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
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
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
the waters of the Sea by the heat of the Sun become Clouds and these Clouds cover both Earth and Sea far and near Thus 't is matter of wonder to see such great and sudden changes in the air that the same Sun with its beames should exhale those vapours which are condensed into Clouds and that soon after those Sun-beams should scatter and dissolve those Clouds or thaâ— now the heavens should be so masked with Clouds as to make all dark and in a little space all return to its former brightness and bâ—â—uty He spreadeâ—h hiâ— Light Wha is there in the world that is not Gods â—â—re he calleâ—h Light his Hence note God loves to entitle himself to Light in an especial manner Mat. 5.44 He causeth his Sun to shine c. The Moon is his as well as the Sun and the Stars are his as much as either but because the Sun is the greater Vessel and conveigher oâ— Lighâ— therefore saith Christ He causeth his Sun to shine on the evil and the good c. God himself is Light and the Father of Lights Jam. 1.17 which is true not only of spiritual Light by which the things of God are discovered to us but also of natural Light the light of the Sun that 's Gods Light too he is the Father of it Secondly note The changes which we see in the air from fair to fowl weather from calms to tempests are from God It is not in the creature to make one day or hour fair or foul As Christ gives the reason why no man should swear by his head because he cannot make an hair white or black he cannot change the colour of an hair nor make a hair of any colour So it is not in the power of any man to make one day fair or foul that 's Gods peculiar He spreadeth his Light upon the Clouds and covereth the bottom of the Sea Vers 31. For by them he judgeth the People he giveth meat in abundance This 31th Verse gives us the effect of all that which Elihu had spoken before of the rain of storms and tempests and we may add of lightening and of thunder By them he judgeth the people and giveth meat in abundance Here are two effects First an effect grievous Secondly an effect gracious The former proceeds from the justice the latter from the mercy and goodness of God By them that is by the rain by the winds c. he judgeth the people To judge is taken three wayes in Scripture First To judge is to rule or govern When it is said such a man judged Israel the meaning is he ruled and governed Israel That 's the language of the book of Judges every where when their Governours are spoken of Secondly To Judge is to determine or give sentence in a special case Deut. 25.1 Thirdly To judge is to punish or afflict and thus often in Scripture when God punisheth any person or people he is said to judge them Psal 51.4 That thou mayest be cleared when thou judgest that is when thou afflictest or layest thine hand upon me saith David as God had threatened by Nathan that the sword should not depart from his house this moved David to make confession Against thee thee only have I sinned that thou mightest be justified when thou speakest and cleared when thou judgest As if he had said my confession O Lord will be thy justification all may see I have given thee abundant cause to lay thy chastening hand upon me Heb. 13.4 Whoremongers and adulterers God will judge though men let them pass yet God will not he will punish them Again in that notable place 1 Cor. 11.31 32. If we would judge our selves we should not be judged of the Lord. What it is to be judged the Apostle sheweth in the next words But when we are judged we are chastened of the Lord. The Apostle warns the Church to take heed how they came to the solemn assemblies lest coming rashly and unpreparedly the hand of God should fall heavy upon them by weakness sickness and death When Elihu saith By them he judgeth the People We are to take judging in this third sence He judgeth that is he afflicteth and punisheth men by these things Thus the Allusion is elegantly followed The Lord from his tabernacle or throne in the Clouds sends forth Edicts and signes his Warrants for the punishment both of nations and persons windy stormes rain and thunder going forth as executioners of his orders and appointments By them he judgeth the people Hence observe First God can make a scourge of any of the creatures By them that is by the rain and by the wind he judgeth the people He can use what instrument he pleaseth to afflict and chasten us with Read the holy Scriptures read the Histories of the Church and you will find all sorts of creatures summoned one time or other and sent forth as Gods messengers to punish the pride and stubbornness the impenitency and perversness of mens hearts and wayes How many creatures did God make use of to punish Pharaoh with and many of them veâ—y contemptible ones among the rest the hail rain and thunder spoken of in this place were his instruments of vengeance in plaguing that hardned King Whensoever God afflicts a people by the creatures he judgeth them by the creatures Let us take heed that we provoke not God to turn those things which were given for our good to our hurt that he make not what was made our servant our punishment God made all creatures serviceable and useful to man but through sin they become grievous and destructive to man By them he judgeth the people He giveth meat in abundance Escam ad copium Heb. i. e. copiosum Here is the second effect wrought or produced by these creatures He giveth that is God giveth meat that is all kind of food and provision for the life both of man and beast and he giveth it in abundance He doth not give it scantly or nigardly in small portions and piâ—tances but in full measure pressed down heaped up and running over By them that is Dat escam multis mortalibus Hieron by the rain and by the wind c. God gives us our meat in abundance One translation saith He giveth meat to many that is to all Hence note First Our daily food is the gift of God He giveth meat No man gets his own bread unless God giveth it God must give it before we can get it Secondly note God is a free bountiful and liberal house-keeper He giveth meat in abundance he giveth to very many yea to all and he giveth very much he giveth meat to all the fowles of the Air and to all the fishes of the Sea to all men and beasts living on the earth they all receive food from God he giveth food to all flesh Psal 136.25 He filleth every living thing Psal 147.9 He giveth to the beast his food and feedeth the young ravens when they cry
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
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
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
been shewed upon some other passages of Elihu's discourse with Job This is the righteousnesse of our persons as justified we are righteous as sanctified we are also righteous Now when Elihu chargeth Job to say that his righteousnesse was more than Gods we are not to understand it as if he had said his personal righteousness in either notion was more than Gods for that righteousness which is imputed to our persons is indeed the righteousness of God Rom. 10.3 but 't is not a righteousnesse more than Gods And as for that righteousnesse planted in our persons how imperfect and mixt with corruption is that at best in this life And therefore had Job spoken any such words or had harboured such a thought it had been blasphemy at the highest rate and as one expresseth it well If Job had spoken these horrible blasphemies Si haec horrenda blasphemia fuisset ab eo extorta Satan certè non autem Jobus in hoc certamine victoriam obtinuisset Bez. though extorted from him by utmost extremity and in the greatest anguish of his spirit surely Satan had got the day and triumphed as Victor in this great conflict not Job Should the most righteous man on Earth or Angel in Heaven say in strict sence My righteâ—usnesse is more than Gods this saying were a charging of God with unrighteousnesse yea which Satan promised himself and told God Job would do if tryed to the utmost a cursing of God to his face But as Job abhorred to speak irreverently though he sometimes spake passionately of God so that he utterly disclaimed such thoughts of his own righteousnesse hath appeared fully by his frequent protestations against all dependance upon and trust in any self-righteousnesse or perfection in divers passages of this Book Secondly There is a righteousnesse of our Cause or of the special matter in controversie In which sence I conceive Judah said of Tamar Gen. 38.26 She hath been more righteous than I. That is She hath carried this businesse better and more according to right And thus we may understand Elihu charging Job for saying My righteousnesse is more than Gods that is my Cause is more righteous than his and to say that which is the most moderate sence was too great a boldnesse for any creature yea a blasphemy against the Creator Shall man presume to say that God doth not carry things righteously with him or that there is no reason why God should deal so or so with him But did Job ever affirm his Cause more righteous than Gods I answer not categorically or directly But Elihu hearing Job make so many complaints might suppose he thought there was no reason why God should deal with him as he had done and then he had been more righteous in his Cause than God The Septuagint read it without any comparison at all which makes the meaning much more easie they say not My righteousness is more than Gods but I shall be found righteous before God or in the sight of God This Job had said and therefore made so many appeals to God Justus sum ante conspectum Domini Sept. I am just before God that is My cause will be found right and just in the sight of God And as Job had said this often equivalently so once in terms Chap. 23.10 When he hath tryed mâ— I shall come forth as gold or appear innocent before God which he spake especially with an eye to those heavy accusations which his Friends brought against him and laid upon him And even for this Job might well be condemned of rashnesse by Elihu who aimed at the throwing down of all self-righteousness at the stopping of every mouth at the eclipsing of all humane glory in the presence and before the brightnesse of the Most Glorious High and Holy God So then even this other more favourable reading which speaketh not comparatively but positively I am just before God that is Praepositio illa Mom verti potesta vel ab ni hunc sensum justus suma Deo vel justificabo causam mcam apud Deum Cajet I shall be justified by God or I doubt not but I shall be acquitted and found right before God this cannot every way be justified It was Jobs fault and failing that he was so confident God would not he was farre from saying God could not find fault with him We may see if we have spiritual eyes or eyes enlightned by the Spirit so many faults in our best services as may make us ashamed to own them rather than to boast of them before men much more to bear up our selves before God upon them For as Eliphaz told Job in the 4th Chapter God chargeth his Angels with folly and the best of his Saints are unclean before him therefore that was too much fo Job to say of himself though that 's the easiest and most charitable Interpretation of what he said when he said as the Septuagint render I shall be found righteous before God or in the sight of God Our Translation is very hard hardest of all Thou hast said my righteousnesse is more than Gods yet this Elihu might gather up consequentially from what he spake in the 19th Chapter vers 6 7. Behold I cry out of wrong but I am not heard I cry aloud but there is no judgement As also from the passage Chap. 23d vers 2d. Even to day is my complaint bitter my stroke is heavier than my groaning In both places Job speaks as if God had not dealt rightly with him as if God had been over-severe in afflicting him or as if his complainings were short of his sufferings In both or either of which Job exceeds the bounds both of truth and duty such extravagant expressions have no apology but his pain nor can any thing be an Advocate for him but this That Satan who was his Tempter was also his Tormenter and held him so long upon the Rack that he uttered as himself confessed Chap. 42.3 that which he understood not yea words by which Elihu understood that he said in effect My righteousness is more than Gods Note hence first There is no thought of man further from right than to think there is any unrighteousness in the dealings of God with man Man can hardly do any thing that is just and it is impossible God should do any thing that is unjust Let God do what he will it is right and he is righteous in doing it Yea whatsoever evil God doth to a Job to any of his good people he is good to them in doing it Psal 73.1 Truly God is good to Israel even to such as are of a clean heart or clean of heart Not only is God Righteous and Just but Good and Gracious in what he doth though his dispensations are often very sad yet they are never unequal and as the worst of men shall at last acknowledge that he is just so the best of men a Job a David shall find and see at last with
keep a constant eye upon the Lord was the profession of David as the type of Christ Psal 16.8 And as to keep an eye on God is best and safest for us so 't is extreamly pleasing and contentfull to Christ as he tells the Church Cant. 9.9 Thou hast ravished my heart my Sister my Spouse thou hash ravished my heart with one of thine eyes that is with a believing a hoping a depending look on me for all that good which thou wantest and wouldst have or with a delighting look on me as thy chiefest good Let not the righteous withdraw their eyes from God for he withdraweth not his eyes from the righteous But which is yet more with Kings are they on the Throne These words fully clear up the sense which I have given of that negative promise he withdraweth not his eyes from the righteous namely that the eyes of the Lord are upon the righteous for good His is not a bare beholding of them favours flow from his eyes When the eyes of God are upon the righteous they find the sweet and benefit of it In the former verse Elihu said God will give the poor right here he saith more he will give the poor the righteous poor a reward and that no small one With Kings are they on the Throne The Latine translation reads this part of the verse Et reges in solio collocat in perpetuum Vulg not of the righteous poor but of righteous Kings He withdraweth not his eyes from the righteous and he placeth Kings upon the Throne for ever That 's a truth the Lord placeth Kings upon their Thrones and establisheth them there but that is not the meaning or truth of this place nor will the Hebrew with any tolerable convenience bear such a translation Secondly There are others who Quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 scriberetur pro 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Merc a little mistaking the word which we translate Kings render it Angels They are with Angels on the Throne There is but very little difference in the Hebrew between those two words that signifie Kings and Angels the former is Melachim the latter Maleachim which hath given occasion for this reading He placeth them with Angels on the Throne and so the words are interpreted of the glorious exaltation of the righteous in Heaven when indeed they shall be like Angels Angels Fellows Mat. 22.30 and walk hand in hand with Angels Mr Broughton though he translate with Kings yet seems to carry it in that sense giving his glosse in the Margen thus They shall be made fit for light with the living with the Angels of God his servants in their degree and be placed for ever in honour and be high in honour and dignity so ye shall sit upon twelve Thrones judging the twelve Tribes of Israel But this Text will not serve that purpose neither and therefore I shall take it plainly as we render it They shall be with Kings upon the Throne Cum regibuâ— tantum valet ansicut reges Bold Vt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cum ut mâ—meruâ— mutetur ut pâ—lsim fit in hoc libro Merc There is a two-fold interpretation of the words according to this translation First The Lord will exalt the righteous to great dignity they shall be like Kings and Princes in this world or they shall be in great favour with Kings even Kings Favourites Sâ—condly They shall be with Kings upon the Throne that is they themselves shall be Kings The Hebrew strictly read is and Kings on the Throne they shall not only be like Kings but they themselves shall be Kings 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 articulus accusativi casus quam verba transitiva sive activa regunt accipitur tamen non rarò pro à ex de cum praepositionibus Drus Obser sacra l. 9. c. 7. and sit upon Throneâ— either of these interpretations reach the scope of Elihu fully As if he had said The righteous shall be greatly advanced or exalted by Kings whose priviledge it is to sit on Thrones or they shall be Kings upon the Throne Some experiences and examples have confirmed this The Lord hath not only given righteous peâ—sons great advancement and great favour with Kings who sit on Thrones but hath even advanced them to Kingly dignity and given them Thrones to sit upon A Throne is a Seat Royal the Seat of Majesty A Throne is a seat exalted above other seats as the person sitting upon it is exalted above other persons Solomon made him a great Throne of Ivory and the Throne had six steps 1 Kings 10 18. God is represented sitting upon a Throne and there receiving honour from all that were before him Rev. 4.2 9. The whole Heaven is called the Throne of God and the earth his footstoole Isa 66.1 because as Heaven is high above all so there are the fullest manifestations of the greatness and glory of God And because Thrones note power and dignity therefore the Angels who among all meer creatures excell in power and dignity aâ—e called Thrones Col. 1.16 So then to be with Kings on the Throne that is to be near them and much accepted by them is a very great honour and that is the least here intended But to be Kings on the Throne is the greatest worldly honour and possibly so much is here intended the righteous while Elihu saith But with Kings are they upon the Throne In that the righteous are said here to be with Kings upon the Throne we learn Righteous persons are in high esteem with God He would not thus in love set them high if he did not highly esteem them he would not thus prefer them if he did not know their worth The world usually judges righteous persons as if they were fit only for the dunghill as if they were the filth of the world and the off-scouring of all things 1 Cor. 4.13 but God hath another opinion of them he thinks them fit to serve Princes and to be near the Throne Take heed of judging them unworthy to be at the fooâ—stool whom God thinks worthy to be with Kings on the Throne Secondly Note God hath exalted and will exalt righteous persons Whom he highly esteems he sometimes advanceth highly in this world they shall be with Kings on the Throne Psal 107.40 41. He powreth contempt upon Printes that is upon unrighteous Princes yet as it followeth He setteth the poor on high from affliction so we translate and put in the Margen He setteth the poor on high after affliction He afflicts the righteous to purge them and so to prepare and fit them for greatest enjoyments We have a like affiâ—mation Psal 113.7 8. He raiseth up the poor out of the dust and lifteth up the needy out of the dunghill that he may set them with Princes even the Princes of his people Thus spake Hannah in her Song 1 Sam. 2.8 and thus in effect spake the blessed Virgin in hers Luke 1.52
the work of God in general proceeds to draw him to the magnifying of the special works of God in naturals Yet before he leads him to the consideration of the greatness of those works he invites him to consider God himself who is the Author and Disposer of them and he invites him to consider God is three things all which we find laid down in this 26th verse First In his Greatness Behold God is great Secondly In his Incomprehensibleness He is great and we know him not Thirdly In his Eternity Neither can the number of his years be searched out Surely he is most worthy our consideration who is great and so great that he cannot be comprehended and who is eternally great whose years are numberless Vers 26. Behold God is great The word Behold is here a note both of Attention and admiration O mind O admire the greatness of God God is great The word rendred great properly signifies an encreasing growing greatness God is without all encrease or growth being for ever the same 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Et multus magnus multus robore Drus Septuaginta legunt multus i. e. omnibus numeris perfectus atque omnibus perfectionibus cumiloâ—is yet he may be said to encrease to be magnified and multiplied as I may say according to the apprehensions which we have of him This word bears the signification both of much and many God is but one and the one-most one yet in this sence many So the Septuagint renders it here he hath or is many that is he hath all perfections in him the lines of all excellency and virtue of all glory and perfection center in God alone Thus God is much and God is many the one God is many he hath many he hath all eminencies and excellencies bound up boundlesly in him Again God is great in himself or in his being Whatsoever is in God is God and therefore whatsoever is in God is great The power of God is the powerful God and therefore his power must needs be great the wisdom oâ— God is the wi e God and therefore his wisdom most needs be very great the mercy of God is the merciful God and therefore his mercy must needs be very great And thus we may pâ—oceed in our meditations quite through all the divine Attributes And as God is great in his being so he is great in his working he doth great things The Psalmist â—aith he is good and doth good he is also great and doth great things he is the tâ—â—st the chief and the best being and his doings are such as he is he doth like himself God is great and he hath an excellent an excelling greatness Praise him saith David Psal 150.2 according to his excellent greatness or as the words may well bear according to his muchness of greatness for when the Scripture saith God is great this positive is to be taken as a superlative God is great that is he is greatest he is greater than all so great that all persons and all things are little yea nothing before him Isa 40.15 Behold the nations are to him but as the drop of the bucket and are counted but at the smal dust of the ballance behold he taketh up the Isles as a very little thing they are as nothing and they are counted to him as less than nothing and vanity How great is God in comparison of whom the greatest things are little things yea the greatest things are nothing Behold God is great From this excellent Attribute the greatness of God I have made several Inferences already at the 12th verse of the 33d chapter yet I shall infer some things further here both for our direction and consolation First If God he great and greatest then fear him greatly Great is the Lord said David in his thanksgiving-song 1 Chron. 16.25 he also is to be feared above all gods that is above all the great powers on earth and above all the imaginary powers of heaven Idols who are the fancied powers of heaven are sometimes called gods in Scripture so likewise are Princes or Magistrates who are eal powers on earth Now saith David who was one of those gods and a great one fear him above all gods Why Because he is above all gods he is higher than the highest and he is greater than the greatest therefore fear him above all gods yea therefore fear or worship him all ye gods Psal 97.7 Many say with their mouthes God is great yea infinitely greater than man yet they fear men especially great men more than God Secondly If God be great then love him greatly Shall this great God have but little love from us The Law of love with respect to God is exprest two wayes in Scripture first as to the truth of it and secondly as to the measure or degree of it The love which is given to God must be a true love a sincere love yet not only so but the love which is given to God must be the greatest love Thou shalt love the Lord thy God with all thy heart and with all thy soul and with all thy might and with all thy strength with all thy heart sincerely with all thy might and strength greatly Thirdly If God be great then serve him greatly or do him great service Take heed of offering the lean and the lame the halt and the blind to this great King A great King must not be put off with little services with small pittances of duty Fourthly If God be great then believe him greatly let us have great faith in the great God Jesus Christ rebukes his disciples Mat. 8.26 O ye of little faith have you God to pitch your faith upon who is great have you his power and his mercy and his truth and his faithfulness all which are great to rest upon and have you but a little faith That woman Mat. 15.28 gave glory to God in believing when she believed greatly and therefore Christ cryeth up and magnifyeth the greatness of her faith O woman great is thy faith Fifthly The great God is greatly to be praised he doth great things for us therefore we must return great thanks to him That also we have expresly 1 Chron. 16.25 Great is the Lord and greatly to be praised The great God must have great praises for he doth great things As every sin we commiâ— against God hath a greatness in it upon this consideration because he is a great God against whom we sin Take heed of the least sin for that is great being committed against the great God so whatsoever duty this of pâ—aise especially we perform to God we should strive to raise it up to the gâ—eatest to the highest because the great God the high God is concerned in it or it is consigned to the great to the high God Sixthly If God be great we ought to give him great submission or to submit greatly to him Great submission to God is the substance of all duty to
especial power wisdom and goodness of God The water if left to it self would â—all whole like a sea upon us or like a mighty floud in such quantities as would instead of refreshing overwhelm the earth When God drowned the world it is said Gen. 7.11 The same day were all the fountains of the great deep broken up and the windows or flood-gates of heaven were opened We are not to imagine that heaven hath windows oâ— flood-gates but God did not put forth his mighty power to make small the drops of rain but let it come all at once those waters which were before bound up in the clouds by the decree of God were now by his decree let loose in a wonderful manner and measure and came down not in drops but in streames and spouts the clouds did not as formerly destil their burden Pluvia in nubibus velut in linteo continetur atque in illis velut compressa guttatim distillâ—tur but ease themselves of it at once or altogether Rain ordinarily as sweat through the Pores of the skin passeth by degrees through the Pores of the Clouds yet God can let it out all at once Sea-men who take long Voyages tell us they meet with spouts of wateâ— endangering great ships So then this making small the drops of water is to be ascribed to a threefold Attribute of God Fiâ—st It is a woâ—k of his power nor is it done without a kind of Miracle that the water comes down as it were through a sive or watering-pot Secondly It is a work of divine wisdom The Lord knowing that the earth cannot digest huge portions of water at once divides it into little po tions that the earth may gradually receive and let it soak into iâ—s bosom for the feeding of Plants and the supply of all câ—eatuâ—es that live upon it Thirdly 'T is a work also of divine Goodness for if God did not make small the drops of water if it should come down whole it would drown the earth instead of comforting and fattening it Behold then the Power Wisdom and Goodness of God in making small the drops of water Though Philosophers have attempted to find out and assigne a reason in Nature about this falling of the rain in drops yet they have not fully attained the reason why nor the manner how God doth this we must ascribe it chiefly to the power wisdome and goodness of God in ordering it for the benefit of man yea of all living creatures Plane admirabilem et tremendum in illu et per illa fefe exhibet deus Merc And surely Elihu leads us to consider the wonders of those things which are common and naturall to convince us that forasmuch as we cannot clearly see the reason of those lesser things we should take heed of prying into greater and remoter secrets and he would have Job particularly know that seeing he could not find out the way of God in these natural things much less could he find out the way and whole designe of God in those his providential dealings with him He maketh small the drops of water and then as it followeth in this verse They pour down rain according to the vapour thereof Though the water be made into small drops yet he doth not say they drop down but they pour down rain that is the drops fall plentifully that frequent expression in Scripture of pouring down every where implyeth plenty or abundance The promise of pouring out the Spirit in the latter dayes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fundit fundendo purgaovit active item percolatus exâ—olatus de faecatus suit Imber nimbus plu â—a notes the abundance of the Spirit that shall then be given The word signifies also to straine implying that the rain is contained in the Clouds as it were in a linnen cloath which being pressed distills the water in small streams or drops as it were through a strainer They pour down Rain There are three words in the Latine the first of which notes a showre or gentle rain 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pluvia hiâ—◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 verbum transitivum in Hiphil significat feâ—it â—luere quo certe innuitur deum esse Authorem pluviae Fagius in Gen the second a stormy or fierce rain the third rain in generall Rain in this place may be taken in all or either of these notions for at one time or other the Clouds pour down drops into all sorts of rain Rain as I said is made of vapours drawn up and here he saith They pour down rain According to the vapour thereof There are two sorts of vapours there are dry vapours and moist vapours dry vapours say Naturalists are the matter of the wind and the moist are the matter of the rain Now saith Elihu they pour down rain according to the vapour thereof that is Pluviae quasi fluviae eo q òd fluant Isidor Quae fundunt pluviam post nebulam â—jus Pisc 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 significat vâ—porem et nubem significâ—t etiam calamitatem hinc versus ita vertitur nam subtrahit stillas aquarum quae fundebant pluviam ad calamitatem ejus Jun look in what proportion the Sun draweth the vapours into the Aire in that proportion doth the rain fall upon the Earth or in the samâ— proportion that the vapour is drawn up in that proportion is the rain let down Some render the word which we translate vapour a cloud that is after the water is drawn up into a Cloud it pours down rain proportionably Another translation renders it Affliction or trouble and give the whole verse thus He draweth up the drops of water which poured down rain to their Calamity This the lea ned Author applyeth particularly to the Flood in Nâ—ahs time but I shall not stay upon that Our reading is clear They pour down rain according to the vapour thereof that is in the same proportion that vapours come up the rain falls down First In that as the rain is made of the vapour so according to the vapour or in proportion to the vapour such are the showres of rain Note According to what is naturally received returns are naturally made And if the Clouds of Heaven return to man naturally according to that they receive from the Earth how is man on earth bound morally or in duty to return according to what he receives from Heaven Let us mind our accordings and proportions to the dealings and dispensations of God The Clouds of the aire will condemn us at least witness against us if we receive much and return little I passe this Only here we may take notice of six things in Concatination one with another First vapours are drawn up from the Earth Secondly they are made into watery Clouds Thirdly from thence they are sent back to moisten the Earth Fourthly the rain sent down is proportionable to the vapour that went up Fifthly according to that proportion the Earth is made more or lesse fruitfull plentifull
at hand and afar off It is said of the Empire of the Sun Psal 19 6. his going forth is from the end of the heaven and his circuit unto tke ends of it and there is nothing hid from the heat thereof much more may I say of the Empire of God his going forth is from one end of the earth to the other and there is nothing hid from his wisdom and government One of the Ancients gives his sentence clearly with this truth Qui summa regit extrema non deserit qui utique praesens equalis est etiam in dissimilibus sil i ipsi dissimilis non est Gregor He saith he that ruleth in the highest heavens doth not forsake the ends of the earth he is every where present and every where alike present though the places are unlike yet the presence of the Lord is a like when need requires it That 's further matter of comfort that under the whole heaven and unto the ends of the earth we may find the Lord ready for us and disposing all things not only for good but for the best He directeth it c. Vers 4. After it a voice roareth or after it he roareth with a voice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pro 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Elliâ— sis praepositionis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Post eum Vulg. Pro volunte ac jubente illo ut post deum sit post ille praeceperit Drus Anteambulones praenuncii supremi regis adventantis There is another reading of these words some give it thus after him a voice roareth That is after his command God willing and giving forth an order for it a voice roareth that is at his command or word the voice roareth or followeth As if the scope of Elihu in this Text were to shew that neither Thunder nor Lightning stir a foot or haires breadth till they have a word from God as indeed they do not For though Thunder and Lightning may be called Gods Vshers or Heralds that go before him proclame his approach Psal 18.12 13 14. yet they follow and come after him They go before him as to action yet they come after him as to commisâ—â—on they go not till he saith go or hath given them commission to go That 's a profitable reading of the words Our translation saith after it a voice roareth that is after the Lightning or as soon as it hath Lightned a voice roareth Our experience teacheth us that Thunder followeth the Lightning which we are not to understand according to the nature of the thing for so Thunder and Lightning are as it were born and brought forth together there is no difference between them at all in time but there is a difference as to order at least as to order in our apprehension and so the one may be said to come after the other the Thunder after the Lightning as when a gun lesser or greater is discharged if you are at a distance you may see the fire a considerable time before you hear the report Segnius irritant animos demissa per aurem quam quae sunt oculis subjecta fidelibus Horat. and possibly the bullet hits the mark before the sound hits to the ear though the discharge be made in a moment which some say is because the eye is a quicker sence than the ear but rather because light doth in a moment strike through the air but the sound comes by certain circuits fetcheth a longer compass before it comes at the ear as hath been toucht lately before as also at the 26 verse of the 28 chapter And besides this or any other reason of the thing in nature constant experience teacheth us that we see the light first and then hear the voice and therefore Elihu speakes here very congruously to both After it a voice roareth And as the reason of this in nature as was shewed is that more speedy passage of the light through the air than of the sound so a moral reason may be given of it which take in this observation God mindes or warnes us of his Judgments before he sends them Fulguratio ostendit ignem fulminatio â—mitit illa ut-ita dicam cominatio est conatio sine ictu ista jaculatio cum ictu Sen. lib. 2. Nat. Quest cap. 12. When you see Lightning you say there will be Thunder by and by as natural Lightning gives warning of Thunder so God gives warning from his word and providences when a Thunder-clap of judgment in any kind is coming God never sends a judgment but we hear of it before we feel it God speaks before he strikes Matth. 24. Behold I have told you before Lightning tells us Thunder is at hand God doth not use to strike his people with a Thunder-bolt before he hath given them notice by a flash of Lightning indeed judgments alwayes surprize the wicked how much Lightning soever hath been dashed in their eyes yet the Thunder comes unawares The day of the Lord will at least come as a snare upon all carnal men though they have had frequent calls to prepare for it God in the course of nature teacheth us the course of his providence Lightning gives warning that Thunder is coming and happy are they who take warning by his Lightning and so escape the stroke of his Thunder after it a voice Roareth It hath been already shewed that Thunder is the voice of God here Elihu tells us what kind of voice it is it roareth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rugivit propriâ—â—m leonis The word signifieth the roaring of a lion 't is also applyed to the roaring of the Sea that 's a dreadful roaring Naturalists tell us there are several sorts of Thunder every Thunder is not a roaring Thunder they give five or six gradual denominations of Thunder First There is a shreeking or crashing Thunder 1. Stridens Secondly There is a hissing Thunder 2. Sibilans as when red hot iron is put into water Thirdly There is a cracking Thunder 3. Crepans as when a bladder is broken or a chesnut in the fire 4 Tumultuans Fourthly There is a rumbling Thunder We sometimes hear only a rushing in the clouds no crack of Thunder breaking our 5. Rugiens c. Garcaeâ—s Meteorolog Fifthly There is a roaring Thunder as this text speakes a voice roareth Sixthly There is a whispering Thunder I may call it a kind of silent oâ— still-voyced Thunder possibly that was such spoken of 1 Kings 19.12 After the fire a still small voice As also that when Jesus Christ was baptized by John in Jordan Matth. 3.17 And lo a voice from heaven saying This is my beloved Son in whom I am well-pleased 'T is conceived that voice came in a still whispering Thunder Such doubtless was that Thunder John 12.28 29. when Christ prayed Father glorifie thy Name then came there a voice from heaven saying I have both glorified it and will glorifie it
vel retardabit aliquis fulmen vel fulgur cum deus emittere petit Scult Neque differt illa cum audienda est vox ejus Jun i. e. fulgetra tonitruum praenuncia exhibet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non differt i. e. praemittit Jun Some understand the raine and showers which usually follow upon or after a great thunder and we commonly call them thunder showers Others understand the Lightning and the Thunder as if he had said When Gods purpose is declared that there shall be lightning and thunder he will not stay them or take them by the heele as the word properly signifieth whence Jacob had his name because when Esau was coming into the world Jacob took him by the heele as if he would have stayed or stopped his birth at least have got into the world before him and therefore Esau said Gen. 27.36 Is he nâ—t rightly called Jacob for he hath supplanted me these two times Which some render according to the letter of the Text My brother may well be called an Heeler for he hath heeled me these two times In this sense the Lord will not stay the birth and breaking forth of these terrible twins Thunder and Lightning Lastly learned Junius referrs them to the Lightnings only rendring He doth not defer them when his voyce is to be heard which he thus expounds He sends lightning before foretelling thunder will follow But I conceive the former exposition more cleare which refers this not staying or he will not stay both to thunder and lightning in consort or together Hence note When once God speaks the word and is resolved upon the doing of a thing there is no stopping of him nor will he stay his work He will not take thunder and lightning by the heele when he hath bid them go We have a parallel sense to this câ—ncerning the thunder and lightning of divine Judgements Zeph. 2.1 2. Gather your selves together O gather your selves together before the decree bring forth As if he had said If once the decree bring forth if once God declare that wrath shall come there is no recalling of it He will not stay it when his voyce is heard for then Isa 43.13 The Lord will work and nâ—ne shall let him he will not stop it himself and none else can Thunder and lightning shall come whosoever stand in their way must down And as none can lett God by power so none shall lett him by prayer if once he be resolved ahd hath sent forth his decree therefore do not provoke the Lord to give out the word for then your case is desperate There 's no opposing the work of God or God in his working He will not stay them when his voyce is heard Vers 5. God thundreth marveilously with his voyce great things doth he that we cannot comprehend Consider how often this word is repeated He roareth with his voice He thundereth with the voice of his excellency and here He thundereth marveilously This may teach us First which hath been noted before that the works of God in nature are to be heeded Secondly that we are very backward to heed them Thirdly this is so often ascribed to God least we should think that thunder is only a work of nature God thundereth marveilously Tonat mirabilia Hebr Numerus pluralis indicat ingentem admirationem stuporem mortalium ad vocem tonitrui Pined The words may be read God thundereth marvels 't is in the plural number We render well God thundereth marveilously but there is a greater Emphasis taking it in the plural number God thundereth marvels Consider thunder and lightning in a proper or in a metaphorical sense there are many marvels or wonders in them Naturalists observe many marvels in natural thunder and lightnings these sometimes melt the sword without hurt to the scabbard dissolve the mettal not consuming the purse break the bones and not the flesh these spoyl the Wine without staving or breaking the cask kill or stifle the child in the womb and not the mother God thunders marveilously in these things Again how many marveilous Judgments hath God wrought by thunder how often hath he destroyed the enemies of his people and the blasphemers of his great Name by thunder and lightning from Heaven Anastatius the Emperour an Eutichian persecutor of the Orthodox Christians was slaine by thunder The History of the Church speaks of a Christian Legion or Brigade of Christians in the Army of Aurelius the Emperour who earnestly prayed the whole Army being in a great strait that God would appear for their help and the defeating of the enemy whereupon the Loâ—d sent raine for their reliefe as also thunder and lightning by which the enemy was discomfited and destroyed whereupon that Legion was called The thundering Legion When Julian the Apostate meerly to despite the prophesie of Christ Mat. 24. who had said of the Temple at Jerusalem there should not be left one stone upon another Julian I say in despite of this prophesie yea to despite it gave command for the building of the Temple at Jerusalem and upon his command there was a great quantity of materialls brought together for that purpose but the Lord seeing the pride of this enemy sent a marveilous thunder with an Earthquake which not only amazed the workmen but scattered those materials put a stop to the work Now as there are many marvels wrought by natural thunder and lightning so also by that which is spiritual Nor will it be unuseful for us to consider them upon occasion of what is said of natural thunder in this Scripture God thundereth marveilously in the dispensation of his Word or in his dealings with the souls of sinners to bring them home to himself and to turn them from their sins We may not excluding the proper sense profitably expound the whole 29th Psalm in this spiritual sense wherein the Lord under the Allegory of a terrible thunder-tempest seems to give a prophetical description of his mighty power in propagating the Gospel to the ends of the earth which goeth not out as an empty sound beating the aire but with wonderful efficacy convincing the world of sin and of their need of Christ to save them from their sins And to shew that this is the scope of the Psalm David begins it with a strong exhortation v. 1 2. Give unto the Lord O ye mighty give ye unto the Lord glory and strength Give unto the Lord the glory due unto his Name worship the Lord in the beauty of holiness As if David had said O ye the mighty Princes and Potentates of the world who in most places and times have contemned God and his holy worship and being your selves either irreligious or engaged in a false religion have used your power against and hindered the progress of the Gospel and the advancement of true religion I advise and admonish you to lay down that spirit to embrace thâ— Gospel to love the power of godliness to propagate
Throne and from the wrath of the Lamb. Although we should have prosperity or fair weather as long as we live in this world yet there is a day of wrath coming be not then to seek of a hiding place which is only to be had in and by Jesus Christ He is the man chiefly intended by the Prophet Isa 32.2 That shall be a hiding place from the wind and a covert from the tempest If you are without him in that day you stand naked to the wrath of God and that will quickly soak into you or sink you for ever Secondly As the beasts going to their dens for shelter may instruct us so it may reprove and upbraid us and it will be at last a dreadful reproof upon all that are backward in this thing to provide themselves of a Covert against the Storm The Jewes as hath been formerly toucht were upbraided with the Crane the â—urtle and the Swallow because they knew the time of their coming Jer. 8.7 They knew when such a Countrey would be unfit or unsafe for their stay and therefore they removed to places more comfortable to and commodious for them But saith he my people know not the judgement of the Lord. As if he had said my people have not so much wit or fore-cast as the Crane and the Swallow they know not what is good and safe much less what is best and safest for themselves let it snow and rain never so fast either they stand it out and out-dare it or they seek such coverts from it as cannot be a covering to them 'T is said the very Vermine Mice and Rats will by a natural presage come out of a house that is ready to fall They are more senseless than Mice or Rats who hasten not to a place of safety when they perceive the foundation of that sinful State wherein they stand sinking and the walls cracking on every hand How faithless then are they how presumptuous and senseless who hasten not out of Babylon when they hear the Scriptures of truth saying not only that Babylon shall fall or is falling but as of a thing already done and past Babylon is fallen is fallen Is it not dangerous to stay in a falling house in a house which shall so certainly fall that 't is said and said again 't is fallen 't is fallen O take heed of a hard heart when you hear of a falling house or of a storm ready to fall upon your heads When God threatned Pharaoh to bring a storm of hail upon the land of Egypt that was indeed a rain of his strength a mighty rain of hail the text saith Exod. 9.20 He that feared the word of the Lord amongst the servants of Pharaoh made his servants and his cattel flee into the houses but they whose hearts were hardned let them stay abroad and so they perished Sinners you hear of a worse storm of hail threatned than that which fell upon Egypt even the great rain of the strength of the Lords wrath revealed from heaven against you shall the beasts in such a day of distress go into dens and remain in their places and do you think to abide the day of the Lords terrible coming Do you think to stand it out when he appeareth The Prophet foreshewing the day of Christs first coming in frail flesh said Mal. 3.2 Who may abide the day of his coming and who shall stand when he appeareth for he is like a refiners fire and like fullers sope Now if the day of Christs first coming was such as sinners could not abide when he came only with refining fire to fetch out the dross of their sins and purge away their corruptions shall sinners impenitent and unbelieving sinners I mean presume that they shall be able to abide or endure that day of his second coming when he shall come with consuming fire to punish and take vengeance on them for their sins Away with these vain confidences which as the Prophet told the Jewes Jer. 2.37 the Lord will certainly reject and in which you can never prosper and go into those holes of the rock the wounds of a crucified Saviour in which and in which only you may be safe and saved for ever from the Snow and great Rain of Gods strength the power of his anger which none know at present Psal 90.11 but all must feel who are not sheltred from it by Jesus Christ who delivereth us from the wrath to come 1 Thes 1.10 JOB Chap. 37. Vers 9 10 11. 9. Out of the South cometh the Whirlwind and cold out of the North. 10. By the breath of God Frost is given and the breadth of the Waters is straitned 11. Also by watering he wearieth the thick Cloud he scattereth his bright Cloud ELihu having spoken of Thunder and Lightning as also of Snow and Rain with their effects upon man and beast at the 6th 7th and 8th verses last opened he in the 9th and 10th verses speaks of the Winds with their effects first Cold Secondly Frost or first of the VVind secondly of the Cold and thirdly of the Frost and then at the 11th verse of the wonderful works of God in disposing and dispersing the water in the Clouds for the refreshing of the earth by Rain in its season In the 9th and 10th verses I say he discourseth of the Winds and though there be four Cardinal or principal VVinds the East VVest North and South which are subdivided into thirty-two VVinds according to the Mariners Compass yet here Elihu treats by name of two VVinds only the South-VVind and the North-VVind which two are often and eminently spoken of in Scripture which two as they come from directly contrary Points in the Heavens so they produce contrary effects famously known among men on earth And therefore I conceive Elihu gives instance only about them as being more generally taken notice of Vers 9. Out of the South cometh the Whirlwind c. The word which we render the South properly signifieth a Chamber an inner Room or secret place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cubiculum interius penetrale omne quod in intimis partibus est a Chamber within a Chamber which is the most private retiring Room or Chamber Gen. 43.30 Judg. 16.9 2 Sam. 13.10 1 Kings 20.30 Cant. 3.4 VVe say Out of the South c. And the Reason why the South is expressed by that word which signifieth a secret Chamber is because the South Pole is scituate or placed in the most secret part of the VVorld Polus Antarcticus occultatur a nobis uâ—pote depressus â—ub nostro Horizâ—nte secundum quâ—ntitatem qua Polus Arctiâ—â—s super Horizoâ—tem elevatur Aquin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 â—proriptuariis superveniunt dâ—lores Sept. as to them who inhabit Northern Climates they who live nearest the North Pole are farthest removed from the South And as the same word in the Hebrew Tongue signifieth the South and an inner Chamber so at the 9th Chapter of this Book vers 9.
wrath what rage what outrage soever there is in the eaâ—th all 's hushâ— and still Elihu affiâ—med this strongly when he put that challenging question Chap. 34.29 When he giveth quietness who then can make trouble whether against a nation or a man only Natural quietness much more civil but above all spiritual quietness is of the Lord. When there is the greatest unquietness in the Air and in the affaires of this woâ—ld when as it is said of those times 2 Chron. 15.5 There is no peace to him that goeth out nor to him that comes in but great vexations are upon all the inhabitants of the countryes men contending with and like beasts â—eaâ—ing one an other yet even then there may be spiâ—iâ—ual quietness in the soul of a believer he may sit still and unmovâ—able in the savouâ— and love of God though the earth be moved yea â—emoved and the hills carried into the midst of the Sea This is eminently the woâ—k of of God he can give quietness to the soul in â—hâ— midst of all worldly unquietness Christ â—aid to his disciples and in them to all believers John 16.33 These things have I spoken to you that ye might have peace in the world ye shall have tribulation The meaning of Christ is not to assuâ—â— his di ciples that theâ— shall have peace in him after they have had tribulation in the wo ld but that their inward spiâ—itual peace shall Synchronize or be contemporary with their outward woâ—ldly tâ—ibulations To have trouble without and peace within at the same time This is the special gift of God The text tells us God quieteth the earth and as that gift of natural quietness is a mercy so civil quietness is a great mercy and spiritual quietness quietness of heart and tranquility of mind especially in the midst of tribulations is the greatest mercy of all We should pray earnestly that God would keep the earth quiet oâ— quiet the earth when ever we find it unquiet by some gracious South wind but above all that he would quiet our spirits by the sweet breathings of his blessed Spirit that though at any time there should be nothing which God forbid but unquietness on the earth yet we may have much quietness in our hearts Again consider the former context told us of stormes and tempestâ— of thunder and lightening of snow and rain driving men from their labour in the field to their homes and houses and the wild beasts of the fields to their dens and coverts Now this text speakes of warmth of calmes and quietness He quieteth the earth by the South wind Hence observe There is a continual vicissitude in natural things As no day of the year is of the same continuance or length as to light so very few are of the same complexion or temâ—er as to heat and cold fair or fowl weather stormes or calmes Now if there be such a vicissitude in natuâ—al things then do not wonder that there is a vicissitude in civil things or in the affaires and condiâ—ions of men in this woâ—ld If after the faire weather of health and peace the fowl weather of sâ—ckness and trouble come upon us if after calmes we meet with stormes let us not be troubled A heathen Poet said Nemo confidat nimium secundis nemo desperet meliora lapsis Res Deus nostras celeri rotatas turbine versat Sen. in Thyesle We should not be diffident in a stormy day that we shall never have quietness nor should we be confident in a quiet day that we shall never have a storm David a holy man was once exceedingly out in both in his adversity he said I shall never be established that was the sence of his saying when in his haste he said all men are liars Psal 116.11 In his prosperity he said I shall never be moved The Lords favour had made his mountain stand stâ—ong and he began not only to think but conclude it would alwayes stand in the same strength till his experience consuted that fancy Thou didst hide thy face and I was troubled Psal 30.6 7. 'T is good for us to be in expectation of and preparation for all sorts of changes seeing all things here below are changable That great Monarch said Dan. 4.4 I Nebuchadnezzar was at rest in mine house and flourishing in my pallace yet presently he saw in a dream that all his flourishing prosperity was but like a dream that passeth away and while those boasts of an earthly greatness and settlement were in his mouth vers 30. Is not this great Babylon that I have built for the house of the Kingdome c. There fell a voyce from Heaven vers 31. saying O King Nebucadnezar to thou it is spoken the Kingdome is departed from thee All sublunary things the surest and best setled estates not only of the men of this world or of worldly men but of all men even of good men in this world are as subject to changes as the Moon is or as the wind and weather Lastly Whereas when Elihu to the question Knowest thou how thy garments are warm puts this addition when he quieteth the earth with the South wind Job might say that 's an answer to the question If you ask me how my garments are warm I answer By Gods quieting the earth with the South wind But here is something more intended though this be a cause of warmth yet not all the cause It is possible for the weather to be warm and our garments not warm It was shewed before that God is able to suspend the working or effects of nature as through his power a man may be in the fire and yet the fire not burn him it was so with the Three Children in Daniel so a man may be in the Sun-shine and his clothes not warm him God can stay or stop the influences and effects of the Sun The shining of the Sun and the quietness of the Air are true reasons of the warmth we feel in our garments yet not all the reason And therefore Elihu would convince Job by this question that if he could noâ— give the whole reason of Naturals much less could he of providentials And as he convinceth him of his insufficiency and incompetency to deal and debate wiâ—h God by his ignorance abâ—ut the warmth of his garments that coveâ—ed him So in the next verse he convinceth him of weakness and inability by calling him to consider the mighty power and self suffiâ—iency of God who alone without any of his or of any mans assistance made and spread out the mighty garment the Skie which enwraps and covers all men and all things on earth That 's the general import of the following question Vers 18. Hast thou with him spread out the Sky which is strâ—ng and as a molten lâ—â—king-Glasse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 P rtitur pro praeterno hâ—c ex ipsa sententia liquet Deus enim secâ—â—t expandit coelus cum eos crearetâ—nâ—â— expandit eos
〈◊〉 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
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
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
the righteous subject to them in this world 222. No condition so bad but God can change it to a gâ—od one 248 Chiromancy an unwarrantable Art 478 Choyce sin must not be our choyce what-ever we are put to chuse 324 Church why called Heaven in Scripture 573 Circumstances increasing sin 229. Consideration of circumstances do exceedingly heighten both our sins and the mercies of God 361 City two mystical Cities how built 35 Clouds their differences and spreading 399 400. Three questions answered about the Clouds 401 402. Vses of the Clouds both natural and spiritual 403. Clouds without water like the promises of the world 405 Clouds the Tabernacle of God 407 The same word signifieth a hand and a Cloud why 417. Cloud how it may be said to be wearied 500. Preachers of the Word compared to Clouds 502. Clouds are moved by the counsel of God 505 507. Clouds have their work or somwhat to do 508. Clouds are faithfull servants they do all that God commands 508. Inferences from it 509 510. Clouds sent for correction 5â—5 516. 'T is a divine power which ballanceth the Clouds 550 Cold comes at Gods call 495. Cold how both usefull and hurtfull 495. Cold compared to affliction in the effects of it 495 496. Cold is a straitner 498. True in spirituals as well as in naturals 498 Command of God twofold 233 Conscience how terrible to be under the terrors of it when God is angry 609 Consideration what it is 528. Consideration opposed to two things 529 Conversion what done to a sinner in it 39 Covenant the benefit of the new Covenant 240 Creation the sole work of God 567. An Inference of comfort from it 568 Creature that God hath made a man a new creature a strong plea with God 69. Creatures necessary to one another but none to God 44 45. God can correct us by any of his creatures 515. God hath a care of all his creatures 518. God disposeth the motions of every creature 536 Crying of three sorts 264 Custome takes away admiration 534 D Danger every creature would get out of danger or harmes-way 483. Inferences from it both for instruction and reproof 483 484 Daâ—kness twofold 578. Improper darkness taken foure wayes in Scripture 579. Darkness or obscurity how in the Word of God 586 Death they who live like the wicked shall have their death 272. Death how an ascending 313. How sad their condition is who seek relief by deaâ—h 316. To wish for death in most a vain wish 317. Death when terrible 610 Deliverance from evil is the work of God 276. Deliverance in though not out of affliction 277 Dependance of man upon God for every thing 420 Despising what it is 169. Who are not despiâ—ed by Gâ—d 169 170 Discipline what 231 Distress puts all men upon calling to God yet few do it aright 64 Distrust questions all that God is 122 Dâ—opping the Word what it notes 387 Duty man seldome misseth trouble from God when God misseth duty from man 21 E Eare the opening of it what 230 Eare opened by affliction 232 Eclipses of Sun and Moone why wondered at and not their ordinary shining and motion 534 Effects God can stop the effects of all natural causes 565 Ends of our works to be looked to especially the end of Gods works 363. What the great ends of Gods works are 364 365. Ends of the earth why called wings 450 Establishment as well as preferment is from God 215 Eternity of God hath a double respect 378. Eternity what it is 378 Inferences from the eternity of God 378 379. Thoughts of eternity should take us up 383 Eresian winds what they are 494 Evill of trouble prepares for the receiving of good 278 Exaltation of several sorts all from God 335 336. God can exalt those that are lowest 336 Excessiveness or exceedingness of sin opened 227 Eyes of God what 201. A fivefold eye of God upon the righteous 202 203. How the eyes of God are alwayes upon his peâ—ple 206. Objections answered 207 208. The happiness of the righteâ—us shewed in this 208. The duty of the righteous never to withdraw their eyes from God 210. A threefold eye to be kept alwayes upon God 210 F Faith appropriates God as our own 151. Faith should be great because God is great 370. Faith quiets the mind 528. The strength and firmness of Faith like what 569. How needfull Faith is in our coming to God 586 Fatness what it signifieth in Scripture 286 Feare how in Heaven 611. Feare of God what 639. It is the duty of all men to feare God 640. Feare of God set in a fourfold opposition 640. God to be feared when afflicting us 640 641. Why it may be supposed that all men feare God 641 God is to be feared because he is so powerfull and just 642. God is to be feared because so graciâ—us and mercifull 643. Three effects of the true feare of God 643 644 Fetters and Bonds what they signifie in Scripture 220 Finishing of a thing two-fold 241 Fore-seeing of evil how by a prudent godly man 427 428 Fâ—ost how like ashes 473. what frost is 496. Why the same word signifies frost and baldness 496. Frost the gift of God 497 G Garments what the Hebrew word signifies and how it leads us to consider our first fall in Adam 558 559. A four-fold use of garments 559 560. That our garments warm us is from the blessing of God 560 Gift a Gift what 40. Nâ—thing can be given to God or received by him as any addition to him 42 43. Glory of God the end of all his works 364 God is expressed in Scripture by a word of the plural number and what that may import 65. God no unrighteousness in the dealings of God with man 11. God self-sufficient needs nothing receives nothing of man 42 43. Heathens had such apprehensions of God 44. Four inferences from it 44 45. How God is or may be seen 103 104. Sight or discovery of God to the soul very sweet 104. God knows the right of every mans cause and will do every man right 109. Whom God doth not whom he doth despise 170 171. God hath a due regard to all sorts of men 171. God hath a wonderfull magnificent heart or Spirit 184. The magnificence of Gods heart discovered in three things 184 185. The Will of God the Rule of righteousness 346. His righteousness in all things 347. How God may be said to encrease 368. Greatness of God 369. In what seâ—ce God is not known 373 374. God eternal 378. God is a liberal house-keeper 413. Motions of all creatures under his command 450. It is easie to God to do great things 465. God can do all with a word 473. Inferences from it 473. God is very lâ—beral 501. God is not only a just but a bountifull master 520 God perfect in knowledge the perfection of his knowledge shewed seven wayes 553 554. Five inferences from it 554 555. How men speaking to God must