What profit shall I have if I be cleansed from my sin And although there should be no present profit or advantage though no visible no nor spiritual income as to present comfort should redound to us in this world by being cleansed from sin yet remember it is our profit and our best profit to be cleansed from sin to be emptied of sin to mortifie sin to destroy sin if we should have no profit in hand by leaving sin yet there is a profit promised that infinitely exceeds all the profits and pleasures which we can have or hope for by retaining our sin such profit and pleasure as will abundantly recompence us for all the worldly losses we are at and penitential sorrows which we pass thorow in keeping or cleansing our selves from sin The Apostle rejoyced at the sorrow of the Corinthians 2 Cor. 7.9 But is it good to rejoyce at the sorrow of others should we not mourn with those that mourn 'T is true we should yet 't is good to rejoyce in that sorrow which doth others good such was the sorrow of those Corinthians The Text is expâ—ess Now saith St Paul I rejoyce not that ye were made sorry but that ye sorrowed to repentance for ye were made sorry after a godly manner or according to God that ye might receive damage by us in nothing There is then no damage no hurt by such sorrow But comes there any good any profit by it yes much every way for as it followeth v. 10. godly sorrow worketh repentance to salvation not to be repented of that is greatly to be rejoyced in What is matter of joy if salvation be not True repentance for sin is repentance to salvation And is there not profit is there not all profit in that As there is a Fountain opened the blood of Christ for sin and for uncleanness Zech 13.1 that is for washing away the uncleanness of sin so there are abundance of blessings flowing from that Fountain to all such as by the actings of Faith and Repentance wash and are clean Thus far of Elihu's first charge and the proof of it taken from Jobs own sayings How he answers and refutes those sayings of Job will appear in opening the next words JOB Chap. 35. Vers 4 5 6 7 8. 4. I will answer thee and thy Companions with thee 5. Look unto the Heavens and see and behold the Clouds which are higher than thou 6. If thou sinnest what dost thou against him or if thy transgressions be multiplyed what dost thou unto him 7. If thou be righteous what givest thou him or what receiveth he of thine hand 8. Thy wickedness may hurt a man as thou art and thy righteousness may profit the son of man THe former Context contained the Charge which Elihu brought against Job that he should say His righteousness was more than Gods and that it would be no profit to him if he were cleansed from his sin In the Context of these five Verses Elihu gives answer to those had Job positively and purposely said or asserted them blasphemous sayings or assertions And we have here First The promise or overture of an answer at the 4th verse I I will answer thee and thy Companions with thee Secondly We have the answer it self laid down in the 5th 6th 7th and 8th verses which answer consists in three particulars First That God cannot be hurt or endammag'd by our sin at the 6th verse Secondly That God can have no benefit or advantage by our righteousness at the 7th verse Thirdly That both Job himself and other men like himselfe may yea shall certainly have hurt and dammage by their sin as also benefit or advantage by their righteousness vers 8th Thus Elihu's answer obviates Job's passionate question at the 3d verse What profit shall I have if I be cleansed from my sin As if Elihu had said I know that neither thy sins can do any hurt to God nor can thy righteousnesse do him any good but thy sins may hurt thee and thy righteousnesse advantage thy self therefore lay down such wicked and desperate thoughts as these say not What profit will redound to me if I be cleansed from my sin c. That 's his answer according to our Translation Other readings present us with other forms of answer but I shall not stay upon them Vers 4. I will answer thee and thy Companions with thee Elihu makes overture of answering before he answers and tells him he will before he doth it I will answer thee or I will return thee words Answering is the returning of woâ—ds to words yet not of empty words but of words fill'd with Reason and Authority to resolve him that is doubting or to convince him that is gain-saying I will answer thee And thy Companions with thee I will speak that which shall not only take off thy Objections but theirs also who are of thy mind or joyn in Opinion with thee I will answer thee and thy Companions with thee I will do both at once when I have answered thee they also will be answered one answer will serve thee and them Vna fidelia duos parietes dealbabo Drus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Socius amicus familiaris qui simul pascitur convictor One Line will mark and measure both Walls The word which we render Companions signifies any Friends or Familiars with whom we usually converse with whom we eat or who eat bread with us 2 Sam. 13.3 Prov. 17.17 We may take it either more strictly for a special intimate bosome friend who is to a man as his own soul as Moses speaks Deut. 13.6 or for a friend at large such as is called a Neighbour Exod. 20.16 Levit. 19.18 Yet the question may be Whom doth Elihu mean by Jobs Companions when he saith I will answer thee and thy Companions with thee Some by his Companions understand those who came to visit him in his affliction and maintained that long Discourse with him those three friends of whom we read Chap. 2.11 Eliphaz the Temanite Bildad the Shuite and Zophar the Naamathite The Septuagint conclude Elihu meant them only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sept. for thus they render I will answer thee and thy three friends But why should Elihu joyn them with Job seeing they held Opinions contrary to Job True they did yet they were not able to make good their Arguments or convince Job they had condemned Job but not answered him they did their businesse imperfectly and to halves or impertinently and to no purpose so that all their answerings were called no answer Chap. 32.3 And therefore Elihu might see reason to undertake the satisfaction not only of Job but of his three friends who had not given Job a satisfactory answer unto that hour Others take the word Companions in a more large sence for all that were of his Opinion As if Elihu had said I challenge all the world whosoever accompanies thee or takes thy part in justifying such sayings or assertions
and see And Behold with like attention the Clouds There is some difference among Interpreters about this word which we render Clouds The Hebrew properly signifies Thinnes but a Cloud is thick and consists of many Aireal vapors condensed into a body and therefore this word cannot well be translated a Cloud saith this Author but the thin Heavens that is the higher Heavens those above the Airy Heaven 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ut plurimum Aethera nubes signifiâ—at Bold Again The Clouds are lower than the Heavens they are neerest to us they are ingendred in the middle Region nor do they at any time rise higher than that Region Forasmuch then as Elihu is endeavouring by the consideration of the highness of Gods royal seat or of the vast distance as the Prophet speaks of the habitation of his Holiness and of his Glory from us to prove that neither any good we do can profit him nor any evil we do teach to his disadvantage therefore it may seem not to make much for the purpose of Elihu to call Job to behold the Clouds which are neer us comparatively though their distance from us be really very great but I conceive notwithstanding that Criticisme of the word and this reason we may well enough abide by the Translation which saith Behold the Clouds for though the Clouds are thicker than the Aiâ— yet they are but thin and are soon dispersed by winde and ratified by heate Again Supposing as indeed they do that the Clouds move in the lower part of the Heavens it encreaseth and hightens the sense of the words to the purpose for which Elihu makes use of them As if he had said Behold and see the Heavens the upper Heavens the Starry Heavens they are higher than thou yea behold the Clouds which are neerest to us and much very much below the Starrs those especially which Astronomers call the fixed Starrs yet do but behold the Clouds which at the top of some hills one may touch with his hand some describe great men hiding their heads among the Clouds Behold I say the Clouds which are lowest yet they are higher than thou they are beyond thy reach much more the Heavens most of all God who is higher than the highest Heavens Thou canst neither add to nor diminish or blemish the beauty of the Heavens thou canst not make a cloud better or worse What then canst thou do to or against the God of Heaven To convince Joh of this is the purpose of Elihu in calling him to the view of the Heavens Now forasmuch as Elihu invites Job to the view and Contemplation of the Heavens Note First It is our duty to study and meditate the natural works of God or his works in Nature Especially the Heavens which are so eminent a part of his works The Scripture calls some Starr-gazers such are they who study the Heavens to a very evil purpose drawing men off from their sole dependance upon God by foretelling the events of things and destinies of persons from the positions and motions of the heavenly Bodies or Luminaries This kind of Studying and Contemplating the Heavens is one of the greatest vanities under Heaven a vanity often reproved in the Scriptures of the holy Prophets thus to be Starr-gazers or Heaven-beholders is our sin but there is a Contemplation of the Starrs which is our duty and commendation Psal 8.3 4. When I consider in that great volume of the works of God the Heavens the work of thy fingers the Moon and the Starrs which thou hast ordained What is man that thou art mindfull of him c. David did both look and see he beheld the Heavens for a good purpose a godly purpose his own abasement and the advancement of the glory and goodness or of the glorious goodness of God in spreading such a Canopy sparkling with perpetual fires for him to walk under and do his work by And doubtless did we with enlightned eyes behold and see the natural Heavens we should become more spiritual and heavenly Secondly In that we have here three words look see and behold Note The works of God Especially the Heavens are diligently to be Considered We may look to the Heavens and not see we may see the Heavens and not behold them Let me here again mind the Reader of the Emphasis of that word it notes a looking unto or upon the Object as a Hunter looks for a Hare or a Fowler for a Bird how doth he pry and look into every tuft and bush So the word is used Jer. 5.26 Among my people are found wicked men they lay waite or they eye and behold as one that setteth snares they set a trap they catch men All the visible works of God much more the Heavens should be diligently considered lookt into seen and beheld It was a good Conclusion of one of the Ancients who said That man hath not looked unto Heaven In coelum ron suspicit qui coelum tantum aspicit Origen that hath only looked upon Heaven A bare look is not sufficient he must look with admiration or till he cannot forbeare to admire as the first Latine word in that sentence signifies properly A man may look upon a Picture and yet not behold it discerningly he may say that 's the picture of a man yet not consider the Art of the workman in drawing it he may see it is the picture of a man not of a beast at a look but he must see it exactly if he would find out the worth and workmanship oâ— it A man in passage as some speak may see a house yet not apprehend the Symmetry of the Plat-form the skill of the Architect noâ— the commodiousnesse of its Scituation to discern these calls for serious consideration and setled reviews As in the Natural works of God the Heavens made for man so much more in his Spiritual works the making of a Heaven in man or man Heavenly require our deepest thoughts and most studious re-searches O how many are there who look transiently upon those works of God who never see nor behold them never enter into the secrets of them many know some Truths yet never looked into any nor laboured to comprehend with all Saints or as all Saints ought to do what is the breadth and length and depth and heâ—ght of them and therefore attain not to that riches of the full assurance of understanding to the acknowledgement of the mystery of God and of the Father and of Christ as the Apostle speaks Col. 2.2 but are like children tossed to and fro and carryed about with every wind of Doctrine as the same Apostle describes them Eph. 4.14 Remember we are to look and see and behold the Natural woâ—ks of God how much more the Spiritual Mysteries of the Gospel and the works of grace these indeed are to be looked upon and seen and beheld those other are not to be left unlooked upon Note Thirdly The Heavens are a Divine Glasse wherein
the price upon any woâ—k and makes it worthy to be magnified As in some Pictures this â—ets a price upon them to say they are such a mans work the work of such a famous Artist the work of Apelles or of Michael Angelo So if we would magnifie any pâ—ovidential work we must say it is the woâ—k of the great God it is he that haâ—h done it the eye of our mind must look directly at God in ruling and governing of the woâ—ld While we pore much upon or stay our thoughts about second causes we cannot exalt the work of God though we call it Gods wâ—rk yet if our hearts hang about second causes the work cannot be exalted as his 'T is a depression of the work of God to put any thing of man upon it To honour the work of God is to give him the whole effect of the work As we then magnifie God when we look to him alone with a single eye as the end of all our works There is nothing doth magnifie God in what we do but our looking to God as the end of all we do Let our work be what it will never so glittering never so gay and glorious in the eye of the world yet if it be not consigned over to God it is a base and pittiful work if any man dedicates his work to himself he dishonours his work Now I say as it magnifieth our work when we make God the end of our work so that which magnifieth Gods work is when we look upon him not only as having an hand in it but as being both the beginner and ender of it If we take or give this to the creature that is sit down in this or that Instrument as the means by which we have attained our end or as the end of what we have attained we spoil the work as to God or despoil God of his work Remember this and this only magnifieth our work when we with a single eye look to God as the author and as the end of it Every work we see done is magnified and God in it when we look to God as the Alpha and Omega as the Author and Ender of it Nor is this true only in those works of God which he doth more immediately but where men act most and are very instrumental Let us therefore ascribe every work to God and that first in afflicting us such an eye Joseph had Gen. 45.8 It was not you that sent me hither but God that is not so much you as God saith Joseph to his brethren I do not say it was you though you were unkind brethren it was not you that sent me hither but God I look at him more than at you in that great affliction which was brought upon me by your envy and unbrotherly unkindness towards me Such an eye David had when he was under a very grievous black dark providence when his son rose up against him and when his subject Shimei cursed him even then he magnified that work of God by ascribing it wholly unto him 2 Sam. 16.10 The Lord hath said unto him curse David He magnified God in that great affliction by looking at the hand of God alone in it and passing by Shimei's both undutifulness and extream malignity He said as much while he tells us he said nothing in a like or as bad a case Psal 39.9 I opened not my mouth because thou diâ—st it Hence that reproof in the Prophet Isa 5.12 They regard not the work of the Lord nor consider the operation of his hand Secondly Let us ascribe every woâ—k to God in exalting us such an eye had the Church to God Psal 44.1 2 3. Our fathers have told us what work thou didst in their dayes Thou didst drive out the heathen by thy hand and plantedst them they got not the land in possession by their own sword c. but by thy right hand and thine arm c. Here is no mention at all of Joshua's achievements and famous victories in subduing the Canaanites c. All is given to God and he alone exalted for that exalting work That 's the first answer Then we magnifie the work of God when we acknowledge him alone both in afflicting and exalting us Secondly Then we magnifie the work of God when we beat out as it were and sift all the circumstances of his work as we say to the bran that so we may find out every perfection every glory of it when we do not only behold and see the woâ—k but when as direction is given Ps 48. We walk about Zion tell her towers and consider her pallaces that is when we do not look upon things only in the bulk but make an exact scrutiny or take a full view of every part We cannot magnifie the work of God by a bare beholding of it but by prying into every circumstance of it or by considering what excellencies and rarities are in it As we magnifie our sinful works in one sence we should magnifie our sins that is aggravate them not magnifie them to applaud them or glory in them but to make our selves ashamed of them as I say we magnifie our sinful works or what we have done sinfully when we consider all the circumstances of our sins as committed against light and love against mercy and goodness against the patience and forbearance of God against our own professions and promises against our experiences and priviledges all which should oblige us to holiness and engage us to a gracious circumspection in all our wayes and walkings lest at any time we should sin against God and grieve his Spirit So we magnifie the works of God when we eye all the circumstances of them and consider them as done for us when we could do nothing for our selves as done for us when we must have perished and been undone unless God had appeared for us as done for us when we deserved not the least good to be done for us as done for us when none would do any thing for us none caring for our soules as done for us when none could do any thing for us These and such like circumstantial considerations exceedingly magnifie the work of God A bare behold a transient look may discover no great matter but if we seriously weigh every particular we shall then see cause enough to magnifie the work of God Eliah 1 Kings 18.43 commanded his servant to go look towards the sea and when he went first he saw nothing but being commanded to go seven times he at the seventh saw a little cloud rising out of the sea as big as a mans hand but at the last heaven was black with clouds and wind and there was a great rain If we would look again and again if we would look seven times upon the work of God that which at first seemed nothing or afterwards no bigger than a mans hand or no bigger than a mans hand could effect and bring about will at last be magnified to such a
we may see much of God they are a Natural Alphabet the Letters whereof being well placed and rightly put together we may spell the name of God his Wisdome Power and Goodnesse Thus the Apostle argues Rom. 1.19 20. That which may be known of God is manifest in them or to them that is to the very Heathens His proof for this is taken from the poynt now proposed For the invisible things of him from the Creation of the world are cleerly seen being understood by the things that are made even his eternal Power and God-head The Apostle layes it down in general Whatsoever is made whatsoever is part of the Creation holds out somewhat of God The very Clods of the Earth declare his Power how much more the Clouds and Starrs of Heaven Therefore Look to the Heavens Behold the Clouds consider them Psal 19.2 They declare the Glory of God and the Firmament sheweth his handy-work If you ask more particularly what do they declare I answer First That God is every Creature doth so if there be a Creature there must needs be a Creator If there be Effects there must be an Efficient the made Heavens declare their Maker Secondly The Heavens declare not only that God is but that he is above Christ hath taught us to pray Our Father which art in Heaven God is every where yet there especially Heaven is the Habitation of his Holinesse and of his Glory Thirdly In the purity of the Heavens we may see the holinesse and purity of God and they being so incorruptible and unchangeable declare Fourthly The incorruptibility and unchangeablenesse of God He that made them such is much more such himself The very unchangeablenesse of the Heavens is changeable compared with the unchangeablenesse of God The Heavens saith David Psal 102.25 26. are the work of thy hands they shall perish but thou shalt endure or stand yea all of them shall wax old like a Garment as a Vesture shalt thou change them and they shall be changed but thou art the same and thy years shall have no end Fifthly The Heavens which God hath built as a House for himself being so high above the touch of the Creature shew us that God is infinitely exalted above the reach and molestation of sinful man that 's the thing which Elihu aims at as appears by what followeth in the next words Look to the Heavens and see behold the Clouds which are higher than thou Vers 6. If thou sinnest what dost thou against him or if thy transgressions be multiplyed what dost thou unto him As if he had said When thou lookest to the Heavens thou plainly seest thou canst do nothing against them it would be a vain thing for thee to attempt the Heavens to clamber up to the Clouds surely then thy sinnings thy frettings thy discontents and complaints cannot hurt God therefore be quiet If thou sinnest The word here used notes sin in the least degree 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Erraviâ— any error or deviation from the Rule but it comprehends sins of the highest degree even such as the Prophet calls Amos 5.12 Mighty sins If thou sinnest at the greatest rate at the height of blasphemy What dost thou against him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Non tam nocere quam opâ—rare et laborare significat q. d. Laborando et adnitendo quid tandem efficies quo illum laedas Pined The Hebrew is What workest thou against him Properly the word signifieth only to work we render it by working against that is to the hurt and disadvanâ—age of another to his mischief and undoing As if he had said If thou shouldest set thy shoulder to the work if thou shouldest do evil with both hands greedily yet thou canst make no work of it in this matter what dost thou against him what hurt hath he by it And to assure Job that he hath none nor can have any Elihu serves him up the same Messe in another Dish of words in the close of the verse Or if thy transgressions be multiplyed Here Elihu speaks as high as he meant before Transgressing is more thâ—n ordinary sinning though as was toucht upon the word under sinning he comprehended any the most extraordinary transgressings If thy sins be transgressions rebellions or prevarications and they be multiplyed if thou sinnest out of malice and wrathful purpose against God himself and dost not only commit some one of these but many and heapest them up together yet c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Et ad molem et numerum communis est If thy transgressions be multiplyed The word signifies both magnitude and multitude hence some render If thy transgressions be great we say If they be many Sin as much as thou wilt and sin as often as thou wilt sin as much as thou canst what hurt hath God by it Some by sin in the former part of the verse understand that evil which is committed immediately against God and by transgressions in this latter clause such evils as are done against our neighbour But I see no need at all to be so distinct we may take it respecting God or man or both for those sins which we commit against man are also against God he is the person offended his Law is broken against whomsoever the sin is committed If thou multiply thy transgressions What dost thou unto him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That word What dost thou signifies not only or not so much strong labour and endeavour as the former did but cunning in labour and skill in labour As if he had said Though a man set all his wits awork to do evil what can he do to him Neither pains nor skill neither industry nor policy neither open force nor secret stratagems can do him any the least annoyance Some Creatures are weak and inconsiderable as to any thing they can do by outward power yet they can do much by their subtilty and cunning but neither the one nor the other can do any thing unto God Scrue up thy wits to the highest pin or peg yet thou canst do nothing really prejudicial unto him The words are plain from them Observe First God receives no dammage by the sin of man how great or how many soever his sins are A man may quickly vex and undo himself by sin Wisdome saith Prov. 8.36 He that sinneth against me wrongeth his own soul All they that hate me love death But the sinner cannot hurt God he is far above us man can no more hurt God by sin than he can hurt the Clouds or the highest Heavens Had we an enemy above the Clouds were it not a madnesse to shoot arrows or bend our forces against him What is man to God! The School-man concludes Nothing can be added to Per actum hominis Deo nihil potest accrescere vel deperire Sed tamen homo in quantum in se est aliquid subtrahit Deo vel ei exhibet cum sâ—rvat vel non servat ordinem
workers their course was a course of Righteousness as themselves were in a state of Righteousness And thus I conceive Elihu is chiefly to be understood here because righteousness in this place is opposed to unrighteous actions If thou wert Righteous that is if thy wayes or thy courses were as righteous as thou hast often reported and asserted them to be for Job in the 27th Chap. said He would not let go his Righteousness he would hold it till he dyed he would never give up his Integrity how much soever his friends accused him he would no more give it up than give it off Now saith Elihu If thou art righteous as thou sayest and standest so much upon it let it be granted seeing thou wilt needs have it so that thou art righteous The Septuagint render so Seeing thou art Righteous or for as much as thou art Righteous that is according to thy own affirmation yea though God hath said so of thee and born that witness of thee yet what is that to God What givest thou unto him Justitia tua nihil deum juvâ—ris ne igitur tuam vendites justitiam Chrysost If thy conversation were such as no blame could be laid upon it though no spot could be seen upon thy garments after all thy walkings thorough the affaires of this world yet what givest thou unto him Surely nothing at all Some conceive this was a famous proverbial Speech amongst the godly in those times full of Reverence and high Estimation or rather Admiration of God If we are Righteous what is it to God or what give we to God What givest thou him The meaning is thou givest him nothing A gift is the bestowing of some good thing where there is no obligation Donum est rei licitae nullo jure cogente mera liberalitate facta collatio Hostien that 's a gift which a man is not bound to bestow by any Law of Righteousness A gift is bestowed out of meer liberality or from a free and bountiful spirit Now saith he What givest thou unto God What service is there in all thy righteous wayes and works which thou art not obliged to tender unto God or which thou art not bound to do Thy Righteousness doth not at all oblige God for whatsoever good thou doest thou art under a command to do it there is a Law commanding yea compelling thee if thou shouldest refuse doest thou performe any duty to God or man which thou art not bound or ingaged to perform Surely thou doest not yea thou can'st not Therefore what givest thou unto God Or what receiveth he at thy hand The words are plain giving and receiving are Correlatives where there is giving there is usually receiving and where there is receiving there must be giving Sometimes there is giving where there is no receiving When Belteshazar promised Daniel great things if he could Interpret the hand-writing on the wall Chap. 5.17 He answered Let thy gifts be to thy self and thy rewards unto another Daniel would not receive his offer There was giving inpro mise on Belteshazars side but no receiving on Daniels side Most are so much for receiving that they love the word give as the Prophet taxed and reproved the Rulers of Israel Hos 4.18 Her Rulers with shame that is shamelessly or of which they should be ashamed or for which all cry shame on them do love Give ye that word sounded well even like sweet musick in their ears And if others did not offer bribes to corrupt Justice they invited them give ye we are ready to receive The Apostle puts both these together in a good way Phil. 4.15 No Church communicated with me as concerning giving and receiving but ye only And he would have the Church at Ephesus to remember those words of the Lord Jesus how he said It is more blessed to give than to receive Acts. 20.35 Artaxerxes Artaxerxes longimanus dextram manum habebat longiorem Rege dignius est dare quam accipere one of the Persian Monarchs was Sirnamed long-Long-hand his right hand or giving hand being longer than the left shewing as some conjecture that the Honour of Great Kings is seen more in giving than in receiving But as we have nothing of our own to give unto God so he hath no need to receive any thing of us Thus Elihu here What givest thou him or what receiveth he at thine hand Of thine hand He expresseth it not barely What receiveth he of thee but of thine hand because as the hand is the great Instrument of working so also of giving we give and bestow with the hand what hath he received of thy hand there is a speciallitie in that Consider thy hand what can the hand of God take out of thy hand Thy hand is First a weak hand Secondly a narrow scanty hand Thirdly thy hand is an ineffectual hand to thy self it cannot bring any work about to the issue to the full end and accomplishment therefore what is thy hand thy weak thy narrow thy ineffectual hand that God should receive any thing out of thy hand And then consider what the hand of God is His is First a strong hand Secondly a large a wide hand Thirdly a hand full already and Fourthly as his hand is full already so it is a hand filling all things He openeth his hand and fills all things with good Now God having such a hand how canst thou fill his hahd with thy hand What receiveth he at thine hand I need not labour further in the explication of the words Take one general Observation from them which I shall draw down into some particulars The Righteousness or Righteous Actions of men contribute nothing to God They are no advantage to God The best things that we can do cannot at all better God or God is never the better for them That is the meaning of David Psal 16.3 speaking as a type of Christ My goodness extendeth not to thee but to the Saints which are on the earth and to the excellent in whom is all my delight Jerome was of opinion that these words of the Psalme were taken out of this place of Job My goodness that is my good deeds extend not to thee the good deeds of Christ did not add any thing to God they did not give any thing to God for it is impossible that any good or any goodness should so be made an addition to him who is all and hath all but saith he to the Saints to them my goodness extendeth I can and will do good to them Thus St. Paul spake to the Athenians Acts 17.25 God is not worshipped with mens hands as though he needed any thing God calls for worship but he is not worshipped because he needs our worship or because he would receive some benefit at the hand of worshippers The same Apostle puts the question Rom. 11.35 Who hath given unto him and it shall be recompenced unto him again As much as to say no man hath given any
necessary unto God We all depend on him he is altogether necessary to us but we are not necessary to him we are and ought to be his Servants but he doth not need our service we need such a Master such a Lord we need to have such a one over us but he needs not such as we are under him Earthly Masters and Servants have need of one another Masters keep and maintain their Servants and Servants are very helpful and profitable to their Masters As a Servant needs a Master to give him meat and drink aparrel and the conveniences of this life so the Master needs the Servant he needs his work his labour his hand he cannot tell how to do his businesse without him Masters cannot live comfortably without their Servants much lesse honourably they cannot keep their State and Degree amongst men without Servants and Servants need their Masters they cannot subsist they cannot live but by wages or the reward of their labour God hath made such a tye knit such a knot among the Creatures that one though a Superiour should not despise the other though much his Inferiour for both concurre as parts to the constitution of the whole or general constitution of the world But God is not a part but the Principle or Constituter of the Universe not at all depending upon any part of it If a Servant should have need of his Master and not the Master of the Servant the Master would despise his Servant but God hath so ordered it that as the Servant needs the Master so the Master needs the Servant while himself hath no need of either God hath no need of our service but we need his service or him as our Lord and Master It is an honour to God that he hath so many to serve him but it is his greatest honour that he needs none to serve him Before there were either men or Angels God had the same honour and happinesse that now he hath he is self-sufficienâ— It were a shame and a dishonour to us should we own him for God who needed our good he cannot be our God who needs our good All Creatures need the help and good of one another and the help or good of all Creatures comes fâ—om God but God himself is strong enough to help himself and good enough to make himself everlastingly happy There is nothing without him but he can be happy without it there 's no Creature whether thing or person in Heaven or Earth necessary to God either as to his Being or well-Being And therefore we may say not only to the best man on Earth but to the most glorious Angel in Heaven as Elihu to Job What receiveth he of thine hand Secondly If what we do adds nothing to God if he receive nothing by our most righteous services then surely God shews wonderful goodnesse towards us in that he is pleased to make so great an account of and set such store by our services and righteousnesse even of any the least good we do in uprightnesse Is it not a singular comfort that the Lord puts so much worth upon what we do though what we do be of no worth to him and that God should bind himself to us when he is not at all beholding to us The Lord doth not say What do you give me or What do I receive at your hands thereby to put a slight upon our performances and services 't is far from the Lord that because he hath no need of us therefore to contemn us no he declares a gâ—eat acceptance of any the least faithfull service to himself or to our brethren which we do at his command Though should we stretch our endeavours and strain our wits to the utmost to do him good we cannot yet he doth not undervalue what we do but takes what is well done well at our hands and puts all our good deeds into his Book of Remembrance and we shall one way or oâ—her hear of them again to our comfort Hence Thirdly We may inferre How good is God who highly rewards us for the good we do though it do him no good Man will scarce thank a man for any good that he doth unlesse it redound somewhat to himself much lesse will he pay or reward another for that service which stands him in little or no stead If man make a bargain with a man he comes hardly off with him if he gets no benefit by it seeing then the Lord rewards us for those services by which he gets no good at all how wonderfully doth this declare his goodnesse Fourthly How doth the goodnesse of God appear seeing though we can adde nothing to his glory yet if we do good and righteous things he tells us that we glorifie him which is the highest commendation imaginable of what we do 'T is the Command of Christ Mat. 5.16 Let your light so shine before men that they seeing your good works may glorifie your Father which is in Heaven The Apostles Caution is Whatsoever ye do do all to the glory of God 1 Coâ— 10.31 Now though according to this and the oâ—her charge we in all we do sincerely aime at the holding forth and manifesting of that glory and gâ—odness that is in God yet he receives no encrease of glory is it not therefore wonderful goodnesse that he is pleased to say we glorifie him which is the highest attainment of the Creature and the noblest improvement of our pains and labours These and many other inferences may be made for our instruction from this humbling question If thou be righteous what givest thou to him or what receiveth he at thy hands Elihu having told Job that neither his sin did hurt God nor his righteousnesse advantage him lest any should thence inferre surely then it is no great matter whether we be righteous or wicked whether we do good or evil to prevent this mischief he shews that though your sin cannot hurt God yet it will do hurt enough and though our righteousness adde no good to God yet it may do much good This he doth in the next verse Vers 8. Thy wickednesse may hurt a man as thou art and thy righteousnesse may profit the son of man As if he had said I will tell thee what will become of the good and evil thou d est as to advantage or disadvantage forasmuch as thou canst not advantage God by thy righteousnesse Si bona agerimus nostro bono si mala nostro malo nor hurt him by thy wickednesse it must needs follow that the one may be helpfull and the other hurtfull to thy self and to such as thou thy self art If it were otherwise or not so there would be no difference between the doing of good or evil as to the Event how greatly soever they differ in their Nature Thy wickednesse may hurt a man as thou art only it cannot hurt God God is as great and as happy as ever he was and he will ever be as great and
forgets God as his Maker will never remember much less answer and accomplish the ends for which he was made Thirdly I will ascribe righteousness to My Maker Note A godly man takes God as his own and appropriates him by Faith in all his Relations Faith takes not only a share in God but all of God My God my Father my Maker my Redeemer are strains of Faith A Believer doth as it were ingross God to himself yet desires and endeavours that all as well as himself may have their part and portion in God yea God for their Portion Job said Chap. 19.25 I know that my Redeemer liveth He spake as if he had got a Redeemer not only to but by himself Thus also holy Paul of Christ Gal. 2.22 Who loved me gave himself for me as if he had been given for him alone and loved none but him This is the highest work of Faith and 't is the signification of our hottest love to God it shews endearedness of affection to him as well as neerness and clearness of interest in him when we thus take him as our own Saviour Father Maker I will ascribe righteousness to my Maker Observe Fourthly He who is the Maker of all men can be unrighteous to nâ— man nor is lyable to the censure of any man whatever he doth 'T is impossible that he who made us should wrong or injure us and that upon a twofold Principle First Of the respect he hath for Justice towards all those whom he hath made God is so tender that he doth not willingly or with his heart afflâ—ct nor grieve the children of men to crush under his feet all the Prisoners of the earth Lam. 3.33 34. much less will he as it followeth vers 35 â—6 turn away the right of a man before the face of the most High that is before his own face who is the Most High As if it had been said The Lord will not pervert Judgment in any mans Case that comes before him Or if we take those words before the face of the Most High as denoting the highest Judicatory on Earth as our Margin intimates putting there for Most High A Superiour then the meaning is The Lord doth not approve that any earthly Judge though Supream or most Superiour should turn aside the right of a man how inferiour soever for as the 36th verse hath it To subvert a man in his Cause the Lord approveth not or as the Hebrew is rendred seeth not that is he seeth it not with approbation but indeed with detestation and will severely punish such subverters of Justice Secondly It is impossible that he who hath made us should wrong or injure us upon the principle of his Soveraignty over all those whom he hath made He that gives all men their being he that gives all to all men that are in being can be unrighteous to no man whatsoever he taketh from him or doth with him We have Job in the beginning of this Book Chap. 1.21 ascribing righteousness to God his Maker upon this reason or principle The Lord hath given and the Lord hath taken away blessed be the Name of the Lord. It is he that made me a man 't is he who once made me a rich man a great man the greatest man of all the men of the East Chap. 1.3 What if now he hath lessened me and left me little or nothing what if he hath now made me a mean man a poor man in account a no man what if God hath now stript me naked and taken all from me He hath taken nothing but what he gave why then should I take it ill at his hands or have so much as an ill thought of him the Lord gives and the Lord takes there 's no unrighteousness in all this If God should utterly undoe us he doth us no wrong if he should as it were unmake us let us consider he is our Maker then we must say there is no unrighteousness in him yea we shall be ready with Elihu in the Text to ascribe righteousness unto him And therefore as a Corollary from the whole Note Fifthly Whatsoever God doth with us or others we ought to maintain the honour of God and retain good thoughts of him both as righteous and good Though Heaven and Earth be moved though the World be full of confusion and unâ—ighteousness yet we must ascribe righteouâ—nesse to God Whatsoever or whosoever falls to the dust the Honour and Justice of God must not Thus far of Elihu's third Argument for attention the Fourth is at hand in the next verse Vers 4. For truly my words shall not be false he that is perfect in knowledge is with thee As if he had said I am purposed to speak the truth and nothing but the truth therefore hear me Truly my words shall not be false He gives assurance for or warrants the truth of his words while he saith they shall not be false Negatives in Scripture often carry a strong affirmation The Father of a Fool hath no joy Non est â—â—num pro passimum est sic non remittâ—tur ei i. e. famietur Drus saith Solomon Prov. 17.21 that is he shall have a great deal of sorrow When the Scripture denyeth forgiveness to any sort of impenitent sinners or saith their sin shall not be forgiven the sense is they shall be punished When we say proverbially Goods ill gotten shall not prosper the meaning is they shall perish and do him mischief that hath gotten them not only shall he not thrive with them but they shall ruine and undoe him his goods ill gotten shall do him no good when the evill day is come much less shall they be able or he by them to prevent the coming of an evil day Once more When we say Such a thing is not ill done our intendment is 't is very well done excellently done So here when Elihu saith Truly my words shall not be false his meaning is I will speak truth and truth to the highest I will speak nothing but what shall endure the Touchstone and the Test I will not offer thee a Syllable of falshood what I alledge and urge either for God or against thee shall not be fetcht oâ— hammer'd out of my own brain and so subject to errour and mistake but such as God who cannot erre by whose Spirit and in whose stead I speak unto thee hath inspired me with or taught me for thy conviction and instruction Fourthly When he saith Truly my words shall not be false we may take it two wayes First As to the matter spoken Secondly As to the mind of the Speaker when truth is thus spoken t is truly spoken thus much Elihu engag'd for As if he had said The matter that I speak shall be true and I will speak it in truth or with a true mind and heart I will not speak any thing to flatter thee nor for my own ends to trouble thee my words shall be candid and sincere
active conquest as a King which he usually atchieveth by himself alone without any appearance of help from man And though Deborah in her Song Judg. 5. pronounceth a curse upon those that came not out to help the Lord against the Mighty yet it was not because the mighty God needed their help or service but because they did owe it him in duty should have given it him For that the Lord wants no help is further clear from the Prophet Isa 59.16 He saw that there was no man and wondered that there was no Intercessor none so much as to speak a word therefore his arme wrought salvation and his righteousness it sustained him Not only no arme was put forth to help but no tongue so much as move or intercede for help to do it yet his own arme did it Thus the Prophet Isa 44.24 He stretcheth forth the Heavens alone and laid the Foundations of the Earth by himself Now as it was with the Lord in the work of Creation he had no helper no assistant he did it alone by himself so it is as true as to all works of providence Let all men forsake him as the Apostle Paul complained they did him 2 Tim. 4.16 and no man stand by him yet the Lord what his purpose and counsel is can bring to pass alone O behold this might he can do all things without the help of any and not only so but Fifthly God is so mighty that he can bring all things to pass or do what he pleaseth though all creatures should be displeased though all men and Angels though all second causes stand up to hinder and to stop him The Lord can work his will against every will against all contradictions and oppositions Thus the Prophet extols the power of God Isa 14.27 The Lord of Hosts hath purposed and who shall dâ—sanul it His hand is stretched out and who shall turn it back Where we have first the purpose of God none can disanull that Secondly the execution of that purpose He stretcheth out his hand to do such or such a thing who shall turn it back Let all men and Devils joyn forces and counsels let them strive to do it they shall not be able to do it We have a like confession Dan. 4.35 He doth according to his will in the Armies of Heaven and among the Inhabitants of the Earth and none can stay his hand or say to him what dost thou Such is the mightiness of God that he can work not only when the creature doth not help him or when they apostatize from and desert him or his interest but though they set their hearts and heads their hands and their all against him they cannot stay him nor hinder his work I saith the Lord Isa 43.13 will work and who shall let it Sixthly Behold how mighty the Lord is he is so mighty that he can do all these things and never trouble himself in doing of them he can do all things and not be weary We see the mightiest among men the Powers of this world how they are toyled and moyled how they are worn out how they sweat and labour and are ready to faint and tire in bâ—inging some poor business some petty project about or to its issue But the greatest designes which the Lord hath in his heart to do he can do them without any wearisomness or trouble at all Isa 40.28 Dost not thou know that the Lord is not weary neither doth he faint and when the Prophet saith the Lord is not weary neither doth he faint the meaning is not this the Lord is somewhat weary only he doth not faint but the meaning is this he hath not the least wearisomness upon him no more than a man hath in turning his hand not only are all things possible to God or such as he can do if he put forth the utmost of his power and strength if he make as we say much adoe if he lay himself out to the full not only are things thus possible to God which yet argueth wonderfull might but behold the Lord is so mighty that there is nothing difficult unto him Not only can he possibly do great things but he can easily do them he can do them without the least trouble to himself There is nothing hard to him who can do every thing Mighty men have done great things but they will tell you they could hardly do them they were forced to turn every stone to straine every veine of their hearts to do them whereas the mighty God can do his work with as much ease as desire to have it done Seaventhly Behold God is mighty so mighty that he can do any thing but that which will argue that he is not almighty The Scripture speaks of something which the Lord cannot doe Tit. 1.2 In hope of eternal life which God who cannot lye hath promised And again the Apostle saith of God not only making promise but oath to Abraham Heb. 6.18 That by two Immutable things in which it is impossible for God to lye the heirs of promise might have strong consolation Once more 2 Tim. 2.13 If we believe not yet he abideth faithfull he cannot deny himself We have these and such like negative Propositions concerning God telling us what he cannot do Now the only reason why it is said the Mighty God cannot do these things is because the doing of them would argue him not to be Almighty To lye is to be weak to deny himself would affirme his impotency therefore he cannot do these things the Lord is so mighty so strong that it is impossible for him to do any thing which should declare any weakness or impotency in him Thus I have given you seaven assertions concerning the might of God all which may very well call for a behold of admiration and astonishment at the mightiness of God Take a few Inferences from this grand Assertion First For Comfort Secondly For Terror Behold the Lord is Mighty Almighty this speaks comfort to the people of God First Surely then he can do whatsoever he hath promised to do and if so then look through the promises and see whether God hath not promised to do good things for his people in generall and for every believer in particular Behold the Lord is mighty these are not vaine words he can fill up and fulfill all his promises As he hath made promises so he can create performances Abraham was fully perswaded that what he had promised he was able to performe Rom. 4.21 Secondly If the Lord be mighty in all those notions foreshewed then certainly he can do whatsoever we desire him to do according to his will As God hath not out-promised his power so we cannot out-pray the power nor out-ask the arme of God we may quickly out-pray the power of man and ask what he cannot do he may say I cannot do this for you it is not in my power but here is our comfort if what we pray and
looks to him that is poor in spirit or of a contrite spirit let such be in Rags and lye upon the Dunghil the Lord will look to them and he hath a threefold look for them First A look of honour as respecting their Persons Secondly A look of care to supply their wants Thirdly A look of justice to deliver them from wrong And if they that are poor in spirit be rich also in the world they shall not fail to receive right from the hand of the Lord. The Lord giveth right to all sorts of men against their wicked oppressors but his poor the Godly poor believing poor those that are poor not only in purse but in spirit are more peculiarly under this priviledge of being righted by the Lord. And usually in Scripture the word poor is taken in a good sence Nomen pauperis in bonum sumitur pauperes sunt populus Dei for good men as the word rich in an ill sence for evil men Jam. 5.1 Go to now ye rich men weep and howl for the miseries that shall come upon you The Apostle speaks as if that were the case of all rich or as if he called all rich men to weeping and howling c. Yet some poor men are wicked and some rich men are righteous and therefore I conceive the word poor may be taken here for any wronged or oppressed poor yet especially for the Godly poor For though God giveth right to all men even the worst of men yet here the scope of Elihu is to shew that God takes most care of those whom the wicked do most not only neglect but injure and oppresse He giveth right to the poor Hence Note The poor especially the Godly poor are often wronged and go by the worst in the world Or thus The poor as poor usually suffer from and by the world As the world is apt to oppresse any poor so mostly the Godly poor Psal 12.5 For the oppression of the poor I will arise 'T is possible a rich man may be oppressed a mighty man may be oppressed by one mightier than he but usually the poor are oppressed and they trampled on who are already underfoot And therefore the Lord saith For the oppression of the poor for the sighing of the needy now will I arise and set him at safety from him that puffeth at him This is not exclusive the Lord will arise for the help of the rich and great when any such are wronged but he is said to arise for the help of the poor as intimating that the poor seldome come by their right or find help in the world unlesse God arise to help them or help them to it and because he hath said he will help them to their right we may be sure he will Davids Faith was strong upon this promise Psal 18.27 Thou wilt save the afflicted people Psal 72.4 He shall judge the poor of the People Pâ—al 140.12 I know that the Lord will maintain the cause of the afflicted And his Experience was as clear as his Faith was strong Psal 37.25 I have been young and now am old yet have I not seen the righteous forsaken that is I have often yea alwayes seen him helped one way or other and sometimes set on high from affliction Psal 107.41 The Lord careth so for the poor as if he cared for none else and the best of the poor are little cared for by any but the Lord. Zeph. 3.12 I will also leave in the midst of thee an afflicted and poor people and they shall trust in the Name of the Lord. The rich of this world trust to creature helps but as the Lords poor know they ought not to trust in creature help so they have it not to trust to and therefore they trust in the Name of the Lord not only out of choice which is their grace and duty but out of necessity And what will the Lord do for them that trust in him not only out of necessity but choice he will surely take care of them and do them right Secondly Note God rights the poor freely He giveth them right he doth not sell it What freer than gift They need not bribe for it As he freely giveth them the Righteousnesse of his Son to justifie them so they have common right of free gift to relieve them Note Thirdly The Lord relieves or rights the poor speedily He giveth implyeth a present act and that doubles the mercy Note Fourthly God will always right the wronged poor He giveth imports even a continued act as he did it in former times in the dayes of old so he doth it at this day and will do it always As the Lord giveth right speedily so constantly with him is no variablenesse or shadow of turning Most men do right only by fits but the Lord is ever giving right Lastly He giveth right to the poor not to this or that poor man but to the poor Hence Note The Lord distributes right to all that are wronged As his Mercy so his Justice is not confined to a few but floweth out to all But it may be objected Why then are so many poor without their right If the Lord giveth right and giveth it continually and impartially why do the poor cry and sigh and groan and mourn why see we so many tears of the poor If they have right why do they complain I answer First The Lord giveth right to the poor sometimes when the poor perceive it not Psal 97.2 Clouds and darknesse are round about him Righteousnesse and Judgement are the habitation of his Throne When a man cannot see the Lord doing right yet the Lord doth right The Sun shineth when eclipsed or covered with a Cloud The Lord never ceaseth to right the poor though neither poor nor rich perceive how or which way he doth it Secondly I answer He giveth right to the poor even when they want right or when they are under the sorest oppressions by supporting their hearts in this perswasion that he will give them right The poor have right when their minds are satisfied that they shall have right There is no true Godly poor man in the world how much soever afflicted but his heart is or may be satisfied that he shall have right That 's a sure word Psal 9.18 The needy shall not always be forgotten the expectation of the poor shall not perish for ever And therefore we may pray with confidence Forget not O Lord the Congregation of thy poor for ever Psal 74.19 The poor may rest in this assurance while their troubles rest upon them that God will bring forth their Righteousnesse as the Light and their Judgement as the Noon day Psal 37.6 He hath right who believes he shall have it as he that believeth hath everlasting life in hope long before he attains the possession of it John 3.36 Thirdly Though we say The Lord giveth right to the poor both speedily and constantly yet he reserveth to himself a liberty as to
time and means and manner as in all his outward Administrations so in ministring or giving out this right the Lord waits to be gracious till we are ready for his grace and he waits in the same sence to be righteous till the poor are ready for their right they shall not stay for it when once they are ready for it and it would be a wrong to them to have their right before they are ready for it Lastly There is a day spoken of wherein the Lord will do all his poor right in the view of all the world Acts 17.31 He hath appointed a day in the which he will judge the World in Righteousnesse by that man whom he hath ordained The day approacheth wherein the Lord will judge the world in righteousness Right is prepared designed for them The time till right shall be done to all as is desired or to the utmost of their desires maketh hast He that shall come will come and will not tarry Behold saith he I come quickly and my reward is with me to give every man according as his works shall be Rev. 22.12 And if the Lord come with a reward in his hand for those who have done well he will undoubtedly come with right in his hand to give all those who have suffered wrongfully JOB Chap. 36. Vers 7. He withdraweth not his eyes from the righteous but with Kings are they on the throne yea he doth establish them for ever and they are exalted THis verse contains a further confirmation of Gods righteous and gracious dealing with the righteous and gracious poor yea with all that are righteous and gracious The words may be taken either in a stricter or in a larger sense First Strictly as an Exposition of the latter part of the former verse He giveth right to the poor that is He withdraweth not his eyes from the righteous We may put both together He is so set to give right to the righteous poor he takes such care of them that he cannot take his eye off from them Secondly In a larger and more general sense as a Conclusion upon the whole matter that God will not desert any righteous person whether poor or rich high or low God will take notice of piety and godliness wheresoever he finds it He withdraweth not his eyes from the righteous 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 minuit diminuit ademit substraxit The word which we translate withdraweth and is here used negatively He withdraweth not signifies strictly in the Noune any kind of abatement or diminution and in the Verb to diminish or abate or take short in any kind that which was before When Pharaoh Exod. 5.8 gave out a fresh Charge for burdening or indeed oppressing the Children of Israel in their bondage the Order ran in this stile The tale of bricks which they did make heretofore you shall lay upon them you shall not diminish or withdraw any you shall not abate them a brick And Moses shewing how sacred a thing the Word of God is Deut. 9.2 gives a double check or prohibition to all medlers with it First to medlers by way of addition Ye shall not add unto the Word Secondly by way of abateâ—ent or abstraction Ye shall not diminish or withdraw from it it is this word As if the Lord had said Every tittle of my word shall stand by it self and every Iota be establisht be sure that ye put nothing to it that you withdraw nothing from it Further this word which we translate withdraw is rendred also to clip as the hayr of the head or beard is clipt Jer. 48.37 It is indeed high treason against the King of Heaven to clip his coyn his word which bears the royal stamp and superscription of his truth and holiness Thus here he withdraweth not that is the Lord doth not abate lessen diminish or take off his eyes from the righteous his eyes are fixed on them for good alwayes and they are alwayes fixed in the same strength and vertue He withdraweth not His eyes God is a Spirit without parts and passions yet often in Scripture parts and passions are ascribed to him in allusion to man here eyes He withdraweth not his eyes that is his sight Oculos domini esso super aliquem nisi aliquid additur semper in bonum sumitur peculiarem ejus favorem et curam importat Bold or his providence And we may take notice that in Scripture where this expression is used without any further addition it is alwayes taken in a good sense When we read either of Gods keeping his eyes upon his people or of his not withdrawing his eyes from his people it alwayes respects their priviledge benefit and comfort He withdraweth not his eyes From the righteous He doth not say from this or that righteous man but from the righteous implying the whole kind or generation of the righteous The indefinite is universal we may render it thus he withdraweth not his eyes from any that are righteous The righteous here may be taken in a two-fold notion First for the righteous as to their state or who are in a state of righteousness Man wanting a righteousness of his own hath the righteousness of another assigned and imputed to him Justified persons through faith in our Lord Jesus Christ are righteous persons as hath been shewed heretofore Secondly We may take righteous here with respect to the righteousness of their wayes and actions They who do righteousness are righteous saith the Apostle John To a righteous state there belongs a righteous way a righteous walk righteous acting not that the righteous do not sin but they would not nor do they sin at all as the unrighteous It is a high blemish or staine to the Gospel when any that pretend to a righteous state or to righteousness by Jesus Christ are not righteous as to their wayes and course as to their walkings and workings whether towards God or man 'T is true in a strict legal sense none are righteous no not one but in a Gospel sense all justified and fanctified persons are righteous and they are called so not only positively as to what themselves are but comparatively as to what the men of the world are who live in a state or walk in a course of sin and unrighteousness The Lord withdraweth not his eyes from the righteous But some may here object or question Is this true only of the righteous Doth the Lord at any time withdraw his eyes from the unrighteous truly that would be very good newes to many unrighteous persons they would be glad that they and their way might be hid from God or that God would not look upon them I answer This Scripture is not to be so understood as if God did behold the righteous and not the wicked for Prov. 15.3 The eyes of the Lord are every where beholding the evil and the good whether things done or persons doing them The Lord doth not withdraw his eyes from
Lord hideth himself as to sense and present appearance but he never hideth himself as to the real continuance of his love and care towards his Church or People This Objection some made to one of the Ancients the Lord said they may seem to withdraw his eyes from the righteous because he suffers them to fall under the oppression of the unrighteous Famulos suos nunc m gis respicit nam jam praevidet quid eis miserecorditer recompenset Greg in loc No saith he The Lord beholds the righteous though they perish by the hand of the unrighteous yea when it is worst with them the Lords Eye is upon them for good both to see how they carry it or behave themselves in their Sufferings and likewise to provide a full reward and recompence for them after all their sufferings Before I pass from this part of the verse let me make these two Inferences First If the Lord never withdraweth his Eyes from the righteous then let the righteous know their own Priviledge and Mercy How happy are they upon whom the Eyes of the Lord abide alwayes for good The Lord cannot endure to have good men out of his Eye as Parents say of their darlings and Princes of their Favourites If we were assured that the Eye of a great 〈◊〉 who loveth us were alwayes upon us if he should promise to have an eye to us That 's an ordinary Promise among men I will have an Eye to you that is I will take care of you if we have I say but such a word from a man in Power we think we have got a great revenue such a great Lord will have an eye to us we have his word he will not take off his care from us How much then should we boast and rejoyce in spiriâ— that the Lord hath said I will alwayes have a care of you I will never withdraw mine eyes from you I will never leave you nor forsake you Heb. 13.5 As it will be the eternal happiness of Believers in Glory alwayes to behold or see God Blessed are the pure in heart for they shall see God they have some sight of him here in a Glass but they shall see him face to face that is they shall see him clearly as clearly as the creature is capable of seeing or enjoying him now I say as it is the happiness of the Saints in Heaven alwayes to behold God so it is the happiness of Saints here on earth that the Lord doth alwayes behold them that his eye is never withdrawn from them Consider therefore you that are in a righteous state whose acts and words and walkings are also righteous consider your Priviledge consider what it is to have the Lord Jesus alwayes setting his eye upon you to have the Lords directing and counselling eye alwayes upon you to have the Lords pitying and compassionating eye alwayes upon you to have the Lords providing and caring eye alwayes upon you to have the Lords delighting and well-pleased eye alwayes upon you to have the eyes of the Lord thus upon you and to have them alwayes upon you what can ye desire more Thus 't is promised 2 Chron. 16.9 The eyes of the Lord run to and fro throughout the whole earth to shew himself strong in the behalf of them whose heart is perfect with him And whose hearts are perfect with him but the hearts of the righteous this is their priviledge Jesus Christ Zech. 3.9 is called The stone and saith the Text upon one stone shall be seven eyes There are two interpretations given of that Prophesie First thus upon one stone shall be seven eyes that is the eyes of all men shall be upon that stone upon Christ Seven is a perfect definite Number put for all numbers the eyes of all shall be upon the stone upon Christ although he be to the wicked or to them that believe not a stumbling stone and a rock of offence 1 Pet. 2.8 yet to them that believe he is a most precious stone and as they are alwayes beholding the beauty of that precious stone so Jesus Christ doth indeed invite all eyes to behold him Isa 65.1 Behold me behold me he would have us take off our eyes from all others and look steddily on him Let all eyes be upon the stone that 's a good interpretation There is a second which suits the present poynt I am upon fully Seven eyes shall be upon one stone that is the eyes of God shall be upon Jesus Christ This is a promise made unto him as Mediator when he came in the flesh or in our nature to do that great work for us Then saith the Prophet upon one stone shall be seven eyes which seven eyes note the perfect knowledge of God and so the perfect care that God would have of Chriâ—â— to bear him up through that woâ—k of our Redempâ—ion Vpon one stone shall be seven eyes I will take caâ—e of him I will p ovide for him and I will delight in him As Jesus Christ is all eye and Jesus Christ doth enlighten all eyes that is all that see are enlightened by Jesus Christ so the eyes of God the eyes of the Father were alwayes upon him in favour in love in care when he was here in this world about that great work of our salvation and he had abundunt experience of the eyes of his Father upon him Now mark it this was the great promise made to Christ the Stone that upon him should be seven eyes the eyes of the Lord should be alway and fully upon him And this is the priviledge of every one that hath part and interest in this stone Jesus Christ every righteous person hath seven eyes upon him the Lord God beholds him exactly perfectly and alwayes He withdraweth not his eyes from the righteous A second inference is this If the Lord never withdraweth his eyes from the righteous Then let the righteous know their duty What 's that Never to withdraw their eyes from the Lord. There is a threefold eye which a righteous man should never withdraw from God First An eye of faith Secondly An eye of hope Thirdly An eye of dependance and that First for direction in all his wayes Secondly for protection in all his dangers I will lift up mine eyes saith David Psal 121.1 unto the hills from whence cometh my help And again Psal 123.1 2. Vnto thee lift I up mine eyes O thou that dwellest in the heavens Behold as the eyes of servants look unto the hand of their Masters and as the eyes of a mayden unto the hand of her Mistress so our eyes waite upon the Lord our God untill he have mercy on us that is we never withdraw our eyes from him while we have need of his mercy and that is alwayes Walk before me that is with an eye of faith hope and dependance was the Lords charge to the father of the faithfull Gen. 17.1 I have set the Lord alwayes before me that is I
keep a constant eye upon the Lord was the profession of David as the type of Christ Psal 16.8 And as to keep an eye on God is best and safest for us so 't is extreamly pleasing and contentfull to Christ as he tells the Church Cant. 9.9 Thou hast ravished my heart my Sister my Spouse thou hash ravished my heart with one of thine eyes that is with a believing a hoping a depending look on me for all that good which thou wantest and wouldst have or with a delighting look on me as thy chiefest good Let not the righteous withdraw their eyes from God for he withdraweth not his eyes from the righteous But which is yet more with Kings are they on the Throne These words fully clear up the sense which I have given of that negative promise he withdraweth not his eyes from the righteous namely that the eyes of the Lord are upon the righteous for good His is not a bare beholding of them favours flow from his eyes When the eyes of God are upon the righteous they find the sweet and benefit of it In the former verse Elihu said God will give the poor right here he saith more he will give the poor the righteous poor a reward and that no small one With Kings are they on the Throne The Latine translation reads this part of the verse Et reges in solio collocat in perpetuum Vulg not of the righteous poor but of righteous Kings He withdraweth not his eyes from the righteous and he placeth Kings upon the Throne for ever That 's a truth the Lord placeth Kings upon their Thrones and establisheth them there but that is not the meaning or truth of this place nor will the Hebrew with any tolerable convenience bear such a translation Secondly There are others who Quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 scriberetur pro 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Merc a little mistaking the word which we translate Kings render it Angels They are with Angels on the Throne There is but very little difference in the Hebrew between those two words that signifie Kings and Angels the former is Melachim the latter Maleachim which hath given occasion for this reading He placeth them with Angels on the Throne and so the words are interpreted of the glorious exaltation of the righteous in Heaven when indeed they shall be like Angels Angels Fellows Mat. 22.30 and walk hand in hand with Angels Mr Broughton though he translate with Kings yet seems to carry it in that sense giving his glosse in the Margen thus They shall be made fit for light with the living with the Angels of God his servants in their degree and be placed for ever in honour and be high in honour and dignity so ye shall sit upon twelve Thrones judging the twelve Tribes of Israel But this Text will not serve that purpose neither and therefore I shall take it plainly as we render it They shall be with Kings upon the Throne Cum regibuâ— tantum valet ansicut reges Bold Vt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cum ut mâ—meruâ— mutetur ut pâ—lsim fit in hoc libro Merc There is a two-fold interpretation of the words according to this translation First The Lord will exalt the righteous to great dignity they shall be like Kings and Princes in this world or they shall be in great favour with Kings even Kings Favourites Sâ—condly They shall be with Kings upon the Throne that is they themselves shall be Kings The Hebrew strictly read is and Kings on the Throne they shall not only be like Kings but they themselves shall be Kings 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 articulus accusativi casus quam verba transitiva sive activa regunt accipitur tamen non rarò pro à ex de cum praepositionibus Drus Obser sacra l. 9. c. 7. and sit upon Throneâ— either of these interpretations reach the scope of Elihu fully As if he had said The righteous shall be greatly advanced or exalted by Kings whose priviledge it is to sit on Thrones or they shall be Kings upon the Throne Some experiences and examples have confirmed this The Lord hath not only given righteous peâ—sons great advancement and great favour with Kings who sit on Thrones but hath even advanced them to Kingly dignity and given them Thrones to sit upon A Throne is a Seat Royal the Seat of Majesty A Throne is a seat exalted above other seats as the person sitting upon it is exalted above other persons Solomon made him a great Throne of Ivory and the Throne had six steps 1 Kings 10 18. God is represented sitting upon a Throne and there receiving honour from all that were before him Rev. 4.2 9. The whole Heaven is called the Throne of God and the earth his footstoole Isa 66.1 because as Heaven is high above all so there are the fullest manifestations of the greatness and glory of God And because Thrones note power and dignity therefore the Angels who among all meer creatures excell in power and dignity aâ—e called Thrones Col. 1.16 So then to be with Kings on the Throne that is to be near them and much accepted by them is a very great honour and that is the least here intended But to be Kings on the Throne is the greatest worldly honour and possibly so much is here intended the righteous while Elihu saith But with Kings are they upon the Throne In that the righteous are said here to be with Kings upon the Throne we learn Righteous persons are in high esteem with God He would not thus in love set them high if he did not highly esteem them he would not thus prefer them if he did not know their worth The world usually judges righteous persons as if they were fit only for the dunghill as if they were the filth of the world and the off-scouring of all things 1 Cor. 4.13 but God hath another opinion of them he thinks them fit to serve Princes and to be near the Throne Take heed of judging them unworthy to be at the fooâ—stool whom God thinks worthy to be with Kings on the Throne Secondly Note God hath exalted and will exalt righteous persons Whom he highly esteems he sometimes advanceth highly in this world they shall be with Kings on the Throne Psal 107.40 41. He powreth contempt upon Printes that is upon unrighteous Princes yet as it followeth He setteth the poor on high from affliction so we translate and put in the Margen He setteth the poor on high after affliction He afflicts the righteous to purge them and so to prepare and fit them for greatest enjoyments We have a like affiâ—mation Psal 113.7 8. He raiseth up the poor out of the dust and lifteth up the needy out of the dunghill that he may set them with Princes even the Princes of his people Thus spake Hannah in her Song 1 Sam. 2.8 and thus in effect spake the blessed Virgin in hers Luke 1.52
sweet pleasant and easie in a twofold respect Fiâ—st comparatively to the service of sin and the world of lust and the devil that 's a weariness indeed as well as a baseness Secondly It is easie also if we consider the help we have in it The people of God serve him in a Covenant of Grace which as it calls them to work so it gives them help to work The New Covenant doth not call us as Pharaoh did the children of Israel to make brick and deny us straw yea under that Covenant we have not onely straw afforded us to make our brick but we have strength afforded us to make our brick thar is the very power by which we serve our Master is given in by our Master The Masters of this world set us a work but they give us no strength but what work soever God sets his Covenant-servants about he gives them strength to do it Then O how sweet is it to serve him and how readily should our hearts come off in his service Let me add one thing more which brings us to the next words serve him for his is not a lean service not an unprofitable service there is a reward promised to those who serve him yea his very service is a reward his work is wages Therefore what calls soever we have from him let us answer and serve him There are two things which should be the daily meditation of Saints or they should be continually acquainting themselves with them First The Cross of Christ that they may know how and be willing to suffer for him Secondly The Yoak of Christ that they may know how and be willing to serve him If they obey and serve him What then even that which was the last consideration prove king us to his service there is a reward in iâ— If they obey and serve him They shall spend their dayes in prosperity and their years in pleasures Here 's good wages who would not serve that Master who will pay him for his work in that desireable coyne Pleasure and Prosperity They shall spend their dayes in prosperity that is they shall run out their dayes in prosperity their dayes and their prosperity shall be like two parallel lines one as long as the other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Significat tum consumere tum consummare significat etiam consumi desiderio quod dicitur aliquem deperire amore The word which we translate to spend signifies to finish and that in a double respect First in a way of Consumption Secondly in a way of Perfection or Consummation That which is consumed is finished or ended So the word is used Psal 90.7 Numb 16.45 The Lord saith to Moses Go you up from this Congregation that I may consume them in a moment I will dispatch them and make an end of them presently The Lord can soon rid his hand of sinners And as it notes a consuming by suddain judgements by diseases or age so by longing or desire 2 Sam. 23.15 And David longed 't is this word he was even spent and consumed with a longing desire and said Oh that one would give me drink of the water of the well of Bethlehem which is by the gate Now as that which is consumed or spent so that which is perfected is finished Thus Moses having set down the particulars of the whole work of Creation summes all up in this word Gen. 2.1 2. Thus the heavens and the Earth were finished and all the host of them that is God compleated or brought that great work of Creation to its utmost perfection he put as we may speak his last hand to it there was nothing more to be added Here in the text we aâ—e to take this word spend not only as it often signifies to spend in a way of Consumption but also to spend in a way of Perfection they shall perfect not barely wear out their dayes A godly man hath not so much consumed as perfected the dayes of his life when he is come to and hath ended the last day of his life They shall spend their dayes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In bono i. e. in omni jacunditâ—tâ— In prosperity or in good saith the Original Prosperity is a good thing a good blessing of God They shall spend their dayes in good we translate it in the 21 Chapter v. 15. in wealth Wealth also is a good blessing of God to those that are good and prosperity takes that in prosperity is a large word comprehending all good health and wealth honour and peace what-ever we can imagine to render our lives comfortable comes under the name of Prosperity They shall spend their dayes in prosperity or in good this reward they shall have from the Lord who serve him Is not this good wages The carnal rich man pleased himself and said Luke 12.19 Soul take thine ease thou hast goods laid up for many yeares The godly do not please themselves that they have goods laid up for many years in their own Stock in their Lands in their Houses in their Purses in their Shops but they please themselves that they have good laid up for many years yea for eternity in the Promises of God They who serve him they shall spend their dayes in good they shall have good for every day and so finish their dayes with good yet this is not all They shall spend their dayes in prosperity And their years in Pleasures In the former words he promised dayes of Good here years of Pleasure as if he had said they shall enjoy their prosperity long they shall not only have Dayes but Years filled up with it One year containes many dayes how many dayes of pleasure are there in years of pleasure Our life is measured by days to shew the shortness of it the longest measure of it is by years They shall spend their years 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 â—t jucundis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Affort jucunditatem delectaticâ— in pulchrâ—udinem rei nobis gratissimae In Canticis Parg. in Epithâ—lmiis Munst 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sâ— pt in deloctâ—tionibus Pagn In Pleasures or as we may read it in sweetnesses in pleasuntnesses in deliciousnesses in beauties The word is used 2 Sam. 1.23 to shew the loveliness of Jonathan and Saul they were a pleasant pair a couple of goodly persons They shall spend their dayes in pleasantness or in pleasures Further Take notice the word is plural he doth not say they shall spend their dayes in pleasure but in pleasures implying all sorts and varieties of pleasure in Songs saith one in Marriage Songs saith a second in graceful Beauties saith a third and which may be all or any of these in delights saith a fourth But here are two Questions that I must give answer to for the clearing of this Scripture First The Question may be Is this a mercy much to be reckoned upon to spend our years in pleasure saith not the Apostle 1 Tim. 5.6 The widow that lives
from a great Pâ—ince the Duke of Saxony as I remember this came upon his heart I hope God will not put me off with these things with gifts from Princes I shall be hungry as long as I live if I have nothing to feed upon but what is of the World and poor as long as I live if I have no other treasure but what is earthly thereupon protested he would not be satisfied with the best things of this World though content with any thing Thus I say God deals bountifully with a liberal hand to some of his people especially This was made good in the former or Old Testament times when the promises went more upon externals as hath been shewed whereas now they go more upon spiritual and heavenly things yet there wants not examples of Gods dealing bountifully in outwaâ—ds with his faithful servants under the Gospel he hath caused that which was set upon their Table to be full of fatness This is the first part of the Application wherein Elihu acquaints Job what God would have done for him if he had carried it humbly as he should under his afflicting hand he had been out of his fetters and bonds before that time and set in a large place he had not fed so long upon ashes his Table had been full of fatness As in this verse Elihu applyed the matter to Job by shewing him how it should have fared with him or how graciously and bountifully God would have dealt with him if he had humbled himself as he ought and been duly affected with the afflicting hand then upon him so in the following verse he applyeth the Doctrine to him by telling him that the reason why he was at the present in such an afflicted condition was because he had not so humbled himself in his affliction Vers 17. But thou hast fulfilled the Judgment of the wicked therefore Judgment and Justice take hold on thee This is a home Application indeed he speaks to his face Thou hast done it thou hast fulfilled the Judgment of the wicked which is as a home so a very hard and heavy charge Take a twofold Interpretation of it First Some expound it I think not rightly of Jobs ill carriage in the time of his prosperity as if Elihu had reflected upon that Thou hast heretofore fulfilled the Judgment of the wicked and that First by a general ill course of life As Christ saith to the Pharisees Math. 23.32 Fill ye up the measure of your fathers some conceive Elihu speaking to Job in that sence Thou hast filled up the measure of the wicked following them in their evil wayes â—â—â—â—ium impii imple visti q.d. Optimi et incâ—rrupti judicis Offiâ—io desuisti impii munus et partes obiisti Cajet Sed receptissima vocis Originalis sententia est Judicium est non Officium Pined Secondly That in his Magistratical capacity or that being a Magistrate he had fulfilled the Judgment of the wicked that is what wicked men and their bad Causes wanted of weight and t uth of righteousness and goodness that he filled up by favour by accepting their persons and giving countenance to their wickedness Some charge him thus directly Thou hast done the part or Office of an unjust Judg when thou hadst power in thy hand thou wast defective short or wanting in discharging the Duty of an upright Judge but didst the work of a corrupt Judge corrupting Judgment to the full therefore now Justice and Judgment take hold of thee But as I said before this is not a right Exposition of the Text for Elihu never charged Job with a sinful course of life in former times or before his affliction as his friends had done though he chaâ—ged him with much sin in his carriage under his afflictions and it may be conceived that Job heard Elihu more patiently and equally than he heard his friends because Elihu dealt more equally and candidly with him than his Fâ—iends did he did not lay it upon him as if in the foregoing part of his life he had traded in wickedness but only reproved him for his boldness in dealing with and appealing so often unto God in his soars and sickness or because his spirit was not broken enough notwithstanding those sore breakings and sicknesses with which he was afflicted So then Elihu in saying this intended not that Job had fulfilled the Judgment of the wicked either by a wicked conversation or by perverting Justice in favour of the wicked Such a charge had been utterly inconsistent with the Testimony which God gave of him in the first Chapter of this Book Therefore Secondly Thou hast fulfilled the judgement of the wicked may be understood first that Job had gone near in his behaviour under his affliction to do even almost as Satan boasted and presumed to God he would do in the second Chapter that if God did but lay his hand home or closer upon him and touch his bone and his flesh then said Satan he will curse thee to thy face Now though Job did never in the height fulfill this wicked opinion or judgement of the Devil concerning him yet by his often complainings of and murmurings about the severe dealings of God with him and his not pittying him in his distress he verged upon it he came somewhat towards and much too near the fulfilling of that judgement of the wicked one and Elihu might say Thou hast fulfilled the judgement of the wicked thou hast done in a degree or shew as the Devil said thou wouldst if the hand of God were heavy upon thy body Secondly These words Thou hast fulfilled the judgement of the wicked may have this meaning Thou hast rendred thy self guilty of or obnoxious to that judgement which God useth to pronounce and execute upon wicked men Thirdly Thou hast fulfilled the judgment of the wicked that is thou under the hand of God hast carried thy self as wicked men usually do thou hast imitated them in a great measure More impiorum causam tuam agisti impaticuter contra deum murmurando Sanct. What do wicked men when the hand of God is upon them they rage and murmur they toyl themselves and are full of the fury of the Lord as a wild Bull in a net thou seemest to have fulfilled this judgment of the wicked for thou hast been so far from humbling thy self as thou oughtest that thou hast stood it out and stouted it with God and desired a day of hearing Hast thou not in all this fulfilled the judgment of the wicked In the 34th chapter of this book at the 8th verse Elihu told Job that he had gone in company with the wicked that is that he had taken the same course with the wicked and as they use to do in the day of their calamity And that 's the meaning of Elihu's charge here Thou hast fulfilled the judgement of the wicked that is thou hast carried thy self too too like wicked men in the day of thy trouble Thus
him to take heed of speaking or uttering any thing rashly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Custodivit servavit unduely or unbecomingly of God in respect of his troubles and sufferings and this he urgeth upon him by two sorts of arguments as will appear when I come to handle the two following verses Take heed regard not inniquity As if he had said beware be well advised what thou dost and what thou sayest The word which we here render take heed signifies to keep and preserve but most properly to prevent and keep off any evil that it fall not upon us The noun from this root signifies a watch tower upon which a person stands to observe and give warning of any danger or to descry any approaching enemy 'T is translated take heed as here so 1 Kings 2.4 where David upon his death-bed gives counsel to Solomon his son and successor what to do and how to walk in the way of the Lord that saith he the Lord may continue his word which he spake concerning me saying if thy children take heed to their wayes that is if they are very watchful over their wayes both as to their personal and princely walkings if they walk in my statutes then I will do thus and thus for them Thus saith Elihu take heed look about you have your eyes in your head be careful These take heeds are frequent in Scripture From whence before I come to the matter about which Elihu would have Job take heed Observe It is our duty to be heedful We cannot be dutiful unless we are heedful a headless person cannot be a faultless person This duty runs quite through all we have to do take heed first to the inward motions of the soul take heed how what you think Pro. 4.23 keep thy heart with all diligence with all keepings with all heedings it is this word in the text heed thy heart that is thy first stirrings and motions unto any work Secondly take heed as to the first motions of the soul so to the affections of the soul which are soul-motions formed up and stated take heed of your affections how and what you desire how and what you love how and what you hate Thirdly take heed to the tongue how you speak and what you speak where you speak and why or for what ends you speak there is a great deal of take heed belonging to the tongue Fourthly take heed to the ear when ye hear others speak take heed how you hear and when ye hear and what you hear infection may soon come in at those ports Fifthly take heed to the eyes what you behold the eyes are windowes which often let in vanity yea I may say venome and poyson into the soul In a word take heed of all your actions or of your whole conversaâ—ion take heed what you do 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A verbo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quod saepe animi intentionem vel contemplationem valet ad aliquem finem utpote ad miserandum vel interrogandum vel adjudicandum Bold and how you do it see that ye walk circumspectly take heed in and about all these things that ye sin not especially that ye neither have nor carry on any design or work that is sinful take heed that ye be not found falling into that errour to avoyd which Elihu calleth or awakeneth Job to this watchfulness take heed Regard not iniquity Here is the special matter in the text about which Elihu advises Job to be heedful regard not iniquity The word rendred regard signifies the turning of the face to look upon any object that which we much regard we turn about to look upon it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iniqâ—itas vanitas as that which we slight we turn away from it and will not look upon it we turn our face to a person or thing signifying our approbation and we turn away our face to shew our dislike and therefore we do well express this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Absurda indecentia Sept. which signifies to turn the face by regarding turn not thy face to iniquity look not to it give it not any respect or countenance regard not Iniquity The word signifies vanity properly All iniquity is vanity sin is vanity and sin hath brought vanity into the whole creation yea sin makes all things a vexation to us The Chaldee saiâ—h regard not a lie the Septuagint regard not things absurd or uncomly But what Iniquity doth Elihu here chiefly intend I answer It is a truth of Iniquity in general regard not any iniquity yet here Elihu speaks not in that compass as if he should say regard not robbery regard not murder regard not adultery and wantonness regard not any of these foul and gross sins but there was a special sin which Elihu had an aym at and which he thought Job gave too much regard unto regard not iniquity that is undue speeches and heart-g udgings or impatient complainings against the proceedings of God with thee that is do not stand so much complaining about what thou sufferest and justifying thy self in what thou hast done expostulate the matter no more with God wish not for the night of death c. This is to regard or turn thy face to iniquity take heed of these things do not regard these evils this kind of iniquity Further when Elihu saith regard not iniquity we are to expound him by these affirmatives slight it turn from it abhor it loath it despise it reject it all these affi matives are contained in that negative regard not Frequently in Scripture negatives intend their contrary affirmatives When that Scripture saith despise not prophesying 1 Thes 5. the meaning is ye shall regard it love iâ— follow it delight in it so on the other hand when this Scripture saith regard not iniquity the meaning is despise and oppose iniquity to the utmost Take heed regard not iniquity From this part of the verse thus opened Observe First It is no easie matter to keep our selves right when things seem to go wrong with us It is a hard thing to forbear iniquity when we are pinched with adversity not to speak unduely and uncomly not to speak amiss of God not to speak unbecoming our selves require â—reat caution in a day of distress We have need to take heed of this iniquity to be watchful in an evil day that we neither do nor say that which is evil When things are amiss with us we are very apt to speak and do amiss As soon as ever the hand of God toucheth us how do we grieve how do we complain how do we murmur how do we repine O regard not this 't is an iniquity to be taken heed of in a dark day in a day of trouble such as was upon Job as black a day was upon him as ever upon any in the world as to his personal condition If such a Cedar failed have not we poor Shrubs reason to look about in such
will part with them on the account of man Only that which God hath taught us abideth with us and that no man can take from us Men may take the life of such a one from him which God hath given him but they cannot take the truth from him which God hath taught him What God teacheth is written as it were with a pen of iron and the point of a diamond it is graven upon the tables of the heart for ever Thus we may in some measure discern who are taught of God and seeing they who are taught of him are so taught we may very well insist upon Elihu's chalenge Who teacheth like him And as there is no teacher like God so neither is there any ruler like God this also is taught us by Elihu as a matter out of question while in the next verse he proceeds to make more questions or two questions more Vers 23. Who hath enjoyned him his way 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pro jubere or who can say thou hast wrought iniquity This verse holds out two things First the soveraignty Secondly the integrity of God God is supream in power and he is righteous in the use of his power and therefore O Job thou hast much forgotten both thy self and him in making so many complaints about thy condition which is indeed to enjoyn God his way or prescribe to him how he shall govern the world And seeing no man hath enjoyned God his way who can question him about it what way soever he is pleased to take either with whole Nations or with any of the sons of men Who hath enjoyned him his way or visited him No man hath no man can enjoyn him his way God hath no visitors over him Mr. Broughton renders Who gave him charge over his wayes Like that Chap. 34.13 The way of God is any course which himself taketh either in governing the world in general or any person in particular who shall instruct him about either what or how he shall do whom he shall spare whom he shall punish whose heart he shall soften whose he shall harden whom he shall save whom he shall destroy how he shall teach which way he shall lead in a word how he shall administer justice and order any of his matters all must be bound to and by his Lawes he cannot be bound to or by the lawes and prescripts of any either in works of Judgment or of Mercy either in doing good to and for man or in dealing out of evil Further Who hath enjoyned him his way By the way of God we may understand both the actions of God themselves as also the reasons moving him to those actions As if Elihu had said Who hath taught God what to do Who hath or who can direct him what to do Who may be so bold with God who is the soveraign Lord over all the earth thus to enjoyn him his way Hence note God is the first mover of all that himself doth No man hath shewed him or enjoyned him his way He is the fountain of light he seeth what to do who hath been his counsellor 1 Cor. 2.16 that is no man hath or may instruct him Isa 40.13 Rom. 11.34 Again he is the fountain of power none hath authority to direct him he is above all as he needs not the counsel of any so he receiveth the rule from none I have had occasion more than once in the process of this Book to say somewhat of the soveraignty of God over all creatures and therefore only remind it here Who hath enjoyned him his way Or who can say thou hast wrought iniquity The world is full of iniquity but in God there is none at all As God is not obliged to give any men an account of his works so no man can find any the least real fault or defect in any of them and if his works do not appear so to us now yet at last they will appear to all without any shadow of iniquity Samuel called together the Israelites and demanded 1 Sam. 12.3 Whose oxe have I taken c. Whom have I defrauded c. Come charge me witness against me who can say I have wrought iniquity It was much and a rare thing for Samuel to carry it so justly that none could challenge him but when all the world shall be summoned before God he will be able to put the question Who of all the sons of men can say I have wrought iniquity None can say it but with utmost impudency and highest blasphemy It is impossible for God to work iniquity not only is his Command but his Will totally against it What-ever God works is according to his own Will and his Will is the Rule of Righteousness therefore he can do no iniquity There is no iniqui y in acting or working according to the Law If men act according to their will they usually act iniquity because their will is noâ— a Law and 't is seldome conformed to the Law The will of no man is so right or so fixed in the right as to be received foâ— a Law But seeing what-ever God doth he doth it according to his oâ—n Will and his Will is the righteous Rule of all things therefore all must be right which he doth Who-ever took him tripping in his dealings Who can say he bath wrought iniquity But why doth Elihu speak thus to Job Had he ever said that God works iniquity I answer He had not Yet because he thought God might have done better by good men or have given out that which was more suitable to their estate than such continual sorrows and afflictions as he endured therefore this saying is deservedly imputed to him For it would have become Job and doth every man to say that is best done which God doâ—h and that he hath chosen or pitched upon the best and most proper meanes of doing his own choisest servants good even when 't is worst with them in the world or when he afflicts them with the greatest evils For Who can then say he hath wrought iniquity Hence observe First The infinite purity of God as also his love to righteousness and justice Who though he be so absolute in power that none can call him in question none can enjoyn him his way and therefore none can question him for his way yet he is so perfect in righteousness that no fault can be found in him nor any error in his way Though the Lord hath power to do what he will yet he hath no will to do wrong with his power The Lord neither doth nor can do wrong to those who have to their power continually wronged him And indeed he that hath all power in his hand can have nothing but right in his heart How few are there in power though their way be injoyned to them though they have power meerly by commission from superior powers though their power be such as they are to give an account of yet I say how
a spoon platter oâ— bool or such like utensils which are bowed with a convex and concave superficies it hath also particularly two eminent significations both of which are made use of in this place by Interpreters First it signifieth the hand so we translate it Job 16.17 There is no injustice in my hand The word which here we translate a Cloud is there translated a hand Now the hand we know hath a hollowness or cavity in it unless when it is purposely held forth plaine The second signification is that of the Text a Cloud which is also hollow and as most conclude the same word is put to signifie a hand and a Cloud because Clouds usually â—t the first appearance are but small or like a hand as Elijahs servant repo ted to him after his seventh going to view the Heavens 1 Kings 18.44 Behold a little Cloud like a mans hand In this sence we take it here in our translation Some render With his hand he covereth the light we say With Clouds He covereth the light He covereth or hideth the light that is from our eyes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Texitâ— abscondiâ— imponendo aliquid quo tegos tanquam operculo vel veste he causeth it to disappear or not to appear to us The wo d notes covering as with a garment or covering with any thing that intercepts and stops the sight and hence by a Trope it is applyed to the pardon of sin Psal 32.1 Blessed is the man whose sin is covered When the Lord pardons sin he is said to cover it because he will not suffer it to appear against the sinner nor be charged upon him to condemnation As pardon covers sins so Clouds cover the Heavens and when they are covered the light is covered With Clouds he covereth the light The Prophet Jeremy in his Lamentations Chap. 3.44 complained sadly because God who is light had covered himself Thou hast covered thy self with a Cloud that our prayers should not pass through As God doth sometimes cover himself oâ— hide the light of his Countenance from his people as with a cloud that their prayers cannot pass through so he ofâ—en hides or coveâ—s the light of the aire with natural oâ— proper Clouds that the Sun beams for a time cannot pierce noâ— pass through With Clouds he covereth The light 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tum lucom tum solem a quo lux vel quia est fons lucu significat The word used by Elihu signifies both light and the Sun which is the fountain from whence light flows and issues yea the word signifies also fire The Sun Moon and Stars are called ignes the fires of heaven because like so many fires or mighty torches they give light to us on earth And by a metaphor the word signifies Joy Comfort all sorts of good things as on the other side by darkness troubles and calamities of all sorts are metaphorically exprest in Scripture With Clouds he covereth the light And commandeth it not to shine by the Cloud that cometh between As if he had said When a Cloud covereth the light 't is the command of God which puts the Cloud as a covering upon it Those words not to shine are not expresly in the Hebrew Text theâ—e it is only thus With Clouds he covereth the light and commandeth it by that which cometh between nor is the word Cloud exprest in the latter part of the verse we put it in as a suppliment in another Character more fully to express the sence of the Text. And commandeth it not to shine The word which we translate to command properly signifies to bid or command a thing to be done Verbum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quod significat praecipere quum regit praepositionem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 significat intordicere Pisc but when it stands in construction as here with Gnal it signifieth to forbid or stay a thing that it be not done Gen. 2.16 God commanded the man or concerning the man c. As that command expressed a liberty to eat of every other tree in the Garden so it included a prohibition of eating the fruit of the tree of knowledge which is also expressed at the 17th verse We have a like construction of the word Gen. 28.6 1 Kings 2.43 He commandeth it not to shine By the Cloud that cometh between By that which comeâ—h between or by that which meets it that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 occuâ—rit irruit aggressus est per Metaphorâ—m intercessit occurrit deprecandi cauâ—a Hinc 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 per occurrens sc per occurrenâ—em nubem quaâ—interveniente lucem solu tegit Drus Merc as we supply it by the thick and daâ—k Cloud which meets and intercepts the bright beames of the Sun The root of the word signifies to meet with force not only occurrere but irruere to rush upon to invade to assault or to charge as an enemy is charged in battel and it signifies by a Metaphor to intercede to make prayer or supplication for another which is as iâ— were a coming between man and man An Intercessor cometh between two parties the party offending and the party offended he interposeth himself to make up the breach or to take up the difference that if possible a reconciliation may be made The Latine word which we translate Latinely to intercede is of the same significancy and this Hebrew word is often so rendred Jer. 7.16 Pray not for this people nor make intercession to me that is thou shalt not come between me and this people to stop or stay me that I break not out into wrath or from pouring out my wrath upon them In other Scriptures it is used to note an act of intercession between man and man Gen. 23.8 as also an act of address by prayer and intreaty whether towards God or man Job 21.15 Ruth 1.16 And because the word properly notes meeting another with a kind of violence it intimates with what a holy violence with what strength earnestness and fervency of spirit we ought to meet God either in prayer for our selves or when we come as intercessors and stand before him in the behalf of others whether Persons Nations or Churches Many Interpreters as I shall shew afterward take the word in this sence here for an Intercessor or for a person that prayeth and intercedeth for another We in our translation expound it of a thing and that thing of a Cloud that interposeth or cometh between us and the Light He commandeth the light not to shine by the Cloud that cometh between or by the Cloud that passeth between us and the light of the Sun Hence note First The best and sweetest mercies we have in this world may quickly meet with a stop When we have the Light a Cloud may soon come between the Light and us Which as it is true of the natural Light and Clouds so of that which is Light in a figure our most comfortable enjoyments and that
mouth For the close of this matter I shall only adde That though we ought to be affected with the voice of God in his Word as with his voice in Thunder yet let us not stay in that which notes chiefly if not only that dread of God which the word leaves upon our spirits but let us look after and labour for that effect of the Word which like the beames and light of the Sun may warme our hearts with joy and leave strongest impressions of the kindness and favour of God upon them Mr. Forbes opening that Scripture Rev. 14.2 where St. John saith He heard a voice from heaven and that of three sorts First He heard a voice as the voice of many Waters Secondly As the voice of a great Thunder Thirdly He heard the voice of harpers harping wâ—th their harpss Upon consideration of this threefold voice which St. John heard the fore-named worthy Author takes up a meditation to this puâ—pose The word of God saith he hath three degrees of operation in the hearts of men First It comes into mens eares as the sound of many waters which is a kind of confused noise and commonly bringeth neither terror nor joy but a wondering acknowledgment of a strange force and more than humane power as we read of those Mark. 1. who having heard the word of Christ were astonished at his doctrine v. 22. and were all amazed v. 27. insomuch that they questioned among themselves what thing is this what new doctrine is this But knew not what to make of it The second degree is that the Word of God cometh to the ear of man like Thunder which causeth not only wonder but greater astonishment and amazement Both these may be in a wicked prophane person and are often found upon common professors But â—here is a third degree or effect of the Words operation which strictly taken is proper and peculiar to the Elect and that is when the Word heard is as the voice of harpers harping with their harpes that is when the Word doth not only affect us with admiration or strike the heart with astonishment and terrour like the sound of many waters and the voice of Thunder but also filleth it with sweet peace and joy in the Holy Ghost when the Word is like melodious musick to the soul ravishing us with divine delights and raising us up to a heavenly life while we are here sojourning on this earth JOB Chap. 37. Vers 3 4 5. 3. He directeth it under the whole heaven and his Lightning unto the ends of the earth 4. After it a voice roareth he thundereth with the voice of his excellency and he will not stay them when his voice is heard 5. God thundereth marvelously with his voice great things doth he which we cannot comprehend ELihu having shewed in the two former verses how much himself was affected with what God then did or with what himself was about to say concerning the doings of God having also called upon others for due attention and laboured to make the same impression upon their spirits that he found upon his own he proceeds to speak to the special matter First To the workes of God in those terrible fiery Meteors Thunder and Lightning which he doth in the three verses now under discussion and then goeth on to speak of other wonderful works of the wonder-working God in the following part of this Chapter as was before shewed in laying open the whole Vers 3. He directeth it under the whole heaven This verse holds forth the divine guidance of those things which seem most remote from any guidance He directeth it under the whole heaven Here we may consider First In whose hand this guiding power is He that is God directeth it Secondly how far he guideth or the extent of his guiding power 't is not limited but universal far and near even under the heaven and to the ends of the earth There is some variety as of reading so of interpretation about this verse arising from the various significations of that word which we render directeth there is a threefold sence given of it Aliqui a Rabinic◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quod est resolvere humectare exprimere Hinc September ab illis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tishâ—i dictus qâ—â—si expressoâ—â—â— quod eo â—â—â—se fiat Vindeâ—â—a Merc. First As taken from a root which signifieth to press or sqeeze and so 't is applyed to the pressing of grapes which causeth the juice or liqour of them to flow out And upon that consideration the seventh month of the year our September hath its name among the Jews from this word because then the Vintage being ready the ripe Grapes are gathered and prest into Wine From this notion of the word some render the text thus he presseth or dissolveth it under the whole heaven that is God presseth the Cloud as a bunch of Grapes is pressed these Intepreters make that the antecedâ—nt to it he presseth it that is the Cloud and so causeth it to rain 'T is God who presseth and as I may say squeezeth the Clouds by his power and then showers fall down and distil upon the ea th uâ—der the whole Heaven That 's a tâ—uâ—h and some-where else spoken of in this book wheâ—e we read of Gods melting or pressing the Clouds as we do a bunch of Grapes or a spung so causing them to give forth rain Alii a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 intueri respicere considerare quasi Deus omnia sub coelo consideret Sed nec Grammatica convenit tum euim 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dicendum fuerat nec sensus admodum propter afflâ—â—um Merc. Subier omnes coelos ipse confiderat Vulg. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a radice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quod est dirigi re rectificare Secondly Others derive the word from a root that signifieth to behold attentively to behold and consider Thus the latine translator renders it he considereth under the whole heaven that is according to this interpretation there is a Providence of God a wise and an unerring Providence of God at work in all places he considers and takes notice of all things under heaven the least motion of the Creature falls under his inspection He beholdeth or considereth under the whole heavens that 's a truth also yet I conceive with others the Grammar of the Text will not well comply with this reading Therefore Thirdly I conclude our own translation most suitable both to the Original text and to the scope of this whole Chapter Now according to our rendring the word comes from a root which signifieth to set a thing right or strait and from that a person who is right a man of a right spirit who squares and orders his actions by a right rule and to a right end is expressed Chap. 1.1 where Jobs character is given by this word A man perfect and right we say upright that is a man that hath right aimes and walkes by
not others shall if Jewes will not Gentiles shall if the Jewes will not carry it like the children of Abraham God can and will raise up children unto Abraham of the Stones of the street he will nor want instruments to answer his Counsels nor to execute his commands God will shake Heaven and Earth but he will have his Will done and his decrees perfected yea he will dissolve and ruine them rather than not have his Word fulfilled That of David Psal 136.2 Thou hast magnified thy Word above all thy Name is true of the word of command as well as of the word of pâ—omise God will magnifie the word of his promise above all his Name and he will also magnifie the word of his command above all his Name that is his Word is as a glass wherein his Name that is his Holiness his Power his Goodness his Faithfulness his Mercy his Justice and his Wrath are to be seen and shall be seen in the accomplishments of it towards the children of men Therefore fear and admire this mighty God who will find means for the executing of his Word for the doing of all that he hath spoken The Clouds shall do whatsoever he commandeth them upon the face of the World in the earth Fourthly If the Clouds are turned about by his Counsel if he doth as it were hale the Ropes to turn the Clouds which way soever he pleaseth then Whensoever you see the Clouds gathered by the wind remember God hath somwhat to do there 's somwhat to be done these Clouds are the Servants of God there 's some command or word of God or other to be fulfilled We do not as we ought consider the Counsel of God in the motion of the Clouds yea some when the Clouds gather and the storms of Wind or Rain of Thunder and Lightning break forth are more ready to think of the Counsel of the Devil than of God they are apt to say surely There 's Conjuring abroad What 's that but the executing of the Devils Counsel whereas we should say God doth it by his Counsel Take heed of neglecting God when you see the Clouds do not attribute their motion or the most dreadful Storms that proceed from them to any thing beside the Counsel of God for there is not the least vapour can rise out of the earth for the making of a Cloud but he causeth it to ascend there are not any materials gathered toward the constituting of a Cloud but they are under Gods hand he causeth the vapours to ascend and there is not the least breath of wind can stir to move the Clouds Clouds are moved with the wind but as God hath appointed neither bad Angel nor good can stir a Cloud but as God willeth And therefore look to the hand and counsel of God in all these things take heed of staying in any work of Nature do not ascribe these impressions and perturbations in the Air to the power of the Devil and wicked Arts all is of the Lord whatsoever is done One of the Ancients said concerning the Devils when they desired leave to enter the Swine Why should any of the sheep of God be afraid of the Devil when the Devils cannot have power over the Swine without leave from God The Devil cannot move a breath of wind but according to the will of God though he be the Prince of the Air yet there is a Prince above him to whose commands all are subject both in Heaven and in Earth Fifthly If it be so that God commands the Clouds whensoever they come with their storms or showrs then ascribe the praise of all the good you receive from the clouds to God and be humbled under the hand of God whensoever you receive outward dammage from the clouds do not say it is a chance Sixthly Learn hence the greatness and the soveraignty of God say as they did admiringly Math. 8.27 Who is this that both the Winds and Seas and Clouds obey him None of the words of the Lord shall fall to the ground as an Arrow or Dart that misseth thâ— Mark or as water spilt that cannot be gathered up again which latter allusion is specially intimated 1 Sam. 3.12 19. Here in the Text Elihu sets forth the Power and Soveraignty of God having all creatures at his beck and command as hath been shewed already from other passages in this Book and more will occurr hereafter The Soveraignty of God over men can never be duly acknowledged till we acknowledge his Soveraignty over Winds and Rain Hail and Snow which lye in the Bowels and bosome of the clouds and from thence are dispenced to the earth at the will of God Seventhly and lastly If the clouds do whatsoever God commands them if they be such faithful servants to God then surely the clouds will one day rise up or come forth as witnesses against all that resist the commands of God Not to obey them is bad enough but to resist them is far worse Christ would awaken the Scribes and Pharisees by telling them Math 12.41 The men of Nineveh shall rise up in the Judgment against this Generation and shall condemn it because they repented at the preaching of Jonah as also the Queen of the South because she came from far to hear the wisdome of Solomon If Jesus Christ uâ—ged those instances of the men of Niniveh and of the Qâ—een of the South to terrifie that Generation for not obeying his commands or foâ— not receiving the Promises of the Gospel doubtleâ—s then in the g eat Day the very clouds and winds shall come in as witnesses against all those that have resisted the will of God in any of his commands Have the Clouds will he say done whatsoever I commanded them and have you resisted have you cast my words behind your back when the very Clouds have taken up embrac'd and fulfilled them The Clouds will be a swift witness against all those that rebel against the commands of God The Snow and Rain the Winds and Storms fulfilling his word will bring in a casting Evidence against all those who have cast his word behind their backs All this we may read and see in the commanding power of God over the Clouds and in their readiness to obey Elihu proceeds Vers 13. He causeth it to come whether for Correction or for his Land or for Mercy He that is God causeth It that is the Cloud He causeth the Clâ—ud to find so the Hebrew to find every place and every person concerning whom it hath received command and commission from God Thus the word is used by Moses Numb 32.23 If ye will not do so behold ye have sinned against the Lord and be sure your sin will find you out that is the punishment of your sin and that Judgment which God will pour out upon you for your sin will find you out wheresoever ye are In this sence the Cloud will find us out we render well He causeth it to come that is
〈◊〉 plius Piâ—c The word which we render and is here used as a Vâ—â—b to spread bâ—aâ—eth an allusiâ—n to Metals which aâ—e beaten on by an hammer inâ—o plates The Nowne signifies the Fiâ—mamâ—nâ— Gen. 1. becauâ—e it is an expansiâ—n or thing spread out I 〈◊〉 the Veâ—b is applyed to the work of God upon the Earth Psal 136.6 where the Psalmist puts this among the praises of â—od oâ— the things for which God is to be prâ—ieâ— To him who stâ—eâ—cheâ— out the eaâ—th The stâ—eâ—ching or spreading out of th◠〈◊〉 is the work of God as well as the spreading out oâ— the Hâ—â—â—â—n The earth iâ— a solid opâ—â—ous and globous body yet it is said 〈◊〉 strâ—tched out bâ—cause as there is a â—â—undness in the Earth so a mighty extenâ— and vastness To him that stretched out the earth ab ve the waters to him give thanks But though the Earth be alâ—o stretched out yet more properly of which Elihu here spâ—aks the Sky Hast thou with him spread out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Coelum vel nubes vel aerem signifiâ—â—â— unde aliqui conjunctim de omnibus accipiant Scult Coeli siâ— dicti a tenuitate substantiae et ל valet articulum accusati vicasus Pisc Apud Hebraeos idem significant Shamaiim Schehbkim ita apud Latinos coelum Aether interdum aer mediae regionis ubi sunt nubes hoc nomine significatur Merc The Sky The word renâ—red Sky is put somtimes for the Air somtimes for the Clouds as also for the Heavens above boâ—h the Clouds and Air. Several of the leaâ—ned expound it here of the Aiâ— that is of all below the Moon others of the Heavens which aâ—e above Hast thou with him spread out the Sky or the Heaveâ— This spreading forth of the Sky may have a thâ—ee-fold reference Fiâ—st To the eternal Councel of God bâ—â—â—e â—ime As if he had said Wast thou with God when he decreed or purposed to spread out the Heavens Secondly To the wo k 〈◊〉 God in the bâ—ginning of time Wast thou with God when he did â—ctuâ—lly spâ—ead out the Sky or Firmament in the second dayes work of Câ—â—â—tion Gen. 1.6 Thirdly â—hich some insist much uâ—â—n to the daily or frequently renewed woâ—k of God in oâ—de ing and alteâ—ing the face and moâ—ion of the Heavens Aâ— if he hâ—d â—aiâ— Hâ—st thou with him when the Sky seeming to be wrapped up in dâ—rkâ—ess and rent with thunder and storms hast thou then with him scattered the darkness and cleared up the air making all strong or whole again Thus he is supposed speaking of a thing often done even after every storme not of spreading the Sky at first The Vulgar Latine renders it ironically in the second sense Tu forfitan cum illo fabricatus es coelos Vulg Thou perhaps didst joyn with him in making the Heavens As if Elihu had said 'T is like or belike thou wast with him when he made the Heavens Thou surely wast the Giant or Mighty man who assisted at the spreading out of that vast Canopie Didst thou poor worm contribute thy help or lend thy hand to God in the creation of the World are we beholding to thee that the Heavens which we behold compasse in all things with their embraces you speak of your self at such a rate as if you had been a partner or coadjutor with God in the Creation and had with him spread out the Heavens Thus the words are a strong Negation Thou hadst nothing to do with God when he spread out the Heavens in the work of Creation why then art thou so busie with God about the works of his Providence and particularly about his dealing with thy self The sum of Elihu's argument in this matter may be thus conceived If God call not man in other things as a Counsellor or Judge of his actions nor can be required of any man to do so nor may any man presume to speak against his ordering the Heavens and Meteors which yet concern the great good or hurt of thousands then it must needs be a very unequall thing that any one man should expect of God a reason of his particular dealing with him but patiently submit unto it not at all questioning either his justice or his goodness how greatly and grievously soever he is afflicted First Taking the Heavens either stâ—ictly or as many do synecdochecally a part being put for the whole work of Creation Note God made the world He spâ—ead the Heavens and stretched out the Earth Heaven and Earth aâ—e the woâ—k of his hands Secondly God had no partner in his work Hast thou with him spread out the Sky The Scripture is much in exalting the honour of God as the sole Agent and Efficient in setting up the frame of the Woâ—ld Isa 44.24 Thus saith the Lord I am the Lord that maketh all things that stretcheth forth the Heavens alone that spreadeth abroad the Earth by my self The Pâ—oâ—het brinâ—s in God speaking thus to comâ—â—â—t his ancient people when they saw none to help them What cannot God do alone who stretcheth out the Heavens alone Cannot he bring back the Church of the Jews out of Babylon alone who stretcheth out the Heavens alone cannot he raise up Cyrus for his Shepherd and move him to make Proclamation for their return when there was none to move him about it He frustrateth the tokens of the liars and maketh Diviners mad Those lying Diviners said the Jews were fast enough for coming out but God frustrated their tokens and made thâ—m mad at their disappoyntments Now as this may exceedingly comfort and encourage the people of God all the world over in their greatest straits that God made the world and spread ouâ— the Sky alone so it doth exceedingly advance the power and gloâ—y of God If a man have but a great Carpet or Coverlet to unâ—old he must call in the help of two or three to spread iâ— and hold it up one man cannot do it alone But God spread out the Hâ—aven that mighty Canopie of the Heavens alone And his spreading of it was the making of it The mighty God by one act gave the Sky both its being and its forme And all this he did without either Counsellor or Coadjutor No man ever did any very great thing in the world but it was either by the help of other mens heads in contriving or by the help of their hands in effecting To be a sole-Agent of Great things is the sole-priviledge of the Great God And surely if the Lord God had no assistant in the great work of Creation he needs no assistance in his greatest works of Providence He who made the world without help can do what he pleaseth in the world without help Our help saith the Psalmist 124.8 is in the name of the Lord who made Heaven and Earth but the Maker of Heaven and of Earth fetcheth all his help from his own Name Elihu having magnified the power of Gâ—d in spreading out
the purest part of the world yet comparatively to God they are impure This Eliphaz asserts expresly Chap. 15.15 Behold he putteth no trust in his Saints yea the Heavens are not clean in his sight Biluad puts it yet further Chap. 26.5 Yea the Starrs which are the most pure and resplendent part of the Heavens are not pure in his sight Secondly The Heavens are a Glasse wherein we may behold the power of God How unconceiveable is his power who hath made such a Canopie and spread it over the heads of all Creatures And if the visible Heavens are so glorious what is the Heaven of Heavens The Heaven which we see is but the pavement of that which is unseen God hath made such a Ceeling for this House below as never needed mending or repaire he hath set such a Roof upon it as abides all weathers Thirdly We may see in this Glass the wisdome of God â—is wonderfull wisdome in contriving and fitting such a beauâ—ifuâ—l roof for this great House the Woâ—ld We admire the skill and wisdome of Architects in some peices of their woâ—k O the wisdome of God in this Fourthly We may see in the Heavens the unchangeableness of God If he hath made the Heavens of such a lasting nature that they have continued many thousand years without alteration surely then he himself hath continued and will continue for ever without change as he is at this day The unchangeableness of God infinitely exceeds that of the Heavens We find the Spirit of God by holy David infinitely preferring the God of Heavâ—n before the Heavens â—f God in his unchangeableness Psal 102.26 27. Of old hast thou laid the foundation of the Earth and the Heavens are the â—oâ—k of thy hands they shall perish but thou shalt enduâ—e yea all of them shall wax old lâ—ke a garment and as a vesture shalt thou chaâ—ge â—hem and they shall be changed but thou art the same The Heavenâ— have but a shadow of unchangeablâ—ness compared with God Wâ—th whom is no variableness nor shadâ—w of changing Fifthly In this Glass of the Heavens we may lâ—ok upon or contemplate the wonde full goodness of God to the soâ— of men Psal 8 3. When I consider the Heavens the work of thy singers the Moon and the Starrâ— wh ch thou hast ordained What is man that thou art mindful◠〈◊〉 and the son of man that thou visitest him When-eveâ— wâ— bâ— old the Heavens it should mind us of the mercy an◠〈◊〉 of God to man two wayes Fi st in making the Hâ—avens 〈◊〉 use while he dwels on the Earth Secondly 〈◊〉 he hâ—â—h p epared and provided him such a dwelling house when he shall leave this Earth 2 Cor. 5.1 We know that when the earthly house of this Tabernacle shaâ—l be dissâ—lved we haâ—e a building of God an house not made with hands eternal in the Heavens Again The Heavens are a Looking-Glass wherein we may bâ—â—old our selves First We may behold our weakness and impurity and so our unlikeness to the Hâ—avens much more to the â—od of Heaven When â—pposi es are set one by oâ—â—ver against the otheâ— they illustrate each other In the spotlâ—ss Heavens we may â—ee our spoâ—s The pure Heavens may shew us our imâ—u iâ—y Secondly As in the Heavens we may see what we aâ—e so what we should be The purity of the Heavens tells us we should be pure they tell us we should be heavenly-minded that is set our minds chiefly upon heavenly things yea that our minds should be like the Heavens pure and spotless It is said of the Church Cant. 6.10 Who is this that looketh forth as the morning fair as the Moon clear as the Sun Such in a qualified sense are all the parts and true members of the Chuâ—ch Shall a man say he hopes for an inheritance in the Heavens when his mind is earthly or when he minds only earthly things Worldly men are not only earthly-minded but their minds are earth and themselves are called earth Jer. 22.29 and Rev. 12.16 Surely then they are earthly On the other hand godly men should not only mind heavenly things but be a Heaven before they come to Heaven The Chuâ—ch on Earth is called Heaven Heb. 12.26 Yet once more I shake not the Earth only but also Heaven that is the Church state St John saith Rev. 12.7 There was war in Heaven But is there war in Heaven is it not all peace and joy thâ—â—e How then saith that Scripture There was war in Heaven By Hâ—aven there he means the Church on eaâ—th which is called Heaven First because there is not a more lively represâ—ntation or resemblance of the highest Heavens which is the habitation of Gods holiness and of his glory than the Church here below which is a company of Saints and faithfull ones Secondly because the Church while on Earth hath more to do in Heaven and for Heaven then in or for the Earth and that in three respects First Her birth is from Heaven being boâ—n of God Secondly Her traffick is in and for Heaven The Apostle saith of himself and of all such as are truly the Chuâ—ch of God Phil. 3.20 Our conversation is in Heaven our trade is in Heaven Though we have business on Earth yet that which is our business indeed is in Heaven The Church hath more to do in Heaven than on Earth her paines and labours her cares and endeavours are more foâ— heavenly than for earthly things They that bestow most of their labouâ— upon earâ—hly things are earthly In all things we ought to be heavenly and in every thing we do we ought to be doing for Heaven Thirdly Because her Head and her Inheritance is in Heaven Here she is a stranger there is her home nor is she ever truly at home till she comes thither Thus as Hâ—aven is a Glass wherein we may se what we ought to be now we should labour to be pure â—â—â—an and of an unvariable temper as the Heavens are so what we shall be and shall have hereafter 'T is such a Glass as God hath made for us to behold our selves in and above all to behold himâ—elf his blessed self in Let us dresse our selves by this Glasse every day Let it not satisfie us to look upon the Heavens that we may see and be taken with their own beauty and excellency as Philosophers do in their discourses of Heaven but let us see God in them let us see Grace and Glory in them Theâ—e is so little of God in the discourses of Philosophers saith one that they are colder than the Frost and Snow of which they often discourse But let us see God in this Looking-Glass of the Heavens and therein also let us see our selves and learn to be fitting and preparing our selves for heavenly joyes and enjoyments We have never looked well upon or in this Glass till we have mended our dresse and are become better and more beautifull by looking in it JOB Chap. 37. Vers
But with thee is forgiveness As God is most bountiful in giving so is he most merciful in forgiving This holds the head of believing and repenting sinners above water and keeps them from sinking into the bottomless gulfe of despaire that they have a forgiving God to go unto and that there is none like him in forgiving Mich. 7.18 None forgiving so freely Isa 42.25 â—o abundantly Isa 55.7 none so constantly and conâ—inually as he There is forgiveness with thee 't is a continued a perpetual act Now because God pardons so freely he doth not he will not he cannot because he will not punish extreamly God dealeth with sinners in measure because he dealeth with them in a Mediator Though he be great in power yet he will not afflict according to the greatness of his power or the plenty of his justice Secondly Some of the Jewish Doctors render the latter part of the verse thus whereas we say He is excellent in judgement and in plenty of justice he will not afflâ—ct they say Judiâ—ium copiam justitiae non affliget i. e. jus non pervertet Merc. ex Rabbinis He will not afflict judgement and plenty of justice that is as they give the gloss Though he be great in power yet he will not pervert justice We may well say justice is afflicted when it is perverted and then justice is perverted when any man is wronged or when at any time the wronged or wrongfully afflicted are not righted and relieved Thus God will not afflict justice These translators do not joyn the word afflict as we to the person of man but to the justice of God or the actings of his justice He is great in power but he will not afflict he will not oppress judgement and justice This is doubtless a great truth in it self yet I doubt whether it be the truth intended by Elihu in this place Certainly God will not do any man wrong though he hath power enough all power in his hand yea God will do all men right though he be great in power yet what affliction soever he layeth upon the creature shall be no affliction to justice or judgement to that justice or judgement with which God is cloathed and will declare by executing it among the children of men But I pass this as over-nice Thirdly Others render thus He is excellent in power Non respondebit Tygur Probarem si esset 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in fonte nunc cum sit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non potest aliter legi quam affliget vexaâ— Drus Merc. and in judgement and plenty in justice he will not answer The woâ—d which we translate to afflict with some alteration in the Hebrew pointing signifieth also to answer and so the words carry a sence of the absolute soveraignty of God who is so great in power and in judgement and plenty of justice that he will not answer that is though men complain of his justice or think he hath done them wrong or at least is over-severe towards them yet he will not come to an answer he will give no man a reason of his wayes Of this Elihu spake expresly Chap. 33. v. 13. He giveth not an account of any of his matters God is so powerful that no man can call him to an account and so just in the use or exercise of his power that there is no reason why any should But though this also be a great truth yet because Elihu had asserted it fully before as also because this translation is grounded upon a change in the ordinary pointing of the Hebrew word from which I conceive with others we ought not easily to recede therefore I shall not stay upon it Nor shall I more than mention that apprehension of some Raboins who thus give out a 4th sence or interpretation of the words whereas we say As touching the Almighty we cannot find him out Omnipotentem non invenimus multum robore judicio Et taliâ— sit tamen talem eum non experimur in mâ—ndatis suiâ— ut immodice nos oneret aut immodicam a noâ—is exiget justitiam c. Rabbi Selc moth Rambam he is excellent in power and in judgement c. They say thus although the Almighty be great in power and in judgment and plenty of justice yet we find him not so That is we do not find him putting out the gâ—eatness of his power or the exactness of his justice in the commands which he hath laid upon us or in the duties which he hath required of uâ— he doth not over-burthen us nor exact hard things of us And they instance in the rules which God gave about offerings and sacrifices he required say they of some only a turtle dove or a pair of young pigeons of others but a lamb or a bullock such things he required for sacrifice as were of easie price and might easily be obtained he did not put us upon the getting of strange and rare beasts as Buffes or Unicorns or any sort of creature which may put us to much paines in getting them or to much expense in buying them And as in these so in other things God hath graciously condescended to our weakness as appears every where in the Law Thus the Jewish Writers make out their translation and though it be a truth that in one sense the Ceremonial Law was as St Peter in that council at Jerusalem declared Acts 15.10 A Yoak which neither they nor their fathers were able to bear yet there was much favour mixed with it which caused the Lord to appeale in that point to their own consciences or to make themselves the Judges Mâ—ch 6.3 O my people what have I done unto thee or wherein have I wearied thee testifie against me And as God though great in power did not over-lay the Jews so much less hath he over-laid us Christians with duty 1 Joh. 5.3 His Commandements are not grievous And Christ said of his yoke and burden Mat. 11.10 My yoke is easie and my burden is light Christ may lay what burdens he pleaseth upon us but he is not pleased to lay any grievous burdens upon us This therefore is a truth both as to them and us yet I conceive it beside the design of Elihu in this place and I only mind the Reader of these different interpretations of all which some good improvement may be made So much of this verse The whole discourse of Elihu concludes in the next Vers 24. Men do therefore fear him He respecteth not any that are wise in heart This verse containeth two things First a practical inference by way of use from that fourfold doctrine held forth in the former verse concerning God As if Elihu had said For as much as the Almighty is incomprehensible so that we cannot find him out for as much as he is mighty in power and judgement and plenty of justice so that we can neither avoid him nor delude him therefore men do fear him