopotamus, and the leviathan, or crocodile; and with this description, the address of the Almighty closes. The general impression designed to be secured by this whole address is that of awe, reverence, and submission. The general thought is, that God is supreme; that He has a right to rule; that there are numberless things in His government which are inexplicable by human wisdom; that it is presumptuous in man to sit in judgment on His doings; and that at all times man should bow before Him with profound adoration. It is remarkable that, in this address, the Almighty does not refer to the main point in the controversy. He does not attempt to vindicate His government from the charges brought against it of inequality, nor does He refer to the future state as a place where all these apparent irregularities will be adjusted.() As Elihu's eloquent discourse draws to a close, our hearts grow full of expectation and hope. The mighty tempest in which Jehovah shrouds Himself sweeps up through the darkened heaven; it draws nearer and nearer; we are blinded by "the flash which He flings to the ends of the earth," our hearts "throb and leap out of their place," and we say, "God is about to speak, and there will be light." But God speaks, and there is no light. He does not so much as touch the intellectual problems over which we have been brooding so long, much less, as we hoped, sweep them beyond the farthest horizon of our thoughts. He simply overwhelms us with His majesty. He causes His "glory" to pass before us, and though, after he has seen this great sight, Job's face shines with a reflected lustre which has to be veiled from us under the mere forms of a recovered and augmented prosperity, we are none the brighter for it. He claims to have all power in heaven and on earth, to be Lord of all the wonders of the day and of the night, of tempest, and of calm. He simply asserts, what no one has denied, that all the processes of nature, and all the changes of providence are His handiwork, that it is He who calleth forth the stars, and determines their influence upon earth, He who sendeth rain and fruitful seasons, He who provides food for bird and beast, arms them with strength, clothes them with beauty, and quickens in them the manifold wise instincts by which they are preserved and multiplied. He does not utter a single word to relieve the mysteries of His rule, to explain why the good suffer and the wicked flourish, why He permits our hearts to be so often and so cruelly torn by agonies of bereavement, of misgiving, of doubt. When the majestic voice ceases we are no nearer than before to a solution of the haunting problems of life. We can only wonder that Job should sink in utter love and self-abasement before Him; we can only ask, in unfeigned surprise — and it is well for us if some tone of contempt do not blend with our surprise, — "What is there in all this to shed calm, and order, and an invincible faith into Job's perturbed and doubting spirit?" We say, "This pathetic poem is a logical failure after all; it does not carry its theme to any satisfactory conclusion, nor to any conclusion; it suggests doubts to which it furnishes no reply, problems which it does not even attempt to solve; charmed with its beauty we may be, but we are none the wiser for our patient study of its argument." But that would be a sorry conclusion of our labour. And before we resign ourselves to it, let us at least ask: 1. Is it so certain as we sometimes assume it to be that this poem was intended to explain the mystery of human life? Is it even certain that a logical explanation of that mystery is either possible or desirable to creatures such as we are in such a world as this? The path of logic is not commonly the path of faith. Logic may convince the reason, but it cannot bend the will or change the heart. God teaches us, — Jehovah taught Job, — as we teach children, by the mystery of life, by its illusions and contradictions, by its intermixtures of evil with good, of sorrow with joy; by the questions we are compelled to ask even though we cannot answer them, by the problems we are compelled to study although we cannot solve them. And is not this His best way? 2. But if the "answer" of Jehovah disappoints us, it satisfied Job; and not only satisfied him, but swept away all his doubts and fears in a transport of gratitude and renewed love. Expecting to hear some conclusive argument, we overlook the immense force and pathos of the fact, that Jehovah spake to Job at all. What Job could not bear was that God should abandon as well as afflict him. It was not what God said, but that God did speak to him, brought comfort. 3. Still the question recurs: What was it that recovered Job to faith and peace and trust? Was there absolutely nothing in the answer of Jehovah out of the tempest to meet the inquest of his beseeching doubts? Yes, there was something, but not much. There is an argument of hints and suggestions. It meets the painful sense of mystery which oppressed Job. God simply says, we should not let that mystery distress us, because there are mysteries everywhere. Another argument is, Consider these mysteries and parables of Nature, and what they reveal of the character and purpose of Him by whom they were created and made. You can see that they all work together for good. May not the mystery of human life and pain be as beneficent? God does not argue with us, nor seek to force our trust; for no man was ever yet argued into love, or could even compel his own child to love and confide in him. Trust and love are not to be forced, but won. God may have to deal with us as we deal with our children. Not by logical arguments, which convince our reason, but by tender appeals which touch and break our hearts, our Father conquers us at last, and wins our love and trust forever. () () We are reminded by these words of the similar experience of Elijah when, in the midst of the grandest manifestations of nature, he was brought into direct contact with God. The Lord, we are told, was not in the mighty wind that passed before Elijah on Horeb. He did not choose the whirlwind as the symbol of Himself; because what Elijah required was not the display of God's newer but the revelation of His love — not the stormy, but the gentle side of God's nature. He Himself was a tempestuous spirit, an incarnate whirlwind. To such a stormy nature a lesson came to teach him the secret of his failure, and to show him that there were greater powers than those which he had employed, and a better spirit than that which he had displayed. He believed that the most effective way of freeing the land from its idolatry was by threatening and judgment. There was nothing in these judgments to appeal to Israel's better nature — to convince them of their sin, and to rouse them to a sense of duty; and the Baal worship, which they were compelled by fear to renounce for a day, resumed its old spell over them when the storm subsided, and the sky became once more serene. But not thus did God reveal Himself to Job. He revealed Himself in the still, small voice to Elijah, because there was too much of the whirlwind in his own character, and in his work of reformation for Israel, and he needed to be taught the greater power of gentleness and love. He revealed Himself in the whirlwind to Job, because there was too much of the still, small voice in his own disposition and in his circumstances, and he needed to be stirred up by trials and troubles that would shake his life to the very centre. The lot of Job was at first extraordinarily prosperous. His nature became like his circumstances; his soul was at ease he lived upon the surface of his being; he was contented with himself and with the world. Job's worship was practically a similar bargain of faith. He would offer sacrifice to God as a preventive of worldly evil, and as the safeguard of his prosperity. We know what happens in nature after a long continuance of sunshine and calm. It needs a storm to agitate the stagnant waters, and fill the foaming waves with vital air for the good of the creatures of the sea. And so the man whose prosperous life settles down upon the lees of his nature, and partakes of their sordidness, requires the storm of trial to purify the atmosphere of his soul, to rouse him from his selfishness, to brace up his energies, and to make him a blessing to others, and a grander and truer man in himself. It was for this reason that the overwhelming troubles that came upon Job were sent. "The Lord answered Job out of the whirlwind." That Divine speech was entirely different from the arguments of Elihu and Zophar, Bildad and Eliphaz. There were no upbraidings in it; no replies to specious sophistries and short-sighted charges. it seemed to ignore altogether the questions at issue; it appealed not to the intellect, but to the heart. He grew wiser the more he suffered; and the storm that purified his soul gave him a deeper insight into the mysteries of Divine providence, so that he could rise superior to the doubts of his own heart, and vindicate the ways of God to man against all the dishonouring arguments of his false friends. As a candle within a transparency, so the fire of pain illumined the truth of God to him, and made plain what before had been dark. He had lost everything which men of the world value, but he had found what was more than a compensation. And so God deals with us still. He speaks to different persons in different ways: to one who is self-sufficient because of his prosperity, by the loud roar of the whirlwind; to another who is despondent and depressed because of failure and blighted hopes arising from wrong methods of doing good, He speaks in the still, small voice, and assures him that fury is not in Him. The Divine method is ever by the still, small voice. God would prefer to deal with us in gentle, loving, quiet ways. Judgment is His strange work. God's continued goodness to us too often leaves us careless and godless. The still, small voice speaking to us in the blessings of life with which day after day our cup is filled, is unheeded, and God requires to send His whirlwind to speak to us in such a way that we shall be compelled to hear.() Numerous instances might be cited where God manifested Himself out of a cloud. But as well in the dew drop, out of the calm and silent lake, as well as from the billowy ocean. In all ways He seeks to reach and impress men with His greatness and goodness. But I believe men are more impressed when in the pathway of the cyclone, where the ordinary provisions of safety are inadequate, and men lift up their voices, and implore the mercy of the great Jehovah.I. The first thing to consider is, how EASILY THE MOST INNOCENT THINGS MAY BECOME HARMFUL AND DANGEROUS. A child may sleep in the morning breeze. What is softer than the dewdrop as it releases the aroma of the fields that we drink in with so much pleasure? And yet with what terrific force it sweeps on when changed into the tornado and flood! How great, therefore, the power for destruction in the simplest. In the souls of men there are forces no less terrible than those in physical nature that, held by a slight restraint, keep in check vices, which, were they loose, would carry devastation into society. II. The second principle TEACHES THAT DESTRUCTIVE THINGS MAY BECOME BENEFICIAL. At first we shrink from the approaching storm, property is lost, homes destroyed, and yet we learn from viewing the scene of desolation that storms may be beneficial. Do we think of the poison in the atmosphere, and how the storm has taken it up and blown it away, giving us in its place a pure atmosphere? A few lives may be given to the tornado, but you and I have been given purer air. The soldier in the same manner dies for his country. These may be great mysteries. The storm may destroy much, but it blesses us all. The cyclones in the spiritual world strike us, but give us a better vision; they purify our spiritual atmosphere, and let us see nearer the world to which we are journeying. III. The third teaching of the tornado is HOW THE SIMPLE THINGS BECOME INSCRUTABLE. Man's knowledge seems to extend to a certain point. God said to the sea: "Thus far shalt thou go and no farther." But the storm may bring great blessings. We live in a little circle of light; we see but a few feet, and know not but the next step may be into infinite blackness; but if God is with us it does not matter. The three lessons, considered together, teach us that this world is an island in the midst of a great ocean. We are like the mariners on the lake — the more the storm rages the more lights will be turned toward the haven. We all need a refuge from the storm. Some seek it in the sciences and philosophy; but the only haven is in the arms of Jesus, where there is at least heaven, sweet, blessed heaven, for the burdened and weary. ()
People Job, SatellitesPlaces UzTopics Bar, Bars, Bolt, Bound, Boundaries, Boundary, Bounds, Brake, Broke, Cut, Decree, Decreed, Doors, Fixed, Limit, Limits, Locks, Marked, Measure, Ordering, Placed, Prescribed, StatuteOutline 1. God challenges Job to answer
4. God, by his mighty works, convinces Job of ignorance
31. and weakness
Dictionary of Bible Themes Job 38:1-41 5273 creativity Job 38:4-11 4060 nature Job 38:8-11 1325 God, the Creator Job 38:9-11 5235 boundary Library August 11 Evening
Where is the way that light dwelleth?--JOB 38:19. God is light, and in him is no darkness at all.--As long as I am in the world, I am the light of the world. If we say that we have fellowship with him, and walk in darkness, we lie, and do not the truth: but if we walk in the light, as he is in the light, we have fellowship one with another, and the blood of Jesus Christ his Son cleanseth us from all sin.--The Father . . . hath made us meet to be partakers of the inheritance of the saints in light, …
Anonymous—Daily Light on the Daily PathMay 24. "Where is the Way Where Light Dwelleth" (Job xxxviii. 19).
"Where is the way where light dwelleth" (Job xxxviii. 19). Jewels, in themselves, are valueless, unless they are brought in contact with light. If they are put in certain positions they will reflect the beauty of the sun. There is no beauty in them otherwise. The diamond that is back in its dark gallery or down in the deep mine, displays no beauty whatever. What is it but a piece of charcoal, a bit of common carbon, unless it becomes a medium for reflecting light? And so it is also with the other …
Rev. A. B. Simpson—Days of Heaven Upon Earth The Tragic Break in the Plan.
The Jerusalem Climate: the contrasting receptions, Luke 2. the music of heaven, Job 38:6, 7. Luke 2:13, 14. pick out the choruses of Revelation, the crowning book.--the after-captivity leaders, see Ezra and Nehemiah--ideals and ideas--present leaders--Herod--the high priest--the faithful few, Luke 2:25, 38. 23:51. The Bethlehem Fog: Matthew 1 and 2. Luke 2. a foggy shadow--suspicion of Mary--a stable cradle--murder of babes--star-students--senate meeting--a troubled city-flight--Galilee. The …
S. D. Gordon—Quiet Talks about Jesus God's Restraining Power.
(New Year's Day.) TEXT: JOB xxxviii. 11. "Hitherto shalt thou come, and no further: and here shall thy proud waves be stayed." THESE words are taken from a sublime discourse, which -- is put by the writer in the mouth of the Highest Himself, the Creator and Preserver of the world. In it He answers Job out of the whirlwind, when he had complained, though reverently and humbly, that the Lord did not allow men to find Him; that, moreover, He gave no account of His matters to them, and that therefore …
Friedrich Schleiermacher—Selected Sermons of Schleiermacher The Joy of the Lord.
IT is written "the joy of the Lord is your strength." Every child of God knows in some measure what it is to rejoice in the Lord. The Lord Jesus Christ must ever be the sole object of the believer's joy, and as eyes and heart look upon Him, we, too, like "the strangers scattered abroad" to whom Peter wrote shall "rejoice with joy unspeakable and full of glory" (1 Pet. i:8). But it is upon our heart to meditate with our beloved readers on the joy of our adorable Lord, as his own personal joy. The …
Arno Gaebelein—The Lord of Glory The Evil of Sin visible in the Fall of Angels and Men.
1 When the great Builder arch'd the skies, And form'd all nature with a word, The joyful cherubs tun'd his praise, And every bending throne ador'd. 2 High in the midst of all the throng, Satan, a tall archangel, sat, Amongst the morning stars he sung [1] Till sin destroy'd his heavenly state. 3 ['Twas sin that hurl'd him from his throne, Grov'ling in fire the rebel lies: "How art thou sunk in darkness down, "Son of the morning, from the skies!" [2] 4 And thus our two first parents stood Till sin …
Isaac Watts—Hymns and Spiritual Songs The Old and New Creation.
…
John Newton—Olney Hymns Whether it was Fitting that the Gathering Together of the Waters Should Take Place, as Recorded, on the Third Day?
Objection 1: It would seem that it was not fitting that the gathering together of the waters should take place on the third day. For what was made on the first and second days is expressly said to have been "made" in the words, "God said: Be light made," and "Let there be a firmament made."But the third day is contradistinguished from the first and the second days. Therefore the work of the third day should have been described as a making not as a gathering together. Objection 2: Further, the earth …
Saint Thomas Aquinas—Summa Theologica Whether this Name "Father" is Applied to God, Firstly as a Personal Name?
Objection 1: It would seem that this name "Father" is not applied to God, firstly as a personal name. For in the intellect the common precedes the particular. But this name "Father" as a personal name, belongs to the person of the Father; and taken in an essential sense it is common to the whole Trinity; for we say "Our Father" to the whole Trinity. Therefore "Father" comes first as an essential name before its personal sense. Objection 2: Further, in things of which the concept is the same there …
Saint Thomas Aquinas—Summa Theologica Whether it is Proper to the Rational Nature to be Adopted?
Objection 1: It would seem that it is not proper to the rational nature to be adopted. For God is not said to be the Father of the rational creature, save by adoption. But God is called the Father even of the irrational creature, according to Job 38:28: "Who is father of the rain? Or who begot the drops of dew?" Therefore it is not proper to the rational creature to be adopted. Objection 2: Further, by reason of adoption some are called sons of God. But to be sons of God seems to be properly attributed …
Saint Thomas Aquinas—Summa Theologica 'The End of the Lord'
'Then Job answered the Lord, and said, 2. I know that Thou canst do every thing, and that no thought can he withholden from Thee. 3. Who is he that hideth counsel without knowledge? therefore have I uttered that I understood not; things too wonderful for me, which I knew not. 4. Hear, I beseech Thee, and I will speak: I will demand of Thee, and declare Thou unto me. 5. I have heard of Thee by the hearing of the ear: but now mine eye seeth Thee. 6. Wherefore I abhor myself, and repent in dust and …
Alexander Maclaren—Expositions of Holy Scripture The Being of God
Q-III: WHAT DO THE SCRIPTURES PRINCIPALLY TEACH? A: The Scriptures principally teach what man is to believe concerning God, and what duty God requires of man. Q-IV: WHAT IS GOD? A: God is a Spirit, infinite, eternal, and unchangeable, in his being, wisdom, power, holiness, justice, goodness, and truth. Here is, 1: Something implied. That there is a God. 2: Expressed. That he is a Spirit. 3: What kind of Spirit? I. Implied. That there is a God. The question, What is God? takes for granted that there …
Thomas Watson—A Body of Divinity Whether There Can be any Suitable Cause for the Sacraments of the Old Law?
Objection 1: It would seem that there can be no suitable cause for the sacraments of the Old Law. Because those things that are done for the purpose of divine worship should not be like the observances of idolaters: since it is written (Dt. 12:31): "Thou shalt not do in like manner to the Lord thy God: for they have done to their gods all the abominations which the Lord abhorreth." Now worshippers of idols used to knive themselves to the shedding of blood: for it is related (3 Kings 18:28) that they …
Saint Thomas Aquinas—Summa Theologica The Careless Sinner Awakened.
1, 2. It is too supposable a case that this Treatise may come into such hands.--3, 4. Since many, not grossly vicious, fail under that character.--5, 6. A more particular illustration of this case, with an appeal to the reader, whether it be not his own.--7 to 9. Expostulation with such.--10 to 12. More particularly--From acknowledged principles relating to the Nature of Got, his universal presence, agency, and perfection.--13. From a view of personal obligations to him.--14. From the danger Of this …
Philip Doddridge—The Rise and Progress of Religion in the Soul The Blessed Privilege of Seeing God Explained
They shall see God. Matthew 5:8 These words are linked to the former and they are a great incentive to heart-purity. The pure heart shall see the pure God. There is a double sight which the saints have of God. 1 In this life; that is, spiritually by the eye of faith. Faith sees God's glorious attributes in the glass of his Word. Faith beholds him showing forth himself through the lattice of his ordinances. Thus Moses saw him who was invisible (Hebrews 11:27). Believers see God's glory as it were …
Thomas Watson—The Beatitudes: An Exposition of Matthew 5:1-12 They Shall be Called the Children of God
They shall be called the children of God. Matthew 5:9 In these words the glorious privilege of the saints is set down. Those who have made their peace with God and labour to make peace among brethren, this is the great honour conferred upon them, They shall be called the children of God'. They shall be (called)', that is, they shall be so reputed and esteemed of God. God never miscalls anything. He does not call them children which are no children. Thou shalt be called the prophet of the Highest' …
Thomas Watson—The Beatitudes: An Exposition of Matthew 5:1-12 "This Then is the Message which we have Heard of Him, and Declare unto You, that God is Light,"
1 John i. 5.--"This then is the message which we have heard of him, and declare unto you, that God is light," &c. Who is a fit messenger to declare this message? Can darkness comprehend the light, or apprehend it? Or can those that are blind form any lively notion of light, to the instruction and persuasion of others? Truly, no more can we conceive or speak of God, who is that pure light, than a blind man can discourse on colours, or a deaf man on sounds. "Who is blind as the Lord's servant?" And …
Hugh Binning—The Works of the Rev. Hugh Binning The Eternity of God
The next attribute is, God is eternal.' Psa 90:0. From everlasting to everlasting thou art God.' The schoolmen distinguish between aevun et aeternum, to explain the notion of eternity. There is a threefold being. I. Such as had a beginning; and shall have an end; as all sensitive creatures, the beasts, fowls, fishes, which at death are destroyed and return to dust; their being ends with their life. 2. Such as had a beginning, but shall have no end, as angels and the souls of men, which are eternal …
Thomas Watson—A Body of Divinity On the Animals
The birds are the saints, because they fly to the higher heart; in the gospel: and he made great branches that the birds of the air might live in their shade. [Mark 4:32] Flying is the death of the saints in God or the knowledge of the Scriptures; in the psalm: I shall fly and I shall be at rest. [Ps. 54(55):7 Vulgate] The wings are the two testaments; in Ezekiel: your body will fly with two wings of its own. [Ez. 1:23] The feathers are the Scriptures; in the psalm: the wings of the silver dove. …
St. Eucherius of Lyons—The Formulae of St. Eucherius of Lyons That Deep Things Ought not to be Preached at all to Weak Souls.
But the preacher should know how to avoid drawing the mind of his hearer beyond its strength, lest, so to speak, the string of the soul, when stretched more than it can bear, should be broken. For all deep things should be covered up before a multitude of hearers, and scarcely opened to a few. For hence the Truth in person says, Who, thinkest thou, is the faithful and wise steward, whom his Lord has appointed over his household, to give them their measure of wheat in due season? (Luke xii. 42). …
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