to what we should shun and avoid which is the work of God alone by his grace and Spirit Thus David shews how God is teaching while he is chastening Psal 99.12 Blessed is the man whom thou chastenest O Lord and teachest out of thy Law God teacheth First by his Word that 's his ordinary way of teaching Secondly he teacheth by his Works and those both the workes of Creation and of Providence and by those whether workes of Mercy or of Judgement By all these meanes God teacheth But that which Elihu chiefly aimeth at in this place speaking to afflicted Job is his teaching by affliction Who teacheth like him As if he had said God doth not lay his hand upon thee by affliction only to make thee smart but to make thee wise he is instructing thee while he is afflicting thee Further as God teacheth by his Word and by his Works so he teacheth most eminently by his Spirit who alone maketh the teaching both of his Word and of his Works effectual upon the hearts of the hearers and beholders Many are taught but none to purpose without the Spirit Who teacheth like him Note Secondly God is no ordinary teacher The teachings of God are above all other teachings There is no teacher to be compared with God Elihu doth not say Who teacheth besides God There are many other teachers but there is not one who teacheth like him Some may say wherein doth the excellency of divine teaching lie how hath that the supereminence above all other teachings Take the answer briefly in seven words First none teacheth so plainly and clearly as God The teachings of men are but dark and obscure to the teachings of God Christ said John 16.26 I shall no more speak unto you in parables but I shall shew you plainly of the Father God speaks by his Word and Spirit to the lowest and meanest understanding Secondly none teacheth like God that is so mildly so moderately so condescendingly to the condition and capacity of those with whom he hath to do Christ said John 16.12 I have many things to say unto you but ye cannot bear them now and therefore I will not say them now I will not buâ—den you beyond your strength I know what lessons what instructions you are fit for and I will give you only these and no moâ—e till ye are better prepared to receive them I will give you only milk because ye are children and so not able to digest-st ong meat Thirdly none teacketh like God so patienâ—ly and meekly There is nothing doth more provoke the passion of a teacher than the untowardness and dulness of those that are taught It was a very good Rule given by one of the Ancients he that will teach children must in a manner be a child He must consider what they are and forme himself to their condition else she will never have the patience to teach them O with what patience doth the infinite and only wise God teach his children Isa 28.9 10. He giveth line upon line and precept upon precept here a little and there a little Here is the patience of God He doth not say if ye cannot take it now I will teach you no more No saith God I will give precept upon precept and line upon line though former precepts have not been received yet I will give you more here a little and there a little ye shall have another little to the former little God was forty yeares tutoring and teaching the Israelites in the wilderness to fit them for the possession of Canaan These three yeares saith Christ have I come looking for fruit and all that while he was teaching them to make them fruitfull nor was he hasty then but upon the inâ—ercession of the vineyard-dresser waited one year more O the patience of God in teaching Fourthly none teacheth like him that is so constantly and continually He teacheth and he is alwayes teaching there is no hour no moment but one way or other God is reaching By every thing we hear or have to do with in the wayes of his providence he is teaching us B sides how constant is God in teaching us formally as 't is said in the Prophet Jer. 35.14 15. I have sent unto you all my servants the prophets rising up early and sending them As if the Lord did bestir himself in the moâ—ning to send our teachers betimes He soweth his seed in the morning and in the evening he doth not with hold his hand as he requireth us to do in all sorts of duty whether of charity and righteousness towards our nâ—ighbour or of piety and holy worship towards himself Eccl. 11.6 Fifthly none teacheth like him that is so truly so unerringly While men teach they sometimes mis-teach while they lead they often mis-lead they teach error for truth and unsafe doctrine for sound they build wood hay and stubble in stead of gold silver precious stone upon that sure foundation Jesus Christ 1 Cor. 3.12 The best the wisest and most knowing men may erre only God knoweth the full compass of all mysteries yea he is Truth therefore his teachings are most true Sixthly none teacheth like him that is so authoritatively Men teach in the name and authority of God but God teacheth in his own name and authority The Lord giveth Authentity to his own word If the Lord hath said it that 's warrant enough to receive it and believe it When Christ preached the people wondered at his doctrine Mat. 7.29 For he taught them as one having authority and not as the Scribes that is there went forth a mighty command with the word of Jesus Christ He did not as I may say beg attention and submission to his doctrine but exact it upon them and draw it from them Where God teacheth he commandeth his word worketh mightily when he speaketh all must hear at their peril Whâ—â—e Princes give the rule and publish their Laws subjects must hear and obeâ— or suffer for not obeying How much more where God gives the Rule and publisheth his Law Seventhly who teacheth like him that is so effectually so efficatiously As God hath authority to charge his teachings upon us at our peril to receive them so he hath a power to work our hearts to the receiving of them Who teacheth thus like God The Mâ—â—isters of Christ teach in the authority of God and charge all to receive what they say in his Name but they cannot give an effect to the charge Isa 48.17 He teacheth to profit One translation saith He teacheth things profitable But that is a lean rendring for so doth every Minister that teacheth as he ought but our rendring carrieth the efficacy of the word of God in it He teacheth to profit that is he can make the dullest Scholar learn he can make the most stubborn heart to submit Christ speaking of this great work of God in teaching saith John 6.45 No man cometh unto me except the Father draw him What is that drawing It is this
will part with them on the account of man Only that which God hath taught us abideth with us and that no man can take from us Men may take the life of such a one from him which God hath given him but they cannot take the truth from him which God hath taught him What God teacheth is written as it were with a pen of iron and the point of a diamond it is graven upon the tables of the heart for ever Thus we may in some measure discern who are taught of God and seeing they who are taught of him are so taught we may very well insist upon Elihu's chalenge Who teacheth like him And as there is no teacher like God so neither is there any ruler like God this also is taught us by Elihu as a matter out of question while in the next verse he proceeds to make more questions or two questions more Vers 23. Who hath enjoyned him his way 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pro jubere or who can say thou hast wrought iniquity This verse holds out two things First the soveraignty Secondly the integrity of God God is supream in power and he is righteous in the use of his power and therefore O Job thou hast much forgotten both thy self and him in making so many complaints about thy condition which is indeed to enjoyn God his way or prescribe to him how he shall govern the world And seeing no man hath enjoyned God his way who can question him about it what way soever he is pleased to take either with whole Nations or with any of the sons of men Who hath enjoyned him his way or visited him No man hath no man can enjoyn him his way God hath no visitors over him Mr. Broughton renders Who gave him charge over his wayes Like that Chap. 34.13 The way of God is any course which himself taketh either in governing the world in general or any person in particular who shall instruct him about either what or how he shall do whom he shall spare whom he shall punish whose heart he shall soften whose he shall harden whom he shall save whom he shall destroy how he shall teach which way he shall lead in a word how he shall administer justice and order any of his matters all must be bound to and by his Lawes he cannot be bound to or by the lawes and prescripts of any either in works of Judgment or of Mercy either in doing good to and for man or in dealing out of evil Further Who hath enjoyned him his way By the way of God we may understand both the actions of God themselves as also the reasons moving him to those actions As if Elihu had said Who hath taught God what to do Who hath or who can direct him what to do Who may be so bold with God who is the soveraign Lord over all the earth thus to enjoyn him his way Hence note God is the first mover of all that himself doth No man hath shewed him or enjoyned him his way He is the fountain of light he seeth what to do who hath been his counsellor 1 Cor. 2.16 that is no man hath or may instruct him Isa 40.13 Rom. 11.34 Again he is the fountain of power none hath authority to direct him he is above all as he needs not the counsel of any so he receiveth the rule from none I have had occasion more than once in the process of this Book to say somewhat of the soveraignty of God over all creatures and therefore only remind it here Who hath enjoyned him his way Or who can say thou hast wrought iniquity The world is full of iniquity but in God there is none at all As God is not obliged to give any men an account of his works so no man can find any the least real fault or defect in any of them and if his works do not appear so to us now yet at last they will appear to all without any shadow of iniquity Samuel called together the Israelites and demanded 1 Sam. 12.3 Whose oxe have I taken c. Whom have I defrauded c. Come charge me witness against me who can say I have wrought iniquity It was much and a rare thing for Samuel to carry it so justly that none could challenge him but when all the world shall be summoned before God he will be able to put the question Who of all the sons of men can say I have wrought iniquity None can say it but with utmost impudency and highest blasphemy It is impossible for God to work iniquity not only is his Command but his Will totally against it What-ever God works is according to his own Will and his Will is the Rule of Righteousness therefore he can do no iniquity There is no iniqui y in acting or working according to the Law If men act according to their will they usually act iniquity because their will is noâ— a Law and 't is seldome conformed to the Law The will of no man is so right or so fixed in the right as to be received foâ— a Law But seeing what-ever God doth he doth it according to his oâ—n Will and his Will is the righteous Rule of all things therefore all must be right which he doth Who-ever took him tripping in his dealings Who can say he bath wrought iniquity But why doth Elihu speak thus to Job Had he ever said that God works iniquity I answer He had not Yet because he thought God might have done better by good men or have given out that which was more suitable to their estate than such continual sorrows and afflictions as he endured therefore this saying is deservedly imputed to him For it would have become Job and doth every man to say that is best done which God doâ—h and that he hath chosen or pitched upon the best and most proper meanes of doing his own choisest servants good even when 't is worst with them in the world or when he afflicts them with the greatest evils For Who can then say he hath wrought iniquity Hence observe First The infinite purity of God as also his love to righteousness and justice Who though he be so absolute in power that none can call him in question none can enjoyn him his way and therefore none can question him for his way yet he is so perfect in righteousness that no fault can be found in him nor any error in his way Though the Lord hath power to do what he will yet he hath no will to do wrong with his power The Lord neither doth nor can do wrong to those who have to their power continually wronged him And indeed he that hath all power in his hand can have nothing but right in his heart How few are there in power though their way be injoyned to them though they have power meerly by commission from superior powers though their power be such as they are to give an account of yet I say how
and what profit shall I have if I be cleansed from my sin So then in the second verse you have the charge and in the third the proof of the charge Thinkest thou this to be right The word which we render to think 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 An hoc cogitasti in jus Heb notes more than a bare thinking even the devising or curious contriving of a matter in the brain hast thou formed this in thy Imagination and concluded it in thy Understanding for right for sound and wholsome Doctrine for a very truth There may be a threefold exposition of these words First As an appeal to Jobs own breast Thinkest thou this to be right let me ask thee the question Hast thou said well in this dost thou believe thou hast let thy Conscience judge and make answer I doubt not but thou wilt be self-condemned And indeed no guilty person can be absolved himself if himself being judge Secondly We may look upon the words not only as an appeal but as a reproof or objurgation Thinkest thou this to be right What man in his right mind would think so thou toldest thy wife in the second Chapter Thou speakest like one of the foolish women and may it not now be told thee Thou speakest like one of the foolish men Would any man in his wits utter a word of this import a word of so gross a savour of so dangerous a reflection upon the Justice of God or so much as intimate himself by any the remotest consequences more just more righteous than God why hath such a word dropt from thy mouth Thus he chides checks and reproves him Thirdly These words may have the sense of a denying question Thinkest thou this to be right Surely Job thou dost not think this to be right I cannot believe that thou thinkest this to be right thou are not surely so far left of Reason and of Grace as to think this to be right This sense gives some allay to or abatement of the former surely thou dost not think so though thou hast spoken so though thy words may have this meaning yet I hope this is not thy meaning I am unwilling to take up thy opinion from thy expression Thinkest thou this to be right From the first Exposition Note It is a strong way of conviction to put or refer a matter to his Judgement and Conscience against whom we make opposition Thinkest thou this to be right I refer it to thy own Conscience whether this be right yea or no and thus the Scripture speaks often When God would stop the mouth from all contradiction and not leave opposers a word to say he leaves it upon them to say all Moses intending to prove that none could prevaile against Israel unless God provoked by sin delivered Israel up into their hands gives this demonstration of it Deut. 32.31 Their Rock is not as our Rock even our enemies themselves being Judges I refer this to our enemies opinion whether the Dunghil gods the Idols whom they serve and trust to be like Jehovah the living God whom we have and ought to serve and trust to You that are our enemies do you think your Rock is like our Rock I know you do not The Apostles Peter and John referred it back to the judgment of their Judges whether it were fit for them to obey their commands yea or no when they called them and charged them to preach no more in that name the name of the Lord Jesus Christ Acts 4.19 Whether it be right in the sight of God to hearken unto you more than unto God judge ye We have received a command from God to preach Go teach all Nations Math. 28.19 and we have received a command from you not to preach now we leave it with you whether it be fit for us to obey God or you So the Apostle having admonished the Corinthians to flee from Idolatry presently adds 1 Cor. 10.14 15. I speak as to wise men judge ye what I say I have given you the rule and I leave it to your consideration what 's best and safest for you to do I speak as to wise men that 's a holy insinuation As if he had said I know you are wise men men of understanding and therefore I do not so much command you to obey what I say as to judge what I say I am much perswaded you cannot judge otherwise in this thing than I do There is so much truth and reason in what I say that you cannot but say so too The same Apostle speaks again in a like forme about womens praying uncovered Judge in your selves is it comely that a woman pray unto God uncovered 1 Cor. 11.13 As if he had said I do not stand wholly to my own judgement in this case of conscience I dare refer it to you and stand to yours Thus in many things we may appeal unto the Consciences of those we deal with no doubt the Conscience is often satisfied while the Will stands out Men of much understanding will dispute when Conscience hath nothing to say Yea some will for their own ends argue that to be right which in their Consciences they do not think to be so Thinkest thou this to be right Thou hast said it but dost thou think it I trow not Observe Secondly There is a Light within us that will shew us what 's amâ—ss or 〈◊〉 not right Elihu doth not direct Job immediately to the Word though that 's the authoritative and authentick Rule but to his heart thou hast a Light in thy self whereby thou mayest see that this is not right Thus the Apostle 1 Cor. 11.14 15. Doth not even Nature it self teach you that if a man have long haire it is a shame unto him but if a woman have long haire it is a glory to her for her haire is given her for a covering The Light which every man hath in him will shew this Again the Apostle Rom. 2.14 15. proveth that the old Gentiles had a light of Nature in them which shewed them many things amiss Thus he argueth For when the Gentiles that have not the Law do by nature the things contained in the Law they do them by Nature that is by the Light of Nature which shews them to do these things that is it sheweth them that they ought to be done and they do them as to the outward action by that Light these having not the Law that is the written Word published to them in that formality which the people of God have these having not the Law are a Law unto themselves which shew the work of the Law written in their hearts their Conscience also bearing witness and their thoughts the mean while accusing or else excusing one another This Light shewed those Gentiles so far what to do according to the Law as left them without excuse for not doing what it shewed Gospel Mysteries and matters of Faith are purely of Divine Revelation but what
the cords of affliction when they came down into Egypt for Corn and were in great streights through the policy of their Brother to discover them not out of any design to hurt them Then they said one to another we are verily guilty concerning our Brother Gen. 42.21 And vers 22. Reuben answered them saying Spake I not unto you saying Do not sin against the child and ye would not hear therefore behold also his blood is required Then their sin appeared to them in bloody colours then that sinfulness of their work appeared to them which they saw not before Affliction is a dark condition yet it brings much light into the soul Affliction brings light to discover our works of da knesse that is the sinfulnesse of our works troubles make Comments upon our works â—fflictions expound our actions and shew whâ—re the error of them is We are usually very blind to see or discern a fault in our selves or in what we have done untill God openeth our eyes by laying a crosse upon our backs Then he sheweth them their work And their transgressions that they have exceeded Here we see as was toucht before what kind of works they are which God sheweth them in affliction Sceâ—era eorum Vulg. works of transgression or the transgâ—ession of their works The Vulgar Laâ—ine renders the Text by a harder word Their wickednesses or villanies Others by a word of no lesse if not of a more hard and harsh signification He sheweth them their prevaricatiâ—n as if they had dealt cunningly and treacherously wiâ—h God not plainly clearly and above board as if they had used tricks and policies very much unbecoming righteous persons Most give it a more easie title as we translating by a word that will comply with any sin Nomen hoc usurpatur etiam de levioribus viâ—iis Drus transgrâ—ssion every sin the least sin is a transgression Sin is a transgression of the Law in the very nature of it and taking the word in this lowest and most favourable notion Observe God will not spare he will not spare the righteous for their transgressions or lesser faults if they do not judge and humble themselves If their sins be but slips the Lord will make them know what they have done But there seemeth to be a great aggravation in the Text upon these transgressions which more than intimates that they are no small ones for 't is added And their transgressions That they have exceeded Some read the words in the Present Tense or time He sheweth them their transgressions when they exceed or prevail As if the meaning were God doth not suffer the sins of righteous perfons to grow too potent and prevalent upon them but takes them in time and â—ips their sins in the bud when he sees they begin to grow strong upon them least if let alone they might be foyled by them and so fall into open scandal or be hardly with-drawn from them It is no easie thing to master and mortifie a lust when once it hath got head and therefore it is a very gracious work of God to shew a man his sin convincingly and humble him for it when he perceives it rising in strength This is a pious sense and profitable We read it in the past time When they have exceeded That is when these righteous persons have exceeded much in their transgressions As much as to say when they have sinned exceedingly or when their sins are many and great when according to the Hebrew they are waxen mighty then the Lord sees it high time to deal with them The word which we render exceeded 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 comes from a root that signifieth a strong or mighty man and in the Verb to act strongly and mightily as if Elihu had said He sheweth them that they have sinned like Giants and mighty men they have sinned greatly grievously And 't is possible for those that are righteous in their state to sin greatly not only to transgresse but to exceed in their transgressions that they have exceeded Hence Note First There is an excessiveness or an exceedingness in some sins All men sin but the sins of all men at least all the sins of all good men do not exceed they are not all of a high stature they are not all strong and mighty sins as the Lord by his Prophet called those of Israel Amos 5.12 We usually distinguish of sins some are sins in the excesse and some in the defect Prodigality is a sin in the excess and Parcimony is a sin in the defect Superstition is a sâ—n in the excess when men will worship God more than he requires or in what he requires not Prophaneness or neâ—lect of Worship as also negligence in Worship are sins in defect Thus some sins are in the excess others in the defect yet every transgression hath a kind of excess in it and some aâ—e exceedingly excessive And because when any exceedingly exceed in sinning their sins may be said to reign therefore I suppose Mâ— Braughton translates this Text so And that their trespasses reigned For though as to a course of sin it is inconsistent with the state of a righteous man that sin should reigne in him yet as to this or that act it may reigne sin may reigne over and bring under a godly man by the violence of a present temptation though it cannot reigne over him as it doth over the wicked by a willing submission As the best sin alwayes so sometimes they have sinned greatly they have exceeded Davids sin exceeded his sin as to that act master'd and reigned over him Solomons sin exceeded when in his old age his wives turned away his heart to other gods 1 Kings 11.4 And Peters sin exceeded when he denied his Master The righteous are not exempt from a particular reigne of sin though through grace they are delivered from the reigne of any the least particular sin As there is no kind so no degree of sin but a godly man may fall into it except that against the holy Ghost and totall Apostacy from his profession Secondly God sheweth them that they have exceeded that 's it which God sheweth them in their affliction Hence observe Many see their sin that do not see the exceedingness of their sin or that they have exceeded in sin Not only natural and carnal men who see that they have sinned do not at all see the exceedingness of their sin but some good men see that they have sinned but see not presently the exceeding no nor half the evil of their sin therefore saith Elihu He sheweth them their transgression that they have exceeded Paul before his conversion knew that he had sinned but he knew not the sinfulness of his sin which yet afterwards was to him exceeding sinfull Rom. 7.13 As it is the height of our corruption to commit sins exceeding sinfull so it is a very high poynt of grace to see the exceeding sinfulness of our sin You will say how
without fruit to us and therefore he openeth the ear to discipline and sheweth us the meaning of such a cross or sickness of such a loss or affliction He openeth their ear to dâ—scipline Hence note First It is a special power of God which helps us to understand his mind either in his Word or in his Works We neither understand the dealings nor sayings of God if left to our selves the heart of man is shut his ear is deaf the ear of his heart that 's the ear here intended till God say as in the Gospel to the bodily ear Ephatha Be thou opened Pro. 20.12 The hearing ear and the seeing eye the Lord is the maker of them both That 's a great truth First of the sensitive ear and eye 't is the Lord who hath made the one to hear and the other to see as he told Moses Exod. 4.11 and as 't is said Psal 94.19 Secondly 't is as true if understood of the intellectual eye and ear the hearing ear and seeing eye that is the ear that heareth obediently and practically that ear is of Gods forming and making such an ear did God create Acts 16.14 where it is said A certain woman named Lydia a seller of purple of the City of Thyatira which worshipped God heard us whose heart the Lord opened that she attended to the things that were spoken by Paul Further what was the season of opening the ear It was a day of affliction when they were bound in fetters and holden in cords of affliction Hence learn God useth afflictions as medicines or means to restore spiritual hearing Man is often cured of his spiritual deafness both as to the voyce of the word and workes of God by sickness A good man in health Fles prospera donum est dei consolantis res odversa est donum dei admonentis quod igiturpateris un de plangis medicina est non paena castigatio non damnatio August in Psal 102. Qui juhentis verba non audiunt ferientis verberibus admonentur ut ad bona aeterna paenae trahant quos praemia non invitant Greg l. 26. Moral c. 26. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 et dicit peace prosperity may have his ears so stopped that the Lord sees it needful to send some sharp correction to get out the ear-wax and unlock them Prosperity saith one of the Ancients is the gift of God comforting us adversity is the gift of God admonishing us why then dost thou complain that thou sufferest thy suffering is a medicament not a punishment 't is for thy bettering not for thy undoing 'T is a favour to feel God striking when we have not heard him speaking and he therefore strikes that we may attend what he speaks When words do not prevaile to open the ear fetters and cords shall That 's the second designe of God when he brings the righteous into streights Then he openeth their ear to discipline The third is given in the close of this verse And commandeth that they return from iniquity Here 's the issue of the former two The shewing them their transgressions the opening their ear are that they may return from iniquity and here is a command that they must And commandeth that they return c. The Hebrew text may be rendred He speaketh or saith that they return from iniquity and this speaking may be expounded two wayes First by perswading He speaks perswadingly The Lords afflictions are perswasions his stroaks are entreaties he beseecheth us by ouâ— sorrows and sicknesses and weaknesses and pains that we would return from our iniquity Secondly we take speaking or saying in the highest straine He speaks by commanding he speaks authoâ—itatively Thus we render He commandeth The command of God is twofold First formal or express when God gives the rule in so many words Secondly vertual The command of God I conceive is here to be understood in this latter sense When the Lord afflicteth the righteous he vertually commands or sends out his Edict that they return from their iniquity The word return implyes them formerly following some iniquity gone far from the Lord This returning is repenting all the Scripture over I need say no more of that As by sin we turn from God so by repentance we return from iniquity and as the Lord at all times commands the righteous by his word so they even force him sometimes to command them by his rod which is called discipline in the former part of the verse because sinners feel paine and find matter to learn all at once He commandeth that they return from iniquity The word rendred iniquity signifies a vain empty thing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 habet significationem nihili Ab operibus suis malis quae similia sunt vanitate nihilo Chald a thing of nought so the Chaldee paraphraseth it here He commands that they return from their evil works which are like to vanity and a thing of nought What is sin but a kind of nothing we look for great matters from sin but it is a vanity it is like an Idol nothing in the world that is it is not such a thing as it doth import or as it promiseth or as the opinion of men make it to be Iniquity is no such thing as it pretendeth or as is pretended The Lord commandeth that they return from iniquity that is from doing that which will profit them nothing at all or no more than a vaine thing a thing of nothing can And yet though iniquity be nothing good or profitable yet 't is all things evil and hurtfull nor had any thing ever hurt us or been evil to us had it not been for iniquity He commandeth that they return from iniquity Hence Note First Affliction hath a voyce God speaks loudly to us by affliction He speaks to us as loud in his works as he doth in his word he trumpets to us he thunders to us in his works God speaks aloud but sweetly to us in his works of mercy he speaks aloud but terribly to us in his works of judgement Secondly Seeing as was touched in opening the words this command is not to be taken for a standing Law for so God alwayes commands men to return from iniquity but the command here is a renewed act or a special dispensation there is as it were a fresh command issued when a man is under the afflicting hand of God Hence Note God reinforceth or reneweth his command to return from sin as often as he reneweth our afflictions That we return from iniquity is a standing an everlasting Law but when we are in affliction then there is as it were a fresh Edition of the command 't is as I may say new printed and proclaimed the fetters print this command upon our heels and the cords upon our hands that we return from iniquity Thirdly Note Iniquity is a vaine thing it is a nothing Shall we not then return from it one would think a little perswasion
of prophane spirits usually dye in their youth and are cut off in the Flower of their Age. They who multiply their sins substract from their dayes and they have least gâ—ound of hope to live long who live ill As bloody so deceitful men such are hypocrites in heart shall not live out half their dayes They who live not out half their dayes dye in youth That also is the meaning of Eliphaz Chap. 15.32 where he saith The wicked man shall have his recompence before his time as also when he saith Chap. 22.16 They were cut down out of time that is before the ordinary time of cutting man down by Death was come And therefore I answer Secondly they die in youth needs not be taken in that strictness as importing that they die before they come to mens estate but only that they die before the common time of dying To die in youth signifieth any immature death or when death cometh suddainly upon any they may be said to die in youth Thus here they die in youth that is some immature or suddain death overtakes them they come to an hasty or untimely end they prolong not their dayes on earth Thirdly this dying in youth may refer to the hypocrites unpreparedness or unfitness to die Unprepared persons may be said to die in youth because youths or younger men aâ—e usually unprepared to die Hence that serious memento or warning given them Eccles 12.1 Remember now thy Creator in the dayes of thy youth Young men are commonly so unprepared to die that whosoever die unprepared may be said to die in youth yea though they die in old age they die infants I may say at least in alusion to that of the Prophet possibly it may be a proof of what I say Isa 65.20 An old man that hath not filled his dayes by being good and doing good dieth a child As a child may be said to die an hundred years old when he dies full of grace so a man of an hundred years old may be said to die a child an infant when he hath no grace for though he hath been long in the world yet he can hardly be said to have lived at all So then how long soever the hypocrite in heart hath had a being on the earth and a breathing in the air he alwayes dieth in youth or before his time Moritur cum Juventa Jun. Ponitur ב pro 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ut cap. 9.26 Psal 143.7 Pisc Aeque morientur pari judicio Dei conterentur atque juveniles illi animi qui proterve obnituntur Deo palam ad omne flagitium projecti sunt Jun. Vt hic vita mori dicitur sic Authores Latini dicunt vita vivere vitam vivere vita moritur cum homo vitam cum morte commutat Drus Vita eorum suppleo ausertur Pisc Cum meritoriis Pisc Latini vacant cinaedos pathicos qui in concubitu libidinoso vice mulieris funguntur Id. because he hath not yet learned the way to eternal life There is yet another reading of the woâ—ds we say they die in youth that saith they die with youth or young men that is as dissolute deboyst vitious and riotous young men die so hypocrites die The hypocrite is opposed to the outwardly profane in his life but he shall be like him in his death As if Elihu had said look as vain voluptuous youths carnal youths or young men who give themselves up to their pleasures look as or how they die look what wrath is upon them when they die even so shall the hypocrites in heart die they die with the youth I shall touch this further upon the last clause where Elihu gives us this sence in other words and in words that more fully reach this sence for having said they die in or with youth he thus concludes And their life is among the unclean Here it may be queried forasmuch as he said before they die in youth how doth he here say Their life is among the unclean what life have they when dead I answer By their liâ—e we may understand that life which hypocrites in heart shall have after death which may be taken two wayes First for the life of the soul while the body remaines a consuming or consumed caâ—kass in the grave that life after death the life of their soules is among the unclean Secondly for the life which they shall have after the resurrection of their bodies that will be among the unclean too Some translate the words thus Their life is taken away among the unclean we say their life is among the unclean The word is is not in the original text and we may make the supply by a word signifying to take away Their life is taken away among the unclean that is they shall die like the worst of sinners they shall make no better an end than the unclean and profane no better than the most foul and filthy Sodomites as the original imports For The word which we render unclean hath a double yea a contrary signification holy and unholy clean and unclean They who are holy onely in name are most unholy in heart and life 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Duo contraria signifiâ—at sanctura profanum pollutum scortatorem Recte simulatores effaeminatis comparat quia ex pravitate animi contingit quod homines sint simulatores est enim proprium magnanimi esse manifestum Aquin. The Scripture often by the same word expresseth things of utmost opposition so here he calleth those who are most unholy by a word which signifieth holiness the Hebrew saith their life is among the Sodomites Mr. Broughton translates and their life with fornicators Sodomites who are the most unclean and filthy sinners worse than fornicators are expressed by a word by this word which also signifieth holy or holy ones Deut. 23.17 There shall not be a Sodomites or an holy one among you and therefore as we read of Sodomites in the land who are sinners against the the law of nature 1 Kings 14.24 so according to that law of Moses we read 1 Kings 15.12 and Chapter 22.46 as also 2 Kings 23.7 of the destroying of the houses of the Sodomites and of the removing of Sodomites out of the land Sodomites being the most abominable of all unclean ones how unclean are they whose life is among them or whose life is taken away wiâ—h them The Spirit of God doth rightly compare hypocrites to Sodomites and filthy persons because it proceeds from the heat of some base lust or other that any are hypocrites 'T is proper to those who are magnanimous or of noble spirits to be open clear-hearted and ingenious Their life is with the unclean Hypocrites have a great affectation to be numbered among the clean and holy and possibly they have been or may be high in the opinion of men for holiness for very Sainâ—s But their life shall be among the Sodomites or the unclean It being a shame to
exalting and raising me up And if God will raise up who can keep down Fifthly We may take the words in this general sense Whosoever is exalted in this world God exalteth him The Sparrow cannot fall to the ground nor the least thing or person be lifted from the ground but by the hand of God As he exalteth some in a way of special favour so he exalteth the worst of men in a way of common providence As none can be exalted if he say no God is able to put a barr or a stop to any mans exaltation so he can exalt whom he will and none are able to put a barr or a stop to their exaltation Behold God exalteth by his power Hence Note God is able to exalt any person how low soever brought how much soever despised Elihu spake this purposely to Job who was in a low condition brought as it were to the very gates of death and he makes this large description of the power of God in exalting those that are cast down purposely to comfort Job to erect his spirit and cheare his heart with a blessed confidence that how much soever he was at present under-foot or under-hatches yet he might hope for better things even to be lifted up if he humbled himself under the mighty hand of God Psal 9.9 The Lord will be a refuge the word in the Text answers this or an high place for the oppressed Places of refuge are usually high places and therefore the same Hebrew word signifieth both an high place and a place of refuge Psal 107.41 He setteth the poor on high from affliction and maketh him families like a flock The Prophet Isa 33.16 Having spoken of the man that walketh in his integrity tels us how it shall be with him He shall dwell on high The word is He shall dwell in the high places that is he shall dwell in God who is most high for evermore God will exalt him even to as much safety as himself is in his place of defence shall be the munition of Rocks bread shall be given him Particeps erit divinae faelicitatis atque consors tecti aâ—ntonsâ—c his water shall be sure He shall be housed with God yea housed in God he shall be fed by God he shall lodge under his roof and sit as it were at his Table he shall have bread enough and water enough and both sure enough And if the Lord exalteth thus by his power let none be discouraged in their afflictions and castings down The Lord alone is sufficient yea all sufficient and he exalteth not only by his will that is he hath not only a will to exalt but he exalteth by his power that is he hath power enough to exalt whom he will What power soever is in the creature 't is the Lords power 't is a stream from his Ocean and when the Lord is pleased to remove all power from the creature he hath a sufficient reserve of power in himself or in his own hand by which he can command deliverance yea exaltation Therefore do not speak either despondingly or desparingly as if all hope were gone when at any time all humane power is gone for God exalteth by his own power and as it followeth in the Text Who teacheth like him As if Elihu had said God is not good only at acting but he is good at instructing and he is best at both He is best or beyond all in power He is best or beyond all in wisdome and understanding and therefore who teacheth like him At the 15th verse of this Chapter we have the substance of what is here asserted and so upon the matter 't is but the same thing repeated there it is He delivereth the poor here He exalteth by his power There 't is said He openeth their ear to instruction here Who teacheth like him The words are a divine chalenge Who teacheth like him B ing forth the man bring forth the Angel that can The word which here we tender to teach in its first sense signifieth to cast a Dart Javelin or Stone It signifieth also to raine Verbum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 commune ad pluviam et ad dâ—ctrinam vel legem qua perfunditur et excolitur animus ad frâ—ctus bonorum operum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so the raine which fals from heaven because that is as it were cast from the clouds to the earth Hence by a Metaphor it signifieth to teach or instruct because holy doctâ—ine or instruction cometh down like raine from heaven upon the minds and hearts of those that are taught My doctrine shall distill as the dew and my speech shall drop as the raine said Moses Deut. 32.1 And hence the whole Law of God is expressed by a word in the Hebrew coming from this roote that being powred down from heaven in showres of doctrine to make men fruitfull in every good word and work In answer to which some translate this latter part of the verse Nullus ei similu in Legislatoribus Vulg There is no Law-giver like unto him Who is a Law-giver like him or there is no Law-giver like him To give Law or to be a Law-giver is more than barely to be a teacher though he that teacheth doth also in a sense give Lawes Here I conceive we take the fittest and most suitable signification of the word when we render it by teaching Who teacheth like him As if he had said None can teach like God and therefore surely none can teach him how to governe the world or to dispose of any mans person or condition as thou O Job hast rashly or overboldly done for while thou hast complained so much and so often of his dealings with thee thou hast upon the matter attempted to teach him But Who teacheth like him Where shall we find any able to give instruction and apply doctrine like God God is exalted infinitely in power and yet he condescends to be a teacher or an instructer God doth not stand upon his power only he saith not I have power to do what I will I can force all men to my will or break them if they will not but he instâ—ucts and perswades he labours to allure the soul into a right understanding of his will and submission to it Who teacheth like him Hence note First The great goodness of God that he who hath all power to command should yet vouchsafe to instruct that he who is the Judge will also be the Teacher of his People This is the great Pâ—omise in the Covenant of grace They shall be all taught of God John 6.45 Some things may be known by the light of nature of which knowledge God is the Author in the same sense as he is of all natural Powers and faculties But here Eliâ—â— intends a spiritual knowledge both of God and of our selves or a teaching of divine things by divine chastenings both with respect to what we should do and desire as also with respect
few are there in power who do not much iniquity who do not either for want of better information or of a better conscience oppress grieve and afflict those that have to do with them or are subject to them God may do what he will yet will do nothing but what is right How infinitely then is God to be exalted in his truth and righteousness And thus the word of truth exalts him Deut. 32.4 2 Chr. 19.7 Rom 9.14 There is no unevenness much less aberration in any of the ways of God he never trod awry nor took a false step Who can say unto him without great iniquity thou hast wrought iniquity Hence we may infer If God works no iniquity in any of his wayes whether in his general or special providences Then All ought to sit down quietly under the workes of God Though he bring never so great judgments upon nations he doth them no wrong though he break his people in the place of dragons and cover them with the shadow of death he doth them no wrong Though he sell his own people for nought yet he doth them no wrong All which and several other grievances the Church sadly bemoans Psal 44. yet without raising the least dust concerning the justice of God or giving the least intimation of iniquity in those several sad and severe wayes Secondly We should not only sit down quietly under all the dispensations of God as having no iniquity in them but exalt the righteousness of God in all his dispensations as mingled also sprinkled with mercy Though we cannot see the righteousness of God in some of them yet we must believe he is not only so but merciful in all of them though the day be dark we cannot discern how this or that su es with the righteousnes much less with the goodness and mercy of â—od yet sit down we ought in this faith that both this and that is righteous yea that God is good to Israel in the one and in the other When the prophet was about to touch upon that string he first laid down this principle as unquestionable Jer. 12.1 Righteous art thou O Lord yet give me leave to plead with thee about thy Judgments Why doth the way of the wicked prosper Why is it thus in the world I take the boldness to put these questions O Lord yet I make no question but thou art righteous O Lord. It becomes all the sons of men to rest patiently under the darkest providences of God And let us all not only not charg God foolishly but exalt him highly and cry up both his righteousness and kindness towards all his people For who can say to God thou hast wrought iniquity Having in several other passages of this book met with this matter also I here briefly pass it over JOB Chap. 36. Vers 24 25. 24. Remember that thou magnifie his work which men behold 25. Every man may see it man may behold it afar off THese two verses contain the third advice counsel or exhortation given by Elihu to Job stirring him up to give glory to God in his providential proceedings with him There are three things considerable in these two verses First The general duty commanded which is to magnifie the work of God Secondly We have here a special reason or ground of that duty the visibility and plainness yea more than so the illustriousness of his work The work of God is not only such as some men may see but such as every 〈◊〉 â—ay see yea behold afar off Thirdly We have here an incentive to provoke to this duty in the first words of the Text Remember Vers 24. Remember that thou magnifie his work which men behold To Remember imports chiefly these two things First to call to mind what is past Mat. 26.75 Then Peter remembred the words of Christ. Secondly To remember is to keep somewhat in mind against the time to come in which sence the Law runs Exod. 20.8 Remember the rest-day that is keep it in mind that when-ever it cometh or upon every return of that day 〈◊〉 may be in a fit posture and preparation for it Remember the rest or sabbath day to keep it holy To remember in this place is set I conceive in a double opposition First To forgetfulness of the duty here called for remember and do not forget it Secondly To the slight performance of the duty here called for the magnifying of the work of God Remember that thou magnifie As if he had said Be thou daily and duely affected with it do not put it off with a little or a bare remembrance the matter is weighty consider it fully As if Elihu had said to Job Thou hast much forgotten thy self and gone off from that which is thy proper work I have heard thee much complaining of the workes of God but thy work should have been to magnifie the work of God Though God hath cast thee down and laid thee low yet thy business should have been to exalt the work of God Remember it would much better become thee to act another part than this thou shouldest have acted the part of a magnifier of the work of God not the part of a complainer gainst it Remember that thou 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Augeas extollas ejus opus non accuses ut nunc facis Merc. Magnifie The root signifieth to encrease and extol We may consider a twofold magnifying of the work of God There is an inward magnifying of the work of God and there is an outward magnifying of the work of Goâ— First There is 〈◊〉 â—â—d magnifying of the work of God when we think highly 〈◊〉 it thus did the Virgin in her song Luke 1.46 My soul doth magnifie the Lord. Her heart was raised up and stretched out in high thoughts of God Secondly There is an outward magnifying of the work of God To speak highly of his work is to magnify his work to live holily and fruitfully is to magnifie his work We cannot make any addition to the work of God there is no such magnifying of it but we must strive to give the works of God their full dimension and not lessen them at all As we must not diminish the number of his works so we must not diminish the just weight and worth of them There is such a charge of God to the Prophet about his word Jer. 26.2 Go tell the people all the words that I command thee to speak unto them diminish not a word Deliver thy message in words at length or in the full length of those words in which it was delivered unto thee We then magnifie the woâ—k of God when we diminish not a tittle As we cannot add any thing to it so we must neither abate nor conceal any thing of it To magnifie is not to make the works of God great but to declare and set forth the greatness of them that 's the magnifying here especially intended Remember
often as we behold the clouds Further As Christ serves his Church like a Cloud so the Clouds have done and shall do many services to Christ A bâ—ight Cloud overshadowed Christ in his transfiguration Mat. 17.5 A Cloud received him out of the Apostles sight at his ascension Act. 1.9 and he shall come again in the Clouds to judgment Mat. 24.30 Luke 21.27 He is also represented sitting upon a white Cloud Rev. 14.14 Thirdly The spirit of God gives us another gracious use of and meditation upon the Clouds that as often as we see thick and black Clouds which threaten a grievous stoâ—m scattered and the air cleared this should put us in mind of the abundant grace of God pardoning our sin Isa 44.22 I have blotted as a thick Cloud thy transgression and as a Cloud thy sins False and faithless Ministers are called Clouds without water Jude v. 12. And the faithful Ministers of the Gospel flee as a Cloud to water Souls as the converted Gentiles are said to flee as doves to the windows Isa 60.8 There are not only natural but spiritual uses and improvements to be made of the Clouds as often as we behold them and the Scripture in many places leads and points us to such meditations It is said of Luther that once beholding a great Cloud that promised or had a great appearance of rain in a time of drought blown away and dispelled without yeelding one drop of rain to refresh the earth he turned to some of his friends and said Such are the Promises of the world Men said he Tales sunt promissiones mundi make great and fair promises pretending much good and good-will to those to whom they are made which yet vanish and come to nothing and concluding his observation upon the deceitful appearance of the Cloud added the words of Solomon Prov. 25.14 Who so boasteth himself of a false gift is like clouds without rain Such especially are all false teachers they if any boast themselves of a false gift that is they either pretend to a gift which they have not or they pretend their gift is of Christ when it is not these are like Clouds without rain or as the text in the Epistle of Jude even now mentioned calls them they are Clouds without water carried about of winds that is which way so ever the wind of outward respects and advantages bloweth they are carried So much for answer to those three questions about the Clouds Who can understand the spreading of the Clouds Hence note First Even natural things exceed the reach of mans understanding How much more do spiritual things the mysteries of Grace Nichodemus was a knowing man a Master in Israel yet how simply did he speak when Christ proposed to him and presented him with the necessity of a new-birth Nor hath a natural man a clearer insight in any other Gospel mystery 1 Cor. 2.14 The natural man receiveth not the things of God neither can he know them because they are spiritually discerned But he that is spiritual judgeth or discerneth all things that is he hath a principle of spiritual understanding whereby he is able to make a right judgment of all things necessary to his own edification and salvation Again If the natural things which God hath made the spreading of the Clouds exceed our understanding then how much more doth God himseâ—f who made them Who can understand the spreadings of God the immensity of God the eternity the omnipotency the infinity of God That 's the thing Elihu chiefly aimes at in all this discourse While he poseth Job and all men in the natural works of God he would convince Job and all men that neither he was not any man is able to comprehend the equity and righteousness of his proceeding in the darker wayes of Providence And this he did because Job had too often upon the matter called God to answer asking why it was so instead of a silent submission to what he did not understand nor could see the reason of Further consider this particular in nature The spreading of the Clouds We see the Clouds every day and we see their spreadings that 's common and obvious to the eye yet saith Elihu who can understand these spreadings There is a greater latitude in the Clouds than we imagine and if we cannot fully understand the things which we see how can we understand what we see not Who apprehends the true greatness of the Clouds the greatness of the Moon the greatness of the Stars the greatness of the Sun all which our eyes behold We can neither understand by our eye nor by the rules and reports of the greatest Astronomers the true magnitude or greatness of those heavenly visible bodies who then can take the true dimension if I may so speak of things invisible Who can understand the spreading of the Clouds Or the noise or noises of his Tabernacle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sonuit perstrepuit denotat sonitum tumultus bellici Rab. Shelâ— Thâ— word notes a dreadful noiâ—e a noise with a tumult such a noise as is made when ruine and desolation cometh upon a place such a noise as the Prophet describeth in a time of war Moab shall die with a tumult Amos 2.2 Who can understand the â—â—ise of his tabernacle This noise may be expounded two wayes First Of thunder-claps When Clouds are discharged their thunder-bolts like cannon bullets rattle through the air Who can understand this noise of his tabernacle As no man can at all understand the thunder of his power Chap. 26.14 so not the All of his powerful thunder This is a truth and the text may well take in that noise the noise of the thunder But because Elihu speakes professedly and expresly of thunder in the next Chapter vers 4. therefore I conceive the noise of his tabernacle here may be some-what else or less than that of thunder that is the noise of the winds breaking out from the tabernacle of God What a busseling noise what an out-cry as I may say the winds make we all know especially when they become stormes and are not only winds but tempests There are sweet gentle gales of wind which make but a little murmur or whisper in the air we can scarce hear their voice but some winds roar some winds come little short of thunder for noise and lowdness and I suppose Elihu chiefly intends this noise by The noise Of his tabernacle But what is the tabernacle of God I answer That word Tabernacle is often used in the Old Testament properly it signifieth a tent in war a military mansion a flitting habitation or portable house having no fixed or setled seat The tabernacle under the Law was the place appointed by God for publick worship Tabernaculuâ— hi◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dicitur unde Fesâ—tum Sucâ—oth i. e. Tâ—bernaculorum We read also of the Feast of Tabernacles Lev. 23.34 at which solemn Feast the Jews dwelt seven dayes in tents to put
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
again At the hearing of this voice the people that stood by said that it thundred others said that an Angel spake to him This voice was an articulate sound coming with the Thunder and the Hebrew word which we commonly translate voyces signifieth thunder The Jewish Writers tell us that Bath col the daughter of voice which they reckon the only way of divine revelation left them after the Babylonish Captivity was the will of God made known to them immediately from heaven by this sort of Thunder Thunders and voyces are often joyned in the Book of the Revelations Chap. 4.5 chap. 8.5 implying the revelation of those prophetick wonders was made by Voyces accompanied with Thunder And thus those two texts which seem contradictory may be reconciled Act. 9.7 it is said They who journied with Paul stood speechless hearing a voice But Act. 22.9 Paul saith They saw indeed the light and were afraid but they heard not the voice of him that spake to me The voice which they heard in the 9th Chapter was the voice of Thunder and the voice which they did not hear the 22d was the distinct articulate voice of Christ saying Saul Saul Why persecutest thou me From this consideration of Gods gradual speaking to us in the Clouds we may be led to consider how gradually he speaks to us in the Ministry of his Word there he speaks sometimes whisperingly gently he at first awakens the ear a little but at last he roareth with his voice If we will not hear he hath louder and louder voices which we shall hear whether we will or no. At the giving of the Law Exod. 19.19 The voice of the trumpet sounded long and waxed louder and louder There are different degrees in the loudness of the voice when God speaks to his people We should take warning by the light that shineth we should hear the smallest voice the first whisperings of God and not put him to his roaring voice God is said to roar out of Zion Joel 3.16 yea many times he roareth upon Zion because of the disobedience and negligence of the Citizens of Zion After it a voice roareth the words that follow speak the same thing He thundereth with the voice of his excellency This is the first time that we have the word Thunder exprest in the text though the sense of the whole place speakes thunder 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tonuit intonuit commotus fuit prae indignatione Tonitru est fragor editus ex plaga compactorum ignium e nube erumpeutium Plin. The word which signifieth Thunder signifieth any great noise or dreadful cry Ezek. 27.35 Psal 96.11 it signifieth also the voice of any one that complaineth or bemoaneth his or her condition or that is troubled or fretted at the crosness of relations It is said of Peninnah she provoked her that is Hannah sore or as the Margin reads it angred her for to make her fret because the Lord had shut up her womb The word is that of the text to make her thunder or to cause a tumultuation in her spirit like that in the Clouds Tonitru est horrendus sonus in nube spissa qui excitatur ab exhalatione calida sicca conclusa intra nubem quae cum fremitu quaerons exitum magna violentia erumpit undique nubem concutit Garcae Meteorolog ex Aristot lib. 2. Meteor c. 9. when heat and cold contend for the masteryes Thunder is so unquiet and tumultuous that any thing which is so may by a figure be called Thunder The text speaks of proper Thunder and if we enquire among Philosophers about the nature and generation of Thunder some tell us briefly Thunder is a crashing or cracking noise made by the stroke of enclosed fires breaking through the louds Or thus Thunder is a dreadful sound in a thick Cloud caused by the hot and dry exhalation shut up in the bowels of it which seeking passage out makes its own way with mighty violence But though the matter here treated upon by Elihu be philosophical yet I must remember that mine is a Divinity not a Philosophy Lecture and therefore it may suffice me to touch these things and leave the Reader who desires to know more of them or of other mysteries in Nature to seek his satisfaction in those learned Authors who professedly handle this subject of Thunder and shall here only take notice that Elihu doth not only say He thundereth but He thundereth With the voice of his excellency 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Excellentia elatio supernia verbum medium est That 's an explication of he roareth The voice of his excellency is his high voice The word signifieth pride because they that are in high places are so apt to be proud or because high-mindedness is the same with pride Proud men think themselves higher than their brethren as Saul was above the people by head and shoulders therefore the same word signifieth pride and light The Lord thundereth with the voice of his highness or excellency of his greatness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In voce â—â—ntutumâ—â—iae suae Sept. Scoâ—ia explicant in voceâ—â—in â—rum plena The Septuagint saith He thundereth with the voice of his reproach or with his reproaching voice A man that is angry poures out his displeasure in reproaches upon such as have provoked him God knowes how to Thunder just and deserved reproaches upon provoking sinners The Scoliasts explain that translation of the seventy with the voice of his reproach thus with â—r by a voice fall of threatning and 't is a truth the mouth of God is full of threatnings and his heart of indignation against presuming sinners We may put all these together yet I conceive our own reading most suitable He thundereth with the voice of his excellency like a great Commander in war of whom God speaks Job 39.25 in the most high-strained rhetorical description of the strength and courage of the horse He smelleth the Battel afar off the thunder of the Captain and the Shoutings When an Army is engaged in Battel there is not only a thundering of the Guns but of the Captains and Commanders they speak highly they thunder with a voice of their high courage and excellency much more doth God in the day of his Battel thunder with the voice of his excellency Hence note God works like himself he makes his excellency and his highness appear to the children of men in the very works of nature And doth he not often so it in his works of Providence whether for the Salvation of his faithful people or for the Destruction of his enemies I shall not stay upon this point having met with matter of the same purpoâ—t more than once before He thundereth with the voice of his excellency And he will not stay them when his voyce is heard 'T is question'd who are meant by them He will not stay them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 calcaneum tenuit Aliqui exponunt retardabuntur impersonaliter
Let us take heed of censuring the works of God Some are very bold in passing their Verdicts upon the great things that God doth this and that is not so well done this and that might have been otherwise done The great things which God doth please not many men if hey hit not their interest how apt are they to find fault But seeing God doth great things that we cannot comprehend let us take heed of censuring any of the great things that God doth no man should judge or censure that which he doth not cannot know and fully understand But usually they who understand things least censure them most and they are most apt to judge who have the weakest judgements JOB Chap. 37. Vers 6 7 8. 6. For he saith to the snow be thou on the earth likewise to the small rain and to the great rain of his strength 7. He sealeth up the hand of every man that all men may know his work 8. Then the beasts go into dens and remain in their places ELihu having set forth the wonders of divine power in Thunder and Lightning gives us other instances to the same purpose in this context First In the Snow Secondly in the Rain And he describes the Snow and Rain three wayes First By poynting at their Author or producer in the 6th verse He that is God of whom he spake in the close of the former verse Secondly He sheweth the way or manner of their production he saith 'tis done by a word or command that is by a word of command he saith to the Snow he likewise saith to the small Rain and to the great Rain of his strength be ye on the earth Thirdly He discribes the effects or consequences at least of Snow and Rain and those are of two sorts First What respects man at the 7th verse He sealeth up the hand of every man that all men may know his work Th re we have the first effect the sealing of mans hand together with the designe or intent of God in it that all men may know his work The second effect respects the beasts of the earth at the 8th verse then that is when God hath commanded the Snow and the Rain to be on the earth then the beasts go into dens and remain in their places Thus wâ— may conceive the parts and general scope of these three verses Vers 6. For he saith to the Snow That causal particle for in the front of this verse imports a reason or an account given in these words of what was sâ—id before at the 5th verse God doth great things which we cannot comprehend then presently followeth for he saith to the Snow c. As if Elihu had said not only are Thunder and Lightning but Snow and Rain to be numbred and reckoned among the great and marveilous works of God for he saith to the Snow He saith That is as hath been shewed already he commandeth What God saith shall be must be his words are laws he saith to or commandeth the Snow Not only doth God give commands to rational creatures men Angels but to meer sensitive creatures the beasts and to senseless creatures to vegetives or plants yea to inanimates to things without any life at all such are Snow and Rain yet as if Snow and Rain had an ear to hear an understanding to mind a command from God the text represents God speaking to these He saith to the Snow c. The Snow falls in silver showres every year and covers the face of the earth All men behold it but few understand either what it is or why it is sent Take this brief description of it from the Schoole of Nature Snow is a moist vapour drawn up from the earth to or neer Nix est vâ— or humidus in mediam aeris regionem subvectuâ— ubi in nubâ—m condensatur congâ—latus instar lanae carminâ—tae desâ—eâ—dit teâ— partes â—teâ—dum magnas intâ—rdum exiguas antequam in guttas resolâ—atur Garcae Meteor c. 29. the middle region of the Air where it is condensed or thâ—ckned into a Cloud and falls down again lâ—ke carded wool sometimes in greater sometimes in lesser flakes Snow and Rain are made of the same matter and have their breeding in the same place only they differ in theiâ— outward foâ—m as is obvious to the eye and their season Rain falleth in the warmer seasons the Clouds being dissolved into Rain by heat or when the cold is more remiss Snow falleth in the shaâ—per seasons the Cloud being â—hickned by the cold Hence Solomons comâ—aâ—ison Prov. 26.1 As Snow in Summer so honour is not coâ—ely for a fool Snow is a goodly white robe upon the Winter-body of the earth or upon the body of the earth in Winter yet how unseemly is it upon the body of the earâ—h in Summeâ— hiding and obscuring as well as hurting that which is the natural beauty and ornament of it Thus honour is a precious robe yet no way fitting the back of a foolish or undeserving person Snow is very improper and unnatuâ—â—l in Summer because the coldness of it hinders the ripening of tâ—e corn and other fruits of the earth And therefore when Solomon saith Chap. 25.13 As the cold of snow in the time of Summer so is a faithful messenger to him that sendeth him His meaning is noâ— that the falling of â—now is either comâ—ortable or seasonable in the time of Summer but that snow gathered in Winter and reserved as the custome is in hot countries till Summer being put into drink doâ—h exceedingly cool it and so refresheth those who are ready to faint wiâ—h heat But not to go further from the Text in hand we see that Snow and rain have the same original both being formed out of vapours As in mans body who is a little world from the Stomack there riâ—e up vapours to the Head which by the coldness of the brain are changed into and sent back again in Rheumes and Catarrs So vapours drawn up from the Earth into the Air are sent back in Snow and Rain Solomon descâ—ibing the infirmities of old age alludes to this while he warnes the young man that thus the Clâ—uds will return after the Rain Eccl. 12.2 which may be understood either more generally of that succession of troubles to which old age is subject or more particularly of Rheum and Flegm wherewith old age is molested the defluxion of the Rheum being as the Rain and the gathering of new matter which continually distilleth from the Head upon the Lungs being as the returning of the Clouds after the Rain He saith to the Snow Be thou on the earth The place where Snow is generated is in the Air from thence it receives a command to dispatch it self to the Earth and there to abide He saith to the Snow be thou on the Earth that is cover the face of the earth be thou as a mantle upon the earth or as a white sheet spread over the whole face of
stay at their post where they are appointed they must abide till called off upon pain of death Be thou there saith the Commander to his Souldier be thou there till I fetch thee off and when after signal given the battel begins the Souldier never leaves charging or pursuing the enemy till the trumpet sound a retreat So 't is in this case God saith to the Rain be upon the earth till thou hast wrought my purpose and done all my pleasure and there it is Thus we see the efficacy of Gods command upon these Meâ—eors the Snow and the Rain now follow the effects or what comes of it First we have that effect which respects man Vers 7. He sealeth up the hand of every man He That is God Sealeth up the hand Sealing in Scripture hath a threefold signification 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Proâ—rie claudere occultare First It notes the hiding of a thing or the keeping of it secret and close that which is sealed is also concealed Isa 8.16 Bind up the Testimony seal the Law among my disciples There is a time wherein God commands the Law to be sealed and the Testimony to be bound up and that is a very sad time for though there are various apprehensions about the meaning of this command given the Prophet yet the most probable intendment of it is that God would not have him lose any more time in dealing with those faithless and profane scoffers of his message but reserve those sacred mysteries as secrets to be communicated only to the faithful who would with due reverence and faith religiously receive them Seal the Law among or for my disciples that is such as desire to learn or have been taught and learned of me and by learning are become spiritually skilful and learned as the word is rendred Isa 50.4 Woe to sinners when the Testimony is bound and the Law sealed which is the import I conceive of that place in the same Prophet Isa 29.11 And when in the Revelation Chap. 4.1 a Book sealed with seven seals was shewed to John he wept vers 4. because no man was found worthy to open and to read the Book c. implying that the Book was full of divine secrets hidden from the eyes or understandings of men and so must have continued if the Lion of the Tribe of Judah the Root of David that is the Lord Jesus Christ had not prevailed to open the Book and to lose the seven seals thereof Sealed things are hidden things Is not this said the Lord Deut. 32.34 laid up in store with me and sealed up among my treasures That is is it not kept close and hidden there are not their cursed treasures of sin laid up among my righteous treasures of wrath The Church Cant. 4.12 is called a Fountain sealed because the waters by which she is refreshed and made fruitful are a hidden thing to the world or because the Church must keep her self apart and distinct from the prophane and unbelieving world That 's one thing we seal what we would hide or keep close Secondly the word importeth sometimes to finish or compleat a thing When a Writing is perfected then we seal it when a Letter is made up we seal it to that purpose the word is used Dan. 9.24 Where the Prophet speaking of Christs coming in the flesh and what he should then do saith He shall finish transgression that is he shall compleat by the sacrifice of himself all the sacrifices for transgression Christ had no hand in any transgression as to the doing of it but in this sence he finished all transgression that is he finished the sacrifices of atonement for transgression that so our transgressions might not be charged upon us Further that word as there used may very well bear the first sence of sealing He shall seal transgression that is he shall cover or hide our transgressions for that is the effect of the Mediatorship of Jesus Christ Thirdly To seal a thing is in common sence to confirm it Jer. 32.10 11. I said the Pâ—ophet subscribed the Evidence and sealed it that is I confiâ—med it and made it good in Law Now when 't is said here He seâ—leth up the hand ef every man I conceive we are to take it in the first sence that is he hideth or shuts up every mans hand The hand is the chief instrument of working and therefore to say God shuts up or seals the hand is an elegant Metaphor signifying that God puts a stop or stay to or that he takes men off fâ—om their work If a mans hands be bound or sealed up he cannot use them But how doth God seal up the hand of every man of every working man or labourer By the Snow and by the Rain saith Elihu because when God sends abundance of Snow upon the earth or when he sends the great Rain of his strength men cannot work Hiems inâ—rs dicitur quod homines â—â—gat desidere inertes complicatis mâ—â—ibus in a deep snow or in a great rain without doors Labourers are hindered from their labour And hence anciently Winter had this title given it dull or sluggish Winter because in the extreamity of winter weather many men are forced to sit as we say with their hands in their pockets or folded under their armes He sealeth up the hand of every man that is by tempestuous and fowl weather he bindes their hands and presseth them together as with a Seal In manu omnes homines obsignabit Mont. The Hebrew is In the hand he will seal or sealeth every man From which strict reading some have made a very impious interpretation of this Text thereupon grounding that as most use it most unwarrantable Art of Chiromancy as if God did put certain Lines Prints or Seals upon the hand of every man from whence it may be collected and concluded what as some call it his Fortune or Destiny will be in the world Which as it is an opinion wicked in it self so altogether hetrogeneal to this place the tendency whereof is not to shew how things shall work with men hereafter but how they are often hindered or stopt in or from their present work 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vehementia omnem hominem recludit Merc. pagn There is yet another reading of the place thus He sealeth up every man with strength The word which we translate hand hâ—y translate strength and refer it to God he with streng h or by his mighty power shuts up every man The word hand may be rendred strength because by the hand men act violenâ—ly and put forth their strength And God may be said to shew his strength in â—o soâ—t and fluid a thing as snow and rain that thereby he may give proof how easily or with how small a matter in appearance hâ— can stop any man from his work and purpose There is a truth in this â—eading but I rather take the words as they stand in our translation
the special work of the Understanding or of the intellectual Powers To consider is the most proper work of a rational creature It is no easie matter to consider our selves what we are and what we have done or what we are doing Hag. 1.7 Consider your wayes But 't is a harder matter to consider God as good in his being and naâ—u e and as good in his workings operations That 's the business of this text â—onsâ—der the wonderous works of God consider them in the fullness of them and consider them fully In which sence the Prophet reproves the Jews for their non-consideration Israel doth not know my people do not consider Isa 1.3 They do not consiâ—er what I have done nor what I am doing they are an inconsiderate and regardless people and therefore a people not to be regaâ—ded There 's nothing worth the taking notice of in a people or person who take no notice of the works of God They who will not consider his doings will quickly be inconsiderable and of no account with him Consider the wonderful works of God Consideration is opposed to two things First To slightness of Spirit or the light passing over of what we hear or see Secondly to unquietness and passionatess of spirit because of what we hear or see Some lightly pass things by others think of the woâ—ks of God in a passion or with a kind of rage they are rather vexing themselves about the wonderous works of God than considering them Consideration is a woâ—k that stands between these two extreams slightnesse and unquietnesse of spirit Consideration requires a serious soul and if right it makes the soul patient They who once consider the works of God rightly will rest in them satisfiedly Consider the wonderful works of God Elihu was speaking of those works of God in the Air the Meteors Clouds and Rain c. as under the rule of his providence now saith he Consider The wonderful works of God This informs us that the works of God are very considerable First In natural things that is what God doth in disposing the course of nature must be duely considered by man Secondly In civil things that is in what he doth in ordering the affaires of men and these either publick in Nations or private in Families In all these God hath his workings and his woâ—ks in all must be considered Thirdly In spiritual things what he doth in wayes of grace upon the souls of men in convincing and converting them in humbling and comforting them which are his choicest and most excellent works of all Now though all these works of God are to be consideâ—ed the last especially yet the workes of God here set before Job are those in Nature and the providential disposure of them these are no small matters Elihu calls them and so they are wonderful Consider the wonderful works of God These works of God in and about natural things may be distâ—ibuted into those that are common and ordinary or those that are rare and extraordinary Elihu is not treating here about the rare extraordinary works of God but about the common and ordinary works of God in the Clouds the Rain and Winds c. yet he calls them wonderful Consider saith he the wonderful works of God From the connexion in that Elihu bids Job stand still and then consider the wonderful works of God Observe Fiâ—st We can never consider things aright till our minds come to a rest and are quiet We cannot make a true use of our reason when we are much moved with passion we must stand still before we can consider Moses when the bush bu ned and did not consume said I will now turn aside and see this great sight why the bush is not burnt Exod. 3.3 He went near and stood considering that wonderful wo k of God He was not in a fright he was not scared to see a burning bush but he stood in a well composed frame of mind to consider what his eyes beheld or the meaning of that strange sight Secondly Note The works of God are matter of great consideration As the word of God is to be conside ed so his works and none can profitably consider the word of God unless they consider the works of God too His woâ—ks are a Comment upon his word the word of God is exemplified in his woâ—ks what God speaketh that he doth We may find the word of God transc ibâ—d in his works I saith David Psal 77.12 will meditate also of all thy works and talke of thy doings The Character given of a godly man Psal 1.2 is He meditates in the Law of God night and day and Psal 119.148 Mâ—ne eyes prevent the night watches that I might meditate in thy word Nâ—w â—â—â—g dâ—y man should meditate the word so the works of God nighâ— and day David was resolved to do so in the place before-menâ—ioned as also Psal 143.5 I saith he remember the dayes of old I meditate on all thy works I muse on the work of thy hand Did we rightly consider the works of God how just how gooâ— they are we would bâ— more in doing good woâ—ks and we should do â—uâ— good wâ— ks better If any ask How are we to consider the works of God I answer First Consider them in their number that they are many The wondeâ—full works of God are innumerable he doth not only one not only two or three but many very many wonderfull works Many O Lord my God saith David Psal 40.5 are the wonderfull works w ich thou hast done Secondly Consider the wonderfull works of God in their kinds oâ— sorts woâ—ks of Creation or woâ—ks of Providence The woâ—ks of God in Providence are very vaâ—ious His woâ—ks in the Heavens his woâ—ks on the Earth his woâ—ks of jâ—dgment and his works of mercy his woâ—ks of patience his woâ—ks of vengeance his works in delivering us from evill and his works for the continuance of our good â—â—e very various and 't is our duty to consider them all Whatsoever or howâ—oever God is pleased to woâ—k the thoughts of man should work upon it and give him the glory of it Thirdly The woâ—ks of God are to be considered as in their number and kinds or so â—s so in their circumstances As we are to consideâ— ouâ— sins not only in their kind but circumstances which exceedingly aggâ—avate and heighten sin so circumstances in the woâ—ks of God must be considered for they exceedingly heighten the works of God As the circumstances of a sin may make a sin liâ—tlâ— for â—he maâ—ter very great and exceeding sinfull so a circumstance in my wo k of God may make it though little in it self great and wonde full We leave out the very strength of a wo k of meâ—cy when we passe by the circumstances of it A work of meâ—cy done in suâ—h a â—ime in such a way a work done for such a people for a people so undeserving renders the work much more