thing that moves upon it and grows out of it to rejoyce Fifthly sometimes drowns the earth and destroys the Inhabitants of it As I say the natural rain doth all these things so also doth the spiritual rain the word of God That First mollifieth Secondly cleanseth Thirdly fructifieth Fourthly comforteth the hearts of all those that receive it and Fifthly The rain of the word drowns and destroys all those that rise up against it or will not receive it JOB Chap. 36. Vers 29 30 31. 29. Also can any understand the spreadings of the Clouds or the noise of his Tabernacle 30. Behold he spreadeth his light upon it and covereth the bottom of the sea 31. For by them he judgeth the people he giveth meat in abundance ELihu having spoken of the wonderfull work of God in forming and sending rain in the two former verses speaks next of the Clouds which are as vessels containing the rain and in which the rain is carried and conveighed up and down the world for the use of man or for those services to which God hath appoynted it He begins with a denying Question Vers 29. Also can any understand the spreading of the Clouds As if he had said To what I said before I adde this Here is another secret in nature Can any understand the spreading of the Clouds He doth not say can vulgar ignorant and unlearned persons understand but can any Can the wisest can the most learned Can the best studied Philosophers understand the spreading of the Clouds Can they understand That is they cannot understand But have not men especially learned men understanding enough to ascend the clouds and discover the nature of them Surely their understandings are very mean or very much clouded who understand not what the spreading of the clouds meaneth I answer though Elihu's question hath a negation in it yet not a total negation 〈◊〉 doth not exclude the understanding of men wholly out of 〈◊〉 clâ—uds he only denieth man a full understanding of all thin◠〈…〉 â—ch concern either the nature or motion of the clouds Wh◠〈◊〉 understand much about the spreading of the clouds but they cannot understand all The best of godly men undeâ—stand not much or see but a little way into spiritual things And the wisest of worldly men do not cannot see all in natural things Can any understand The spreading of the Clouds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Expansiones vel differentias nubium cum aliae steriles sint aliae pluviam aliae grandinem mitâ—ant Sed reclius expansiones vertitur Merc Here are First the Clouds Secondly the spreading of them The word which we translate spreading hath a two-fold signification First with the alteration only of a poynt upon one letter it signifieth The difference of things in any kinde And then the Text is read Can any understand the difference of the Clouds that is the variety that is among the clouds The clouds are not all of a likeness nor all of a bigness there are clouds of many sorts and sizes there are clouds which breed snow and clouds which breed haile clouds which breed raine and clouds which breed thunder and lightning Some clouds are empty called clouds without raine or water Pro. 25.14 Jude v. 12. and other clouds are full of water There is a difference also of clouds as to our sight and view some are black some white some red some are greenish others palish clouds from which various colours and appearances Prognosticks are made of the change of weather as Christ told the Pharisees Mat. 16.2 3. Naturalists observe very many differences in the clouds nor is it without wonder that the clouds which are made all of one matter vapours drawn from below should produce such and so many different effects that according to this reading we have reason to put the question Who can understand the differences of the Clouds We read it and that well and full to the Hebrew Text Who can â—nderstand the spreading of the Clouds or their expansion The most cunning and knowing men in the mysteries of nature caâ—not either tell how far the clouds will spread or to what poynt and part of the world they will convey their water and as I may say unburden themselves Thus the words refer back to the two former verses The Clouds are spread as a Curtain or as a piece of Tapestry or as a mighty Canopy Who can understand the spreading of them The spreading of them First as they carry raine or Secondly the spreading of them as some expound the place as they convey the Lightening which the Scripture saith Math. 24.27 Passeth from one end of heaven to the other from the East to the West who knoweth how far the Lightning will spread in the Clouds Thus some connect it with the following verse Who can understand the spreading Of the Clouds There is a special derivation of the word rendred Clouds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nubes a densitate est crassamentum aâ—â—is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vel a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 stillare vel a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cadere from the Hebrew Greek and Latine all pretending to the nature of the Clouds The Hebrew word properly noteth the thickness or grossness of the Clouds the Greek word noteth the dropping nature of the Clouds being derived from a roote which signifieâ—h to drop or which is near the fame to descend the roote word signifying to fall the Latine word is taken from covering because the Clouds mask or cover the face of Heaven and often hide and screine the shining of the Sun from us Now because Elihu is upon a work of nature and insists upon it all along in the next Chapter I shall therefore to clear the matter propose and answer three Questions concerning the Clouds First What is a Cloud or what is the nature of the Clouds A cloud is a moist vapour drawn up from the earth or water by the heat of the Sun into the middle region of the Aire as Naturalists divide the Aire where being by the coldness of the place congealed and as it were knit together it hangeth and continueth there till it be broken up at the dispose of God and sent down for the comfort or correction of man in raine snow haile c. The clouds of heaven derive their pedigree from the moisture found on earth and to the earth they return their moisture Secondly Seeing the Clouds are such mighty bodies and contain as I may say whole seas of water in them and water being a heavy body naturally descends or tends downward as all heavy things do it may be questioned and indeed it is a wonder how those Clouds are kâ—pt aloft in the Aire how comes it to pass that such heavy bodies such floods of water do not presently fall violently and at once shed themselves down upon and overwhelme the earth To that I answer First Some say the Clouds are kept up by that natural inbred heat
them in remembrance that God made their fore-fathers dwell in tents when he brought them out of Egypt as also to mind them that here they had no abiding place but were to seek one to come And as this place of publick worship so any place for private dwelling was called a tabernacle Surely I will not come into the tabernacle of my house until c. Said David Ps 132.3 that is into my house which though it be a royal Pallace yet I look upon it but as a movable tabernacle But doth God dwell in a movable house God is immovable he makes no removes yet wheresoever God is pleased to shew himself in his power and marvelous works there we may say his tabernacle is The tabernacle of God where this noise this mighty noise is made is nothing else but the Clouds before spoken of The Clouds are Gods tabernacle they are called so expresly by a word of very near cognation unto this Psal 18.11 He maketh the Clouds his pavilion A pavilion is an extraordinary tabernacle a pavilion is that tabernacle which is proper to a King or to the General of an Army Now saith the Psalmist He maketh the Clouds his pavilion In them he shews his power and glory They are also called the chariots of God Psal 104.3 Deut. 32.6 and he is said to come in the Clouds as a Prince in his chariot He came in a thick Cloud Exod. 19.9 and he descended in a Cloud Exod. 34.5 which here is called his tabernacle So then the Clouds together with all that middle region of the air where the rain now and fiery meteors are generated are in Scripture allegorically called the tabernacle of God because there he seems often to dwell or reside for the producing of many wonderful works upon this inferiour world We may take the word here in a double allusion unto a tabernacle or unto two sorts of tabernacles First There were ordinary tabernacles wherein men dwelt The ancient Hebrews dwelt in tents or tabernacles these were tabernacles for civil use or for habitation in allusion unto which the Apostle speakes of the body wherein the soul dwels 2 Cor. 5. When the earthly house of this tabernacle shall be dissolved we know that we have a building of God an hsuse not made with hands eternal in the heavens Secondly There were tabernacles for military use souldiers tents or tabernacles As the whole heavens so the clouds especially may be called the tabernacle of God in both respects they aâ—e his house wherein he sits unseen and doth wonders all the woâ—ld over in them he shâ—weth his power and appears gloâ—iously and as a great Pâ—ince or mighty General he sends out his edicts and orders from the clouds he commands winds stormes tempests snow haile for several dispensations to go from thence according as his own infinite wisdom seeth fit and the cases of men require whether in wayes of Judgment or of mercy as Elihu tells us yet more distinctly at the 31th verse For by them saith he judgeth he the people he giveth meat in abundance The clouds are very fit and commodious for Gods use in any of these respects either for the terrifying and punishing of the wicked or for the helping and feeding of them that fear him Now forasmuch as the clouds are called the tabernacle of God upon these accounts Learn first There God is said to be especially where he especially workes God is no more in one place of the woâ—ld than in another as to his being and existence for he is every wâ—ere he filleth heaven and earth We must not think that God is shuâ— up in the clouds as a man in his tabernacle but because God workes much in the clouds and doth great things by the rain thunder and lightening therefore the cloudes whence these Meteors issue are called his tabernacle Where-ever God works much he is said to dwell Why is God said to dwell with them that are of an humble and contrite heart even because he workes much in them and much by them So because many great works of God are done in the Clouds as we shall see more particularly hereafter therefore the Lord is said to dwell there as in his tabernacle Secondly When 't is said Who can understand the noise of his tabernacle Observe The most dreadful storms and tempests the roaring winds which we hear at any time are sent out by God they are the noise of his tabernacle They go when he saith go Psal 148.8 Stormy winds and tempests fulfilling his will We may think stormes of all thingâ— least under command and order yet they are under an exact order The most stormy winds go not an haires breadth besides or beyond the commission which God gives them As often as we hear the roaring noise of the wind much more of thunder let us remember 't is the noise of his tabernacle Vers 30. Behold he spreadeth his light upon it and covereth the bottom of the sea Elihu insists still upon the workes of God He spreadeth his light Some understand by this light the lightening and it is a great truth God wonderfully spreads the lightening upon the daâ—k clouds as if they were all in a flame That 's clear to the eye when it lighteneth and God is sâ—yd Psal 144.6 To cast forth his lightening which comes neer this word in the text he spreadeth it But because in the next châ—pter Elihu speakes purposely of the lightening therefore I shall not stay upon that sence here but decline it Rather take light in the common notion He spreadeth his light that is the light of the Sun which is eminenâ—ly called Gods Light upon it that is upon the cloud spoken of in the forme verse and so the two parts of this verse yeild us a deâ—cripâ—ion as I conceive of the weather-changes made by God When we have had much rain and stormes God can presently spread his light upâ—n the cloud that is cause the light and heat of the Sun to conquer the clouds and scatter them And he also covereth the bottom of the Sea That is by and by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he makes it very dark by the gathering of thick clouds even as dark as the bottom of the Sea whither the light cannot come or dark to the bottom of the Sea Râ—dices maris sunt profundissimae infimaeque illius partes The original is the roots of the Sea that is the lowest parts of the Sea which we significaâ—tly translate the bottom of the Sea Some explicate the whole veâ—se He spreads his light upon the face of the whole heavens and spreads the waters over the Ocean so that no bottom can be seen scarcely found Mr. Broughton by the roots of the Sea understands the earth Another saith he makes mention of the roots of the Sea because the waters of the Sea are as it were the roots of the Clouds they chiefly supplying the matter of which they are made Vapours drawn from
as I have heard from thee I will answer them all how many soever they be I will undertake thee and all thy Party Thee and thy Companions with thee Hence Note He who hath truth on his sidâ— needs not fear the opposition of many no nor the opposition of all men To oppose two is a very great disadvantage but if a man have the truth on his side he may oppose all though he be alone He may be an Antipas Revel 2.13 a man against all men as that name of Christs faithful Martyr there mentioned doth import If there be a thousand of them he may undertake them all for in answering one he answers all Elijah said of himself 1 Kings 18.22 I even I only remain a Prophet of the Lord yet he stood up against all the Idolatrous Prophets of Baal who were no fewer than four hundred and fifty men That we have many with us is liâ—tle advantage and lesse honour many a time A long train of Followers will do us no good if our Cause be bad Truth is strong and will prevail 't is vain to fight against it though our partakers are many The ancient Fathers observed how some were wont to cry up those that had the multitude on their side and to boast that most were of their Opinion It was the saying of a Worthy in those times By my being alone Non mea solitudine minuitur verbum veritatis Dictum Liberti ad Constantium Arrianum Theod. lib. 2. Histor Eccl. c. 16. the word of truth and the truth of the word is not at all diminished One man and the truth are strong enough to oppose a multitude in error and a multitude of errors The more any men and the more men appear in opposing truth the more is God engaged in faithfulness to appear for it When one boasted to St Hierome that he had a multitude of Followers in his Opinion he answered That the number of his Companions did not prove him a Catholick Multitudo sâ—cioâ—um te nequaquam Catholicum sed Haereticum monstrabit Hieron l. 3. advers Pelag. but a Heretick But how did Elihu answer Job and his Companions The next verse tells us how Vers 5. Look unto the Heavens and see behold the Clouds which are higher than thou 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aspexit aliq tando ab oâ—ulis ad intellectum transfertur As if he had said Look to the Heavens and they 'l answer thee behold the Clouds and they will confute thee Thy very senses may convince thee that thou hast spoken these things against Reason And the Heaveâ—s will tell thee that thy mistake in this matter is Heaveâ—ly wide If thou turn thy eyes upward and considerest that distance which is between God Toto coelo erras who hath Heaven for the Habitation of his Holâ—nesse and of his Glory and thee who dwellest in thy house of Clay here on Earth thou mayest see that thy sins cannot hurt him nor thy goodnesse extend to him The distance between Heaven and man is very great but the distance between God and man is far greater the one is immensurable but the other is unimaginable unconceiveable Therefore if the Heavens be so high that thou canst not annoy them with thine Arrows much lesse art thou able to annoy God who is higher and infinitely more out of Bow-shot and Gun-shot than the Heavens That 's the scope of his Aâ—gumentation here to prove that Job could not or that no man can hurt God by his sin Look to the Heavens and see Both words are applyed to the sense or sight of the eye yet they have a reference also to an intellectual sight to the eye of the mind Look and see that is Take special notice of and contemplate the Heavens We may look and not see that is look and not consider look and not observe To look and see is to give earnest attention to the thing looked upon look curiously câ—itically how high the Heavens are Look and see 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Significat curiose inspicere intueri visa contemplare mente Aquin. We may apply the first word Look as some do to the truth of the thing look how high the Heavens are it may be seen by the eye that they are very high though we cannot see how high they are The latter word See may referre to the admirable contrivance and contexture of the thing seen as the formeâ— to the truth and reallity of it Look and see how wonderful how full of wonders the Heavens are see with admiration what a vastness what an exâ—ctnesse there is in the Heavens above thee Thus the word is used by the Prophet Isa 42.18 Look ye blind that ye may see It is a Prophesie of Gospel times that is Consider the Messages and Mysteries of the Gospel exactly view them well that ye who are blind may behold the glorious light that shines forth in them There were many blind ones in Châ—ists time that looked upon the things of the Gospel and did not see the Pharisees lookt upon them and they were among the blind ones they indeed had better thoughts of themselves and therefore put that question to Christ in scorn John 9.40 Are we blind also They did not look so as to see they were blind when they looked and blind after they looked The holy Prophet exhorts poor blind souls to whom the Gospel should come to look better to look again and again till they saw Look ye blind that ye may see That is be diligent and humble that ye may see the light shining in the Gospel The proud Pharisees who would not see the light which Christ offered to them were the worst of blind ones This is the Look which the word in the Text calls for Look unto the Heavens and see it cannot be understood of the outward sight only for he that looks upon the Heavens cannot but see them but a man may look a great while upon the Heavens and not see them considerately nor understand what he seeth The words import attention and consideration 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Intentis oculis intuitin est And so they are used and placed 2 Kings 3.14 Were it not that I regard the presence of Jehoshaphat the King of Judah I would not look unto thee nor see thee said Elisha to Jehoram King of Israel that is I would give thee no respect nor take notice of thee Nomen hoc 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non potest significare Nubes quae sunt substantiae densae nempe Aer condensatus At Shehhakim dicti sunt a substantiae tenuitate qualis est substantia coeli ergo verâ—o tenues coelos Pisc In this sense the Prophet represents the Church bespeaking the incompassionate Spectators of her calamity Lam. 1.12 Is it nothing to you all ye that passe by Behold and see that is weigh it well and consider if there be any sorrow like unto my sorrow Look unto the Heavens
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 wrought above of those both useful and dreadful or terrible Meteors the snow and raine the windes the lightening and the thunder these things may be thought very forreigne and heterogeneal very far off from the business in hand but I will speak to thee of these things even of the woâ—ks of God in the Heavens in the Air in the Chambers of the Clouds and I will convince thee by what God doth there above of his righteousness in what he doth here below The wisdome and power of God in ordering those natural works in the Clouds and in the Air prove that man hath no cause to complain about his providential works on earth For as those wonderful visible works of God are real demonstrations of those invisible things of God his eternal power and God-head so they declare both his righteousness and goodness his wrath and mercy towards the children of men in the various dispensations of them And so although those things might be thought far from the poynt which Elihu supposed Job questioned at least by consequences the righteousness of God in his severe dealings with him yet indeed they contained principles or general grounds by which that which Elihu had engaged to maintain might be fully confirmed and unanswerably concluded This I conceive is the special afar off that Elihu intended to fetch his knowledge from as may appear in the close of this Chapter and in the next quite thorow I will fetch my knowledge from afar Hence note First The natural works of God or the works of God in nature are to be studied and searched out As the works of grace are afar off from all men in a state of nature so the works of God in nature are very far off from the most of men they know little of Gods works in the Heavens or in the Earth in the Sea or in the Aire yet all these are to be searched out with diligence by the sons of men Secondly Note The works of Creation and Providence shew that God is and what he is We may see who God is in what he hath done we say things are in their working as they are in their being God hath done like himself in all that he hath done his own works as well as his own Word speak him best Psal 19.1 The heavens declare the glory of God and the firmament sheweth his handy-work c. The raine and snow declare the power of God Thunder and Lightening shew what he can do Thirdly Note Knowledge is worth our longest travel it will quit cost to go far for it We say Some things are far fetcht and dear bought true knowledge especially the knowledge of Jesus Christ deserves to be far fetcht and it cannot be too dear bought we must drive a strange kind of trade with the truths of God we must be alwayes buying and never selling yet that 's a commodity will never lye upon our hands never brayde If we were to fetch our knowledge from afar as to the distance of place we should not think much of it The Queen of the South fetcht her knowledge from afar she came a very great way undertook a long jouâ—ney to hear the wisdome of Solomon in that sense we should be willing to fetch our knowledge from afar yet some will scarce step over the threshold to fetch in knowledge It is prophesied Dan. 12.4 Many shall run to and fro and knowledge shall be increased Knowledge ought to be travell'd for as much as any thing in the world We fetch our gold and silver and rich Commodiâ—ies afar off we go to the ends of the Earth for them through a thousand deaths and dangers we sayle within three inches of death for many moneths together to fetch woâ—ldly riches f om afar off and shall we not fetch knowledge afar off how far soever it is from us in distance of place and what labour or cost soever we bestow to fetch it in I will fetch my knowledge from afar I will ascribe righteousness to my Maker These words contain the ground purpose or designe of Elihu in this whole discourse which was to maintain the righteousness of God I saith he will ascribe the Hebrew strictly is give righteousness to my Maker here 's a very great undertaking 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to give righteousness to God God gives and imputes righteousness to us 'T is the summe of the Gospel that God imputes or ascribes righteousness to sinners Now as God in a Gospel sense gives righteousness to us both the righteousness of justification which is lodged in the person of Christ and the righteousness of sanctification which is lodged in our own persons though the spring and principle of that also be in Christ still so we must give righteousness to God that is both believe and declare or publish to all the world that God is just and give him the praise of his justice which is the best and noblest work we can do on Gods behalf in this world There are two most excellent works which indeed contain all our work in this world First To do righteously or act righteousness our selves Secondly To ascribe righteousness unto God But you will say what is it to give or ascribe righteousness to God I answer It is to acknowledge that God is righteous in all his wayes and holy in all his works 'T is mans duty to justifie God to ascribe that righteousness to him which is properly his own 'T is Gods grace his free-grace to justifie man to ascribe that righteousness to him which is properly anothers David made profession of the former as his duty Psal 50.3 4. I acknowledge my transgressions and my sin is ever before me that thou mightest be justified in thy sayings and clear when thou judgest That is I 'le confess my sin Is qui peccat et confitâ—tur deo peccatum justifi at deum cedens ei vincenti et ab eo gratiam sperans Ambros l. 6. in Luc that all the world may see the righteousness of thy dealings with me though thou shouldest deale never so severely with me though thou shouldest speak the bitterest things against me pronounce a sentence of heaviest judgement upon me The Apostle referring to this place in the Psalmes quotes the words in a passive forme and sense not of God judging man but of God judged by man Rom. 3.4 Let God be true but every man a lyar as it is written that thou mightest be justified in thy sayings and mightest overcome when thou art judged As if David had said according to the Apostles reading out of the Septuagint which yet as learned Beza in his Annotations affiâ—meth Istud 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 active meo quidem judicio necessario explicandum est ut Graeco Hebraeu respondeant Bez in Rom 3.4 ought to be expounded actively as if I say David had thus expressed himself Lord I know some men will take the boldness to question thee yea and to condemn thee
we count iâ— a mercy in hoâ— seasons And such is the goodness oâ— God that in tâ—ose places where the heat is most troublesome there are many cool Bâ—iezes We read Gen. 3.8 of the cool of the day or as the Margin hath it the wind of the day implying that the extream heat of the day is usually asswaged and cooled by the wind The Prophet Jer. 14.6 describing a time of drought saith The wild Asses did stand in the high places they snuffed up the wind like Dragons To snuffe the wind in time of drought is a great refreshing wind refresheth the body as well as food and 't is some refreshing in famine or want of food Thirdly The wind is a Rain-bringer We say when the wind riseth there will be rain Thus 1 Kings 18.45 before the mighty rain which Elijah foretold we read of a wind The Heaven was black with clouds and wind and there was a great rain When Elisha told those three Kings distressed for want of water Ye shall not see wind neither shall ye see rain yet that valley shall be filled with water 2 Kings 3.17 he thereby implyed that wind is the ordinary fore-runner of rain We indeed translate Prov. 25.23 The North wind driveth away the rain yet we put in the Margine The North wind bringeth forth the rain It is true of both the wind scattereth and driveth away the rain the wind also bringeth rain Fourthly The wind causeth vegetables to flourish A sweet gale of wind is not only good for man and beast but for the grass and for the herbs for plants and trees the blowing of the winds maketh them flourish in allusion unto which the Church speaks Cant. 4.16 Awake O North wind and come thou South blow upon my garden that the spices thereof may flow out that is that my Graces my faith in thee 〈◊〉 love to thee c. may put forth and appear The spiritual wind the breathings of the Spirit draw forth spiritual fruit from the heart and in the life of believers as the natural draws forth the natural fruits of the Earth Fifthly The winds are beneficial and helpful for the drying up of the waters they make the earth clean as well as the air It is said Gen. 8.1 â—fter the whole world was drowned God made a wind to pass over the earth and the waters asswaged The wind is a dryer as well as the Sun Sixthly There is a great use of the winds as to artificials What mighty things are done by the wind By it Mills are turned to grin'd Corn a Land and Ships are moved to carry boâ—h Men and Merchandizâ— at Sea there were hardly any passing from Nation to Nation 〈◊〉 dis-joyned by water but by the advantage or help of winds by the help of winds Merchants bring treasure and precious things from one end of the earth to the other These and many more are the common benefits of the winds for which the Lord brings them out of his treasures Secondly The winds have their evil effects God sends them somtimes for a plâ—â—â—e oâ— in a way of Judgment Fiâ—st Winds 〈◊〉 â—â—â—ect the air the Lord can send as a cleansing so a co ruâ—ting â—ind Secondly As wind bâ—ings rain so it hinders or blows away the rain Thi dly The Lord sends the wind to break and overthrow all that stâ—nds before it What doth not the whiâ—lwind overthrow Houses and Trees at Land are blown down Goodly Ships at Sea richly laden have been sunk and over-set by tempestuous winds God sent a whirlwind out of his treasure which caused the Mariners in Jonah to cast their Merchandize into the Sea and Jonah himself too What cross and tempestuous winds did the Apostle Paul meet with in his voyage to Rome Acts 27. Further That the Lord bringeth the winds out of his treasure is matter of great comfort to all that have an interest in the Lord He can command the winds for them and against their enemies the wind cometh out of his Chamber and it shall do as he commandeth It is said Nahum 1.3 The Lord hath his way in the whirlwind and in the storm and the clouds are the dust of his feet That is he ruleth whirlwinds he walks in and works by the whirlwind and by storms And as we may take it properly so metaphorically that iâ—â—â—in the most tempestuous dispensations and providences when the world is as it were in an Haricane as boysterous winds in some places are called In the greatest concussiâ—nâ— and confusions whether of things or persons the Lord carrieth on his work in a regular course As the great tossings of the air by natural winds so the greatest tossings of affairs by the stâ—ong and various passions of mens spirits in the woâ—ld which we may call civill winds yea whirlwinds are undeâ— the ordering of divine power and wisdome The Prophet Isa 17.13 admonisheth the wicked to take heed and give glory to God For saith he the Nations shall rush like the rushing of many waters But God shall rebuke them and they shall flee far off and shall be chased as the chaffe of the mountaines before the wind and like a rolling thing before the whirlwind A rolling thing is unsteadfast at all times and a whirlwind will make that roul and tumble which is very steadfast it maketh Trees to shake it maketh strong Towers tremble Now if the whirlwind causeth things that are fixed and strong to shake and move what will it do to those that are light and unfixed rolling things That which is as men judge fixt and steady as a Rock shall be as a rolling thing before the whirlwind of the Lords displeasure The Margin of our Bibles calls this rolling thing Thistle-down We know what the down of a Thistle is which at â—ome seasons of the year falls off and is the lightest thing imaginable When there is not a breath of wind stirring the Thistle-down will stir roll and move from place to place what then think you will become of Thistle-down before a mighty wind a whirlwind The wicked shall be as Thistle-down before the whirlwind but the people of God need not fear for as 't is said of the Sea so of the wind his way is in it he rules the proper and he rules the metaphorical whirlwinds which toss and tumble the state and affaires of this world To close this matter We may take notice of several wonderfull things in and about the wind and because Elihu ranks this among the great works of God who doth marveilous things which we comprehend not Nulla propemodum regio est quae aliquem ventum ex se Nascentem circa se cadentem non habeat Sen l. 5. Natur quest c. 17. Plin l. 1. cap. 47. In iusula Lesbo Oppidum Mytilene magnificè aedifiâ—atum est sed imprudentèr positum quod in ea civitate cum Aaster flat homines aegrotant Vitru l. 1. c. 5. not only in Thunder and Lightning in Snow and
〈◊〉 plius Piâ—c The word which we render and is here used as a Vâ—â—b to spread bâ—aâ—eth an allusiâ—n to Metals which aâ—e beaten on by an hammer inâ—o plates The Nowne signifies the Fiâ—mamâ—nâ— Gen. 1. becauâ—e it is an expansiâ—n or thing spread out I 〈◊〉 the Veâ—b is applyed to the work of God upon the Earth Psal 136.6 where the Psalmist puts this among the praises of â—od oâ— the things for which God is to be prâ—ieâ— To him who stâ—eâ—cheâ— out the eaâ—th The stâ—eâ—ching or spreading out of th◠〈◊〉 is the work of God as well as the spreading out oâ— the Hâ—â—â—â—n The earth iâ— a solid opâ—â—ous and globous body yet it is said 〈◊〉 strâ—tched out bâ—cause as there is a â—â—undness in the Earth so a mighty extenâ— and vastness To him that stretched out the earth ab ve the waters to him give thanks But though the Earth be alâ—o stretched out yet more properly of which Elihu here spâ—aks the Sky Hast thou with him spread out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Coelum vel nubes vel aerem signifiâ—â—â— unde aliqui conjunctim de omnibus accipiant Scult Coeli siâ— dicti a tenuitate substantiae et ל valet articulum accusati vicasus Pisc Apud Hebraeos idem significant Shamaiim Schehbkim ita apud Latinos coelum Aether interdum aer mediae regionis ubi sunt nubes hoc nomine significatur Merc The Sky The word renâ—red Sky is put somtimes for the Air somtimes for the Clouds as also for the Heavens above boâ—h the Clouds and Air. Several of the leaâ—ned expound it here of the Aiâ— that is of all below the Moon others of the Heavens which aâ—e above Hast thou with him spread out the Sky or the Heaveâ— This spreading forth of the Sky may have a thâ—ee-fold reference Fiâ—st To the eternal Councel of God bâ—â—â—e â—ime As if he had said Wast thou with God when he decreed or purposed to spread out the Heavens Secondly To the wo k 〈◊〉 God in the bâ—ginning of time Wast thou with God when he did â—ctuâ—lly spâ—ead out the Sky or Firmament in the second dayes work of Câ—â—â—tion Gen. 1.6 Thirdly â—hich some insist much uâ—â—n to the daily or frequently renewed woâ—k of God in oâ—de ing and alteâ—ing the face and moâ—ion of the Heavens Aâ— if he hâ—d â—aiâ— Hâ—st thou with him when the Sky seeming to be wrapped up in dâ—rkâ—ess and rent with thunder and storms hast thou then with him scattered the darkness and cleared up the air making all strong or whole again Thus he is supposed speaking of a thing often done even after every storme not of spreading the Sky at first The Vulgar Latine renders it ironically in the second sense Tu forfitan cum illo fabricatus es coelos Vulg Thou perhaps didst joyn with him in making the Heavens As if Elihu had said 'T is like or belike thou wast with him when he made the Heavens Thou surely wast the Giant or Mighty man who assisted at the spreading out of that vast Canopie Didst thou poor worm contribute thy help or lend thy hand to God in the creation of the World are we beholding to thee that the Heavens which we behold compasse in all things with their embraces you speak of your self at such a rate as if you had been a partner or coadjutor with God in the Creation and had with him spread out the Heavens Thus the words are a strong Negation Thou hadst nothing to do with God when he spread out the Heavens in the work of Creation why then art thou so busie with God about the works of his Providence and particularly about his dealing with thy self The sum of Elihu's argument in this matter may be thus conceived If God call not man in other things as a Counsellor or Judge of his actions nor can be required of any man to do so nor may any man presume to speak against his ordering the Heavens and Meteors which yet concern the great good or hurt of thousands then it must needs be a very unequall thing that any one man should expect of God a reason of his particular dealing with him but patiently submit unto it not at all questioning either his justice or his goodness how greatly and grievously soever he is afflicted First Taking the Heavens either stâ—ictly or as many do synecdochecally a part being put for the whole work of Creation Note God made the world He spâ—ead the Heavens and stretched out the Earth Heaven and Earth aâ—e the woâ—k of his hands Secondly God had no partner in his work Hast thou with him spread out the Sky The Scripture is much in exalting the honour of God as the sole Agent and Efficient in setting up the frame of the Woâ—ld Isa 44.24 Thus saith the Lord I am the Lord that maketh all things that stretcheth forth the Heavens alone that spreadeth abroad the Earth by my self The Pâ—oâ—het brinâ—s in God speaking thus to comâ—â—â—t his ancient people when they saw none to help them What cannot God do alone who stretcheth out the Heavens alone Cannot he bring back the Church of the Jews out of Babylon alone who stretcheth out the Heavens alone cannot he raise up Cyrus for his Shepherd and move him to make Proclamation for their return when there was none to move him about it He frustrateth the tokens of the liars and maketh Diviners mad Those lying Diviners said the Jews were fast enough for coming out but God frustrated their tokens and made thâ—m mad at their disappoyntments Now as this may exceedingly comfort and encourage the people of God all the world over in their greatest straits that God made the world and spread ouâ— the Sky alone so it doth exceedingly advance the power and gloâ—y of God If a man have but a great Carpet or Coverlet to unâ—old he must call in the help of two or three to spread iâ— and hold it up one man cannot do it alone But God spread out the Hâ—aven that mighty Canopie of the Heavens alone And his spreading of it was the making of it The mighty God by one act gave the Sky both its being and its forme And all this he did without either Counsellor or Coadjutor No man ever did any very great thing in the world but it was either by the help of other mens heads in contriving or by the help of their hands in effecting To be a sole-Agent of Great things is the sole-priviledge of the Great God And surely if the Lord God had no assistant in the great work of Creation he needs no assistance in his greatest works of Providence He who made the world without help can do what he pleaseth in the world without help Our help saith the Psalmist 124.8 is in the name of the Lord who made Heaven and Earth but the Maker of Heaven and of Earth fetcheth all his help from his own Name Elihu having magnified the power of Gâ—d in spreading out
the 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
What profit shall I have if I be cleansed from my sin And although there should be no present profit or advantage though no visible no nor spiritual income as to present comfort should redound to us in this world by being cleansed from sin yet remember it is our profit and our best profit to be cleansed from sin to be emptied of sin to mortifie sin to destroy sin if we should have no profit in hand by leaving sin yet there is a profit promised that infinitely exceeds all the profits and pleasures which we can have or hope for by retaining our sin such profit and pleasure as will abundantly recompence us for all the worldly losses we are at and penitential sorrows which we pass thorow in keeping or cleansing our selves from sin The Apostle rejoyced at the sorrow of the Corinthians 2 Cor. 7.9 But is it good to rejoyce at the sorrow of others should we not mourn with those that mourn 'T is true we should yet 't is good to rejoyce in that sorrow which doth others good such was the sorrow of those Corinthians The Text is expâ—ess Now saith St Paul I rejoyce not that ye were made sorry but that ye sorrowed to repentance for ye were made sorry after a godly manner or according to God that ye might receive damage by us in nothing There is then no damage no hurt by such sorrow But comes there any good any profit by it yes much every way for as it followeth v. 10. godly sorrow worketh repentance to salvation not to be repented of that is greatly to be rejoyced in What is matter of joy if salvation be not True repentance for sin is repentance to salvation And is there not profit is there not all profit in that As there is a Fountain opened the blood of Christ for sin and for uncleanness Zech 13.1 that is for washing away the uncleanness of sin so there are abundance of blessings flowing from that Fountain to all such as by the actings of Faith and Repentance wash and are clean Thus far of Elihu's first charge and the proof of it taken from Jobs own sayings How he answers and refutes those sayings of Job will appear in opening the next words JOB Chap. 35. Vers 4 5 6 7 8. 4. I will answer thee and thy Companions with thee 5. Look unto the Heavens and see and behold the Clouds which are higher than thou 6. If thou sinnest what dost thou against him or if thy transgressions be multiplyed what dost thou unto him 7. If thou be righteous what givest thou him or what receiveth he of thine hand 8. Thy wickedness may hurt a man as thou art and thy righteousness may profit the son of man THe former Context contained the Charge which Elihu brought against Job that he should say His righteousness was more than Gods and that it would be no profit to him if he were cleansed from his sin In the Context of these five Verses Elihu gives answer to those had Job positively and purposely said or asserted them blasphemous sayings or assertions And we have here First The promise or overture of an answer at the 4th verse I I will answer thee and thy Companions with thee Secondly We have the answer it self laid down in the 5th 6th 7th and 8th verses which answer consists in three particulars First That God cannot be hurt or endammag'd by our sin at the 6th verse Secondly That God can have no benefit or advantage by our righteousness at the 7th verse Thirdly That both Job himself and other men like himselfe may yea shall certainly have hurt and dammage by their sin as also benefit or advantage by their righteousness vers 8th Thus Elihu's answer obviates Job's passionate question at the 3d verse What profit shall I have if I be cleansed from my sin As if Elihu had said I know that neither thy sins can do any hurt to God nor can thy righteousnesse do him any good but thy sins may hurt thee and thy righteousnesse advantage thy self therefore lay down such wicked and desperate thoughts as these say not What profit will redound to me if I be cleansed from my sin c. That 's his answer according to our Translation Other readings present us with other forms of answer but I shall not stay upon them Vers 4. I will answer thee and thy Companions with thee Elihu makes overture of answering before he answers and tells him he will before he doth it I will answer thee or I will return thee words Answering is the returning of woâ—ds to words yet not of empty words but of words fill'd with Reason and Authority to resolve him that is doubting or to convince him that is gain-saying I will answer thee And thy Companions with thee I will speak that which shall not only take off thy Objections but theirs also who are of thy mind or joyn in Opinion with thee I will answer thee and thy Companions with thee I will do both at once when I have answered thee they also will be answered one answer will serve thee and them Vna fidelia duos parietes dealbabo Drus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Socius amicus familiaris qui simul pascitur convictor One Line will mark and measure both Walls The word which we render Companions signifies any Friends or Familiars with whom we usually converse with whom we eat or who eat bread with us 2 Sam. 13.3 Prov. 17.17 We may take it either more strictly for a special intimate bosome friend who is to a man as his own soul as Moses speaks Deut. 13.6 or for a friend at large such as is called a Neighbour Exod. 20.16 Levit. 19.18 Yet the question may be Whom doth Elihu mean by Jobs Companions when he saith I will answer thee and thy Companions with thee Some by his Companions understand those who came to visit him in his affliction and maintained that long Discourse with him those three friends of whom we read Chap. 2.11 Eliphaz the Temanite Bildad the Shuite and Zophar the Naamathite The Septuagint conclude Elihu meant them only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sept. for thus they render I will answer thee and thy three friends But why should Elihu joyn them with Job seeing they held Opinions contrary to Job True they did yet they were not able to make good their Arguments or convince Job they had condemned Job but not answered him they did their businesse imperfectly and to halves or impertinently and to no purpose so that all their answerings were called no answer Chap. 32.3 And therefore Elihu might see reason to undertake the satisfaction not only of Job but of his three friends who had not given Job a satisfactory answer unto that hour Others take the word Companions in a more large sence for all that were of his Opinion As if Elihu had said I challenge all the world whosoever accompanies thee or takes thy part in justifying such sayings or assertions
we may see much of God they are a Natural Alphabet the Letters whereof being well placed and rightly put together we may spell the name of God his Wisdome Power and Goodnesse Thus the Apostle argues Rom. 1.19 20. That which may be known of God is manifest in them or to them that is to the very Heathens His proof for this is taken from the poynt now proposed For the invisible things of him from the Creation of the world are cleerly seen being understood by the things that are made even his eternal Power and God-head The Apostle layes it down in general Whatsoever is made whatsoever is part of the Creation holds out somewhat of God The very Clods of the Earth declare his Power how much more the Clouds and Starrs of Heaven Therefore Look to the Heavens Behold the Clouds consider them Psal 19.2 They declare the Glory of God and the Firmament sheweth his handy-work If you ask more particularly what do they declare I answer First That God is every Creature doth so if there be a Creature there must needs be a Creator If there be Effects there must be an Efficient the made Heavens declare their Maker Secondly The Heavens declare not only that God is but that he is above Christ hath taught us to pray Our Father which art in Heaven God is every where yet there especially Heaven is the Habitation of his Holinesse and of his Glory Thirdly In the purity of the Heavens we may see the holinesse and purity of God and they being so incorruptible and unchangeable declare Fourthly The incorruptibility and unchangeablenesse of God He that made them such is much more such himself The very unchangeablenesse of the Heavens is changeable compared with the unchangeablenesse of God The Heavens saith David Psal 102.25 26. are the work of thy hands they shall perish but thou shalt endure or stand yea all of them shall wax old like a Garment as a Vesture shalt thou change them and they shall be changed but thou art the same and thy years shall have no end Fifthly The Heavens which God hath built as a House for himself being so high above the touch of the Creature shew us that God is infinitely exalted above the reach and molestation of sinful man that 's the thing which Elihu aims at as appears by what followeth in the next words Look to the Heavens and see behold the Clouds which are higher than thou Vers 6. If thou sinnest what dost thou against him or if thy transgressions be multiplyed what dost thou unto him As if he had said When thou lookest to the Heavens thou plainly seest thou canst do nothing against them it would be a vain thing for thee to attempt the Heavens to clamber up to the Clouds surely then thy sinnings thy frettings thy discontents and complaints cannot hurt God therefore be quiet If thou sinnest The word here used notes sin in the least degree 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Erraviâ— any error or deviation from the Rule but it comprehends sins of the highest degree even such as the Prophet calls Amos 5.12 Mighty sins If thou sinnest at the greatest rate at the height of blasphemy What dost thou against him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Non tam nocere quam opâ—rare et laborare significat q. d. Laborando et adnitendo quid tandem efficies quo illum laedas Pined The Hebrew is What workest thou against him Properly the word signifieth only to work we render it by working against that is to the hurt and disadvanâ—age of another to his mischief and undoing As if he had said If thou shouldest set thy shoulder to the work if thou shouldest do evil with both hands greedily yet thou canst make no work of it in this matter what dost thou against him what hurt hath he by it And to assure Job that he hath none nor can have any Elihu serves him up the same Messe in another Dish of words in the close of the verse Or if thy transgressions be multiplyed Here Elihu speaks as high as he meant before Transgressing is more thâ—n ordinary sinning though as was toucht upon the word under sinning he comprehended any the most extraordinary transgressings If thy sins be transgressions rebellions or prevarications and they be multiplyed if thou sinnest out of malice and wrathful purpose against God himself and dost not only commit some one of these but many and heapest them up together yet c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Et ad molem et numerum communis est If thy transgressions be multiplyed The word signifies both magnitude and multitude hence some render If thy transgressions be great we say If they be many Sin as much as thou wilt and sin as often as thou wilt sin as much as thou canst what hurt hath God by it Some by sin in the former part of the verse understand that evil which is committed immediately against God and by transgressions in this latter clause such evils as are done against our neighbour But I see no need at all to be so distinct we may take it respecting God or man or both for those sins which we commit against man are also against God he is the person offended his Law is broken against whomsoever the sin is committed If thou multiply thy transgressions What dost thou unto him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That word What dost thou signifies not only or not so much strong labour and endeavour as the former did but cunning in labour and skill in labour As if he had said Though a man set all his wits awork to do evil what can he do to him Neither pains nor skill neither industry nor policy neither open force nor secret stratagems can do him any the least annoyance Some Creatures are weak and inconsiderable as to any thing they can do by outward power yet they can do much by their subtilty and cunning but neither the one nor the other can do any thing unto God Scrue up thy wits to the highest pin or peg yet thou canst do nothing really prejudicial unto him The words are plain from them Observe First God receives no dammage by the sin of man how great or how many soever his sins are A man may quickly vex and undo himself by sin Wisdome saith Prov. 8.36 He that sinneth against me wrongeth his own soul All they that hate me love death But the sinner cannot hurt God he is far above us man can no more hurt God by sin than he can hurt the Clouds or the highest Heavens Had we an enemy above the Clouds were it not a madnesse to shoot arrows or bend our forces against him What is man to God! The School-man concludes Nothing can be added to Per actum hominis Deo nihil potest accrescere vel deperire Sed tamen homo in quantum in se est aliquid subtrahit Deo vel ei exhibet cum sâ—rvat vel non servat ordinem
quem Deus Instituit Aquin. 1. 2 dae q. 21. Art 4. Ad primum nothing can be diminished nothing taken from God by any act of man Yet man as much as in him lyes takes away from and gives or brings to God when he either keeps or doth not keep that order which God hath appointed Sinners shall be judged and dealt with as they that have greatly annoyed and disadvantaged God as they that have rob'd and spoyl'd him as they that have smitten and wounded him as they that have abased him and laid him low And there is reason they should be judged as having done so forasmuch as they do their utmost to do so Thus they are described Psal 2.1 2. The Heathen rage and the People imagine a vain thing The Kings of the Earth set themselves and the Rulers c. And why all this what was it for It was against the Lord and against hû Anointed This was done by the Princes and Great Ones of the world yet they were so far from being able to prejudice the Lord either in his Person or in his Interest that he did but laugh at them for it And 't is considerable that God is described there according to the notion used by Elihu in the Text sitting in the Heavens vers 4. He that sitteth in the Heavens shall laugh the Lord shall have them in derision And why doth the Lord laugh surely because he sees they can no more hurt or hinder him in his purposes by any of or all their sinful advisings and attemptings than if they should hope to batter down the Heavens by discharging a Pot-gun against them And therefore he concludes with a triumphant Yet ver 6. Yet have I set my King after you have done your worst upon my holy Hill of Sion The sins of men do tuâ—n to the glory of God but to their own shame The sins of Gods own children turn to the gloâ—y of his mercy those huge heaps and numberless numbers of sins committed by his Children before Conversion what do they in the issue but lift up the glory of his Grace in the pardon of them And the rebellions committed by impenitent sinners going on in obstinacy to the end without Conversion what do they but lift up the glory of God in his Justice and wonderful judgements which he will bring upon them The sins of the old world which was a world of sin all flesh having corrupted their way before God and there being but one righteous Family found in it all those sins I say did not dammage God at all but indeed they glorified both his Patience and his Justice his Patience in sparing them so long even an hundred and twenty years after warning given his Justice in sending the Flood at last which brought swift destruction upon them and swept them all away The unnatural crying sins of Sodome did not hurt the God of Heaven but God took advantage thereby to gloâ—ifie his Justice in raining Fire and Brimstone upon them from Heaven Gen. 19.24 Pharaoh by all his opposition against the Israel of God did not disadvantage God but gave him an advantage to make his Power known by swallowing up him and his Egyptian Host in the waters of the Red Sea That which is done against the Will of God fulfills the Will of God The sins of men are so far from hurting the God of Heaven that they glorifie him among men on Eâ—rth while they behold him either turning the evil which is dore into good or punishing them â—or their evil doings That which men speak or do against God like an Arrow shot up into the Ayre falls down upon their own heads David Ps 111.2 breaks out wonderfully into the praise of God upon this consideration The works of the Lord are great sought out of all them that have pleasure in them These woâ—ks of God wherein we should take pleasure are not only wo ks of mercy to the Godly vers 3 4 5. but of vengeance upon the wicked vers 6. He hath shewed his people the power of his wâ—rks that he may give them the heritage of the Heathen The works of his hands are Verity and Judgement vers 7. That is judgement for Saints in saving them and upon sinners in consuming them De eo quod agitur contra Dei voluntatem voluntas ipsius vel mala in bonum convertentis vel mala punientis impletur August Enchirid c. 100. We should much contemplate the works of God in bringing glory to himself out of the sins of men The Angels sinned and sell man sinned as soon almost as he was set up These Creatures did that which God would not have done yet God brought about that which he would And thus it is to this day among all the childâ—en of men while they break holy Commandements God fulfills his holy Counsels no thanks to them yea woe to them So then the Lord hath no hurt by sin which way soever sinners turn themselves they cannot turn away his Counsels nor turn from his Counsels When they are disobeying his revealed will Miro et inaffabili modo non fit praeter ejus voluntatem quod etiam contra ejus voluntatem fit quia non fieret si non sineret nec utique nolens sinit sed volens Nec sineret bonus fieri male nisi omnipotens etiam de malo facere posset bene August in Psal 111. he is doing his secret will in which God is most righteous and in his season will lift up his Righteousnesse and Holinesse his righteous and holy Will in the face of all the sinners in the world and they shall know and confesse that he hath served his own wise and holy purposes even in those Providences wherein they have had no purpose but to serve their foolish and unholy lusts and pleasures We have an illustrious proof of this in that extreamly evil and unnatural practise of men good in the main the holy Patriarchs against their own Brother Gen. 50.20 who told them plainly when he meant them no evil but good But as for you ye thought evil against me but God meant it for good to bring to pass as it is this day to save much people alive Further To clear the Point in general we may distinguish of sin as having a threefold opposition First Against our selves Secondly Against our Neighbour Thirdly Against God This division or distinction of sins must be so understood that the two former namely sin against our selves and against our Neighbour brings a real detriment and disadvantage to our selves and to our Neighbour But as sin hath respect to God it doth not bring any real detriment to him Only it may be said First The will of many sinners is raised up to that height of wickednesse as purposely to set themselves to dishonour God to blaspheme his name and do despight to the Spirit of Grace Heb. 10.29 which is the utmost length that sin or lust can go Secondly The nature of
pen of the Scribe is in vaine As if he had said You have been taught you have had the Law of the Lord and you aâ—e ready to boast of it as the Apostle observed Rom. 2.23 but with what face can ye take it upon your selves to be wise men or arrogate wisdome to your selves or so much as own the Law when you are so unready to pay that obedience which you owe to it The Crane the Turtle and Swallow the very fowls of Heaven follow the light of nature better than you have done the light of Scripture and daily instruction These reasonless creatures reason with themselves more rationally than you have done They say thus in themselves It is best for us to change our quarters and take our flight to some more benigne or milder region for here the season grows sharp and the weather tempestuous if we abide here we starve we perish with cold and hunger But you my people are so sottish that you change neither your minds nor manners you mend neither your wayes nor your works what changes soever I bring upon you or how much soever I vary my wayes and workings towards you you apply not your selves to my course and dealings with you but still take your own course say I or do I what I will you neither embrace seasons of grace and offers of mercy nor do ye labour either to prevent or to avoyd those storms of wrath and divine vengeance with which you have been often threatned and which hang in the clouds ready to drop down and overwhelme you And will ye say after all this we are wise when the fowls of the air appear wiser than you And will you say the Law of the Lord is with us when they guide themselves better by the Law of nature And forasmuch as it is thus with you have I not reason to conclude that Lo certainly in vaine made he it the pen of the Scribe is in vaine that is it was to little or no purpose that God at first enacted and published his Law Exod. 20. or appoynted Scribes to write it out that Copies of it might be transferred to and read by his people Deut. 17.18 Chap. 31.9 Is not both the making and writing of the Law vaine as to you seeing you are thus vaine and foolish even much more vaine and foolish than the Stork in the Heaven than the Turtle Crane and Swallow notwithstanding the making and writing out of the Law for you This will fill the faces of the wicked that is both of the prophane and formal professors of the Lords name with shame and confusion for ever when they shall be made to see and confesse that the beasts of the earth have followed their light better than they though God hath taught them more than the beasts of the earth and that the fowls of the air have carried themselves more wisely than they though God hath made them wiser than the fowls of the air Vers 12. There they cry but none giveth answer because of the pride of evil men When Elihu had thus closely hinted the sin of those persons that acted below beasts and birds in their afflictions he proceeds to tell us what they do in their affliction There they cry but none giveth answer We translate these words But none giveth answer in a parenthesis we may read the verse without it and transferre those words to the end of the verse There they cry because of the pride of evil men but none giveth answer That is as some give the meaning they being oppressed by the pride of evil men cry out of their insolencies and their own miseries and yet can get no answer for the reasons given in the two former verses that is because they do not heartily and believingly apply themselves to God their Maker 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A faciebus superbiae malorum Mont Propter superbiam malorum Pagn Ibi vel tunc Aâ—verbia loci pra adverbiis temporis passim sâ—â—untur Merc Mr Broughton understands it thus of the pride of oppressors There saith he they cry but he answers not concerning the wrong-doers pride Others take it for the pride of the oppressed There they cry The word rendred there is an Adverb of place but here it notes the time or estate rather in which these persons lived they were in an oppressed estate or condition when they cryed yet saith the Text None giveth answer that is they have no help when they cry they cry to men yea they cry to God for help but have none help is far from them God doth not answer them immediately by himself neither doth he send them answer by the hand of any other Now what is the reason of this The Text gives it partly yet somewhat obscurely in this verse more fully and clearly in the verse following The reason given here is their pride Because of the pride of evil men that is because themselves are so proud they are at once poor and proud humbled but not humble they are oppressed and subdued under the power of men yet their pride remains unsubdued and in full power they are laid low in estate but they are not lowly in spirit proud men oppress them and they though oppressed are still proud their hearts are not brought down though they are come down wonderfully as the Prophet spake of the captivated Jewes Lam. 1.9 They are fallen before men in misery but they are not fallen before God in humility they cry of wrong but themselves are not right and that 's the reason why they are not righted There they cry but none giveth answer because of the pride of evil men This also is a good sense and may yeild us profitable instruction I leave the Reader to his choyce both being safe and usefull There they cry c. Note hence First They that are oppressed and brought low will be crying and complaining Both God and Men shall hear of them There they cry An afflicted condition is a complaining condition Nature being pinch't will speak I said Job Chap. 7.11 will not refraine my mouth I will speak in the anguish of my heart I will complain in the bitterness of my soul I mourn in my complaint said David Psal 55.2 The title of the 102d Psalm runs thus A prayer of the afflicted when he is overwhelmed and powreth out his complaint before God Note Secondly Some in their afflictions do nothing but cry nothing but complain Elihu doth not say There they repent and there they humble themselves and there they turn to God but there they cry that they are troubled is the all the only thing that troubles them 'T is said before God teacheth man more than the beasts of the Earth but many in a day of affliction do no more than the Beasts of the Earth A Beast when hurt will cry he will rage and roare and that 's as much as many men do when they are hurt though God hath taught them more
shall see God no more they shall not see him as long as they live they are afraid they shall never have comfort more nor peace more while they are in this world while they are on this side heaven yet whether ever they shall come to see him in heaven is their greatest their saddest their most heart-disquieting and heart-breaking doubt and feare And indeed as we cannot see God untill he gives us eyes so we cannot believe we shall see him untill he gives us hearts Many times his dealings both as to outward terrible providences and inward terrors are so dark that we can see nothing but darkness nor say any thing but as Job is here charged to say that we shall not see him Yea God doth often hide himself from his people on purpose to try whether they will trust him and wait upon him under such withdrawings for salvation whether temporal or eternal Isal 45.15 Thou art a God that hidest thy self O God of Israel the Saviour Let us therefore take heed of saying he will be for ever hidden or that we shall never see nor behold him as a Saviour say not it is so dark with us that as now we see no light so our night shall never have a morning Fourthly From these words Although thou sayest thou shalt not see him Note A good man is apt to give his heart and tongue too much liberty We should watch our hearts to keep out or cast out vaine thoughts we should strangle distrustful and unbelieving thoughts in the very birth that so our tongues may never bring them forth nor publish them to the offence of others Thou hast said thou shalt not see him But when our unbridled tongues have run at randome and spoken what is not right yet God will do what is right as the next words assure us Yet Judgment is before him These words plainly intimate that Jobs scope when he said he should not see God was that he should not see him as a Judge clearing up his cause or appearing to vindicate the wrong done him and to do him right As if Elihu had said Whatever thy opinion is concerning God that he will never appear in thy cause to do thee right yet know this O Job Judgement is before him and therefore I advise thee be thou better perswaded both of his presence with thee and of his providence over thee The word rendred Judgement is that from which one of the Patriarks had his name and it is a great elegancy Gen. 49.16 Dan shall Judge his people The proper name Dan is the same with the Verb which follows shall Judge When Judgement is said to be before the Lord it may be taken three wayes so we find it in the Sc ipture First we read there of Judgement as it is opposed to mercy These terrible and dreadful Judgements of God are every where spoken of Secondly Judgement is opposed to imprudence and want of understanding or discretion Judgement is a wise and clear sight or apprehension of things as we say such a one is a Judicious man or a man of a great Judgement Thirdly Judgement is opposed to injustice or to unâ—ighteousness thus we do judgement and justice Many have a great stock of judgement or understanding who yet will do little judgment that is little justice they have a right understanding of things yet will do little or nothing right Here when it is said Judgment is before him we are to understand it in the two latter senses for though it be a great truth that judgment as opposed to mercy is before the Lord And he shall have judgement without mercy that hath shewed no mercy though as the Apostle adds in the same place James 2.13 Mercy rejoyceth or glorieth against Judgement The Lord hath judgements all manner of judgements about him yet that notion of judgement doth not belong to this place but the two latter Judgement is before him that is he is a God of infinite understanding and wisdome he seeth every thing to the utmost he goes to the bottome of every mans case yea to the very bottome of every mans heart he sees every action quite through and every person And as he knows the truth of every mans cause and case so he will do every man right according to the merit of his cause and case Justice and Judgement are the habitation of his throne while clouds and darkness are round about him Psal 97.2 that is though present dispensations are obscure as in Jobs case yet both the procedure and dealings of God as also the issue or determination which he gives in every matter is just and righteous to all men as well as gracious and comfortable to good and upright-hearted men Thus Judgement or this judgement is alwayes before him that is he hath a clear sight of it and he is ready to do it Hence Note First God hath a right and clear apprehension of all persons and actions His understanding is infinite The Lord is as Hannah spake in her Thanksgiving-Song 1 Sam. 2.3 a God of knowledge and by him actions are weighed That is he knoweth them exactly to a grain as we do the weight of those things which we have laid in an even Balance It is required of Judges in that advice which Jethro gave to Moses Exod. 18.21 That they should be able men that is not so much men of able purses as of able parts men of able judgement and of more than common understanding even such as were able to look through every mans Cause that came before them Such is the ability of the Lords understanding to the full he is Omniscient He is light and in him is no darknesse at all And as in him there is no darknesse so nothing is dark to him the most intricate and knotty Case the most ravel'd and vext Cause that ever was is plain and evident before his eyes with whom we have to do and who hath to do with us Judgement is before him neither is there any Judgement before any other in comparison of him God hath so much light that Men and Angels are to him but darknesse God seeth so much that all others may be said not to see or to be stark blind even those Judges may be called blind who are not blinded we may say they have no eyes whose eyes are not put out with gifts compared with God How blind then are those Judges who are blinded and whose eyes are put out either by prejudice or passion by hopes or fears it cannot be but Judgement must be before God because as he cleerly sees and fully understands whatsoever comes before him so nothing can divert or biass him fâ—om doing every man right according to his sight and understanding Judgement is before him Hence Note Secondly God will do right to every man as sure as he knows the right of every man There are many who know what is right who know whose Cause is right yet will not
comprehending all sorts of men even those who arâ— dim sighted blear-eyed that is of weakest understanding may be a good improvement of the Text implying that as some of the woâ—ks of God are o mysterious that the wisest cannot see the meaning of them so many very mâ—ny of his woâ—ks are so manifest that common men may compasse them Magnifie his works which men behold The works of God are of two sorts visible and invisible First Such as we see or know by s ght Thus the woâ—ks of Creation and the works of Providence his present providences are such as we behold they are visible works Secondly There are invisible works of God which we cannot behold but must believe and can know only by faith such are his spiritual works or what he works upon or in the spirits of the children of men These are written in too small a letter for the eye of Nature to behold none can see them or behold them but by an eye of faith or spiritual understanding The works of regeneration and sanctification for which God is wonderfully to be magnified may be seen or beheld in the fruits and effects of them in those they are very visible but they cannot be seen in themselves The past and future providences of God cannot now be seen by the eye but by faith they may and we ought to believe that such things were wrought and shall be wrought we are to receive the testimony given by faithful History that such things were done though we never saw the doing of them and we are to receive the sure word of Prophecy that such things shall be done though we live not to see the doing of them The work of God intended here by Elihu is a visible work therefore it must fall among his providences Vers 25. Every man may see it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Omnes homines in quibus est vel miâ—a bonae mentis Merc That is say some every wise and understanding man but rather any man as was touched at the former verse if he be but a man of common understanding if he have â—ny spark of Reason left in him unquencht if he have his eyes in his head he may see it the eye of every one who will not shut his eyes against the light must needs see it We say Who so blind as they that will not see Man may behold it afar off The word here rendred Behold is not the same which we translate Behold in the former verse nor is it the same word which signifieth to see in the former part of this verse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Some make a difference between seeing in the former part of the verse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Beholding in the latter Holy and good men see the woâ—ks of God clearly and distinctly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they look on them with dâ—light and contentment the common sort of men only bâ—hold â—hem first darkly as at a distance secondly confusedly and in grosse Man may behold it Afar off There is a four-fold conception about that afar off 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Longe Mont Eminus i. e. a formatione mundi huc usque Râ—b Solomâ—th Non plane perspicit rationem ejus Pisc First Some expound it for afar off in time The work of God doth not weare out that first and great visible work of Creation which was from the bâ—ginning yet remaineth Ages pass away but the work of God doth not pass away though done some hundreds yea thousands oâ— years ago Secondly Afar off that is imperfectly not fully he may have some discoveries of it every man the weakest man may discern somewhat of it Things that are high and afar off are confusedly seen not clearly or fully discerned A man that is afar off cannot be distinguishingly knowne When a man is afar off we may see him to be a man but what manner of man he is or who he is we cannot discern though possibly it may be our own father yet being afar off we cannot know him distinctly Thus to see afar off notes only a confused knowledge That 's a good sense things afar off are not distinctly seen Thirdly Afar off may be expounded of all the sight we have on this side Heaven In this world we see all that we see afar off we have not a near intimate knowledge of things especially not of the best things spiritual things of all them we must say We know but in part and see thorow a glasse darkly as the Apostle speaks 1 Cor. 13.12 Such things as are not immediate to us E longinquo i. e. ex posteriori us et effectiâ— Merc we are said to see thorow a glass or as represented in their effects and issues or in their back parts as God himself is seen Exod. 33.18 23. Thou shalt see my back parts but my face shall not be seen said God to Moses when he moved to see his glory Fourthly This beholding afar off may note the greatness of the work of God the exceeding lightsomness and glo iousness of it Those things that are great may be seen a great way off A high Tower is seen afar off We haâ—dly believe the doctrine and reports of Astronomers how far off the Sun is which every eye beholds Though the Sun be so many thousand miles distant yet any man may see it 't is so great so beau iful so bright a body Many of the works of God have such a beauty radiancy and luster in them that any that are not stark blind may see them afar off Remember that thou magnifie his work which men behold Every man may see it man may behold it afar off From the centext of these two verses note First We are very apt to forget our duty in giving God the glory of his works The memento or remember at the beginning of the verse is no more than needs We have bad memories for any thing that 's good especially for the good word and the good works of God We are so far from magnifying his work that we often forget his work 'T is said of Israel Psal 106.13 They soon forgat his works If we soon forget the woâ—ks of God we shall sooner forget to magnifie God for his work Many remember the work of God who do not magnifie it nor him for it but none can magnifie the work of God nor God for his work who do not remember it Secondly In that the Text saith Remember that thou magnifie not only that thou speak of or declare his work but magnifie it Note We usually have low apprehensions of the work of God While we remember it we do not magnifie it while we speak of his work we seldome praise his work It is said of the vertuous Woman Prov. 31.31 Her own works praise her in the Gates that is they like so many Elegant Oratours tell all that pass by how praise-worthy she is The woâ—ks of God will
hear the earth that is answer the necessities of the earth And as the heavens cannot give man rain so neither can the gods of mans making and placing there such are all the vanities or vain Idols of the Gentiles The prophet having shewed us that these cannot sheweth us who can give rain in the next words Art not thou he O Lord our God surely thou art he therefore we will wait upon thee for thou hast made all these things Solomon at the dedication of the Temple puts this as one special case wherein they were to apply to God by prayer 1 Kings 8.35 When heaven is shut up and there is no rain because they have sinned against thee If they pray c. then hear thou in heaven The prophet sends the people in that exigent to God Zec. 10 1. Ask ye of the Lord rain in the time of the later rain As if he had said if ye would have rain you must ask for iâ— and be sure ye ask it of none but him ask of the Lord. As it is God that gives out or with-holds the rain so he gives it our or with-holds it at the voice of prayer The Apostle saith of Elias Jam. 5.17 he was a man subject to the like passions that we are and he prayed earnestly that it might not rain and it rained not on the earth by the space of three years and six months and he prayed again and the heavens gave rain At hiâ— word the Lord stopt rain and at his word he gave rain Let us therefore confess that God is the author or father of the rain He causeth vapours to ascend from the ends of the earth he maketh lightnings for the rain Ps 135.7 He covereth the heaven with clouds he prepareth rain for the earth Ps 147.8 God covereth the heaven with clouds by drawing up vapours from the earth which are the matter of these clouds and in those clouds he prepares the rain by the rain sent down makes the grass to grow upon the mountains The encrease of vegetables is the effect of rain God hath the rain in his power and to acknowledge him in it is our duty Deus sibi Soli clavem pluvtae refervat Targ. Hierosol in cap. 3. Gen. 'T is a great part of our spiritualness to acknowledge God in naturals as well as spirituals or â—hat the key of the clouds as well as the key of the heart is in the hand of God and in his only One of the Antients speaking to this point said Let us not ascribe rain to the Saints much less to Witches Papists have their Saints to whom they pray for rain and Atheists go to Witches for rain The modest and moderate Heathen will â—ise up against such in judgement they ascribed rain to their gods though false gods they had Epethites or Titles of Honour for their Idols Imbriferi serenatores testifying their faith in them and dependance upon them for the showers of heaven they called them shower-bringing gods and fair-weather-making gods If heathens would yet ascâ—ibe the rain to their gods not to men not to any inferiour powers how abominable are they who professing the knowledge of Jehovah the only true God do not acknowledg him alone in this In times of drought many will say We hope we shall have rain when the Moon changeth or when the Wind turns now though there be somewhat in natuâ—e both in the change of the Moon and turn of the Winds as to the change of weather yet to speak much of or expect any thing from either argues some withdrawing of the heart from God and God to shew the folly of such hath often with-held the rain though the Moon hath changed more than once and the Wind turned to all quarters and passed through all poynts of the Compass Thirdly Let us take heed of provoking the Lord he can quickly stâ—p our Comforts those common outward comforts the rain and showrs of heaven and then as to this Life in how sad a case are we As the Lord hath not left himself without witness namely of his goodness in sending rain and fruitful seasons so he can quickly leave a witness of his Justice and displeasure or of his just displeasure by with-holding rain and as a consequent of that fruitful seasons from us Were it only to have rain and fruitful seasons we should take heed of displeasing God If a man had such power as to with-hold rain from your land you would take heed of diâ—pleasing him How dangerous then is it to provoke God who cannot only with-hold the rain from your land but can as the Scripture saith make the rain of your land to be powder and dust Deut. 28.24 that is give you powder and dust instead of rain When the rain is long with-holden the earth grows hard and being much trodden or traveled on dusty this dust being raised up by the wind shall come down instead of rain or that 's all the rain which I will give you The Lord hath our natural comforts in his hand as well as our spiritual and eternal Further As this with-holding of the rain sometimes so the holding up of the rain at any time shews the great power of God to hold the water in the aire is the work of God as much as to with-hold it from the earth The water is a heavy body and all heavy things tend downward is it not a wonder that such a mighty weight of water should hang in the aire and be there held up if it were not held there it would not stay there but come down and drown all What holds it up the Cloud is a thin substance yet it holds the water as well as the strongest vessel bound with hoopes of iron But by what power doubtless by the power of God The water hath no consistence in it self it is a fluid slippery body now what can hold the water that none of it leakes out but the power of God There are many millions of drops in one little cloud and every drop is of it self ready to slip away yet the whole cloud yeelds no more water then a rock till God orders it Let us contemplate the Almightiness of God who can hold such a mighty body of water in the aire or who as Job spake Chap. 26.8 bâ—â—deth up the waters in his thick clouds and the cloud is not rent under them These notes arise from that translation which imports the Lords power in drawing the water fâ—om the earth as also in with-holding it from the earth when there is need and in holding it when there is no need We translate He maketh small the drops of â—ater Not only hath God made the body of the water which is one of the four general Elements of which all bodies are compounded and made but he makes the water into small drops or maketh small the drops of water Hence note That the water falls from heaven by dropâ— comes to pass by the
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
motions of the beasts of the earth and the motions of the birds of the air are all directed by God yea the motions of the very inanimate creatures of those that have no motion in or of themselves but whose motion is by some outward violence and pressure put upon them even their motion also is directed by the hand of God Thunder and Lightning are inanimate liveless creatures they have no motion of their own but by impression and violence yet God directs their motion as truly as he doth the motions of those câ—eatures which move by the most deliberate actings of their own will reason and understanding What is there so violent in its motion as Thunder What is there so swift in its motion as the Lightning of which Christ being about to give his people warning Christus non venit clam aut invisibiliter ut illi volunt qui jactant se habere christum in deserto in urbe in claustro in conditorio sed palam ut fulmen editum per omnia lucet Coc. not to believe those deceivers who say Lo here is Christ c. saith Mat. 24.27 For as the Lightning cometh out of the East and shineth even unto the West so shall also the coming of the Son of man be that is as the Lightning instantly passeth from one part of the heaven to the other visibly so shall the coming of the Son of man be a sudden swift and visible comingâ— Ye shall not need to go into corners to shew or see him for he shal come as the Lightning discovering himself to all by the brightness of his coming There was such an apprehension of the swiftness of the Lightning among the Ancients that though the Latine word signifying to Lighten is accented long Ad significâ—ndam hanc è nubibus subitae lucis eruptio nem â— s erat antiquâ—â— media syllâ—ba â—â—rrepta ut â—â—â—erent fulgâ—â—â— Sen. lib. 2. Nâ—t quest cap. 56. yet because Lightning is so swift in motion they were wont to pronounce it short Lightning being so quick and active they thought it was not suitable to draw it out in speaking by a long pronunciation But though Lightning have such a violent and swift motion yet 't is under Gods command and direction and it shall make no more haste than God will An arrow flies with a very violent and swift motion yet it is God that directeth the arrow he diâ—ects it more than the man that shoots it and when a shot is made as we say at random God then diâ—ects it as in that notable history of Ahab when he against the counsel of God given him by Micaiah would needs go up to the battel at Ramoth Gilead 1 Kings 22.34 the text saith There was a man who drew a bow at a venture we put in the Ma gin He drew a bow in his simplicity he had no special intenâ—ion against Ahab he did not aim at Ahab when he shot his arrow but God carâ—ied it to the right mark to fulfil that which he had determined and spoken concerning Ahab yea he directed it not only to the right man but to the right place the joynt of his armour When in battel arrows and darts and bullets are sent forth as so many thunder-bolts the Lord directs them and hands them whither they shall go whom they shall hit and where God also directeth the thunder-bolts of his Word where and whom they shall hit And to the point in general that the Lord hath a guidance over those things that are most contingent we may see in that of Moses when he gave a Law from the Lord about the man that goeth with his Neighbour to cut Wood Providentia non est incerta cut vaga If saith he the head slippeth from the helve and lighteth upon his neighbour that he die he shall flee into one of those cities and live Deut. 19.5 The reason of this Law is expressed Exod. 21.13 because in such conâ—ingent cases God delivers him into his hand the man had no intent to hit his Neighbour but fetching a blow the head slieth from the helve and both hits and kills him and to shew that this contingency was ordered by God the text saith God delivered him into his hand And forasmuch as God hath such a power over the motions of the creature it may be matter of comfort and incouragement to us not only with respect to Thunder and Lightning that we should not fear them as the heathen who neitheâ— know nor fear God but we may take comfort from hence also with respect to the most violent and hurried motions that we see here below When we find men acting like Thunder and Lightning without deliberation when they are all in passions and perturbations yet let us know these violent moâ—ions shall not fall any where by chance or hap hazarâ— nor by their own â—way but as God appoynts and over-rules them they shall either fall quite besides the marke which men aimed at and so do no hurt to any or if they do God orders what hurt they shall do He directeth it under the whole heaven Let us carry this consideâ—ation alwayes with us and it will be a gâ—eat stay to our minds in all the violent motions of the creature Again â—rom the extent of this divine direction or providence of God as to these things He directeth it under the whole heaven and unto the ends of the earth that is every where Note The providence of God reacheth to all places His ordeâ—s go forth into all lands his dominion is under the whole heavens and unto the ends of the earth Psalm 65.5 He is the confidence of all the ends of the earth and of them that are afar off upon the Sea God is not helpful to his people in one place of the eâ—rth and not in another or helpful to them upon the earth and not upon the Sea but to the ends of the earth and upon the broad sea he is their confidence that is they may conâ—â—de and trust in him wheresoever they are Hence that expostulation in the prophet Jeremiah 23.23 Am I saith the Lord a God at hand and not a God afar off Some would circumscribe and limit the Power of God as if being a God neer at hand he could not be a God afar off too or to those who are scattered to the ends of the earth But while he puts the question am I a God at hand and not afar off he puts it out of question that he is a God afar off as well as at hand The Syrians said pleased themselves in their conceit 1 Kings 20.28 The Lord is God of the hills but he is not God of the vallies therefore they would change the battel as if he could order things here and not there but all shall find feel him as they did a God both of the hills of the vallies a God both of the Land and of the Sea a God both
allusion to those showres of rain powred from the clouds And as the Lord powres out his Spirit which can never be wearied or drawn dry so the Lord makes use of many thick clouds which hold much spiritual rain even to weariness for the refreshing of wearied souls I mean such Ministers as he hath furnished with great gifts and graces such as are not as the Apostle Jude compareth some Teachers Clouds without water but as true and faithful Teachers should be full of water The waterings of any Apollo are at the Lords disposeâ— He saith drop thy word here drop thy word there and thou shalt not drop thy word any more here or there The Lord hath often been so bountiful to Nations and Churches that he hath even wearied many thick clouds to water them with the rain of his word That of the Psalmist though it be true of the rain properly taken falling upon the earth is most true of spiritual rain falling upon the Churches Psal 65.10 Thou waterest the ridges thereof abundantly thou setlest the furrows thereof And so is thaâ— also to be understood Psal 68.9 Thou O God didst send a plentiful rain or rain of liberalities whereby thou didst confirm thine inheritance when it was weary Thou didst even weary the thick cloud to confirm that is to refresh thy weary people And seeing they who carry and dispence the Word are in Scripture emblematically expressed by Clouds Isa 60.8 Who are these that flee as a cloud and as the doves to their windows The Preachers of the Gospel come as so many clouds and the Prophet tells us the Word cometh down as rain and snow from heaven Isa 55.10 which supposeth a cloud from whence it cometh foâ— saith the Lord So shall my word be that goeth out of my mouth it shall not return unto me void but it shall accomplish that which I please Seeing I say the dispensers of the Word are compared to clouds let them that sit under the droppings of these clouds take heed they be not unfruitful or like that ground which drinketh in the rain yet beareth nothing but briars and thorns whose end is to be burned God hath wearied and quite spent many of these thick clouds by continual dropping upon and watering the souls of men yet how barren how fruitless are they If but one of the clouds of heaven be wearied in watering the earth we soon after discern the face of the earth refreshed and renewed by it And shall God weary those heâ—venly clouds by watering men on earth and men remain unrefreshed unrenewed Clouds of sorrow and darkness will at last weary all those with their waterings and droppings upon them who when God hath wearied his Clouds by watering them with the word of life from Heaven yet remaine altogether barren and unfruitfull By watering he wearieth the thick Cloud He scattereth his bright Cloud The former part of the verse spake of a thick Cloud Nubes ex cujus discussione lucem restituit Hâ—nc appellat nubem lucis dei qua dispulsa lux et serenitas inducitur Merc this latter speaks of a bright Cloud The Hebrew is The Cloud of his light which I conceive is here added First to shew that Clouds of all sorts serve the purposes of God the thick Cloud and the bright Cloud the dark Cloud and the light Cloud are made use of by him And as he doth weary the Cloud that is full of water so he scattereth the Cloud that is full of light or he scattereth his bright Cloud Yet some considering it is not said in the letter of the Text Nubem lucis non dicit lucidam sed quae lucem abscondit Coc A light Cloud but a Cloud of light understand by a Cloud of light such a Cloud as hides and hinders the light and which being scattered light and faire weather succeed Yet rather as before But why is it here said that he scattereth his bright Cloud possibly because he hath no use of his bright Cloud but of his thick Cloud only when he would water the earth And indeed Clouds which are only bright or which have much light but no water are of little use Some have much light of knowledge but no water of instruction to drop upon others such Clouds God disperseth and scatters It is not an outward faire appearance which can bring us into acceptance with God The bright Cloud shall be scattered if it have no rain in it to water the earth Againe Some translate His light scattereth the Cloud So the text may be read according to the letter of the Hebrew as if the meaning were this God by the Sun-beams dispels or disperseth the Cloud for Clouds are scattered sometimes by the wind sometimes by the Sun That which gathered the Cloud may also scatter it The Sun draweth up the vapours of which Clouds are formed or compacted and soone after the Sun dissolveth the Clouds which it had gathered The same power makes and unmakes the Cloud gives it a body and takes it away His light scattereth the Cloud That 's a truth also For as brightness or light is scattered among the Clouds and makes the Clouds appeare bright so brightness or light scatters Clouds or causeth them to disappeare Elihu having thus discoursed of wind and cold of freezing and thawing of working some Clouds to weariness and of scattering others proceeds in the two following verses to shew the special uses which the Lord makes of all those motions in the air and impressions upon the Earth with the Inhabitants of it whether in a way of Judgment or of Mercy JOB Chap. 37. Vers 12 13. 12. And it is turned about by his counsel that they may do whatsoever he commandeth them upon the face of the world in the earth 13. He causeth it to come whether for correction or for his land or for mercy IN the former verse Elihu spake of the Clouds of the thick Cloud wearied with watering and of the bright Cloud scattered by the Wind or Sun In these two verses he further sets down two things more generally concerning the Clouds First He shews whence the motion of the Cloud is and by what or whom directed It is turned about by his counsel in the beginning of the 12th verse and he causeth it to come at the beginning of the 13th verse There we have the Spâ—ing of the Clouds motion Secondly Elihu shews the purpose or the design of the Lord in turning about the Clouds by his counsel which design is laid down two wayes First In general That they may do whatsoever he commandeth them upon the face of the world in the earth that 's the first purpose of God in moving the Clouds they are to execute his Commands and that 's his general purpose Secondly We have his special purposes or designs laid down in the close of the 13th verse and they are three-fold He turneth about the Cloud and causeth it to come First For Correction Secondly
Clouds a ruine to the world so he often makes them a correction 1 Sam. 12.18 19. Ezra 10.9 we have had many examples both of sweeping Rains and dreadful Thunders Lightning and Tempest coming forth from the Clouds The Apostle saith Rom. 1.18 The wrath of God is revealed from Heaven against all ungodliness c. God hath revealed his wrath from Heaven chiefly in and by the Ministry of his VVord he may be said also to reveal his wrath from Heaven against sinful man in and by the Ministry of the Clouds they have often lifted up their Voyce like a loud Trumpet and louder than a Trumpet to tell the sons of men of their tranâ—gâ—ession and to reprove them for their sin And therefore when we see extraordinary gatherings of the Clouds we should take instruction lest we provoke the Lord to send or cause them to come for correction The Clouds drop down many good Lessons and admonitions and if they are not attended to the next thing they drop is a Rod or Correction He causeth it to come whether for correction Or for his Land For whose Land Some refer it to the Cloud that is Pronomen sua alii ad nubem reserunt ut dicat pro terra in qua genita juit Drus for the Land out of which the Cloud was made for the Vapours which arise out of the Land by the attractive power of the Heavens make Clouds As if the meaning were he causeth the Cloud to fall down upon that Land out of which it was raised whereas oftentimes a Cloud is made of Vapours raised from one Land or Country and by the command of God is carryed to another Land or Country very far off But I rather take the Antecedent to his to be God himself His Land that is Gods Land or the Land of God But then the Question is what are we to understand by his Land hath God a Land distinct from others as the Princes of the World have are not all Lands his I answer First The truth is all the World is Gods Land so that wheresoever the Clouds fall they fall upon his Land Psal 50.12 The World is mine and the fulness of it saith the Lord. God is the great Land-lord of all the World Secondly Somtimes in special the habitable part of the World is called the Land of God Psal 24.1 there being a part of the World supposed uninhabitable or wherein no man dwels Thirdly His Land that is the Land which God doth peculiarly own Exod. 19.5 You are a peculiar Treasure unto me above all people for all the earth is mine As the Israelites were the Lords peculiar people so some Lands are his peculiars he specially calls them his Land Peculiaritèr terra Dei vocatur terra sancta in qua Dei cultus exercetur Sic nominat unamquamque gentem cui bene vult and entitles himself to them beyond all other Lands The Land of Canaan was called The Lords Land because he was known and worshipped there Hos 9.3 We may say in general Look in whatsoever Country or place God is truly known honour'd and worshipped that is his Land and that 's the Land here chiefly intended say some by his Land He causeth it to come whether for correction Or for his Land That is for the good and benefit of that Land wherein his Name is professed and himself truly worshipped That 's a good sence For doubtless the Lord takes more care of such a Land than of any other Land The eyes of the Lord were upon the Land of Canaan he took care of it from the beginning of the Year to the end thereof even to water it with the Rain of Heaven Deut. 11.12 Thus 't is said Psal 68.9 10. Thou O God didst send or shake out a plentiful Rain a Rain of munificences or liberalities whereby thou didst confirm thine Inheritance when it was weary Thy Congregation hath dwelt therein Every Land to which God bears special respect and good-will which whensoever he doth he doth it with respect to the people inhabiting there may be emphatically called His Land Yet Fourthly Forasmuch as the latter word for mercy seems to imply that special favour which God bestowes upon his own people in sending forth the Clouds with Rain therefore by His land I rather conceive the earth in general is meant or yet to take it more particularly that part of the earth which no man claims which is scaâ—ce habitable by man that which is a wast Wilderness or Desart for wild beasts that Land which is overgrown with Trees and Bushes a Land which no man dresseth or bestoweth any culture or husbandry upon even for that Land doth God take care as his Land thither he sends Rain that the Beasts may have Pasture and Plants moysture that it may be watered and provided for as well as those Lands that men by their care and industry manure as their own peculiars 'T is said Chap. 38.26 He that is God causeth it to rain on the earth where no man is on the Wilderness wherein there is no man Thus in the Tâ—x He causeth it to come for his land a Land which hath no owner but himself Hence Observe God hath an universal respect to and care over all his Creatures Wheresoever God hath a foot of Land in the World though no foot of man comes there he sends the Clouds to do it service for the sake only of wild Beasts living there and of Trees and Plants growing there Psal 36 6 Lord thou preseâ—â—st Man and Beast Not only doth God preserve men but bâ—â—â— and where no men are God provides for beasts that they may have food and live We may hence argue as the Apostle did in another case 1 Cor. 9 9. Doth God take care for Oxen Hath he respect to the wast Lands to the wild Beasts of the Wilderness surely then he will take care of inhabited Lands he will cause the Cloud to come and water the Land where men dwell especially where good men dwell to them he causeth it to come as it followeth in the Text For Mercy The third Message about which the Clouds are sent or caused to come is for favour God dispenceth mercy by the Cloud he causeth it to come for mercy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dei propensam omnibus benefaciendi voluntatem denotat The Original word rendred mercy hath a great significancy in it this especially a bountiful good-will towards others without respect to merit or any antecedent obligation When here 't is said He causeth it to come for Mercy we are to understand much more than was meant before when 't is said He causeth it to come for his land to feed the beasts and nourish the Plants and I conceive we may give a twofold interpretation of it First For Mercy that is for some eminent uses besides those that are for meer necessity to water the earth Rain is sent First To purge Secondly to cool the air Thirdly
shining of the Sun the Hebrew root signifies not only to shine but to break forth with shining in some very illustrious manner Deu. 33.2 The Lord came from Sinai and rose up from Seire unto them he shined forth from Mouâ—t Paran Moses carrieth a metaphor or borrowed speech quite through the verse repâ—esenting God as the Sun shining forth and shewing himself to the people of Israel in three seve al places as it were in as many distinct degâ—ees of gloâ—ious manifestation His glory shined first from Mount Sinai where he gave the Lâ—w. Secondly from Mount Seir or Edom where as I may say he gave the Gospel commanding Moses to make a Bâ—azâ—n Seâ—pent that they who looked on it might be cu ed of the poysonous wounds given them by the fiery Serpents Numb 21. An illustrious type of Christ Job 3.14 Thirdly the glory of the Lord shined from Mount Paran where Moses by command fâ—om the Loâ—d made repetition of the Law adding sundry Evangelical explications of it In all which the Loâ—d shined forth with a glorious brightness infinitely exceeding that of the Sun David in three of his Psalms speaking of the wonderfull appearances and discoveries of God First to save his people Secondly to judge and destroy his enemies useth this word which here we translate shine Psal 50.1 The mighty God even the Lord hath spoken and called the Earth from the rising of the Sun to the going down of the same out of Zion the perfection of beauty God hath shined That beauty with which God shines out of Zion in the divine splendor and holiness of his worship and ordinances is very glorious Again Psal 80.1 Give eare O Shepherd of Israel thou that leadest Joseph like a flock thou that dwellest between the Cherubims shine forth that is declare thy self in thy mighty power as it followeth vers 2. Before Ephraim Benjamin and Manasseh stir up thy self and come and save us And as the gracious appearances of God for the saving of his people so likewise the dreadfull appearances of God for the destruction of his enemies are expressed by this word Psal 94.1 O Lord Ged to whom vengeance beâ—ongeth O God to whom vengeance belongeth shew thy self The Hebrew is and so we put it in the Maâ—gin shine forth Thus the word notes no ordinary shining but shining both with vengeance and with salvation which latteâ— falls in well with the Interpretation of the light shining in the Cloud which I shall open a little further And causeth the light of his Cloud to shine There are three Interpretations of these words First Some by the light of the Cloud understand the lightning which all know breaks through the Cloud and shines out wonderfully before it Thunders The light of lightning is a wonderfull light Scisne quòd deus nubem esset discussurus ac ea discussa serenitatem invecturus Merc Iris est lux in nube rorida et egregium opus deis de illa malumus exponere cum ante sulguris mentionem fecerit Scult Secondly Others understand by the light of his Cloud the light of the Sun scattering the Cloud and as it were tu ning the Cloud into light making light where none was or nothing but a thick dark Cloud Thiâ—dly Several learned Interpreters expound the light of his Cloud by the Rainbow which is also a very illustrious light and that is eminently the light of Gods Cloud 't is his light in the Cloud We may also call it a light of the Cloud for though the light of the Sun falleth upon the clouds yet the light of the Sun at other times is not so properly called the light of the Cloud as the light of the Rainbow is or as when the light of the Sun reflecting from or upon the Cloud causeth that Meteor which we call the Rainbow and therefore 't is emphatically expâ—est by this circumlocution the shining of the light of his Cloud The shining light of the Rainbow hath in it a great appearance of God for the help salvation and deliverance of his people 't is a token of the good-will of God to man And that we should rather expound this place of the Rainbow than either of the Lightning or the Sun-shine I shall briefly give these foure Reasons upon which I ground the Exposition First Elihu had spoken of the Lightning and of the Sun-shine in the former parts of his discourse and therefore it is not probable that he should return to either so soon Secondly In this whole philosophical Lecture of Elihu wherein he enteâ—s into the treasures of these lower Heavens there is no mention at all of the Rainbow unless we fix it upon this place therefore seeing he had spoken of the Lightning and of the Sun-shine in the former parts of his discourse and speaks not at all afterward of the Rainbow it is most probable that he intends it here Thirdly He is speaking of the wonders of God in the Clouds and surely his discourse would have been imperfect if he had omitted this Mirabilium mirabilissimum Naturae arcanum Graeci vocant iridem Thaumantias 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ab admiratione rum admirabilem figuram in aere exprimat which as some express it is the most wonderfull of wonderfull things among the Clouds and one of the great secrets in Natuâ—e I say he should have omitted a great part of that which belongs to the doctrine of the Meteors all Meteorological Writers particularly handling this Doctrine of the Rainbow if it be not found here We may take a fourth Reason of this Exposition because this light is said to shine in his Cloud 't is true all Clouds are his that is Gods Clouds but the Cloud in which the Rainbow doth at any time appear is in a way of peculiarity and higher significancy called the Cloud of God or Gods Cloud All the Clouds are as Gods Bow out of which he shoots his Arrows and Bolts they are also called the Seat of God on them he sitteth as upon his Throne Again they are called his Chariot upoÌ„ them he rideth in his Majesty but the Rainbow-cloud is as it were the Royal Robe or Diadem of God the special Clothing of God The Lord saith at the 13th verse of the 9th of Genesis where we have the first mention of the Rainbow I do set my Bow in the Cloud the Bow is Gods and the Cloud is Gods he is entitled to them both in a very eminent and special manner God calleth it his Cloud and his Bow Not only First because he made the Cloud the Sun-beams by which the Bow is made But Secondly and chiefly because he hath put it to a special use and given it a mystical signification And therefore here we may take notice that whereas the Rainbow is naturally a sign of Rain for it is alwayes accompanied with Clouds or at least with a Cloud ready to dissolve and melt into Rain and is therefore called by the Poet Nuncia
the purest part of the world yet comparatively to God they are impure This Eliphaz asserts expresly Chap. 15.15 Behold he putteth no trust in his Saints yea the Heavens are not clean in his sight Biluad puts it yet further Chap. 26.5 Yea the Starrs which are the most pure and resplendent part of the Heavens are not pure in his sight Secondly The Heavens are a Glasse wherein we may behold the power of God How unconceiveable is his power who hath made such a Canopie and spread it over the heads of all Creatures And if the visible Heavens are so glorious what is the Heaven of Heavens The Heaven which we see is but the pavement of that which is unseen God hath made such a Ceeling for this House below as never needed mending or repaire he hath set such a Roof upon it as abides all weathers Thirdly We may see in this Glass the wisdome of God â—is wonderfull wisdome in contriving and fitting such a beauâ—ifuâ—l roof for this great House the Woâ—ld We admire the skill and wisdome of Architects in some peices of their woâ—k O the wisdome of God in this Fourthly We may see in the Heavens the unchangeableness of God If he hath made the Heavens of such a lasting nature that they have continued many thousand years without alteration surely then he himself hath continued and will continue for ever without change as he is at this day The unchangeableness of God infinitely exceeds that of the Heavens We find the Spirit of God by holy David infinitely preferring the God of Heavâ—n before the Heavens â—f God in his unchangeableness Psal 102.26 27. Of old hast thou laid the foundation of the Earth and the Heavens are the â—oâ—k of thy hands they shall perish but thou shalt enduâ—e yea all of them shall wax old lâ—ke a garment and as a vesture shalt thou chaâ—ge â—hem and they shall be changed but thou art the same The Heavenâ— have but a shadow of unchangeablâ—ness compared with God Wâ—th whom is no variableness nor shadâ—w of changing Fifthly In this Glass of the Heavens we may lâ—ok upon or contemplate the wonde full goodness of God to the soâ— of men Psal 8 3. When I consider the Heavens the work of thy singers the Moon and the Starrâ— wh ch thou hast ordained What is man that thou art mindful◠〈◊〉 and the son of man that thou visitest him When-eveâ— wâ— bâ— old the Heavens it should mind us of the mercy an◠〈◊〉 of God to man two wayes Fi st in making the Hâ—avens 〈◊〉 use while he dwels on the Earth Secondly 〈◊〉 he hâ—â—h p epared and provided him such a dwelling house when he shall leave this Earth 2 Cor. 5.1 We know that when the earthly house of this Tabernacle shaâ—l be dissâ—lved we haâ—e a building of God an house not made with hands eternal in the Heavens Again The Heavens are a Looking-Glass wherein we may bâ—â—old our selves First We may behold our weakness and impurity and so our unlikeness to the Hâ—avens much more to the â—od of Heaven When â—pposi es are set one by oâ—â—ver against the otheâ— they illustrate each other In the spotlâ—ss Heavens we may â—ee our spoâ—s The pure Heavens may shew us our imâ—u iâ—y Secondly As in the Heavens we may see what we aâ—e so what we should be The purity of the Heavens tells us we should be pure they tell us we should be heavenly-minded that is set our minds chiefly upon heavenly things yea that our minds should be like the Heavens pure and spotless It is said of the Church Cant. 6.10 Who is this that looketh forth as the morning fair as the Moon clear as the Sun Such in a qualified sense are all the parts and true members of the Chuâ—ch Shall a man say he hopes for an inheritance in the Heavens when his mind is earthly or when he minds only earthly things Worldly men are not only earthly-minded but their minds are earth and themselves are called earth Jer. 22.29 and Rev. 12.16 Surely then they are earthly On the other hand godly men should not only mind heavenly things but be a Heaven before they come to Heaven The Chuâ—ch on Earth is called Heaven Heb. 12.26 Yet once more I shake not the Earth only but also Heaven that is the Church state St John saith Rev. 12.7 There was war in Heaven But is there war in Heaven is it not all peace and joy thâ—â—e How then saith that Scripture There was war in Heaven By Hâ—aven there he means the Church on eaâ—th which is called Heaven First because there is not a more lively represâ—ntation or resemblance of the highest Heavens which is the habitation of Gods holiness and of his glory than the Church here below which is a company of Saints and faithfull ones Secondly because the Church while on Earth hath more to do in Heaven and for Heaven then in or for the Earth and that in three respects First Her birth is from Heaven being boâ—n of God Secondly Her traffick is in and for Heaven The Apostle saith of himself and of all such as are truly the Chuâ—ch of God Phil. 3.20 Our conversation is in Heaven our trade is in Heaven Though we have business on Earth yet that which is our business indeed is in Heaven The Church hath more to do in Heaven than on Earth her paines and labours her cares and endeavours are more foâ— heavenly than for earthly things They that bestow most of their labouâ— upon earâ—hly things are earthly In all things we ought to be heavenly and in every thing we do we ought to be doing for Heaven Thirdly Because her Head and her Inheritance is in Heaven Here she is a stranger there is her home nor is she ever truly at home till she comes thither Thus as Hâ—aven is a Glass wherein we may se what we ought to be now we should labour to be pure â—â—â—an and of an unvariable temper as the Heavens are so what we shall be and shall have hereafter 'T is such a Glass as God hath made for us to behold our selves in and above all to behold himâ—elf his blessed self in Let us dresse our selves by this Glasse every day Let it not satisfie us to look upon the Heavens that we may see and be taken with their own beauty and excellency as Philosophers do in their discourses of Heaven but let us see God in them let us see Grace and Glory in them Theâ—e is so little of God in the discourses of Philosophers saith one that they are colder than the Frost and Snow of which they often discourse But let us see God in this Looking-Glass of the Heavens and therein also let us see our selves and learn to be fitting and preparing our selves for heavenly joyes and enjoyments We have never looked well upon or in this Glass till we have mended our dresse and are become better and more beautifull by looking in it JOB Chap. 37. Vers
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
north With God is terrible Majesty THe two verses last opened may be taken as a Parenthesis to the former discourse concerning Gods wonderful works in nature forming those dreadful impressions of Thunder and Lightening Storms Tempest in the Air whereby Elihu having represt as he supposed the swelling of Jobs spirit by calling him to teach them what to say to God in his cause for they as he had handled it could not order their speech by reason of darkness nor durst Elihu venture that it should be told God he intended to speak knowing or foreseing that if he made such an attempt he might soon be swallowed up by the incomprehensible greatness and glory of God Elihu I say having made this little diversion or digression as he had done sometimes before to coole and calme the spirit of Job he returns to his former matter in these words and considers further the works of God in those higher Regions the Aireal heavens how he muffles up and covers the light and how he unvailes and opens it again by his own power and according to the pleasure of his will The words are plain according to our translation I shall open them breifly as they are here set down and then give out a further reading of them which raises the scope and intendment of Elihu yet higher Vers 21. And now men see not the bright light which is in the Clouds And now Some have conjectured that at this very instant of time while Elihu was discoursing there happened a sudden change in the Air or in the face of the Heavens therefore he saith and now do not the heavens grow dark so that men cannot see the bâ—ight light which is in the Clouds as if here were a preparation to that Whirlwind or Tempest out of which God himself is said to speak to Job at the beginning of the next chapter Yet I apprehend we need not expound the word now so stâ—ictly with respect to the present season or moment of time but rather to the present matter as we often use that particle Now both in speech and writing not so much to denote the direct instant or present time as for a leading word to the matter which is to follow And now men see not or they cannot see the bright light which is in the Clouds Light is the most visible thing in the world though indeed we are not so properly said to see the Light at all as to see all things by the light for it is Light which maketh manifest as the Apostle speaks Ephes 5.13 But though Light be in vulgar sense so visible in its own nature and in strictest sense that which maketh all things visible yet by accident or by some providential interposition light it self is not alwayes to be seen Light is often hidden from our eyes and then as Elihu speakes here men see not the bright light The word which we translate bright light 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Prâ—prie candidus unde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Candens lâ—pra Drus Propriè dâ—notat nâ—viâ— instar egregiâ— splendidum candi dum esse Rab. Kinhi signifies the whiteness of Snow and I find it applied Levâ—t 13.2 to the whiteness of Leprosie if there shall appear in the flesh a bright or shining spot a spot like snow then c. And hence it is said of Gehazi 2 Kings 5.27 that when his master called him to account about his going after Naaman found him flatteâ—ing and faulty he laid that sore judgment upon him The leprosie therefore of Naaman shall cleave unto thee and unto thy seed for ever and he went out of his presence a leper as white as Snow It is this word which signifies as any extraordinary whiteness and clearness so the cleâ—â—ness and whiteness of Snow in particular which hath a kind of transparency in it and is full of light Yet the light which is in the Clouds when the Sun shineth is much more bright than Snow Now men see not the bright light Which is in the Clouds Or in the Skie for the word here used as hath been shewed before signifies the Skie the Firmament and somtimes the Air as well as the Clouds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aethera tenui ejus substantia nam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 significat comminuere Drus and it imports the natural thinness of those Coelestial Bodies in that higher and upper Region of the World Men see not the bright light which is in the Clouds Light is properly in the Sun the Sun is the vessel the vehicle the seat the chariot of Light but as Light is in the Sun subjectively so Light is in the Clouds objectively and also as they are a Medium through which the Light is conveighed and passeth to us Yet somtimes men see not that bright Light which is in the Clouds for Clouds being very thick or thickened they become to us as an opacous Body through which the Light can neither find nor make its way and then there 's no beholding the Light of the Sun shining upon them in its greatest brightness while the Air is thus Clouded Men see not the bright Light which is in the Clouds Hence note God can make that which is most visible in it self invisible unto us There is alwayes bright Light in the Air when and where the Sun is up and gotten above the Horizon The Sun shines continually how dark soever the weather be but God can draw such a Curtaine of Clouds Vapours and Mists in the day time between us and the bright face of the Sun that we cannot behold it Light alwayes is but Light is not alwayes to be seen when Clouds come between the Sun is darkened in the clear day We may infer as a further improvement of natural things to those which are spiri ual That the light of God's face or countenance that is the light of his favour shines ever towards his faithful servants though it be not alwayes seen Clouds coming between may shadow them from that blessed Light Psal 97.2 Clouds and darkness are round about him that is his dispensations aâ—e daâ—k and cloudy yet as then Righteousness and Judgement are the habitation of his Throne that is as then he doth right to all sorts of men so then also Mercies and Loving-kindnesse stand round about his Throne or as the Apostle expresseth it Heb. 4.16 his Throne is then A Throne of Grace that is he hath Grace or Favour in his heart to bestow upon all his People who come to him not with a presuming but a believing boldness Our sins and transgressions are called a Cloud a thick Cloud Isa 44.22 I have blotted out as a thick Cloud thy transgressions and as a Cloud thy sins Sins are Clouds and those Clouds often hinder us from seeing the bright light of the face of God shining upon us and as our sins usually hinder us from seeing that bright light which is in the face of God so God sometimes
Lord hath not called thy name Pashur but Magor Missabib that is fear round about I will make thee a terror to thy self thy own Conscience shall be terrible to thee A man had better fall into the hands of the most cruel Tyrants in the World than into the hands of his own Conscience But when a man is a terrour to himself then to have the Lord a terrour to him likewise to have God appearing in terrible Majesty how dreadful is it The awakened Conscience of a sinner carrieth in it as a thousand witnesses so a thousand terrours and God in his anger is more terrible than a thousand consciences Secondly God is terrible to sinners in the day of outward trouble when as David speaks Psal 65.5 By terrible things in righteousness he answereth the prayers of his People When God is doing terrible things in the World how miserable is their case to whom God also is a terrour in that day A godly man when God is doing the most terrible things shaking Heaven and earth and as it were pulling the world about our ears yet because he finds God at peace with him he is well enough But as for impenitent sinners when God is doing terrible things what will become of them I may bespeak them in the words of the Prophet Isa 10.3 What will ye do in the day of your visitation and in the desolation which shal come from far to whom will ye flee for help and where wil ye leave your glory As if he had said whâ— or what can be a comfort to you when God is a â—errour to you And therefore another Prophet fore-seing such a terrible day coming makes this earnest deprecating prayer Jer. 17.13 O Lord be not thou a terrâ—ur to me in the evil day I know an evil a terrible day is at hand but Lord I beg this of thee that thou wilt not be a terrour to me in that day if men should be a terrour to me and God a terrour too it would be inâ—upportable Yet thus it will be with the unrighteous when God doth terrible things in righteousness and such things he will do in the latter dayes Take heed lest God appear with terrible Majesty to you in such a day Thirdly How terrible is God to impenitent sinners when awakened in the day of death What is Death In this Book Death is called The King of Terrours Now if when Deaâ—h is making its approaches to a person who lives in a contempt of the wayes and word of God if when his breath sits upon his lips ready to depart and the King of Terrours is ready to tear his caul and to rend his heart-strings asunder if then I say God appears in terrible Majesty what condition will such a one be in To have Death the King of Terrours and the Living the ever-living God in terrible Majesty falling upon a poor creature at once is a thousand deaths at once Fouâ—thly What will sinners do in the day of judgment that will be a terrible day indeed The Apostle 2 Cor. 5.10 having said We must all appear before the judgment seat of Christ to receive according to what we have done in the body whether good or bad presently adds knowiâ—g therefore the terrour of the Lord we perswade men that is knowing how terrible the Lord will be to impenitent sinners to all whom he finds in their sins knowing this terrour of the Lord and how terrible the Majesty of the Lord will be to such in that day we perswade men we do all we can to pluck them out of their sins and turn them to God in Châ—ist Jesus who saves his people from their sins for to be sure that will be a most dreadful day to sinners Thus the Mâ—jâ—sty of God will be terrible to the wicked and ungodly especially in these four dayes Only they who fear the Loâ—d and take hold of his name by faith shall be able to stand befoâ—e his terrible majesty God will not be a terrour but a comfoâ—t to them â—hat fear him in every evill day Fu â—her the word as wâ—s shewed before signifies not only Majesty but Praâ—se With God is â—errible praise dreadful praise Hence note First The Lord is most praise worthy With the Lord is praise The Psalmist every where sâ—ts fo th the praise-worthiness of God and presseth this duty upon us I shall not stay upon it only remember with the Lord is praise that is he is to be praised And from the attribute of his praiâ—e or that with the Lord is terrible praise Note Secondly Even in those things which the Lord doth most graciously for us and is to be highly praised by us even in thâ—se he is to be feared dreaded and reverenced God is to be praised not only with joy and thankfullness but with fear and reverence for with him is terrible praise It is the express word of Moses in his song after the destruction of the Egyptians in the Red Sea Exod. 15.11 Who is a God like unto thee glorious in holines fearful in praises We should not be affraid to praise God no we should be most forward to praise him but we should have a holy fear upon our hearts when we praise him Praise is the work of heaven from whence fear shall for ever be banished there will be perfect love and perfect love Casts out fear 1 Joh. 4.18 What-ever fear hath torment in it as all fear out of Châ—ist hath we shall have nothing to do with in that blessed life And even in this life praise which is the work of heaven on earth should be performed with such a spirit of love joy as is without all base tormenting fear we should have so much love to God in and for all the good things he doth for our soules especially ye and for our bodyes too in dealing out daily mercies that it should cast out all that fear which hath torment in it Yet there is a fear which should pâ—ssess our spirits while we are praising God a fear of reverence I mean which fear I doubt not will remaine in heaven for ever Glorified Saints shall praise God with that fear that is having an everlasting awe of the Majesty of God upon their hearts He is fearful in praises and therefore let us so praise him as remembering our distance so praise him as to be affraid of miscarrying in the duty and so instead of praising displease him in stead of honouring grieve him This duty of praise is very dreadful The Psalmist saith there is mercy or forgiveness with thee O Lord that thou mayst be feared Psal 130.4 Not only is the Lord to be feared in his wrath and in the executions of his justice but he is to be feared in his mercy in that greatest expression of his favour towards us the forgivness of our sins When we are in the highest exaltations of the mercy of God and of the God of our mercies yet then should our hearts be
be feared because he is so gracious and full of compassion even while he doth afflict There is mercy with God not to afflict that 's sparing mercy and therefore he is to be feared there is mercy also with God in moderating our afflictions that 's sparing mercy too and therefore he is to be feared The graciousness of God manifested somtimes in sparing to afflict us and often in afflicting us sparingly should move us to fear him both greatly and alwayes and if sparing mercy should move us to fear him then much more should forgiving and pardoning mercy When the Lord Exod. 34.6 7. Passed by before Moses and proclaimed The Lord God merciful and gracious long-suffering and abundant in goodness and truth keeping mercy for thousands forgiving iniquity transgression and sin c. At this proclamation of grace Moses vers 8. made haste and bowed his head towards the earth and worshipped How graceless then are they who when they hear that God is gracious merciful and abundant in goodness fear him not but grow wanton and abuse his kindness Now they who fear God upon the due consideration either of his power or goodness find their hearts First Much enlarged in the service of God or in doing the work and walking in the wayes of God Isa 60.5 Secondly This fear keeps their hearts to a close communion with God Jer. 32.32 I will put my fear in their heart and they shall not depart from me We usually not only depart but run from those whom we fear but the true fear of God Covenant-fear makes us cling about and keep close to him Thirdly This fear keeps up good thoughts and high estimations of God in the worst times or when he is pleased to bring the greatest troubles upon us An Israelite indeed who feareth the Lord and his goodness Hos 3.5 will say let God do what he will with him Truly God is good to Israel Psal 73.1 Let us consider whether we have these effects of a gracious fear working in our hearts upon the remembâ—ance both of the power and mercy of God Men do therefore fear him He respecteth not any that are wise in heart These words as was touched before press the former duty of fearing God inferred from the greatness and excellency of his power judgment jâ—stice and mercy yet further upon us As if he â—ad said Men do therefore fear him Why Because He respecteth not any that are wise in heart that is in general he respects none who are so wise or wise in such a way as not to fear him upon those fore-mentioned grounds He respecteth not The word is seeth not There is an elegant paranomisie in this verse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Videre 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 â—imerâ— the words which signifie to fear and to respect or see being very near in sound God doth not see them with respect who do not see him with fear He seeth not any that are wise in heart It cannot be meant of the ordinary sight of the eye that he seeth not the wise in heart God seeth clearly who they are Nor can it be meant of the common apprehension of the mind that he knoweth not the wise in heart God understands fully what they are It must be meant then of a seeing with liking or special approbation God seeth not the wise in heaâ—t so as to like or app ove them Our translation is full and clear to that fence He respecteth â—ot oâ— he regardeth not any that are wise in heart that is he takes no notice of them they are not pleasing to him Or thus He respecteth not any that are wise in heart that is as they fear not him so he is not afraid of them He respecteth not any that are Wise in heart Oâ— wâ—se of heart But some may say Doth not God respect nor regard doth noâ— he take notice of those that are wise of heart Whom then doth he respect or regard of whom will he take notice if not of the wise in heart Hath the Lord any respect for fooles for ignorant men for ideots for sotts Surely men that are wise in heart are not only very amiable but honourable in the eyes of God Why then is it said He respecteth not any that are wise in heart I answer The wise in heart are of two sorts First there are some wise in heart who are so only in their own opinion in their own conceits or eyes they have great thoughts of their own wisdom and therefore as they are apt to despise men so they are far from the fear of God There is a wisdom in some men opposed to the fear of God whereas true wisdome in any man is the beginning of that fear as that fear is called the beginning of wisdom Psal 111.10 Qui sibi videntur esse sapientes Vulg. The vulgar Latine varie h the formeâ— part of the verse yet renders this latter part by way of glosâ— rather than translation They that seem to themselves to be wise and indeed the wise in heart whom God respecteth not are the proudly wise the selfishly wise such as are wise only in themselves and to themselves such as have only that wisdom which the Apostle calleth the wisdom of the flesh or the carnal mind Rom. 8.7 which is not subject to the Law of God nor indeed till mortified can be He that is carnally wise disputes the commands of God and takes the boldness to censure his works such wise men God respecteth not yea they are under his greatest disrespect Secondly Others are truly wise graciously wise wise for their souls wise for heaven wise for happiness submitting their wisdom to the will of God and doing his will They that are thus wise in heart the Lord respects and highly respects how can he do otherwise seeing this is the character of God himself Job 9.4 He is wise in heart and mighty in strength And as God is wise in heart so according to their line and measure they that are godly are wise in heart too Therefore taking our translation the wise in heart intended by Elihu must needs be those that are only carnally wise politickly wise naâ—urally wise that is wickedly wise or at best vainly or vain-gloriously wise Further should we take the wise in heart for those that are truly wise graciâ—usly wise yet it must be acknoâ—ledged that even â—hey may so mis-behave themselves as to miss present respect from God And doubtless Elihu observing that Job had spoken somewhat highly of himself and did not carry it humbly enough under the hand of God though his spirit was broken and brought down at last checks him here by telling him God respecteth not any that are wise in heart no not him in that case and frame of spirit as lifted up in his own wisdom Yea Taking wise in heart in this best sence for the graciously wise it is not for their wisdom and holiness that God respecteth or favoureth them As he will
intuetur Bez signifying properly to see some keep to that propriety of it and render the text thus He seeth not all wise in heart that is when the Lord looketh among the children of men he doth not find many yea scarce any of them wise Thus the sense runs in connection with the foâ—mer part of the verse Men should be so wise as to feare God and not dispute any of his proceedings But he seeth or knoweth that all are not so yea he findeth that a great many even the most of men by much are very fools The truth is all men naturally are no better Psal 14.2 The Lord looked down from heaven upon the children of men to see if there were any that did understand and seek God but he did not find one wise in heart among all the children of men as Descendants from the first Adam And when he cometh among the best of men men of a second birth the seed and descendants of the second Adam he doth not see them so wise as to give him glory in every condition nor under every dispensation yea he finds a great deal of folly in their hearts Taking this sense of the words Elihu seems here again to give Job a close rebuke as not having behaved himself so wisely under his sufferings as became a man professing the feare of God 'T is rare to find a man wise throughout a man having true wisdome of heart and oâ—dering himself according to the rules of that wisdome in all the turnes and changes of his life Secondly The latter part of the verse is translated thus Men though never so wise in heart Non videbit cum omnis sapiens corde vel non v debunt cum sc deum omnes sapientes â—orde q. d nullus eorum ipsum videbit Drus cannot see him This reading runs the construction of the words quite another way The former said He seeth not all wise in heart this saith Men wise in heart cannot see him The sence of which reading may be thus conceived The wisest men cannot see God he is both invisible and incomprehensible As men cannot see him at all by sence so neither can they comprehend him by reason As the eye cannot take him in who is invisible so neither can a finite understanding take him in who is infinite in understanding We have a sight of God through faith in this life Thus Moses saw him who is invisible Heb. 11.27 We see him here darkly through a glass the glass of his word and woâ—ks of his ordinances and providences 1 Cor. 13.12 But the clear sight of him face to face the sight of him as he is is reserved to hereafter 1 Cor. 13.12 1 John 3.2 These two latter readings of this latter part of the verse hold out usefull truths for further meditation but I adhere to our own as more clear in the originall as also more sutable to the scope and intendment of the foregoing discourse Elihu having said this sits down and is silent leaving Job to meditate upon and consider what he had said And now no sooner had Elihu wound up his bottome and made an end but behold God began and took Job in hand he spake to him out of the whirlwind at the beginning of the next Chapter and brought him upon his knees before he had done with him as will appeare further if the paâ—ience of God give time and opportunity to go so far To him be all the praise and glory who hath helped thus far Ameâ— A TABLE Directing to some speciall Points noted in the Precedent EXPOSITIONS A ADvocate To be one for God a great honour as well as a duty 140. Three wayes of being an Advocate for God 141. They who are Advocates for God should have audience and may have courage 142 Aetna the top of it said to be covered alwayes with snow 472 Affliction many cry and complain in it who look not to God in it 65. God comforts his in affliction 73. To cry in affliction and not to repent is very sad 87. The sorest afflictions of this life are little to what God might lay upâ—n sinners 115. God expects the work of faith and patience in affliction and if he see it not he will afflict more 120. God looks for two things in time of affliction 121. God afflicts his children with fatherly anger 123. A good man under great affliction may not be sensible of Gods hand 129 Whâ— are sensible in affliction 130. Ends of affliction 131. The best men may fall into the worst afflictions 221. Afflictions are grievous to the flesh 223. How Gâ—d shews us 〈◊〉 work in affliction 224 225. Afflictions are perswasions 232. Affliction hath a loud voyce 233. Gods design in afflâ—ction 234. Not profiting by lesser draws on greater â—fflictions 253. Affliction a seas n for prayer 267. They that are humbled in affl ction are neer deliverance from affliction 278. Hard to keep our selves from sin in times of great afflâ—ction 320. Any affliction is to be chosen rather than sin 327. Six wayes affliction good sin not at all 328 329. Affliction compared to cold weather 495 God can afflict us by any of his creatures 515. In what sense God may be said not to afflict shewed in foure things 631 632. God doth not afflict man in extremity 634. God sometimes afflicteth the wisest and holiest men 648 Africa called Ammonia and why 559 Anestatius the Emperour slaine with Thunder 460 Anger how the Lord is angry with his children and visits them in anger 124 125 Apostates their case desperate 304 305 Appeales to our selves very convincing 4 Arme what it signifies in Scripture 57 Artaxerxes long-hand why so called 41 Athanasius his saying concerning the troublesâ—me reigne of Julian 601 Attila called the scourge of God 515 Attributes of God how distinguisht 177 Augustus Caesar his fearfulness of Thunder 437 B Babylon dangerous being in it because threatned with falling or with a fall 485 Ballancing or weighing three or foure things which God is said in Scripture to ballance 550 551 Bath col what 456 Beasts of the earth how they teach us 75. How we are taught more than the beasts of the earth 76 77 79. Men act sometimes below the beasts 81. Beasts affected with the providences of God in changes of weather 482. This a reproof to many men 483 Beholding a far off may import foure things 355 Belial son of Belial who 16 Benefits common benefits of God to be much acknowledged 150 Blaspheming the name of God what 34 Blood of Christ what kind of sinners that will not ransome 304 Bounty of God he thinks nothing too good for his good servants 287 Breath of the Lord what 496 C Cattel foreshew weather-changes 427 Why G d hath given them such a natural instinct 427 Cham the name of one of Noahs sons what it signifies 558 Changes God gives warning of them 425. Changes in all things both natural and civil 564. Changes the state of
be swallowed up shewed in three things 594. How we may speak to him and not be swallowed up unless in his love 594. How God cannot be found out 614. In what he cannot be found out shewed several wayes 615 616. Three inferences from it 617. Power of God excellent two wayes 619. God cannot be seen 650 Godly not alwayes sensible of their defects and failings in grace 128 Good men apt to make sad conclusions against themselves 105 Good doing good They consult their own good best who do most good 248. Three fruites of doing good 248 Gospel light how it hath removed or been taken from many places 421. Grace free to the best and wisest 649 Greatness the great God is no enemy to greatneâ—s aâ— such 182. The greatness of God wherein 369. Several inferences from the greatness of God both for direction and consolation 369 H Hand of God and man how they differ 41. Hand and strength signified by the same word 478 Hard things easie to God 465 Hearing twofold 440 Hearer a good hearer of the word may sâ—metimes want an awakening word 524. Patience necessary in a good hearer and that in a double respect 525. Composure of Spirit necessary in a hearer 527 Heaven how to be looked upon 26 27. The Heavens are a divine glass a natural Alphabet c. 28. Heavens declare five things concerning God 20 Heavens are strong and transparent 570. Heavens as a looking-glass how 571. In the Heavens we may see God in five of his excellencies 571 572. In them we may see our selves 572 573. Heedfulness how necessary 318. Five things to be heeded 319 Hell how both large and streight 281. Hidings of God the lot sometimes of good men 105 Hypocrite an hypocriâ—e in heart who meant by it shewed in three particulars 257 258. The bad condition of a hypocrite in heart set out in three things 259. The hypocrite in heart growes w rse by affliction 261. Policies of hypocrites will avail them nothing 262. God extreamly angry with them 262 263. Hypocâ—ites humble not themselves though God humble them 265. The closest hypocrite shall fare no better than the deboistest sinner 273. I Jerusalem warning of its ruine by the Romans 425 Ignorance what ignorance inconsistent with godliness 253. Heedless ignorance an undoing to many 255. Ignorance is darkness 581. Six things which a man cannot see how to order because of the darkness of ignorance 581 582. Three inferences from it 582 583. Duties arising from this notion of ignorance 583 584. Much darkness of ignorance remains in the best while in this world 584. Three inferences from it 585. Ignorance is a great hindrance in our approaches to God 585 Impatience and distrust provoking sins 121. Hard to keep from impatience in hard times 320. Impatience our sin though troubles great 321 327 Impenitent persons their danger 304 Iniquity and a vaine thing expressed by the same word 233 234 319. To have any regard to iniquity is the marâ— of a wicked man 322 Intercession what it is 419 Judging it is our duty tâ— judge our selves 99. Three things required to a right self judging 99 100. Selâ— judging preserves us from rash judging the wayes of God or his dealings with us 100. Self judging keeps us humble 101. Judging or to judge taken three wayes in Scripture 411 Judges blind two wayes 628 Judgment taken three wayes in Scripture 108. Judgment of the wicked in what sense a good man may be said to fulfill it 290 291. Judgment day terrible to sinners 610. Judgment taken four wayes in Scripture how God excels in every one of them 621. Why God doth not presently execute judgments upon the wicked 625 Julians purpose of having the Temple at Jerusalem rebuilt prevented by an earthquake and thunder 461 Justice of God 108 109. God is righteous though it appear nâ—t 110. That God is just should cause us to trust him 114. Justice and Judgment how or whether they differ 292. There is no avoiding divine Justice 294. Justice a scarce commodity among men 626. Plenty of Justice in God shewed five wayes 627 628. Two Inferences from it 629 K Key of the Cl uds in Gods hand 391 Know to kâ—ow taken three wayes 127. Nâ—t to know or we know not signifieth two things 465. It is a shame not to know some things 538. It is a presumption to seek the knowledge of other things 538 Knowledge not to do according to what we know is very shamful 82 Knâ—wledge fetcht from afar what 143 144. Knowledge is worth our longest travel 146. What the perfection of knowledge is or who is perfect in knowledge 157 158. Knâ—wledge of God 175 176. In what sence a good man may dy without knowledge 253 254. In what sence God is not known by any 373 374. Inferences from it 355. Yet this must not discourage us in seeking after the knowledge of God nor wâ—ll it excuse any who neglect to know him 376. Men know little of the works or wayes of God 538. Knowledge but in part here 584 L Land what Land God especially owns as his 517 Law no iniquity in acting according to Law 346 Life shortness of it 382. Yet man hath an Eternity to wait for 382 Light within us of great force 5. How that Principle is abused 6. Light God loves to entitle himself to Light 410. Light about seven things needful in those who come to God in any duty 585. Light properly not seen 596. Light of â—ods countenance sometimes hidden 598 Lightning what it is 449. Two things wonderful in it 449. The swiftness of it 451 Look and see what thâ—se two words joyned impâ—rt 24 Looking-glass how the heavens are so 57â— Love to God should be great because he is great 370 Luthers godly â—ear and resolution 288 Luthers meditation upon a Cloud 405. Luther saw a circular Rain-bâ—w 543. His opinion when the Rain-bow began 544 M Magistrates why called shâ—elds in Scripture not swords 61 Mâ—gnifying of God two wayes 350 Our magnifying the works of God a mâ—st necessary duty 358. How or when we magnifie the works of â—od shewed in five things 359 360 Five sorts faile in magnifying the works of God 365 366. Three mâ—tives to it 367 Majesty and glory of â—od man not able to bear it 592. Majesty of God 606. It is terrible 607. Two inferences from it 608 Mâ—ker God is so to us three wayes 65 68. It is good to look to God as our Maker at all times specially in afflicton 67. Five duties from the consideration that God is our Maker 68. God is to be honoured as our Maker 150. The Maker of all men can be unrighteous to no man 151 Meditation two things should be the daily Meditation of a Christian 241 Meekness to be high in Power and meek in Spâ—rit shews a God like Spirit 172 Mâ—n in what sence all men are alike 50. Shewed in fâ—ur things 50. Men of twâ— sorts 353 Mercies of God unless we are bettered by