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
been shewed upon some other passages of Elihu's discourse with Job This is the righteousnesse of our persons as justified we are righteous as sanctified we are also righteous Now when Elihu chargeth Job to say that his righteousnesse was more than Gods we are not to understand it as if he had said his personal righteousness in either notion was more than Gods for that righteousness which is imputed to our persons is indeed the righteousness of God Rom. 10.3 but 't is not a righteousnesse more than Gods And as for that righteousnesse planted in our persons how imperfect and mixt with corruption is that at best in this life And therefore had Job spoken any such words or had harboured such a thought it had been blasphemy at the highest rate and as one expresseth it well If Job had spoken these horrible blasphemies Si haec horrenda blasphemia fuisset ab eo extorta Satan certè non autem Jobus in hoc certamine victoriam obtinuisset Bez. though extorted from him by utmost extremity and in the greatest anguish of his spirit surely Satan had got the day and triumphed as Victor in this great conflict not Job Should the most righteous man on Earth or Angel in Heaven say in strict sence My righteâ—usnesse is more than Gods this saying were a charging of God with unrighteousnesse yea which Satan promised himself and told God Job would do if tryed to the utmost a cursing of God to his face But as Job abhorred to speak irreverently though he sometimes spake passionately of God so that he utterly disclaimed such thoughts of his own righteousnesse hath appeared fully by his frequent protestations against all dependance upon and trust in any self-righteousnesse or perfection in divers passages of this Book Secondly There is a righteousnesse of our Cause or of the special matter in controversie In which sence I conceive Judah said of Tamar Gen. 38.26 She hath been more righteous than I. That is She hath carried this businesse better and more according to right And thus we may understand Elihu charging Job for saying My righteousnesse is more than Gods that is my Cause is more righteous than his and to say that which is the most moderate sence was too great a boldnesse for any creature yea a blasphemy against the Creator Shall man presume to say that God doth not carry things righteously with him or that there is no reason why God should deal so or so with him But did Job ever affirm his Cause more righteous than Gods I answer not categorically or directly But Elihu hearing Job make so many complaints might suppose he thought there was no reason why God should deal with him as he had done and then he had been more righteous in his Cause than God The Septuagint read it without any comparison at all which makes the meaning much more easie they say not My righteousness is more than Gods but I shall be found righteous before God or in the sight of God This Job had said and therefore made so many appeals to God Justus sum ante conspectum Domini Sept. I am just before God that is My cause will be found right and just in the sight of God And as Job had said this often equivalently so once in terms Chap. 23.10 When he hath tryed mâ— I shall come forth as gold or appear innocent before God which he spake especially with an eye to those heavy accusations which his Friends brought against him and laid upon him And even for this Job might well be condemned of rashnesse by Elihu who aimed at the throwing down of all self-righteousness at the stopping of every mouth at the eclipsing of all humane glory in the presence and before the brightnesse of the Most Glorious High and Holy God So then even this other more favourable reading which speaketh not comparatively but positively I am just before God that is Praepositio illa Mom verti potesta vel ab ni hunc sensum justus suma Deo vel justificabo causam mcam apud Deum Cajet I shall be justified by God or I doubt not but I shall be acquitted and found right before God this cannot every way be justified It was Jobs fault and failing that he was so confident God would not he was farre from saying God could not find fault with him We may see if we have spiritual eyes or eyes enlightned by the Spirit so many faults in our best services as may make us ashamed to own them rather than to boast of them before men much more to bear up our selves before God upon them For as Eliphaz told Job in the 4th Chapter God chargeth his Angels with folly and the best of his Saints are unclean before him therefore that was too much fo Job to say of himself though that 's the easiest and most charitable Interpretation of what he said when he said as the Septuagint render I shall be found righteous before God or in the sight of God Our Translation is very hard hardest of all Thou hast said my righteousnesse is more than Gods yet this Elihu might gather up consequentially from what he spake in the 19th Chapter vers 6 7. Behold I cry out of wrong but I am not heard I cry aloud but there is no judgement As also from the passage Chap. 23d vers 2d. Even to day is my complaint bitter my stroke is heavier than my groaning In both places Job speaks as if God had not dealt rightly with him as if God had been over-severe in afflicting him or as if his complainings were short of his sufferings In both or either of which Job exceeds the bounds both of truth and duty such extravagant expressions have no apology but his pain nor can any thing be an Advocate for him but this That Satan who was his Tempter was also his Tormenter and held him so long upon the Rack that he uttered as himself confessed Chap. 42.3 that which he understood not yea words by which Elihu understood that he said in effect My righteousness is more than Gods Note hence first There is no thought of man further from right than to think there is any unrighteousness in the dealings of God with man Man can hardly do any thing that is just and it is impossible God should do any thing that is unjust Let God do what he will it is right and he is righteous in doing it Yea whatsoever evil God doth to a Job to any of his good people he is good to them in doing it Psal 73.1 Truly God is good to Israel even to such as are of a clean heart or clean of heart Not only is God Righteous and Just but Good and Gracious in what he doth though his dispensations are often very sad yet they are never unequal and as the worst of men shall at last acknowledge that he is just so the best of men a Job a David shall find and see at last with
from the wrath of God What then is the Ransome that is invalid and useless which will not be accepted which cannot deliver I answer First in general it is any thing on this side Christ be it what it will The greatest Ranâ—ome that men can devise or heap up together or that men can make whatsoever it is besides the Ransome of Gods own appointment will not deliver a sinner when once wrath hath siezed upon him I answer Secondly as to particulars It is not First Riches no not Gold Secondly It is not our own prayers no not tears Thirdly It is not our own good works no not our own righteousness Fourthly It is not any of the good works or righteousness of any other the holyest men on earth no not the righteousness of the Saints and holy Angels in Heaven that can deliver us from the wrath of God The first of these particulars Elihu gives for instance in the 19th verse of which I shall there speak further and we may understand this verse of all the rest Then a great Ransome cannot deliver thee Hence note There is nothing but the Blood of Christ can ransome sinners from the wrath of God nor will that deliver some sinners I suppose Elihu might have respect to that in urging Job to humble himself and repent There are Cases wherein even the Blood of Christ will not deliver though that hath an intrinsecal vertue power and value to deliver any sinner yet I say there are Cases wherein even that great Ransome the Blood of Christ will not deliver sinners or thus there are many sinners in such a Case that Christ will not ransome them by his Blood But who are they First All that are impenitent and persist obstinately in their sins If any man resolve to go on in sin the Blood of Christ is no Ransome for him Jesus Christ came to save us from our sins not to save us in our sins Secondly All that are unbelievers though they have a great measure of sorrow such as it is for sin yea suppose they have left off the outward practise of those sins for which they have sorrowed yet if they do not lay hold on Christ by faith his Blood is no Ransome for them As Christ will not save presumptuous sinners who believe without repenting so neither will he save incredulous sinners who repent without believing Thirdly That great price of the Blood of Christ is not a Ransome for apostatizing sinners who having pretended to Repentance and made profe sion of faith yet go back from Châ—ist and his wayes at once buâ—lding what they seemed to have destroyed by repentance and dâ—stroying what they seem'd to be built up in by faith The Apostle declares the doom of all such Heb. 10.26 For if we siâ— wilfully after we have received the knowledge of the truth there remains no more Sacrifice for sin Wilful sinners against received Light cast off the Sacrifice of Christ which is our Ransome and with which they seemed to close and having cast thaâ— off God will never be at the cost to provide them another Sacrifice There remains saith the Text no more Sacrifice for sin They would have no more to do with that Sacrifice for sin that 's the case of those who sin against the Holy Ghost and there is no other Sacrifice for them Such Apostates crucifie to themselves the Son of God afresh and by their being ashamed of him and turning from him as much as in them lyes put him to open shame as the Apostle speaks Heb. 6.6 but God will never crucifie his Son afresh nor put him again to open shame for the ransoming of wilful Apostates It is the ground of our hope that God once gave up his Son to be crucified for us but they are of all men most hopeless who crucifie to themselves the Son of God afresh The Son of God Jesus Christ will not save those that tread him under foot not shall the Blood of the Covenant be a Ransom for those who count it an unholy thing as 't is said at the 29th verse They who refuse the Gospel that is Gospel-Grace shall never have any benefit by the Gospel these Apostates do not only refuse to chuse the Grace of the Gospel but refuse it after a seeming choyce of it and are therefore said in the close of that verse to have done despite to the Spirit of Grace and shall they who despise and which is more do despite to the Spirit of Grace be ransom'd through Grace Thus we see that as nothing but the Blood of Christ can be a Ransome so some shall have no share in nor benefit by that great Ransome They who repent not they who believe not they who sin wilfully after a profession made both of Fai h and Repenâ—ance can have no deliverance by that great Ransome the Blood of Jesus Christ Elâ—hu having â—old Job in General that if he provoked God to wrath then a great ransome could not deliver him proceeds to give him one particular instance of what cannot and he gives it in that which is the most usual ransome and which hath ransomed thousands from the wrath of man that is riches gold Vers 19. Will he esteem thy riches no not gold nor all the forces of strength As if he had said Possibly O Job thou having been a great man a rich man the richest the greatest man in all the East mayst think thou couldst buy off thy offence with gold and get out from under his wrath by thy wealth and riches but suppose thou wert as great and rich as ever or greater and richer than any are or ever were Will he esteem thy riches 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ordinavit quiares aestimandae ordinantur aliae juxta alias ideo pro aestimare sumitur Merc The word rendred esteem signifies to put in order because things which are of esteem and value are laid up handsomely and orderly As no man esteems trash so he will not lay it up among his treasures Will he esteem or lay up thy riches as some precious thing as his treasure surely no. The question as frequently in Scripture is a strong denial will he he will not value thy riches no more than a rush what dost tell him of thy riches he makes no account of all that thou hast to give yea though thou hadst all the world to give Men will esteem thy riches money answers all things among men but alass it will answer nothing with God will he esteem Thy riches Some translate the word which we render riches by nobleness or greatness so Mr Broughton Will he esteem thy nobleness The word signifies both and Job was both he was a great man and a Nobleman the chief Magistrate a Prince among the people where he dwelt as appears fully in the 29th Chapter Will he esteem either thy riches or thy nobleness shalt thou be accepted because thou art a great Lord a mighty man dost thou think the Lord
the Sky takes occasion to give us a description of the Sky Hast thou with him spread out the Sky Which is strong and as a molten Locking-Glasse We have here two things considerable in the Sky First the strength of it Secondly the clearness of it But is the Sky strong that may be thought an improper and incongâ—uous Epithete The Sky seemeth to be a weak thing and the Aiâ— will scarce bear a feather yet saith he Hast thou with him spread out the Sky which is strong How are the Heavens or Sky strong Philosophers and Interpreters upon this place have largely discoursed the matter of the Heavenâ— which to our sence are a very thinn substance and therefore seem to have little strength in them I answer Though to sense and view the Sky or Heavens seem to have little strength in them yet indeed their strength is beyond that of Rocks and Mountains The learned Languages both Greek and Latine expresse the Sky by words which properly signifie strength and firmâ—ess Firmitas tribuâ—tur coelo propter immutabilitatem unde Septuaginta dicunt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Latini Firmamentum and we following the Latine word commonly call it in our English tongue The Firmament as much as to say a firme thing When the Apostle would set forth the steadiness or as we translate the stedfastness of the faith of the Colossians he makes use of this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chap. 2.5 As if he had said I rejoyce to behold the firmament of your faith or that your faith is as fiâ—me as the Firmament Surely then the Sky or Firmament is very strong else the strength of faith which being strong is the strongest thing both actively and passively in the world had never been expressed by it The Heavens are said to be strong as saith is because of their lastingness and duration The Angels are pure Spirits they are purer and of a more spiritual substance than the Sky or Heavens yet they are strong so strong and powerfull that they are called Powers their strength is not a corporal strength of flesh and bone as ours and that of beasts is nor is it a strength by compactness of earthy parts as that of Stones and Metals is but 't is a strength of lastingness and activity arising from their spiritualness Thus the Sky especially taking it for the Heavens above thâ— air is pure there is a spiritualness in its nature and so a strength of lastingness in it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fusile a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 suadere liqui sacere non a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 coarâ—are Merc beyond that of any earthly or elementary body The Heavens are not made up of contrary qualities as elementary bodies are In them heat and coldness moysture and driness are mingled together and these contending with each other at last subdue each other whence all elementary bodies become weak and corruptible The Heavens have some cognation with elementary bodyes yet without the contrariety of active qualities Heaven is like the Element of the Earth in regard of firmness and solidity it is like the water in regard of its moveableness it is like the air in regard of its pellucidness or clearness it is like the fire with respect to its activeness Heaven shines yet 't is without heat 't is solid yet without dryness 't is compact yet without moystness 't is diaphanous and pellucid yet without po es or those small and unsensible holes whereby sweaâ— and vapours pass out of the body So then the Scriptuâ—e calls Heaven stâ—ong or firme not as grosse bodyes are called fiâ—me and strong buâ— because of its perpetual consistency and as to nature indissolubility which doth the more highly advance and commend the power of God who hath given it a strength and firmness beyond that of Râ—cks and Adamants For how fluid and moveable soever the Heavens are to view yet they are the most strong and durable part of the whole Creation Hast thou with him spread out the Sky which is strong And as a molten Looking-Glasse Some â—ead these words as an enâ—â—â—â—â—nrence Which is strong as a mâ—lten Loâ—king-Glasse So Mr Broughton Couldst thou make a Firmament with him of the â—â—ir setled as Glasse molten We put it distiâ—câ—â— in two parts which is strong aâ—d as a molten Looking-Glasse Poeâ—â— vâ—teres 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 appâ—llarunt Some of the old Poets uâ—ed a like Epithete concerning Heaven they called iâ— The Brazen Heaven What the Lord threatens as a judicial afflâ—ction Deut. 28.23 The Heaven that is over thine head shall be B asse that Heaven resembles in its natural constitution 't is like Bâ—asse oâ— like a molten Looking-Glasse by reason of its shining brighâ—ness That which we commonly call Glass or a Looking-Glass is molten of which we read Exâ—d 38.8 Mâ—ses made the Brazen Laver of the Looking-Glasses of the Women The godly women among the Jewes made a bette use of thei Looking-Glasses than to dress themselves by they offâ—red them to the service o God in the Tabeâ—nâ—cle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Est videre inde vijus sp culum Râ—b Kimhi in lib rad One of the Jâ—wish Doctâ—â—s waâ—ns us to consider that the word which we rendeâ— a Looking-Glasse may be taken for a look or for the appearance â—f a thing As if â—e had said The Heavens are not only strong but cleare L oking like or being o look on like a thing that is molâ—â—n Glasse is a diaphanous splendid body we may see through iâ— or see the representation of objects in it Thus thâ— Heavens are strong as steele and cleare as a molten Looking-Glasse Hence â—bserve Fiâ—st The Heaven are durable they are strong Secondly The Heavens are transparent they are as a Loâ—k ng Glasse From this latter we may infer There is much to be seen in the Heavens They are a Lâ—oking-Glasse which represent many things to us It hath been said The whole world is a Looking Glasse Seâ—ulum spoculum every Age we live in is a Looking-Glasse in which many both things and persons are discovered I may say much more the Heavens are a Looking Glasse wherein we may behold much of God and much of our selves And because the Heavens are called a Looking-Glasse it should mind us to look upon the Heavens they may mind us First What God is who hath made the Heavens Psal 19.1 The Heavens declare the glory of God and the Firmament sheweth his handy work We may see God by the Heavens First In his nature that he is pure and holy He that hath made such a pure thing as the Heaven is how pure is he There is no dirt in the Sky no filth in the Heavens no uncleanness there the dust or filth of this world can get but a little into the air it cannot reach the Heavens The purity of God is such as may shame the purity of the Heavens and make them blush though the Heavens are
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
are fierce against and unmerciful to their brethren degenerate into beasts whom God hath taught no better but left them to live by rapine and spoyle Whereas he hath laid more noble principles into the heart of man and taught him to be kind charitable loving and compassionate not to devoure and vex those of his kind how much soever inferior and below him in degree And therefore what a shame is it for men to be more oppressive and cruel to men like themselves than beasts are to beasts or fowls to fowls This is a truth yet I conceive the context is rather to be understood of the oppressed as hath been touched before than of the oppressor and therefore our reading runs most clearly Who teacheth us more than the beasts of the earth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in â—il discere in piel docere significat Deus nos majori familiaritate consuetudine dignatur quam â—ostias That is though the very beasts of the earth are taught somewhat by God and have a kind of knowledge yet men are taught of God in a more eminent transcendent and noble way than they whether wild or tame one or other God doth not set up such a School for beasts as he doth for man nor provide such instructions for them as he doth for man He gives men more means of instruction he gives them more time for instruction he takes as I may say more paines to instruct them rising early and sending his Ministers now as the Prophets of old to teach his people He every way teacheth us more than he teacheth the beasts of the earth And maketh us wiser than the fowls of heaven But what Are the fowls of the air indued with wisdome I answer First wisdome is put sometime for that inbred subtlety which is no more than an inclination to avoyd that which is hurtful to nature and to follow that which is suitable to it That which is wisdome indeed is the proper and peculiar gift of God to men and Angels only God hath given somewhat like wisdome to the fowls of heaven they have a natural forecast But what is the wisdome with which the fowls of heaven are indued to that wisdome with which man is indued those men especially who through grace are heires of heaven What is the wisdome which beasts have by a common instinct to the wisdome which man hath by divine instruction yea sometimes by divine inspiration Beasts and birds are wise they are taught by God what is convenient for their state yet the best of their knowledge is ignorance and the top of their understanding folly compared with man And hence it is that when men act foolishly or uncomely they are said in Scripture to be like beasts to corrupt themselves like brute beasts to be brutish in their knowledge 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 De formicis cuniculis locustis araneis dicitur non quod sciant quid cur agant sed quod ipsum opus habeat ordinem utilitatem rationem Coc We may easily conclude the wisdome of birds and beasts extreamly below mans seeing whensoever man acts below himself or doth any thing unwisely he is said to be and do like a beast The Hebrew word which we translate wiser being applyed in Scripture to Emmets or Ants to Conies to Locusts to Spiders Pro. 30.24 doth not imply that they truly know either what or why they do such or such a work it only sheweth that the work which they do hath an order usefulness and reason in it according to knowledge Solomon saith indeed those foure little creatures are exceeding wise not that they exceed the wisdome of man but among brutes they exceed or are among them of the first forme for wisdome He maketh us wiser than the fowls of the air Hence observe First The beasts of the earth and fowls of the air have a kind of knowledge and wisdome They have somewhat which is Analogous to or like knowledge and wisdome yet neither knowledge nor wisdome strictly taken Some of the Ancients have reported to us Augustinus lib. 6. câ—ntra Faustum Manichaeum Epiph lib. 1. Haer 42. the opinion of the Manichees and Marcionites who maintained that the beasts of the earth and fowls of the air were indued with reason properly so called which opinion was by them justly numbred among heresies and indeed a little reason may serve for the refutation of that opinion which asserts beasts and fowls indued with reason Though some other learned men in their time and Great Philosophers have asserted as much as the Manichees or Marcionites in this poynt Quintilian said that beasts did rather want an ability of speaking than of understanding And Plutarch endeavoureth to prove the same in his Dialogue about that Question Whether brute Beasts have or are endued with Reason But we affirm the wisdome of Brutes is only brutish and at most but similitudinary to the rational actings of man a similitude of or somwhat like wisdom and reason cannot with reason be denyed them It 's said of the Serpent Gen. 3.1 that he was more subtil than any Beast of the field which the Lord God had made And when Christ saith Math. 10.16 Be ye as wise as Serpents he implyeth according to that in Genesis that Serpents have some shadow of wisdome somwhat like wisdome And when the Prophet Jeremiah Chap. 8.7 saith The Stork the Turtle the Crane and the Swallow know the time of their coming he affirms that those Fowls have a kind of knowledge Another Prophet upbraids men with the Knowledg of Beasts Isa 1.3 The Ox knoweth his Owner and the Ass his Masters Crib but c. Here in the Text to learn or be taught is ascribed to Beasts because they are tamed broken brought to hand and made useful for the service of man And wisdome is ascribed to the Fowls of the Air because they keep their seasons duly make their Nests safely and fitly and bring up their young ones tenderly with pains and diligence There are very strange instances scarce credible given by Pliny and others concerning the sagacity and docibility of some Beasts of the earth and Fowls of the Air we are told how they have acted more like rational creatures than brutes And daily experience gives proof enough that they have a kind of knowledge reason and wisdome only we cannot allow them reason wisdome or knowledge in kind They do works of Reason and Understanding only which is mans excellency they understand not the reason of their works Secondly Note The knowledge or wâ—sdome such as it is that the Beasts of the Earth and Fowls of the Air have is of God If he teacheth men more than the Beasts of the earth and maketh them wiser than the Fowls of the Air then in some way and measure he teacheth them and maketh them wise That wisdome and knowledge whatsoever it is which Beasts and Fowls have is planted in them by God they have that which
12.2 3. I knew a man in Christ c. He doth not say I Paul was caught up to the third Heaven and heard unspeakable words c. but I knew such a man Thus Elihu here and doubâ—less he had been lyable to censure as arrogating too much to himself had he spoken in the first person I that am perfect in knowledge am with thee Therefore he covers and conceals himself by expressing it in the third person He that is perfect in knowledge is with thee that is He that is with thee to convince thee of thy former errour and to give thee better counsel is perfect in knowledge But is that true was Elihu or is any man perfect in knowledge or as the Hebrew haâ—h it plurally in knowledges that is in all kinds of knowledge or in all the degrees of knowledge of any kind Surely No man is perfect in the knowledge of any one thing much less of all things 1 Cor. 13.9 12. We know in part and prophesie in part we see but darkly c. How then can it be said of Elihu He is perfect in knowledge I answer There is a twofold perfection First Absolute Secondly Comparative There 's no man living here below hath absolute perfection of knowledge yet one man being compar'd with another may be said to be perfect in knowledge another not There are various degrees of knowledge in man the highest degree of knowledge compar'd with the lowest may be call'd perfect knowledg Thus we are to understand Elihu speaking at the rate of a creature not of God or as becomes and is commensurable with the state of man in this life whose best perfection in knowledge is to know his own imperfections Secondly Elihu speaks not of any perfection of knowledge but of being perfect that is sincere in knowledge As if he had said What I know I know with an honest upright heart and intention I do not know to abuse thee or others I make not use of my knowledge to deceive the simple but to inform them Some are crafty and cunning in knowledge not perfect in it they are knowing as the Devil is knowing who takes his name Daemon from his knowledge yet he is not perfect but corrupt in his knowledge he is subtil and full of devices to do mischief with his knowledge That 's perfect knowledge which is sincerely imployed for the Glory of God and the good of those with whom we have to do So then the meaning of Elihu may be summ'd up thus in short He that is with thee that is my self will deal with thee to the best of my understanding and in the Integrity of my heart This also suits well with the former part of the verse Truly my words shall not be false Hence Note First Though no man knoweth all things yet some know much more than others One is a Babe and needs milk another is a grown Christian and can not only receive but give the strong meat of instruction Heb. 5.13 14. Some cannot understand wisdome when spoken by the perfect they know not how to learn yea some as the Apostle speaks 2 Tim. 3.7 are ever learning but never able to come to the knowledge of the truth Others can speak wisdome among them that are perfect 2 Cor. 2.6 that is they are got to the highest Form of Gospel knowledge and are fit to be Teachers Secondly Note Whether we know little or much this is the perfection of our knowledge honestly to imploy and improve it for the information of the ignorant and the conviction of those who are in errour If we have but one Talent of knowledge yet if we use it well we are perfect in knowledge They who have digged as they think to the heart and dived to the bottom of all Sciences yea into the heart of the Scriptures too yet if they keep their knowledge to themselves or know only for themselves if they have base ends and by respects in vending their knowledge if they trade with their knowledge for self only or to do mischief to others their knowledge is not only utterly imperfect but as to any good account nothing or none at all As he that slothfully hides his Talent so he who either vain-gloriously shews it or deceitfully useth it shall be numbred among those who have none Math. 25.29 Luke 8.18 Lastly Elihu speaking of himself in a third person Note Modesty is a great vertue and the grace of all our Graces He that saith I am perfect in knowledge knoweth not what is neerest him himself We should use our knowledge as much as we can but shew it as little as we can unless in the using of it 'T is best for us to take little notice of our own goodness and not to know our own knowledge Usually they have but little who are much in shewing unless much called to it what they have Empty Vessels sound most and shallow Brooks make the loudest noyse in passage Moses put a Vail upon his face as unwilling to have that Divine beauty seen While we are provoked and even necessitated to discover our knowledge we should cover our selves It is our duty to impart our knowledge but our folly to pâ—oclaim it Thus far Elihu hath been preparing his Patient Job to receive his Medicinal instructions he is now ready to administer them for the cure and quieting of his distempered mind JOB Chap. 36. Vers 5 6. 5. Behold God is mighty and despiseth not any he is mighty in strength and wisdome 6. He preserveth not the life of the wicked but giveth right to the poor ELihu having done prefacing proceeds to the matter of his discourse wherein he giveth a large description of the power wisdome and Justice of God in his disposure and government of the world First In things Civil which he prosecutes to the 26th verse of this Chapter Secondly In things Natural which he handles to the 23d verse of the following Chapter He begins in these two verses with an excellent Elogium or with the high praise of God in his divine perfections into which he leads us with a command of attention or serious consideration yea of wonder and admiration Vers 5. Behold God is mighty I have several times opened the sense and intendment of this word Behold and therefore will not stay upon it here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Magnus grandis potens id est potentissimus But what are we to behold what is the sight which Elihu represents to our faith it is God in his might Behold God is mighty God is strong potent omnipotent God is mighty yea Almighty The words are a plain assertion of that royal Attribute the Mightiness or Almightiness the Potency or Omnipotency of God Elihu promised to ascribe righteousness unto God his Maker yet here he begins with his Mightiness and this we find often both ascribed to God and asserted by him When God made a Covenant with Abraham he thus offers himself to his faith though
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
teaching as ye may see vers 45. Every one therefore that hath heard and learned of the Father cometh unto me That is every one whom the Father hath vouchsafed to teach and instruct that man cometh to me that is he believeth and obeyeth the Gospel and submitteth both in judgment and practise Every one that hath heard and learned of the Father cometh to me There is not one whom God hath undertaken to teach that doth miscarry Isa 32.4 The heart of the rash shall understand knowledge or the heart of the hasty Now hasty and rash persons are heady and inconsiderate persons and therefore none of the wisest they usually have little judgment or discretion who are much in passion but God can make the heart of the rash to understand knowledge that is he can make them understand and know things aright who seem most uncapable of and are naturally at the greatest distance from a rightness of knowledge and understanding To close the Point take these inferences from the who I. First If God be such a teacher then stay not in the bare teachings of men What are the teachings of men to the teachings of God Though you should have an Angel from heaven to speak to you yet stay not in his teachings wait for the teachings of God Till ye are taught of God ye never learn to purpose Set your selves not only as in Gods presence but as under his Spirit to be taught wait for the moving of the Spirit in every ordinance as they did for the Angels moving of the waters who lay at the poole of Bethesda for healing Joh. 5.4 Secondly Seeing God teacheth thus paramount seeing none teach like him then submit to his teaching Do not question any of his rules of life or doctrines of faith they are all righteous and full of divine truth you cannot do amiss if you do nor believe amiss if you believe no nor miss of blessedness in doing and believing what he hath taught Thirdly Then appear as they who are taught of God You will say How or when doth it appear that we are or have been taught of God I shall answer that query in four things First If you are or have been taught of God his teaching unteacheh or emptyeth you that in a threefold respect First of your own carnal principles The great business of divine teaching is to unteach to take men off from their own Will and Reason from their own Rules as also from those Customes which they have received by tradition from their fathers If you would appear as taught of God you must lay down all these The teachings of grace empty the soul of what it hath taken up by Nature Secondly the teachings of God empty the soul of all self-righteousness If ye be taught of God ye will be nothing in your selves Paul before the teachings of God came had confidence in the flesh and boasted in his own righteousness but when he was taught of God he threw off all those Thirdly If ye are taught of God that will certainly unteach and empty you of all unrighteousness The Apostle speakes fully to that Ephes 4.20 21. Ye have not so learned Christ if so be that ye have been taught as the truth is in Jesus If ye have been divinely taught then this teaching hath emptyed you of the old man as of all self-righteousness so of all unrighteousness towards others It is impossible any should take in the teachings of God and yet hold any sinfull practisings Secondly divine teachings as they empty and unteach the soul so they keep it very humble Knowledg endangers us naturally to high thoughts of our selves and hath a tendency in it to pâ—ide 1 Cor. 8.1 Knowledge puffeth up but charity edifieth Take knowledge barely as received of men even the knowledge of divine things for ye may have a humane knowledge of divine things this usually makes the heart swell but the knowledge we have from the teachings of God makes us humble it will cause us to cry out as the Prophet did when the Lord appeared and let out a more than ordinary manifestation of his glory Isa 6.5 we are undone It was so with Job when the Lord had schooled him and made himself more fully known to him thâ—n ever before he presenâ—ly cried out Chap. 41.5 I have heaâ—d of thee by the hearing of the ear but now mine eye seeth thee wherefore I abhor my self in dust and ashes Nothing keeps the soul so humble as the teachings of God Where we see any proud of what they have learned it is an argument that either they were never taught of God or that as yet they have not understood his teachings Thirdly The teachings of God do not only empty and humble the soul but they transform the soul and change it into another thing than it was as to its state and qualities The teachings of God change not only our manners but our very natures they not only give a light to the Understanding but a newness to the Will new Affections new Desires This is it which the Apostle calls the new creature 2 Cor. 5.17 and that this creature is wrought to its highest perfection by the teachings of God he sheweth 2 Cor. 3.18 We all with open face beholding as in a glass the glory of the Lord are changed into the same image from glory to glory as by the Spirit of the Lord. The glass wherein we have this sight of the glory of God is chiefly the Word The glory into which we are changed by those sights is our conformity to that holiness which shineth in the Word And this change is twofold First from sin to grace which is a degree of glory Secondly from glory to glory that is from a high to a higher and at last to the highest degree of grace Look what the Word is and calleth us to be that are we when taught according to the truth of the word by the power and Spirit of God Fourthly The teachings of God confirm the soul in that which is taught or we have learned If God teach any divine lesson that will stick We receive many lessons from men and let them slip as the Apostles word is Heb. 2.1 Doctrine taught us of God settles upon us we hold the substance of it and hold forth the fruit or power of it in every season of our lives yea if trouble or persecution arise for the truth they who are taught of God will hold it fast though they let go all they have in this world for it If God teach us the doctrine of Free Grace how we are justified by the righteousness of Jesus Christ without our own works If God teach us the doctrine of pure Worship how he is to be served and honoured according to his own will without the Traditions of men as Christ spake Mat. 15.9 If I say God teach us these or any other saving truths we cannot but hold them whereas they who have received them from men
is it then said God is great and we know him not When Paul was at Athens he sound an Altar with that Inscription To the unknown God Act. 17.23 They worshipped a God whom they knew not but certainly we must know whom we worship Ye worship ye know not what was Christ's reproof of the Samaritans John 4.22 We know what we worship that is whom we worship For answer to this when the text saith God is great and we know him not we may say First That even heathens the untaught untutored and uncatechized heathens do or may know God that is they may know him in some degree or other they may yea they do know him as the Apostle saith Rom. 1.20 so far as to leave them without excuse they have no plea nor can they make any apologie for themselves Secondly 'T is certain all believers I mean all true believers know God savingly or so far as is sufficient for their salvation Every believer knows God There is no faith in God without the knowledge of God Thirdly Which shall be the point of Observation from this part as well as an answer to the question None know God fully perfectly comprehensively That 's Elihu's meaning when he saith God is great and we know him not that is we know not how great he is or we know not the utmost of his greatness God only knoweth himself fully and comprehensively There is no proportion between the greatness of God and the understanding of a man The greatness of God is infinite the understanding of a man is but finite and limited the deepest understanding among men yea the understanding of Angels is but shallow compared with God Thus we are to understand this text God is great and we know him not There is a greatness in every thing of God transcending the possibility of any created understanding This some give for the reason why the Seraphims spoken of Isa 6. are said with two of their wings to cover their faces they were not able to bear the light of the knowledge of the glory of God For though Christ in that admonition which he gave to take heed of offâ—nding and despising the little ones gives this reason for it Mat. 18.10 For in heaven there Angels do alwayes behold the face of my Father which is in heaven though I say it be a truth that the holy Angels and blessed Saints above do alwayes behold the face of God yet neither Saints nor Angels not the Saints in glory nor the glorious Angels can fully comprehend the greatness and majesty of God and therefore the Prophet as was said represented the Angels covering their faces with their wings We have heard of King Hiero putting the question to Simonides a Philosopher What God was who desiâ—ed not being able to give a sudden answer that the King would respit him till next day when next day came he desired a second and when that came he desired a third and still the more he searched the farther he was from finding his answer This is true not only of Philosophers who see but by the dark light of Nature but of those who are enlightened divinely or from above they who receive much light from God cannot comprehend the light of God the more they search into it the more they see themselves short of it The most we know of God is not so much as the least part of that which we know not of him and when we know as much of God as is knowable by man yet it may be said as in the text God is great and we know him not Hence take three brief Corolaries or Deductions First If God be great and we know him not that is we are not able to comprehend him then we must rest satisfied with what God hath manifested of himself and of his will God hath manifested himself these four wayes First In his Word Secondly In his works of Creation and Providence Thirdly In his Son Fourthly By his Spirit These wayes God is pleased to manifest himself or make himself known unto his People now what knowledge of God can be gathered up in these wayes what can be learned of him out of his word out of his works by considering him in his Son and by waiting for the help of his blessed Spirit we must labour to take in but take heed of a bold pressing into the secrets of God or of a curious prying into the nature of God which indeed will but dazle our eyes and the more we think or look into it the blinder we shall be Secondly If God be so great that we know him not Then we ought not presumptuously to enquire into a reason of the works and wayes of God for that which is true of God himself is true of his works and of his wayes we cannot know them in the sence opened Therefore the Apostle speaking about that wonderful dispensation of God the laying aside of the Jewes and calling of the Gentiles Rom. 11.33 cryeth out O the depth of the knowledge and wisdom of God! how unsearchable are his Judgments and his wayes past finding out As God himself cannot be fully known so neither can his wayes nor works Thirdly If God cannot be fully known neither in himself nor in his works Then take heed of murmuring or complaining of the wayes works and dealings of God Will you find fault with that which you neither do nor can fully know how little is it of any of the works of God that we know how little a way do we see into them let us not find fault with that thing the perfections whereof we cannot find out say not why is it thus why doth God let things go thus why are his providences ordered thus there are many such queryings in the hearts of men and some such are exprest by the tongues of men But remember the Lord cannot be known in his works therefore let us not complain of his works but sitting down in silence submit to them let us as David Be dumb because God hath done it Psal 39.9 David was silent not only with respect to the soveraignty of God who he knew had power and liberty to do whatsoever he pleased but with respect to his incomprehensibility because he knew he was not able to know or understand the bottome-reason of that which God had done This some conceive the special intendment of Elihu in this Text as reproving Job for his many complaints and murmurings and disputings about the dealings of God with him in the extremity of his sufferings Therefore said he Consider God is great and we know him not Yet let none be discouâ—aged in seeking after the knowledge of God because 't is told us we cannot know God yea let no man think to excuse himself in his neglect of pursuing the knowledge of God because this Text saith we cannot know him Some possibly will say If God be so great that we cannot know him then why should we labour after
a right rule Moses Deut. 32.15 calls the people of God collectively as one man Jeshuruâ— that is a people that are or should be right and upright with God Thus here he directeth it that is God doth as it were by a strait line level or take his aim when he dischargeth the Thunder in the Cloud As he that dischargeth his gun small or great or shoots an arrow levels and directs it at a mark so the Lord directeth it What is this it 'T is plain by what followeth in the latter part of the verse where the Lightning is expresly mentioned that he meanes the Thunder or the Thunder-bolt for the Clouds are in that case charged with bolts we have had many dreadful instances as well in ancient Histories as in our own time of Thunder-bolts like Bullets shot from the Clouds As if Elihu had said whither-soever the Thunder-bolt goeth to what quarter of the world soever 't is designed it receives commission and direction from God what to do and where to fall whom it shall smite or what mark it shall hit He directeth it under the whole heaven And his Lightning to the ends of the earth Naturalists define or describe Lighâ—ning thus Fulgui seu coruscatio est flammae micâ—tio ab exhalationiâ—us accensi◠è nubibus erumpentibus exorta Arist 2. Meteor cap 9. 'T is a bright shining caused by exhalations fired in and violently breaking out of the Clouds The Hebrew is his light The Sun is the fountain of Light and that is eminently Gods Light but the Light here spoken of is not the ordinary Light shining in the Air by the rising of the Sun this Light is Lighâ—ning which is a sudden flasâ—ing or breaking forth of light from the Clouds as when a gun is fired or discharged a light flasheth from it such is that which Authors of all sorts call Lightning and here the Scripture calls his Lightning At the 3d Verse the Thunder was called his Voice the Voice of God and in this the Lightning is called his Lightning Elihu appropriates it unto God himself his Lightning This Lightning hath more than light in it it hath heat and fire in it though we do not alwayes feel it yet many have the effects of heat and fire appearing sadly upon them And this is such a fire as water cannot quench and therefoâ—e we often read in Scripture Ignis sua natura in verticem surgit si nihil illi prohibet assendet fulmen autem cadit eadem necessitate qua excutitur nihil itaque dubii relinquitur quiâ— divina illi virtus insit Seneca of Lightning joyned with the Rain Psal 135.7 Jer. 10.13 Jer. 51.16 which may be remark't as one of the wonders of it There is a second that the Lightning is said to fall from heaven When the disciples brought a report back to Christ what gâ—eat things they had done what conquests they had got over evil spirits Christ answered Luke 10.18 I saw Satan like Lightning fall from heaven Lightning falls from heâ—ven for though Lightning of its own nature being fiery should ascend yet it descends through the power of God Naturalists observe it as a wonder that the Lightning should descend Seneca demonstrates it could not be unless there were a divine power in it that the Lightning should come down from heaven and as Elihu said before he directeth it or the Thunder under the whole heaven so we are here to take up that word again and say He directeth his Lightning To the ends of the earth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aâ—a proprie avium est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sept. Here is the act and the extention of the act to the ends of the earth the Hebâ—ew is the wings of the earth so the word is used Gen. 1.21 God created great whales c. and every winged fowl The ends of the earth are called the wings of the earth because they are the farthest out-stretchings of the earth as a bird when she flies stretcheth out her wings to the utmost They are also called The corners of the earth Ezek. 7.2 Thou son of man thus saith the Lord God unto the land of Israel an end the end is come upon the four corners of the land the Hebrew is upon the four wings or ends of the earth as if he had said an end is come upon the East and West North and South These four wings or extreams of the earth are the same which Christ called the four winds Mat. 24.31 where speaking of the Resurrection at the last Judgment he shews how all that are raised shall be brought to one place or general Session and he shall send his angels with a great sound of a trumpet and they shall gather together his Elect from the four winds from one end of heaven to the other that is from the four ends corners skirts or wings of the earth The utmost extreamity of a garment or of a land according to the Hebrew is called the wing of it Now forasmuch as Elihu represents God thus directing both the Thunder and Lightning Observe first All the motions of the Creature even the most violent and to appearance contingent motions of the Creature are under the direction yea under the dominion of God Thunder and Lightning go the way which God appointeth and chalketh out to them they move not of themselves they move not whither men or devils would have them but whither God would have them The Devils I grant have great power in the Air yet 't is limited by and wholly subordinate to the will and power of God As the reasonable creatures and their motions that is the motions of Men and Angels are under the direction of God as Jeremiah speaks Chap. 10.23 It is not in him that goeth to direct his own steps The Hebrew useth a word there which may be rendred to prepare to establish or to confirm neither of which are in him that goeth we render it according to the present text it is not in him that goeth to direct his own steps who directs them then It is God that directs the steps of man It is not in the power of man to direct his own steps he is not able to do it and besides that he hath not the liberty or priviledge to do it he may not do it he ought not to do it 't is the duty as well as the safety of man to leave the direcâ—ion of his wayes and steps to God 'T is God that directs the steps of man yea the indirect steps of man are under the mighty power of God the very wandrings of men are under the guidance of God the motions yea commotions the actions and the most disturbed actions of man are under a most certain disposure and disposition of God When men do they know not what God knows and orders what they do Now I say as God directs reasonable creatures men or angels so unreasonable creatures in their motions the
his word This goodly Fabrick of the World was made by his word and all the creatures in the world will presently act upon a word from God Psal 33.9 He spake and it was done he commanded and it stood fast Gods saying is doing This is a point of high consolation to all the people of God what-ever their affliction is God can command them out of it what-ever their wants are God can command a supply for them He that saith to the natural Snow and to the Rain to Stormes and Tempests be ye upon the earth can also say to the Snow and Rain to the Stormes and Tempests of trouble be ye not upon the earth He can do or undo by his word as himself pleaseth 'T is also matter of great terror to all that rise up against and disobey the word of the great God for though they 〈…〉 they see nothing at hand to interrupt them nothing to check them in the way of their lusts though they look upon themselves beyond the â—each of dâ—nger yet 't is but a word speaking from God and they are wrapt up in Snow and hurrican'd with a Storm and Tempâ—st He saith to the Snow c. This irresisible force of a word fâ—om God was nâ—â—ed also upon those words in the 9th Chapter vers 7. He câ—â—mandeth the Sun and it riseth not The Sun will not appear or 〈◊〉 will hide it self in an Eclipse or Cloud and daâ—ken the whole ea â—â— if Gâ—d do but give a command Thi dly tâ—ke the point yet more strictly and restrainedly as here in the text He saith to the Snow and to the Rain Snow and Rain are at the command of God Non tiâ—i videantur casibus moveriqui verbo Dei in omni motu suo deserviunt Quo vult Deus illuc fertur nubes sâ—ve pluviam sive nivem sive grandinem portat August in Psal 148. Psal 147.15 16. He sende h forth his commandment upon earth his word runneth very swiftly that word referrs to the particular matter in hand as appeareth in the very next Verse and the two which follow He giveth Snow like wool he scattereth the hâ—ar Frost like ashes he casteth forth his Ice like moâ—sels c. David applies the swift running of Gods word to these things and how swiftly these run on his errands we may see 1 Kings 18.44 For whereas there had been no rain for three years a half according to the word oâ— Elâ—jah the Pâ—ophet God did but say to the Rain come and it came and though Eâ—ijahs Servant at first saw a very small appearance of it only a Cloud like a mans hand yet presently the whole heavens were masked over with Clouds and there was a mighty rain The great rain of his strength Rain and Snow and Vapours quickâ—y fulfil his word Psal 148.8 God is the Lord of hosts and these creatures are his host these as well as men and ang ls are his hosts Psal â—4 10 Who is this king of glory the Lord of hosts is the king 〈◊〉 glory and 't is the great glory oâ— God â—hat he hath such hoâ—â—s at his command None of the Pâ—inces oâ— Powers of this wo lâ— have any such How long may they send their commands to the Snow before it will come or to the Rain before they can get a drop of it neither the one nor the other will stir at the command of man but at the command of God they haste away And if when the Lord saith to the Snow and to the Rain come and they come abide upon the earth and they abide there how will this reprove and condemn thousands of the children of men to whom the Lord speaks and speaks again and again he sends out his commandment and his word runs very swiftly to them yet they stir not they move not Surely Snow and Rain will rise up in judgement against those to whom the Lord hath said do this and they did it not to whom the Lord hath said do not this yet they did it The word represents all sorts of Creatures below man as well as the Angels above man readily obeying the command of God to teach man how readily he should obey his commands and how greatly he shall be condemned if he do not and that not only by the Angels in heaven but by the Snow and Rain that fall upon the earth Fourthly From the destinction which is here made of the rain the small rain and the great rain of his strength Note In what degree or quantity soever the rain falls it is by the special appointment of God If it be a small gentle soaking rain it is because God hath spoken to the small rain to go if it be a great a violent a smoaking rain a rain of his strength it is because God hath said to the great rain go We are not to stick in second causes but to have our hearts raised higher both as to the rain it self and to the proportions of it He maketh small the drops of rain as 't is said at the 27th Verse of the former Chapter and he can make great the drops of rain of the drops of rain g eat he can cast the rain into what mold he pleaseth great or small it shall be a sweetly-distilling rain or it shall be as Solomon speakes a fiercely sweeping rain Prov. 28.3 where he compares the poor man that oppresseth to a sweeping rain God hath sweeping rains and as 't is said Ezek. 13.13 overflowing showres in his hand and he sometimes sends not a watering showre not a refreshing or comforting showre in mercy not a showre to enrich and fatten the earth but an overflowing showre to drown the earth and destroy the fruits of it in his anger and this is true whether you take the showre properly or metaphorically If you take the showre properly for that which falls from heaven he sends the refreshing he sends the overflowing showre or if you take it metaphorically a showre may signifie any kind or degree of judgement he can send one judgement which shall be as small rain and he can send another which shall be as great rain as the rain of his strength an overflowing showre He can send forth as that allusion is used Jer. 12.5 his footmen and he can send forth his horsemen greater or lesser Judgments as himself pleaseth he proportiâ—ns and cuts them out according to his own infinite wisdome and righteous will Lastly From these words He saith to the snow abide on the earth or be thou on the earth stay there and so to the rain Observe Snow or Rain continue or stay upon the face of the earth till God calls them off When he saith be ye upon the earth upon the earth they will be until the same power that sent them fetch them back again These hosts are like a well ordered and well disciplined army wherein Souldiers sent out by the order of their General or superiour Officers must
unawares nor by the unceâ—tain changes of the Air but according to his direction and unchangeable purpose It is turned about by his Counsel The creatures do not govern themselves nor are they Masters of their own motions The way of man is not in himself surely then the way of the Cloud is not in it self Clouds take their course according to the order and command which they receive from God Again The Clouds are thus turned about by the Counsel of God that they may do whatsoever he commandeth them Hence note Clouds are sent about work there 's somwhat to be done by every Cloud God will not have a Vapour arise nor a Cloud stir for nothing he commands them to be doing And if God send Clouds abroad to work much more doth he send man forth into the world to do work appoints him what work to do The first Man was no sooner made and set up in a state of created perfection but he was presently set to work he must be doing Gen. 2.15 And the Lord God took the man or Adam and put him into the Garden of Eden to dress and to till it From the Angels in Heaven to the worms that creep upon the earth there 's no creature but hath somwhat to do yea not only the living and rational creatures but as here in the Text the very inanimate creatures the senseless creatures the Clouds have somwhat to do God sends them forth upon his business Every creature hath a service hath somwhat to do And therefore it will be ill with those whom God finds idle or doing nothing or nothing to any good purpose That servant had been doing to whom Christ in the Paâ—able is represented thus speaking at the last day Well done good and faithful Servant Thirdly observe The Clouds are faithful and ready Servants they do whatsoever the Lord commands them They are Gods Messengers and they will do any or every Eâ—rand which he sends them about and trusts them with 'T is the duty and commendation of a Servant to do whatsoever he is commanded A mans servant must do all his Masters just and lawful commands he must not take up this or that command to do it and pass by the rest The Rule is plain Col. 3.22 Servants obey your Masters in all things Much more must a Servant of God obey him in all things Acts 13.22 I have found David a man after mine own heart he shall fulfill all my Will David was a trusty servant he was not like Saul who did the Lords work to halves The Clouds are trusty Servants they do whatsoever God commands them and we may distribute the commands which God gives the Clouds into two Ranks First The command of God to the Clouds is somtimes for the hurt oâ— punishment of man God threatens and he executes vengeance by the Clouds Ezek. 13.13 Winds conveigh the Clouds and the Clouds pour down overflowing showrs in the anger of God and great hail-stones in his fury to consume and ruine all before them Secondly Clouds execute the command of God in a way of favour as they execute his threatnings so they fulfil his promises Hos 2.21 22. Both these commands to the Clouds are expresly mentioned in the next verse I only touch them here Now forasmuch as the Clouds are here described under the notion of the prest and faithful Servants of God doing whatsoever he commands take these Inferences from it First If Clouds do whatsoever God commands them then surely Christians ought to do whatsoever Christ commands them Shall the Clouds of God out do the children of God in obedience We find that admonition often urged in the Scripture of the New Testament especially in the 13th of Mathew and in the 1st 2d and 3d Chapters of the Revelation He that hath ears to hear let him hear But behold a wonder they that have no ears hear The Clouds have no ears and yet they hear and more than hear they do the commands of God What shall we say when Clouds hear and obey and men do neither Let us learn Duty from the Clouds We are sent to the School of Nature in holy Scripture almost throughout Elihu seems to say Go to the Clouds O ye that are either slothful or disobedient consider their work and be wise they are continually doing whatsoever the Lord commands them Secondly If the Clouds do whatsoever God commands them then here 's matter of comfort to all who do what God commands them surely God will not command the Clouds to do them any hurt who are doing his commands If you can say that you do the commands of God you may rest assured God will never give the Clouds a command to do you hurt I do not say but an affliction may drop out of the Clouds upon a man that is doing the commands of God or the Clouds may have a command to drop affliction upon him that is doing the commands of God but the Clouds drop no hurt upon any that do the commands of God And therefore seeing the Clouds even those Clouds that carry Storms and Tempests Thunder and Lightning Snow Hail and Rain the great Rain of his strength seing I say these Clouds that are the Treasuries and Magazines of such terrible things are at the command of God let not his faithful people fear for when the Winds are Stormy when the Clouds are black and carry as we think nothing but wrath and death in them God will take care of â—hem and charge his Clouds to do them no harm Clouds whatsoever they are doing are doing Gods commands and doubtless he will not give them any commands for their hurt who keep and do his commands And as 't is matter of comfort to the faithful Servants of God that he commandeth the Clouds in the Air so that he also commands those Clouds which are raised in the hearts of men or that sit and appear in their faces and foreheads We often see Clouds gather in the Brows of displeased mortals As some are clouded with sorrow so others are clouded with anger and wrath Those black Clouds in the faces of men are as dreadful as the blackest Clouds in the Air yet the Lord who commands the Clouds in the Air commands the Clouds of anger and choler of wrath and indignation rising out of the hearts and appearing in the faces of men and can blow them over or blot them out whensoever he pleaseth Thirdly If the Lord by his commands orders the Clouds and the Clouds are ready to execute his commands then let us have high thoughts of the power of God and of his commands If men refuse the commands of God if the stout and hard hearts of men will not stoop to them the Clouds of Heaven yea the clods of the earth will Whatsoever God commands he will have it done not one title not one Iota as Christ spake of the Law shall fall short or fail or be unfulfilled If such and such will
like me declaring the end from the beginning and from ancient times the things that are not yet done He that knoweth what the end of all things will be must needs dispose of all second causes and intermediate acts leading thereunto The reason why men often mis-reckon and faile of their expectation about the ends and issues of things is because they have not all the means in their power yea I may say they have not any of the means fully no nor at all in their own power The way of man is not in himself how then can his ends be only God knoweth what shall be the conclusion because he hath the full disposure of all the premises means and wayes by which the conclusion is brought about Let us adore and consider the power of God as well in disposing of the creature as in making of it Again Doest thou know c. Surely thou doest not The question here as often elsewhere carrieth in it a strong denial Hence Note Men know little of the works and wayes of God Some men are called knowing and oâ—hers ignorant but all men are deficient in their knowledge both of the nature and works of God Doest thou know But was Job some ignorant simple person Surely no Job was one of the wisest as well as greatest men of that age he was as well versed as any in the study and knowledge both of natural and spiritual things Nor is he chaâ—ged by Elihu here with ignorance simply but with ignorance as to this this was too high and too hard for him We may with reverence enough question their knowledge in some things who are very knowing men in mâ—st things There are some things which 't is a shame for a man not to know The Apostle speaks often in that language Rom. 2.4 Despâ—sest thou the riches of his goodness and fâ—rbearance and long-suffering not knowing that the goodness of God leadeth thee to repentance What a shame is it that any who know any thing should not know and understand the scope of the mercy of God to sinners What! knowest thou not that foâ—bearance leads to repentance Again the same Apostle in the same Epistle puts the like upbrayding question Rom. 7.1 Know ye not for I speak to them that know the Law how that the Law hath dâ—minâ—on over a man as long as he liveth He is n t worthy to be reckâ—ned as a piece of mankind who is altogether unknowing noâ— is he worthy to be reckoned among the men of his profession who knows not the common principles of it While the Apostlâ— spâ—ke to those who knew the Law he presumed they were not ignorant of that Rule in Law that the Law which hath or should have dominion over all men living hath no dominion over any man beyond this life Now I say as it is a shame for any man not to know thâ—se things which are requiâ—ed of him and specially concern him so 't is a presumption foâ— any man to seek the knowledge of those things which are purposely reserved and hidden from him Deut. 29.29 Secret things belong to God revealed things to us and to our children Christ saith of the latter day of the day of Judgment Math. 24.36 Of that day and houre knoweth no man no not the Angels of Heaven but my Father only and he removed the cuâ—iosity of his Apostles immediately before his ascâ—nsion for eâ—qui ing after that kind of knowledge Acts 1.7 It is not fâ—r you to know the times or the seasons which the Father hath put in his own power As it is not profitable so not lawfull for us to look after the knowledge of those things which God hath lockt up and kept secret Let us take heed we be neither sound unknowing in those things which it is a shame for us not to know not curiously prying into the knowledge of those things which are restrained from our knowledge But to the present poynt iâ— may be much matter of humiliation to us that of those things which we have a liberty and 't is our duty to know we know so little Job had free liberty to know and search after the knowledge of those things about which Elihu put his questions the Meteors of the air and the motions of those superiour bodyes yet Elihu knew he could say little in answer to these questions when he asked him Doest thou know c. And therefore his purpose was to humble Job while he made him see and know his own ignorance And did the most knowing man in the world know his own ignorance that would I am sure it might make him very humble We are apt to be very proud of a very small portion of knowledge a little puffs us up whereas the sence of our defects in knowledge may both make and keep us little in our own eyes We should be thankfull for that little which we know and humble because we know so little Elihu having by the Question now opened convinced Job in in general that he knew but little of the works of God proceeds in the close of this verse and further forwards to convince him further of his defectiveness in knowledge by putting the same question about many other particulars And the first particular about which he puts the same question is the Light of the Cloud Doest thou know when God disposed them And caused the light of his Cloud to shine He questions Job again about another poynt the weighing the Clouds v. 16. Doest thou know the ballancing of the Clouds the wonderfull works of him that is perfect in knowledge As if he had said Gods causing the light of his Cloud to shine and his ballancing the Clâ—uds are wonderfull works even the wonderfull works of him who is perfect in knowledge and tell me Job Doest thou know these things Doest thou know when God disposed them And caused the light of his Cloud to shine We must here repeat the former question and Doest thou know when God caused the light of his Cloud to shine yea some read this latter part of the veâ—se in dependance upon the former Doest thou know when God disposed them thaâ— he might cause the light of his Cloud to shine But I rather take it as a distinct Question In which conâ—â—der he doth not say That he may cause the light of his Sun but of his Cloud to shine 'T is the Sun properly that shineth Clouds do not The Sun is the Candle of the World the receptacle and vessel of light Clouds are but vessels or receptacles of water they are not properly diaphanous but opacous or grosse â—hick bodyes How then is it here said He causeth the light of his Cloud to shine I answer The Cloud doth not shine by any connatural or intrinsick light but by that which is adventitious and accidental to it And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Splenduit inclaruit There is more in that word shine than the ordinary
from the Clouds put his Bow in the Cloud A second significancy of mercy in the Rainbow is because the Bow is bended upwards or Heaven-ward the Bow doth not stand bent to the Earth or downward the string of the Bow is towards us not the back of it He that would shoot hath the bottom or back of the Bow in his hand and the string is towards himself but God that he might shew he doth not intend to shoot that Arrow any more holds the string of the Bow downwards which no man doth that hath a mind to shoot The Lord by this Bow in the Cloud shoots no man unlesse it be as one well expresseth it with admiration and love or I may say the Lord having shot his Arrowes of immoderate Rain from the Region of the air for mans chastning seems to return to Heaven with his Bow reversed as a token of peace and serenity to the woâ—ld or that in Judgment he remembers his Covenant-mercy The wicked are said to bend their Bow they make ready their arrow upon the string that they may privily shoot at the upright in heart Psal 11.2 But he that tuâ—ns the string of his Bow downwards is not ready nor seems minded to shoot at all Thiâ—dly This bow shews mercy because there is no Arrow seen at it or with it Concisit iris aquas alimentaque nubibus assert Ovid 1. Metam Fourthly It sheweth or signifieth mercy because the Rainbow usually appears when Rain is ready to come implying that the Rain shall not hurt us and so we have a support of our faith as soon as we have any appearance of feare Fifthly When-ever the Rainbow appears there is clearness in some part of the air for it cannot be but when the Sun shines In the time of the Flood the light of the Sun was wholly obscured All the dayes which the world had during that dreadfull Rain weâ—e like the day described Joel 2.2 Zeph. 1.15 dayes of darkness and of gloominess dayes of Clouds and of thick darkness Therefore 't is said Gen. 8.22 Day and night shall continue for ever Intimating that in the time of the Flood the day was so obâ—cured so black that it could scarcely be known to be day or distinguished from night But now when the Rainbow is seen the Sun shines to give assuâ—ance that though there be an appearance of Rain Lux in rube rorida mille effiâ—it colores et varias et pulcherrimas lucis temperationes Plin Natur Hist l. 12. c. 24. yet the light of the day shall not cease Sixthly The various colours of the Rainbow are very significant for our comfort making as some Naturalists have told us a thousand sweet delights for the eye by the admirable mixtures and shadowings of colours therein discernable Seventhly The Natu al Historian assureth us that where the Rainbow at any time toucheth the Earth as we may often observe it doth it leaveth a fragrant smell upon the grass shrubs and bushes Thus you see how properly and fitly the Rainbow is called The shining of the light of his Cloud as also what significations of favour are discernable in it From this explication of the words we may note Fiâ—st After troubles and stormes God will give his people comforts and calmes He causeth the light of his Cloud to shine Clouds are dark things but while the Cloud shews Rain Gods light in the Cloud shews faire weather That 's matter of rejoycing to all that fear God as with respect unto that particular Judgment of the Deluge so of all evils and troubles which fall upon them in this woâ—ld This light shining in the Cloud may comfort and refresh us in the darkest night of sorrow It is said Psal 97.11 Light is sowne for the righteous and joy for the upright in heart And in the 4th of the Revelations which is as it were a Prologue or Preface to all the Prophesies of the dark times that should come upon the world and over the Church of God in this world we find Jesus Christ is represented with a Rainbâ—â—â—bout him vers 3. I was in the spirit and behold a Throne seâ—â—â—eaven and one sat on the Throne and he that sat was to look upon like a Jasper and Sardix stone and there was a Rainbow round about the Throne in sight like to an Emrald From this Throne it is that Jesus Christ doth as I may say dispence all the affaires of his Churches and people Now though Jesus Christ in the providential or mediatorial government of his Churches doth often send Clouds upon them and though Clouds and darkness are round about him yet the Throne hath a Rainbow about it And why a Rainbow to shew that Jesus Christ is mindfull of his Churches and people to save them when the Serpent casts out Floods to drown them 'T is said Rev 12.15 The Serpent cast out of his mouth water as a Flood after the Woman that he might cause her to be carried away of the Flood but Jesus Christ that sitteth upon the Throne hath a Rainbow about hâ—â— which gives assurance that the Floods shall not quite overwhelme the Church she shall be delivered though it be in a Wilderness from those mighty water-floods of persecution raised and caused by the Serpent and his seed against the seed of the Woman or against the Woman and her seed Though Christ may suffer great Floods of sorrow and tribulation to be powred upon them yet there is a Rainbow about the Throne to which we may look and get our faith confirmed that the Woman and her Seed shall not be swallowed up Take one place more Rev. 10.1 I saw another mighty Angel coming down from heaven that was Jesus Christ cloathed with a cloud that is with dark dispensations such as his people should not well know what to make of but what follows and a Rainbow was on his head That Prophesie leads into a description of the greatest pressures and troubles that ever the Church of God was to suffer in this world Jesus Christ was cloathed with a Cloud but for the comfort of his Church there was a Rain-bow on his head there was light shining in this Cloud to bear up the spirits of his people that the mischief should not be to their destruction though it might be very much not only to their tryal but correction And we find the Church supported though not directly under this notion of a Rain-bow yet by a promise plainly hinting if not referring to it Isa 54.9 In the 8th verse the Prophet tells us that the poor Church was in very great trouble Why Surely because of some cleâ—â—ly providences which interrupted the light of Gods counteâ— from shining upon them at least to their apprehension for thus he bâ—spake the Church In a little wrath have I hid my face from thee for a moment there was the Cloud but with everlasting loving-kindness will I have mercy on thee saith the Lord thy Redeemer there 's
sayings of old A paâ—able is a daâ—k saying that is a mysterious saying a sentence not obvious to every understanding there is a secret in parables Prov. 1.5 6. A man of understanding shall attain unto wise counsels to understand a proverb or parable and the interpretation the woâ—ds of the wise and their dark sayâ—ngs When Elihu saith We cannot order our speech by reason of darkness we may take it in this latter sense as well as in the former for as there is and will be some mixture of darkness with light in our minds till we come to that inheritance of the Saints in light Col. 1.12 so there may be a darkness in the matter to be spoken of Some truths are so mysterious secret and hidden they are so obscure or lye so deep that they are by us even unsearchable and unperceivable and then we cannot order our speech about them by reason of their darkness though possibly our selves may have attained some good measure of light And as there are many things in the doctrine of Faith very dark to us so also in those dealings of God with us which reach our sense we see and feel that which we know not how to give a reason or an account of The light of the Sun is clear and shines into our eyes yet there is a difficulty to understand the nature of Light We are in the dark even about Light it self how much more are we in the dark about the hidden and dark works of God in many of his dispensations towards the children of men And surely then we cannot order our speech concerning them by reason of darkness Hence note First taking darkness in the improper sence Ignorance is darkness If that ignorance which remaineth after conversion be darkness then surely much more is that which dwelleth in a natural man unconverted Knowledge is the light of the mind The underâ—tanding if fuâ—nished with knowledge is as the Sun in the Firmament but a man who hath no knowledge nor understanding is like the Air wiâ—hout the Sun nothing but darkness and so much ignorance as abideth in any man so much darkness abideth in him The natuâ—al man is altogether ignorant as to the understanding of spiriâ—ual things spiritually that is savingly and therefore he as to them is altogether darkness he is as Job spake in another case of a land Chap. 10.22 a man of darkness as darkness it self and in him the light is as darkness he cannot see by reason of darkness nor can he speak to purpose of the things of God though he may speak very wisely about the things of the world by reason of darkness or because his very Reason which is the natural light of man is darkened There are sâ—x things which a natural man by reason of this daâ—kness cannot see to order neither his speech nor his person about First He cannot see what he should be and what he is commanded to be holy just and righteous Secondly He cannot see what he should do oâ— is commanded to do juâ—t and righteous things Thirdly By reason of this darkness he cannot see what he ought not to do or is commanded noâ— to do unjust evil and unrighteous things He hath not a discerning about either the affirmative or the negaâ—ive part of divine câ—mmandmentâ— and hence it comes to paâ—s that as he doth not what he ought so he doth what he ought not Fourthly By reason of this darkness it must needs be that he cannot see what he hath done against the commandment his sins of commission nor what he hath neglected to do accoâ—ding to the commandment his sins of Omission Fifthly If so he cannoâ— see what he ought to repent of and turn from Some repent not of that which â—hey see to bâ—â—â—â— but no man can repent of that in particulaâ— which he see 〈◊〉 be evill I grant every godly man makes it his dayly work to â—epent of his unknown sins as well as of those which he know Psal 19.12 Who can understand his errours that is all the errours wandrings and mistakes of his life and therefore David prayed in the close of the verse cleanse thou me from secrets faults that is fâ—om those faults and sailings which are secrets to mâ— or which I know not of But though a man may truly repent of 〈◊〉 unknown sins yet no man repents of sin who doth not know sin Sixthly By reason of darkness a man doth noâ— seâ— nor knâ—wes he the things that he hopes for he possibly hath gâ—eat hoâ—es of heaven or of eternal life yet knowes not in any measuâ—â— what they are indeed nor how to order his speech about either because he is in darkness So then the state of an unregenerate person is darkness and therefore he cannot see at all and muâ—h darkness may remain in a person regenerate and theâ—â—fore he câ—nnot see all 1 John 1.5 God is light and in him there is no darkness at all but though the people of God hâ—ve light and are light yet in them there is darkness And because wheresoever ignorance is there is darkness according to the degâ—ee of that ignorance we may take these Inferences from it First To be in an ignorant condition is to be in a very uncertain condition for such are in darkness Now as Châ—ist speaketh John 12.35 He that walketh in darkness knoweth not whither he goeth In what an uncertain condition is that man who is dayly going yet knows not whether he goeth whether he be going right or wrong whether he be going for his good or for his hurt whether he be going homeward or from home whether he be going to a pallace or a pâ—ison whether to life or death to heaven or hell Thus 't is with a man in darkness and proportionable to the darkness that is in any man is the uncertainty of that mans condition and therefore till a man be got out of this darkness of ignorance he is in a very uncertain condition he knoweth not whither he is going though he be ceâ—tainly going downward and that to destruction Secondly If ignoâ—ance be darkness in what degree soever it is then ignorance is very daâ—gerous Darkness subjects us to danger As a man is in an uncertain condition while he is in darkness so in a dangerous condition If the blind lead the blind both fall into the ditch O how dangerous is the state of that man who is altogether in darkness We find these two put together Isa 9.2 repeated Matth. 4.16 To them that sate in darkness and in the valley of the shadow of death is light risen up How near are they to danger who are even in the valley of the shadow of death Thus 't is with those that are in a state of darkness and so far as daâ—kness is in any man he is in danger to be misled and to erre both in opinion and practise Woe to those who when light is come into the woâ—ld shall be found loving darkness rather