hurt a man as thou art There is an excellent paradox handled by some of the Ancients Nemo potest ab alio laedi nisi a seipso nisi enim quis laedatur animo non laeditur No man is hurt but by himself for unless a mans soul be hurt he is not hurt which is much confirmed by and appeareth clearly in the example of Job For the devil planted all those engines and made all those assaults upon and against him not because he had a design to make him poor childless and diseased all which he knew could not hurt him but to make him impatient and to extort one evil and blasphemous word against God from him But though it be true that no man is hurt but by himself yet it is true also that the sin of one man may hurt another Oppression hurts other men as to civils whether they will or no but no sin can hurt another as to morals unless he will no man is infected by vice if himself refuse and be against it yea the oppressions and afflictions which other men thrust violently upon us cannot hurt us unless we by our impatience under them bring hurt to our selves The cruel usage of Tyrants did not hurt the Martyrs when they burnt them and imprisoned them and hanged them they did not hurt them because they were patient under those oppressions and took their sufferings for Christs sake with joyfulness What hurt did the poverty and ulcers of Lazarus do him What hurt had Abel by that inhumane cruelty of his brother Cain What hurt had Paul by all his sufferings What any of the Saints by imprisonment or banishment by being sawne asunder or slain with the sword properly no hurt at all It is out of the power and reach of wicked persecutors to hurt the Witnesses of Christ though they have power to slay them Steven was not hurt when he was stoned because he freely gave up himself In a word take it thus First no man is hurt by the sin of another but as himself is pleased with or practiseth the same sin Secondly no man is hurt by the temptations of the devil but as he consents and yeilds to them Thirdly no man is hurt by the oppositions and persecutions of others but as he is impatient under them Thy wickedness may hurt a man as thou art And thy Righteousness may profit the son of man That is thy righteous actions or deeds may profit the son of man that is thy self or any man good or bad Those words may profit are not expressed but are clearly implyed in the sense of the Text. Righteousness tends to every mans benefit it may help and profit thy self it may be helpfull or profitable to those who are about thee or with whom thou hast to do Hence note First Righteousness or â—ighteous actions have profit in them Wickedness turns to mans hurt of it self but Righteousness doth profit Although there be a vast and wide difference between mans righteousness and unrighteousness this latter of it self deserving all manner of evil and the former because imperfect at the best deserving no good at all yet through the bounty and benignity of God it comes to pass that the smâ—llest if sincere endeavour after righteousness shall profit a man as much as his greatest unrighteousness can hurt or damage him For God who doth not reward us according to our iniquities Psal 103.10 will most amply reward us according to our righteousness The Apostle gave command Exercise thy self unto godliness follow that trade well why for godliness is profitable unto all things 1 Tim. 4.8 it profits by vertue of the pâ—omise and it hath the promise of this life as well as of that which is to come Titus 3.8 This is a faithfull saying and this I will that thou constantly affirme that they which have believed in God might be carefull to maintain good works why for these things are good and profitable unto men Some expound these words good and profitable unto men chiefly of doctrine To teach men to follow works that indeed is good and profitable doctrine now if it be a good and profitable doctrine to press men to good works to works of Righteousness then Righteousness it self and good works must needs be profitable There is such an excellency in the nature of Righteousness it is such an honourable amiable and beautifull thing in its own nature that it is enough to draw us to the doing of it as some have said of Vertue in general If vertue could be seen it would draw all to the admiration of it so I say of Righteousness in special If it could be seen it would draw all eyes and hearts after it But besides that here is an excellent Loadstone here is profit thy Righteousness may profit another profit draws much it draws on all men in the world where there is any profit and benefit to be had how do men strive to trade there as if Heaven were to be had there now Righteousness is profitable the exercise of Righteousness is no poor trade there is a great deale of advantage in it and I might shew you how every work good for the matter done in a right manner and for right ends is profitable to others and to our selves To speak a good word may be a means to minister grace unâ—â— the hearers and to â—o a good work of any sort ministers a gracious example to the beholders by doing good you may draw others to do good to see one walking in wayes of righteousness invites and allures others into wayes of righteousness as bad examples corrupt so good examples instruct as bad examples build up for hell so good examples build up for heaven To be built or helpt on heaven-ward is the best profit in the world greater profit than the gain of the whole world And as every good work ministers a good example to the beholders so works of Charity minister comfort and relief to the receivers as also an occasion of blessing God for their benefactors yea works of Charity to others are profitable also to our selves for there is a promise of reward to those who minister the least charities to such as deserve the greatest charity though usually they find the least Math. 10.42 Whosoever shall give to drink unto one of these little ones a cup of cold water only and how cold is their charity who will not give that in the name of a disciple shall in no wise lose his reward that is he shall surely have it Thus we see how profit and advantage even great profit and advantage comes by Righteousness yet take heed of thinking that your Righteousness deserves any the least profit at the hand of God Though we press you to Righteousness as profitable yet it becomes you to say we are unprofitable servants and therefore cannot challenge any profit as our due how righteous soever we are It doth not at all follow because we affirme Righteousness will
Lord hath not called thy name Pashur but Magor Missabib that is fear round about I will make thee a terror to thy self thy own Conscience shall be terrible to thee A man had better fall into the hands of the most cruel Tyrants in the World than into the hands of his own Conscience But when a man is a terrour to himself then to have the Lord a terrour to him likewise to have God appearing in terrible Majesty how dreadful is it The awakened Conscience of a sinner carrieth in it as a thousand witnesses so a thousand terrours and God in his anger is more terrible than a thousand consciences Secondly God is terrible to sinners in the day of outward trouble when as David speaks Psal 65.5 By terrible things in righteousness he answereth the prayers of his People When God is doing terrible things in the World how miserable is their case to whom God also is a terrour in that day A godly man when God is doing the most terrible things shaking Heaven and earth and as it were pulling the world about our ears yet because he finds God at peace with him he is well enough But as for impenitent sinners when God is doing terrible things what will become of them I may bespeak them in the words of the Prophet Isa 10.3 What will ye do in the day of your visitation and in the desolation which shal come from far to whom will ye flee for help and where wil ye leave your glory As if he had said whâ— or what can be a comfort to you when God is a â—errour to you And therefore another Prophet fore-seing such a terrible day coming makes this earnest deprecating prayer Jer. 17.13 O Lord be not thou a terrâ—ur to me in the evil day I know an evil a terrible day is at hand but Lord I beg this of thee that thou wilt not be a terrour to me in that day if men should be a terrour to me and God a terrour too it would be inâ—upportable Yet thus it will be with the unrighteous when God doth terrible things in righteousness and such things he will do in the latter dayes Take heed lest God appear with terrible Majesty to you in such a day Thirdly How terrible is God to impenitent sinners when awakened in the day of death What is Death In this Book Death is called The King of Terrours Now if when Deaâ—h is making its approaches to a person who lives in a contempt of the wayes and word of God if when his breath sits upon his lips ready to depart and the King of Terrours is ready to tear his caul and to rend his heart-strings asunder if then I say God appears in terrible Majesty what condition will such a one be in To have Death the King of Terrours and the Living the ever-living God in terrible Majesty falling upon a poor creature at once is a thousand deaths at once Fouâ—thly What will sinners do in the day of judgment that will be a terrible day indeed The Apostle 2 Cor. 5.10 having said We must all appear before the judgment seat of Christ to receive according to what we have done in the body whether good or bad presently adds knowiâ—g therefore the terrour of the Lord we perswade men that is knowing how terrible the Lord will be to impenitent sinners to all whom he finds in their sins knowing this terrour of the Lord and how terrible the Majesty of the Lord will be to such in that day we perswade men we do all we can to pluck them out of their sins and turn them to God in Châ—ist Jesus who saves his people from their sins for to be sure that will be a most dreadful day to sinners Thus the Mâ—jâ—sty of God will be terrible to the wicked and ungodly especially in these four dayes Only they who fear the Loâ—d and take hold of his name by faith shall be able to stand befoâ—e his terrible majesty God will not be a terrour but a comfoâ—t to them â—hat fear him in every evill day Fu â—her the word as wâ—s shewed before signifies not only Majesty but Praâ—se With God is â—errible praise dreadful praise Hence note First The Lord is most praise worthy With the Lord is praise The Psalmist every where sâ—ts fo th the praise-worthiness of God and presseth this duty upon us I shall not stay upon it only remember with the Lord is praise that is he is to be praised And from the attribute of his praiâ—e or that with the Lord is terrible praise Note Secondly Even in those things which the Lord doth most graciously for us and is to be highly praised by us even in thâ—se he is to be feared dreaded and reverenced God is to be praised not only with joy and thankfullness but with fear and reverence for with him is terrible praise It is the express word of Moses in his song after the destruction of the Egyptians in the Red Sea Exod. 15.11 Who is a God like unto thee glorious in holines fearful in praises We should not be affraid to praise God no we should be most forward to praise him but we should have a holy fear upon our hearts when we praise him Praise is the work of heaven from whence fear shall for ever be banished there will be perfect love and perfect love Casts out fear 1 Joh. 4.18 What-ever fear hath torment in it as all fear out of Châ—ist hath we shall have nothing to do with in that blessed life And even in this life praise which is the work of heaven on earth should be performed with such a spirit of love joy as is without all base tormenting fear we should have so much love to God in and for all the good things he doth for our soules especially ye and for our bodyes too in dealing out daily mercies that it should cast out all that fear which hath torment in it Yet there is a fear which should pâ—ssess our spirits while we are praising God a fear of reverence I mean which fear I doubt not will remaine in heaven for ever Glorified Saints shall praise God with that fear that is having an everlasting awe of the Majesty of God upon their hearts He is fearful in praises and therefore let us so praise him as remembering our distance so praise him as to be affraid of miscarrying in the duty and so instead of praising displease him in stead of honouring grieve him This duty of praise is very dreadful The Psalmist saith there is mercy or forgiveness with thee O Lord that thou mayst be feared Psal 130.4 Not only is the Lord to be feared in his wrath and in the executions of his justice but he is to be feared in his mercy in that greatest expression of his favour towards us the forgivness of our sins When we are in the highest exaltations of the mercy of God and of the God of our mercies yet then should our hearts be
necessary unto God We all depend on him he is altogether necessary to us but we are not necessary to him we are and ought to be his Servants but he doth not need our service we need such a Master such a Lord we need to have such a one over us but he needs not such as we are under him Earthly Masters and Servants have need of one another Masters keep and maintain their Servants and Servants are very helpful and profitable to their Masters As a Servant needs a Master to give him meat and drink aparrel and the conveniences of this life so the Master needs the Servant he needs his work his labour his hand he cannot tell how to do his businesse without him Masters cannot live comfortably without their Servants much lesse honourably they cannot keep their State and Degree amongst men without Servants and Servants need their Masters they cannot subsist they cannot live but by wages or the reward of their labour God hath made such a tye knit such a knot among the Creatures that one though a Superiour should not despise the other though much his Inferiour for both concurre as parts to the constitution of the whole or general constitution of the world But God is not a part but the Principle or Constituter of the Universe not at all depending upon any part of it If a Servant should have need of his Master and not the Master of the Servant the Master would despise his Servant but God hath so ordered it that as the Servant needs the Master so the Master needs the Servant while himself hath no need of either God hath no need of our service but we need his service or him as our Lord and Master It is an honour to God that he hath so many to serve him but it is his greatest honour that he needs none to serve him Before there were either men or Angels God had the same honour and happinesse that now he hath he is self-sufficienâ— It were a shame and a dishonour to us should we own him for God who needed our good he cannot be our God who needs our good All Creatures need the help and good of one another and the help or good of all Creatures comes fâ—om God but God himself is strong enough to help himself and good enough to make himself everlastingly happy There is nothing without him but he can be happy without it there 's no Creature whether thing or person in Heaven or Earth necessary to God either as to his Being or well-Being And therefore we may say not only to the best man on Earth but to the most glorious Angel in Heaven as Elihu to Job What receiveth he of thine hand Secondly If what we do adds nothing to God if he receive nothing by our most righteous services then surely God shews wonderful goodnesse towards us in that he is pleased to make so great an account of and set such store by our services and righteousnesse even of any the least good we do in uprightnesse Is it not a singular comfort that the Lord puts so much worth upon what we do though what we do be of no worth to him and that God should bind himself to us when he is not at all beholding to us The Lord doth not say What do you give me or What do I receive at your hands thereby to put a slight upon our performances and services 't is far from the Lord that because he hath no need of us therefore to contemn us no he declares a gâ—eat acceptance of any the least faithfull service to himself or to our brethren which we do at his command Though should we stretch our endeavours and strain our wits to the utmost to do him good we cannot yet he doth not undervalue what we do but takes what is well done well at our hands and puts all our good deeds into his Book of Remembrance and we shall one way or oâ—her hear of them again to our comfort Hence Thirdly We may inferre How good is God who highly rewards us for the good we do though it do him no good Man will scarce thank a man for any good that he doth unlesse it redound somewhat to himself much lesse will he pay or reward another for that service which stands him in little or no stead If man make a bargain with a man he comes hardly off with him if he gets no benefit by it seeing then the Lord rewards us for those services by which he gets no good at all how wonderfully doth this declare his goodnesse Fourthly How doth the goodnesse of God appear seeing though we can adde nothing to his glory yet if we do good and righteous things he tells us that we glorifie him which is the highest commendation imaginable of what we do 'T is the Command of Christ Mat. 5.16 Let your light so shine before men that they seeing your good works may glorifie your Father which is in Heaven The Apostles Caution is Whatsoever ye do do all to the glory of God 1 Coâ— 10.31 Now though according to this and the oâ—her charge we in all we do sincerely aime at the holding forth and manifesting of that glory and gâ—odness that is in God yet he receives no encrease of glory is it not therefore wonderful goodnesse that he is pleased to say we glorifie him which is the highest attainment of the Creature and the noblest improvement of our pains and labours These and many other inferences may be made for our instruction from this humbling question If thou be righteous what givest thou to him or what receiveth he at thy hands Elihu having told Job that neither his sin did hurt God nor his righteousnesse advantage him lest any should thence inferre surely then it is no great matter whether we be righteous or wicked whether we do good or evil to prevent this mischief he shews that though your sin cannot hurt God yet it will do hurt enough and though our righteousness adde no good to God yet it may do much good This he doth in the next verse Vers 8. Thy wickednesse may hurt a man as thou art and thy righteousnesse may profit the son of man As if he had said I will tell thee what will become of the good and evil thou d est as to advantage or disadvantage forasmuch as thou canst not advantage God by thy righteousnesse Si bona agerimus nostro bono si mala nostro malo nor hurt him by thy wickednesse it must needs follow that the one may be helpfull and the other hurtfull to thy self and to such as thou thy self art If it were otherwise or not so there would be no difference between the doing of good or evil as to the Event how greatly soever they differ in their Nature Thy wickednesse may hurt a man as thou art only it cannot hurt God God is as great and as happy as ever he was and he will ever be as great and
many lessons more which they should be practising under sorrowful dispensations The Ox loweth and is taught no more when he wants fodder the Ass brayeth and is taught no more when he wants grasse but man is taught to act repentance and faith and patience and submission to the will of God in want How sad is it when we hear nothing but flesh cry in man or when nothing is cryed for by man but flesh that is the supplyes of Nature in the day of his distress As 't is said of those Hosea 7.14 They have not cryed unto me with their heart when they howled upon their beds they assemble themselves for corn and for wine and they rebel against me How miserable are they in their miseries whose tongues cry to God but not their hearts or their hearts being silent who cry for corne and wine not for grace and repentance or not for grace to repent who cry much because they suffer evil but not at all because they have done evil yea who are doing evil at the very time when they are crying out because of the evils which they suffer Such was the wretched frame of those in the Prophet They assembled themselves for corne and for wine and rebelled against God 'T is bad enough when there is crying and nothing but crying this is to cry but as beasts cry but to cry and rebel against God is to be worse than beasts for beasts do not rebel against God when they are pinched with want and cry It is sad to be in afflictions to be put to cry in afflictions is more sad only to cry for the affliction is yet more sad when nothing comes from a man but a cry there is nothing in the cryer but what is meerly of man but to be found sinning against God while we a e crying out in our affliction is most sad that 's the saddest and worst condition of man in affliction The Lord teacheth his people better let us shew our selves better taught than only to cry in our afflictions and let it be the abhorrence of our souls for ever to sin at all much more to sin up to rebellion against God in our affliction that it should be said of any of us as of that wicked King Ahaz 2 Chron. 28.22 that in the time of any distress we have trespassed more against the Lord. Thirdly Whereas those oppressed ones cryed yet according to the second interpretation continued proud and naught Observe The greatest oppression and worldly trouble cannot break the power of sin nor bring down the proud heart of man Neither oppression from man nor affliction from God can break the pride of mans spirit These were oppressed yet proud still Our estates may be broken our relations broken our comforts broken yet our hearts remain unbroken The oppressed are many times as proud as their oppressors and they who are unjustly dealt with are â—s bad as they that deale unjustly with them Oppressors though not all who oppress are alwayes bad and the oppressed are many times so too even as bad as their oppressors There is no proof of any mans grace or goodness by this that he is oppressed or wronged for he may be wronged and ground to powder with oppression yet his heart as hard as a nether Milstone and his spirit as high and as much lifted up as Lucifers There is nothing in affliction trouble or oppression that can humble the heart of man the Spirit of God God himself must do it Outward changes work no inward change we may be emptied from vessel to vessel from one condition to another yet have our sin-sent remaining in us It was indeed said of Moab Jer. 48.11 He hath not been emptied from vessel to vessel neither hath he gone into captivity that is he hath not been troubled much in his own Land nor carried into strange Lands as Israel hath been therefore his tast remained in him and his sent is not changed that is as he still retains his civil state and strength so his spiritual vanity impiety and impurity even as Wines that have not been drawn off the Lees and put into other Cask to that the Scripture there alludes retain their first tast and sent or smel and are not meliorated or made more fit for the palat and stomack of those that drink them Now I say as many for want of changes or afflictions are not mended so some mend not though they have many changes and afflictions nor can any thing or affliction mend us or work a change of heart and life in us unlesse grace work with it Fourthly Whereas it is said they cry but none giveth answer God doth not hear and answer them Note The crys of proud or bad men how much soever they are oppressed do not move God nor will he answer them There is no reason he should answer their cry though they have reason enough to cry who will not answer his call his command let such cry and cry tear the air and rend their throats with crying they shall not be answered Job saith of the hypocrite Chap. 27.9 Will God hear his cry when trouble cometh upon him No he will not Solomon leaves the contemners of wisdoms counsel under the same doom Pro. 1.28 Then shall they call but I will not answer they shall seek me early but they shall not find me But when was this Then in which they called and the Lord would not answer The 27th verse tells us The when or time of this rejection it was when they had most need of hearing and acceptation even when their feare that is the thing feared or at least which made them afraid came upon them as desolation and their destruction as a whirlwind when those sad Messengers came they sought God early that is earnestly and diligently but could not find him But what was the reason of this refusal They hated knowledge and did not chuse the fear of the Lord v. 29. They had been wicked and nought before trouble came and when trouble was come they were no better therefore the Lord regarded not either their persons or their cryes The Lord saith the Apostle preaching to the Athenians Acts 17.27 is not far from every one of us yet 't is said Pro. 15.29 The Lord is far from the wicked but he heareth the prayer of the righteous He is far that is far from hearing and answering far from helping and relieving the wicked when they pray The Lord is not far from any of us as men for in him we live move and have our being v. 28. and he giveth to all life and breath and all things for the support of life and natural being but he is far from all proud men as to any complacency in their persons and as to the hearing of their prayers He is far from hearing them and he knows them a far off Psal 138.6 that is he deals with thâ—m as with men at a distance Thus the Lord told the
looks to him that is poor in spirit or of a contrite spirit let such be in Rags and lye upon the Dunghil the Lord will look to them and he hath a threefold look for them First A look of honour as respecting their Persons Secondly A look of care to supply their wants Thirdly A look of justice to deliver them from wrong And if they that are poor in spirit be rich also in the world they shall not fail to receive right from the hand of the Lord. The Lord giveth right to all sorts of men against their wicked oppressors but his poor the Godly poor believing poor those that are poor not only in purse but in spirit are more peculiarly under this priviledge of being righted by the Lord. And usually in Scripture the word poor is taken in a good sence Nomen pauperis in bonum sumitur pauperes sunt populus Dei for good men as the word rich in an ill sence for evil men Jam. 5.1 Go to now ye rich men weep and howl for the miseries that shall come upon you The Apostle speaks as if that were the case of all rich or as if he called all rich men to weeping and howling c. Yet some poor men are wicked and some rich men are righteous and therefore I conceive the word poor may be taken here for any wronged or oppressed poor yet especially for the Godly poor For though God giveth right to all men even the worst of men yet here the scope of Elihu is to shew that God takes most care of those whom the wicked do most not only neglect but injure and oppresse He giveth right to the poor Hence Note The poor especially the Godly poor are often wronged and go by the worst in the world Or thus The poor as poor usually suffer from and by the world As the world is apt to oppresse any poor so mostly the Godly poor Psal 12.5 For the oppression of the poor I will arise 'T is possible a rich man may be oppressed a mighty man may be oppressed by one mightier than he but usually the poor are oppressed and they trampled on who are already underfoot And therefore the Lord saith For the oppression of the poor for the sighing of the needy now will I arise and set him at safety from him that puffeth at him This is not exclusive the Lord will arise for the help of the rich and great when any such are wronged but he is said to arise for the help of the poor as intimating that the poor seldome come by their right or find help in the world unlesse God arise to help them or help them to it and because he hath said he will help them to their right we may be sure he will Davids Faith was strong upon this promise Psal 18.27 Thou wilt save the afflicted people Psal 72.4 He shall judge the poor of the People Pâ—al 140.12 I know that the Lord will maintain the cause of the afflicted And his Experience was as clear as his Faith was strong Psal 37.25 I have been young and now am old yet have I not seen the righteous forsaken that is I have often yea alwayes seen him helped one way or other and sometimes set on high from affliction Psal 107.41 The Lord careth so for the poor as if he cared for none else and the best of the poor are little cared for by any but the Lord. Zeph. 3.12 I will also leave in the midst of thee an afflicted and poor people and they shall trust in the Name of the Lord. The rich of this world trust to creature helps but as the Lords poor know they ought not to trust in creature help so they have it not to trust to and therefore they trust in the Name of the Lord not only out of choice which is their grace and duty but out of necessity And what will the Lord do for them that trust in him not only out of necessity but choice he will surely take care of them and do them right Secondly Note God rights the poor freely He giveth them right he doth not sell it What freer than gift They need not bribe for it As he freely giveth them the Righteousnesse of his Son to justifie them so they have common right of free gift to relieve them Note Thirdly The Lord relieves or rights the poor speedily He giveth implyeth a present act and that doubles the mercy Note Fourthly God will always right the wronged poor He giveth imports even a continued act as he did it in former times in the dayes of old so he doth it at this day and will do it always As the Lord giveth right speedily so constantly with him is no variablenesse or shadow of turning Most men do right only by fits but the Lord is ever giving right Lastly He giveth right to the poor not to this or that poor man but to the poor Hence Note The Lord distributes right to all that are wronged As his Mercy so his Justice is not confined to a few but floweth out to all But it may be objected Why then are so many poor without their right If the Lord giveth right and giveth it continually and impartially why do the poor cry and sigh and groan and mourn why see we so many tears of the poor If they have right why do they complain I answer First The Lord giveth right to the poor sometimes when the poor perceive it not Psal 97.2 Clouds and darknesse are round about him Righteousnesse and Judgement are the habitation of his Throne When a man cannot see the Lord doing right yet the Lord doth right The Sun shineth when eclipsed or covered with a Cloud The Lord never ceaseth to right the poor though neither poor nor rich perceive how or which way he doth it Secondly I answer He giveth right to the poor even when they want right or when they are under the sorest oppressions by supporting their hearts in this perswasion that he will give them right The poor have right when their minds are satisfied that they shall have right There is no true Godly poor man in the world how much soever afflicted but his heart is or may be satisfied that he shall have right That 's a sure word Psal 9.18 The needy shall not always be forgotten the expectation of the poor shall not perish for ever And therefore we may pray with confidence Forget not O Lord the Congregation of thy poor for ever Psal 74.19 The poor may rest in this assurance while their troubles rest upon them that God will bring forth their Righteousnesse as the Light and their Judgement as the Noon day Psal 37.6 He hath right who believes he shall have it as he that believeth hath everlasting life in hope long before he attains the possession of it John 3.36 Thirdly Though we say The Lord giveth right to the poor both speedily and constantly yet he reserveth to himself a liberty as to
word is a weariness to them they soon think they have enough Secondly There is need of patience for submission to what is heard How short soever the Sermon is yet when it pincheth the conscience and pricketh the heart it is not easily born They who hear quietly some woâ—ds of truth will not enduâ—e some other we hardly continue hearing with any patience when to us the word heard is a hard saying and bares hard upon either our consciences or our practises when the singer is as it were laid upon and presseth the sore few can endure it 'T is easie to hear pleasing things but that which crosseth our spirits or our wayes calls for patience When Stephen the Proto-martyr preached to the Jews and brought the word home to their consciences by that close application Acts 7.51 Ye stiff-necked and uncircumcised in heart and ear ye do alwayes resist the Holy Ghost as yâ—ur Fathers did so do ye At this word or when they heard these things they were cut to the heart saith the text and they gnashed on them with their teeth their patience was quite spent they could hear no longer And when St. Paul spake to that gâ—eat Assembly Acts 22.1 22 23. They gave him audience unto this word I will send thee to the Gentiles and then lift up their voices and said away with such a fellow from the earth for it is not fit that he should live Then they cryed out and cast off their clothes and threw dust in the air Thus they raved and were enraged like angry yea like mad dogs when once their title was questioned or as we speak their coppy-hold toucht by the mention of the Gentiles whom they greatly despised and judged themselves so much above Hearken to this to this pinching word to the word that strikes upon your lusts The length of a Sermon spoiles the patience of some but the strength and searching power of it spoiles the patience of more A sincere heart is willing to hear all and is most pleased to hear that word which gives deepest wounds to any corruption of heart or transgression of life Such words are wholsome though bitter or sharp and the more they make us smart the more medicinal and healing they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Stat sc permentis rectitudinem Aquin. Hearken unto this O Job Stand still and consider the wonderous works of God Elihu not only desires Job to hearken but to stand still and consider There is a twofold standing still First Bodily I do not conceive Elihu imposing any such gesture or composure upon Job as to stand still and not stir his body The Hebrew is but one word stand up There is a liberty as to any comly gesture of the body in hearing a man may lawfully sit as-well as stand and hear yet to stand up and hear sheweth a readinesse of the mind and a hungring desire after the Word Secondly There is a standing still of the mind The body may stand as still as a stake or stone while the mind is in strong motion yea while there are most vehement commotions and perturbations in the mind This still-standing of the mind in hearing what is spoken may be taken in a double opposition First To any impatience unquietness or uncomposedness of the mind when the word is spoken Secondly To any irreverence slighting or disregarding of the word spoken To stand still is to get the spirit quiet to hear patiently or to stand still is to get the heart into a reverential frame to hear affectionately So then to stand still implieth both patience and reverence We have like admonitions in the 30th chapter of this book vers 20. and chapter 32d vers 16. Yea that admonition of Balaam was of like sence with this Num. 23.18 Rise up Balak and hear When Balaam was about to deliver his parable and declare the mind of God concerning Israel he called upon Balak to rise and stand up that is to entertain the message with respect Hearken unto this O Job stand still Hence note We ought to be in a gracious quietness and composure of spirit when we are called to hear and mind what God hath done or spoken Further We ought to have a quiet sedate composed spi it not only when we hear doctrinal truths delivered from the word of God but also when we hear of the providences and various woâ—ks of God As this word stand still may refer to the words going before Hearken unto this so to those which follow Consider the wonderful works of God And then the duty required in them reaches both his Word and Works It is a great power of grace which causeth the heart to stand still in this sence that is to be in a quiet frame when the works of God trouble us or are troublesome to us Thus Mâ—ses bespake the Israelite Exod 14.12 Stand still and see the salvation of God It was a very tâ—oublesome time with the Israelites they were ready to give themselves and all they had for lost when Moses exhorted them to stand still Nothing but faith in God can make us stand still when we are ready to fail and that will certainly do it Unbelief makes the heart as unquiet as theirs was upon the report of a war against Judah Isa 7.2 And his heart that is the heart of Ahaz was moved and the heart of his people as the trees of the wood are moved with the wind 'T is hard travel of soul to staâ—d still and see the salvation of God when every thing seen threaâ—ens desâ—lation The Lord is represented requiring us to do so Psal 46.10 Be still and know that I am God When the Psalmist had spoken of the desolating works of God he added this word from the Lord be still as if he had said the Lord commandeth you â—o be of a quiet and composed spirit when all things seem to be in a hurry or confusion for he had said before vers 8. Come behold the works of the Lord what desolations he hath made in the earth Yet even now saith the Lord Be still and know that I am God David at the beginning of the Psalm had professed a fâ—rm purpose in himself and in all the faithful wâ—th him for such a still-standing how-ever things moved or matters should go yea tumble in this world vers 1 2. Though the earth be moved and though the mountains be carried into the midst of the sea though the waters thereof roar c. We will not fear God is our refuge and strength How comely is it for man thus to stand still in a silent and believing consideration of what God hath done or is doing to which Elihu called Job expresly in the next words stand still Consider the wonderous works of God Here is First Consideration Secondly Consideration of the works of God Thirdly Consideration of the wonderous works of God To consider 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 intelligere is
considerable and valuable The Lord saith David Psal 111.4 hath made his wonderfull works to be remembred The old translation saith The mercifull and gracious Lord hath so done his marveilous works that puts a so upon his works he hath not only done them but he hath done them so in such a way with such circumstances he hath put such marks such accents upon them that they are to be remembred that they cannot but be remembred It is but an half consideration of the works of God to consider them abstractly and nakedly without their cloathings that is their circumstances of time place persons when where how for whom and by whom they were done Fourthly We should consider the works of God in their aims ends and tendencies not only what they are but what they lead to what the purpose of God may be in them with respect to our selves with respect to the Church with respect to the world is very considerable There is not a drop of rain that falls from Heaven but it hath a purpose in it and that not only to feed and nourish man by making the earth fruitfull but to make our hearts and lives fruitfull Or thus We are to consider the works of God in their aimes First as to God to set forth his power wisdome goodness Secondly as to man First to draw man nearer to God Secondly to raise him up in thankfulness Thirdly in holiness and conformity to the will of God Now if this be to consider the woâ—ks of God then we may inferre Though there be many who see the works of God yet there are but few who consider them It is an easie thing to see the woâ—ks of God that 's only eye-work but to consider them is difficult that 's head-work and heart-work too Though I conceive that word rendred to see is somtimes used in the sence of this Text for consideration Isa 26.11 When thy hand is lifted up they will not see They could not choose but see with their eyes that such things were done but they did not see or rather would not see as seeing notes considering the hand and aime of God in doing them They who have no mind to answer and submit to to pâ—ofit by and confoâ—me to the works of God have no caâ—e nor will they take the pains to get such a sight of them So that while most see the works of God ocularly while they see the outside the bulke and body of them they see not the works of God spiâ—iâ—ually no nor so much as rationally 'T is not a glance of the eye but the study of the minâ— which is required in seeing the works of God And hence it is that though there are store of spectators and talkers of the works of God yet there are few considerers of them Every one almost will be speaking of the great things which God doth saying What do you hear or do you not hear what is done what is come to passe but where is the consideration of what is done or of what hath passed who stayeth his thoughts and breathes wisely upon the works of God They are wise indeed who do so as David concluded after a long and most excellent discourse of the works of God Psal 107.43 Who is wise and will observe these things as if he had said None but the wise will nor can observe them even they shall understand the loving kindness of the Lord. Thirdly What are those works which Elihu here calls the wonderfull works of God Surely those described both in thâ— foregoing and subsequent part of this Chapter are which are no prodigies in Nature the Winds Rain Frost Snow Thunder and Lightning These are the matter of his discourse and of these he saith Consider the wonderfull works of God Hence observe The common constant and ordinary works of God are full of wonders Though we rightly distinguish the works of God as was touched before into ordinary and extraordinary common and wonderfull yet did we fully understand them there is a kind of wonder and miraculousness in all the works of God even in his most common ordinary or every dayes woâ—ks What is more ordinary and common than the generation and formation of man Yet saith David Psal 139.15 I will praise thee for I am fearfully and wonderfully made marveilous are thy works and that my soul knoweth right well And the reason why we do not look out the wonders of that and of many other common works of God is because they are so common The very falling of the Rain hath a wonder in it the blowing of the Wind hath a wonder in it the motion of the Clouds hath a wonder in it the growing of every spire of grass out of the earth hath a wonder it it the budding out of every leaf and blossom on the tree hath a wonder in it yet because these things are common we do not think nor call them wonderfull Every one would think iâ— a wonder to see a dry rod a rod cut off from the tree blossom as Aarons did Numb 17.8 but who thinks it a wonder to see a tree well rooted in the earth blossom every Spring yet there is a wonder a wonderfull work of God in that alâ—o Magnitudine rerum consâ—etudo subducit Iâ—a enim compositi suâ—â—us ut nos quotidi ant etiamsi admiratione digna sint tranâ—eam Sen l 7. Nat quaell c. 11. A Heathen Philoâ—opher could say from his own obâ—eâ—vation of things and persons Custom takes away admiration Such is the genius or spi it of mankind that we never admire what we often see or meet with though in it self it be never so admirable Who admires the motion of the Sun every day yet the Suns motion every day is as miraculous and stuâ—endious as its standing still was in that day of Joshua's battel with the Kings or as its retrograde motion or going back was in that day of King Hezekiah's recovery from a mortal disease That such a vast body as the Sun should take and fulfill such a journey should pass such an unconceivable space in twenty-four houres is an amazing wonder Sol spectatorem nisi cum dâ—fi it non habet nemo observat lunam nisi laborantam yet no man wonders at it Iâ— hath been said The Sun and Moon have hardly any beholders they can scarcely get a look from us unless when Eclipsed and then all men stand gazing and wondering at them every one will be looking towards them with hands lifted up say O strange yet the Eclipses of the Sun Moon are far easier to the conceptions of Râ—ason than the motion of the Sun and Moon is considering the vast course they run and performe every day We admire things out of course or when their course is disturbed yet the constant course of things is much more admirable every time the Sun riseth every time the rain falleth every time the wind bloweth every time the tyde turneth we have a
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