can stop and bridle our boisterous and angry passions towards those that have offended us The Lord saith unto or concerning Pharoah Exod. 9.16 And in very deed for this cause have I raised thee up for to shew in thee my power c. What power The Lord shewed forth a twofold power in the raising up of Pharoah First the power of his Arm that he was able to cast down such a mighty Prince Secondly The power of his Patience that he spared him from ruin till he had sent ten messages to him and poured ten Plagues upon him The Lord was so provoked by Pharoah that he might have crushed him upon the first denyal but he forbare him long the Lord might well say I have set thee up that I might shew forth my power my power in forbearing thee long as well as in destroying thee at last The Apostle speaks of this power Rom. 9.22 What if God willing to shew his wrath and make his power known the Lord will not only shew his wrath hereafter in breaking those vessels of destruction but he shews his power now in suffering them long and therefore he to make his power known endured with much long-suffering the Vessels of wrath fitted to destruction Here 's the strength of the Lords heart he bears long with wicked men Secondly There is a mighty power or strength of heart in God as in long-suffering towards impenitent sinners so in pardoning sinners who repent Who Magni animi est ignoscere but the Lord hath such a strength of Spirit to pardon and passe by offences After the People of Israel had mutined and murmured Sola sublimis et excelsa virtus est nec quicquam magnum nisi quod simul placidum Sen. and so provoked the Lord to the height Moses begs and bespeaks the power of the Lords pardoning-mercy Numb 14.17 And now I beseech thee let the power of my Lord be great according as thou hast spoken saying The Lord is long-suffering and of great mercy forgiving iniquity c. As if Moses had said Lord thou must put forth as much power in pardoning the sins of this People as ever thou didst in delivering them from their bondage-sufferings in Egypt Or thus O Lord thou mightest magnifie the power of thine anger in punishing this rebellious People but rather magnifie the power of thy patience and long-sufferance in sparing and pardoning them O what strength of heart is in God who passeth by the great transgressions of his People Thirdly The Lord hath a mightinesse of heart in executing his wrath upon his incorrigible enemies Psal 90.11 Who knoweth the power of thine anger The anger of God is such a thing as no man can go to the bottome of it in his thoughts The Lords wrath is powerful beyond all imagination and apprehension his anger as well as his love passeth knowledge In all these respects the Lord hath strength of heart or he is mighty in strength of heart as well as in hand or arm The greatest discoveries of Gods power are in the wayes of his mercy His Judgements are called his strange work but his mercy is his strength as the Prophet calls it Isa 27.5 where warning the Bryars and Thorns to take heed of warring with God he gives a sinner this counsel Let him take hold of my strength that he may make peace with me and he shall make peace with me But what is meant by the strength of God Some render Apprehendet arcem meam i. e. Christum Coc. Let him take hold of my Tower A Tower is a place of strength but here put for that which God glories in most as his chiefest strength even his goodnesse meâ—cy patience and long-sufferance yea Christ himself as if he had said Let not the sinner struggle with my strength let him not think by strâ—ng hand to overcome my strength but let him take hold of my Christ through whom all those glorious perfections of mine my Goodnesse Mercy Patience c. are given out to the children of men and he shall make peace with me This is the true strength of God nor doth any thing more set forth the strength of man than this that he is ready to pardon to forgive and passe by only impotent spirits are much for revenge 'T is our weaknesse not to passe by wrongs and injuries done to us To bear wrongs is to be like the high and mighty God to bear them in mind is to be like the lowest and weakest spirited men He is strong indeed who is strong in patience against Offenders and as strong in mercy to pardon humble ones as in power to punish stubborn and rebellious ones Secondly By way of Illation Note 'T is the greatness of Gods Spirit or the strength of his heart and mind which moderates him towards sinful man That which keeps men in a moderate frame towards men is true greatnesse of spirit They that are of such a spirit will neither despise those that are below them nor envy those that are above them not willingly oppose those that are equal to them The envy and opposition of others greatnesse ariseth from the meannesse and weaknesse of our own spirits The reason why one man is affraid that another should be high is because himself hath not a real highnesse of spirit or the reason why most oppose the greatnesse of others is the littlenesse of their own spirits Whence spring contentions and strifes envyings at and underminings of one another come they not from the narrownesse of our hearts that we cannot rejoyce in the good of others or from the impotent jealousies of our hearts that we fear others will do us hurt If such a one get up he will pull me down if such a one be high 't is dangerous to me therefore I must pull him down if I can whence comes this but from lownesse and poornesse of spirit from that pitiful thing in man called Pusillanimity The Lord hath so great a Spirit that as he envieth no mans greatnesse so he feareth no mans greatness and therefore doth that which is just and equal to all sorts of men bad and good as is further shewed in the next verse Vers 6. He preserveth not the life of the wicked but giveth right to the poor As if Elihu had said Though the Lord doth not despise any that are great yet he doth not respect any that aro bad he preserveth not the life of the wicked And as the Lord will not do any wrong to the rich so to be sure he will give right to the poor What Elihu had affiâ—med of God he now proveth by instances or particulars and that both in respect of the wicked and the godly That the Lord is most just and righteous he proveth thus He preserveth not the life of the wicked That 's the first instance and he expresseth it negatively 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Non viâ—ificat He preserveth not the life of the wicked he
affected with his fear It is both our duty and our commendation so to fear God as not to sin against him or to be kept from sinning against God by the fear of God that is lest God should punish us for our sins and give us to eat the bitter fruit of our own evil doings But to fear God because we hear and are assured that he is ready to pardon our sins especially to fear him when he hath given us a comfortable assurance that our sins are pardoned or even tâ—en to be filled with the fear of his great and reverend Name when we are actuâ—lly praising him and magnifying his free grace in Christ for the pardon of them this shewes a truly gratious spirit indeed With God is terrible Majesty and with God is terrible praisâ— he is at once to be praised and feared All this Elihu would fix upon the heart of Job from the consideration of the works of God his providencial works in the Air how much more should this fear affect us when we behold his terrible works of providence upon the Earth turning the world as it were upside down by the wonderful vicissitudes and revolutions which his hand brings to pass respecting either Persons and private Familyes or whole Kingdomes and Nations With God is terrible Majesty JOB Chap. 37. Vers 23 24. 23. Touching the Almighty we cannot find him out he is excellent in Power and in Judgement and in plenty of Justice He will not afflict 24. Men do therefore fear him He respecteth not any that are wise of heart THese two Verses conclude the whole discourse of Elihu with Job The 23d verse is Doctrinal the 24th is the Use or Application of the Doctrine In the 23d verse we have a four-fold Doctrine held out concerning God First The Doctrine of his Incomprehensibleness We cannot find him out Secondly Of his Power He is the Almighty he is excellent in Power Thirdly Of his Righteousness he excells in Judgement and plenty of Justice But though he is thus full of Justice yet he is also very Gracious and therefore Fourthly We have the Doctrine of his Mercy and Tenderness towards the Creature in the last words of the Verse He will not afflict God is infinitely above man in Power and in Wisdom yet he never useth either the one or the other to the oppression or wrong of any man He will not afflict This is a very suitable peroration of the whole Narrative or matter declared which Elihu had so long insisted upon And having laid down this four-fold Doctrine concerning God he shews us the use of it in the 24th veâ—se where we have a practical Inference from what was before asserted concerning God Men do therefore fear him or therefore men ought to fear him As iâ— he had said Seeing God is thus incomprehensible thus powerful seeing he is thus excellent in Judgement in plenty of Justice as also in Goodness and Mercy therefore good men do and all men should fear him This is a very natural and undeniable Inference yet Elihu doth not leave it bare but adds a strong inforcement in the close of the verse why all men the greatest of men the wisest of men should fear God For he respecteth not any that are wâ—se in heart The wisest the greatest of men cannot carry it with God by their wisdom or policy by theiâ— gâ—â—aâ—ness or power therefore let them fear him This is the sum and scope of these two verses Vers 23. Touching the Almighty we cannot find him out That is He is unâ—earchable and incomprehensible The Original strictly read iâ— The Almighty we cannot fiâ—d him out The Almighty 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Oâ—nipotens nominativus absolute positus Pisc is a Nominative absolute as Grammarians speak we supply that word Touching As if he had said should we enter upon a discourse of the Almighty we cannot find him out Touching the Almighty That God is Almighty and what the word Shaddai here rendred Almighty doth import hath been shewed and opened already in other places of this Book especially in the fifth Chapter at the 17th verse and in the eighth Chapter at the 3d and 5th verses thither I refer the Reader for further satisfaction in that matter and pass from it here Touching the Almighty We cannot find him out This also I shall pass over in a word having spoken to it more fully Chap. 11.7 where Zophar puts this Question Canst thou by searching find out God Canst thou find him out unto perfection In which Questions Zophar challenged Job or any man else to set their understandings upon the tenters to put all their abilities to the utmost stretch to find out God if they could being assured they could not find him out unto perfection So then this assertion in the Text We cannot find him out beaâ—ing the same sence with those Questions I shall not stay upon it Only Note God cannot be compast by the enquiries of man Touching the Almighty we have but this to say of him We cannot say much of him or how much soever we say of him we say but a little of what he is or of what may be said of him for we cannot find him out We may find God but we cannot find him out God is to be found by every humble faithful seeker of him The Prophet Isa 55.6 calls us to that duty of seeking with an assurance of finding Seek ye the Lord whilst he may be found and so doth David Psal 32.5 For this that is for pardon of sin for grace and mercy or for this that is upon the experience which I â—ave had of thy readiness O Lord to pardon my sins even as soon as I confessed and acknowledged them for this I say shall every one that is godly pray unto thee in a time when thou mayest be found God may be found to do us good and shew us mercy when we seek him rightly there is a finding time or a time while God may be found Some give no other limit to this while or finding time than the limit of this life Dum adhuc in haâ— vita estis Rab. Jonath Deus invenire potest iâ—biquo quovis tempore ante obsignata decreta Abenâ— ezra And to be sure if he be not found while we are in this Life he can neither be sought noâ— found after this Life Yâ—t more strictly to seek him while he may be found as one of the Rabbins glosseth that place is to seek him before the Decree comes forth as the Prophet Zephany speaks Chap. 2.2 It is possible we may seek God and seek him too late and then there 's no finding of him Only they shall seek and find him who seek him in the finding time and they who do so shall certainly find as was said before God ready to do them good and shew them mercy But how much soever or how early soever we seek him we cannot find him out that is we cannot find
quem Deus Instituit Aquin. 1. 2 dae q. 21. Art 4. Ad primum nothing can be diminished nothing taken from God by any act of man Yet man as much as in him lyes takes away from and gives or brings to God when he either keeps or doth not keep that order which God hath appointed Sinners shall be judged and dealt with as they that have greatly annoyed and disadvantaged God as they that have rob'd and spoyl'd him as they that have smitten and wounded him as they that have abased him and laid him low And there is reason they should be judged as having done so forasmuch as they do their utmost to do so Thus they are described Psal 2.1 2. The Heathen rage and the People imagine a vain thing The Kings of the Earth set themselves and the Rulers c. And why all this what was it for It was against the Lord and against hû Anointed This was done by the Princes and Great Ones of the world yet they were so far from being able to prejudice the Lord either in his Person or in his Interest that he did but laugh at them for it And 't is considerable that God is described there according to the notion used by Elihu in the Text sitting in the Heavens vers 4. He that sitteth in the Heavens shall laugh the Lord shall have them in derision And why doth the Lord laugh surely because he sees they can no more hurt or hinder him in his purposes by any of or all their sinful advisings and attemptings than if they should hope to batter down the Heavens by discharging a Pot-gun against them And therefore he concludes with a triumphant Yet ver 6. Yet have I set my King after you have done your worst upon my holy Hill of Sion The sins of men do tuâ—n to the glory of God but to their own shame The sins of Gods own children turn to the gloâ—y of his mercy those huge heaps and numberless numbers of sins committed by his Children before Conversion what do they in the issue but lift up the glory of his Grace in the pardon of them And the rebellions committed by impenitent sinners going on in obstinacy to the end without Conversion what do they but lift up the glory of God in his Justice and wonderful judgements which he will bring upon them The sins of the old world which was a world of sin all flesh having corrupted their way before God and there being but one righteous Family found in it all those sins I say did not dammage God at all but indeed they glorified both his Patience and his Justice his Patience in sparing them so long even an hundred and twenty years after warning given his Justice in sending the Flood at last which brought swift destruction upon them and swept them all away The unnatural crying sins of Sodome did not hurt the God of Heaven but God took advantage thereby to gloâ—ifie his Justice in raining Fire and Brimstone upon them from Heaven Gen. 19.24 Pharaoh by all his opposition against the Israel of God did not disadvantage God but gave him an advantage to make his Power known by swallowing up him and his Egyptian Host in the waters of the Red Sea That which is done against the Will of God fulfills the Will of God The sins of men are so far from hurting the God of Heaven that they glorifie him among men on Eâ—rth while they behold him either turning the evil which is dore into good or punishing them â—or their evil doings That which men speak or do against God like an Arrow shot up into the Ayre falls down upon their own heads David Ps 111.2 breaks out wonderfully into the praise of God upon this consideration The works of the Lord are great sought out of all them that have pleasure in them These woâ—ks of God wherein we should take pleasure are not only wo ks of mercy to the Godly vers 3 4 5. but of vengeance upon the wicked vers 6. He hath shewed his people the power of his wâ—rks that he may give them the heritage of the Heathen The works of his hands are Verity and Judgement vers 7. That is judgement for Saints in saving them and upon sinners in consuming them De eo quod agitur contra Dei voluntatem voluntas ipsius vel mala in bonum convertentis vel mala punientis impletur August Enchirid c. 100. We should much contemplate the works of God in bringing glory to himself out of the sins of men The Angels sinned and sell man sinned as soon almost as he was set up These Creatures did that which God would not have done yet God brought about that which he would And thus it is to this day among all the childâ—en of men while they break holy Commandements God fulfills his holy Counsels no thanks to them yea woe to them So then the Lord hath no hurt by sin which way soever sinners turn themselves they cannot turn away his Counsels nor turn from his Counsels When they are disobeying his revealed will Miro et inaffabili modo non fit praeter ejus voluntatem quod etiam contra ejus voluntatem fit quia non fieret si non sineret nec utique nolens sinit sed volens Nec sineret bonus fieri male nisi omnipotens etiam de malo facere posset bene August in Psal 111. he is doing his secret will in which God is most righteous and in his season will lift up his Righteousnesse and Holinesse his righteous and holy Will in the face of all the sinners in the world and they shall know and confesse that he hath served his own wise and holy purposes even in those Providences wherein they have had no purpose but to serve their foolish and unholy lusts and pleasures We have an illustrious proof of this in that extreamly evil and unnatural practise of men good in the main the holy Patriarchs against their own Brother Gen. 50.20 who told them plainly when he meant them no evil but good But as for you ye thought evil against me but God meant it for good to bring to pass as it is this day to save much people alive Further To clear the Point in general we may distinguish of sin as having a threefold opposition First Against our selves Secondly Against our Neighbour Thirdly Against God This division or distinction of sins must be so understood that the two former namely sin against our selves and against our Neighbour brings a real detriment and disadvantage to our selves and to our Neighbour But as sin hath respect to God it doth not bring any real detriment to him Only it may be said First The will of many sinners is raised up to that height of wickednesse as purposely to set themselves to dishonour God to blaspheme his name and do despight to the Spirit of Grace Heb. 10.29 which is the utmost length that sin or lust can go Secondly The nature of
idle away the day and sport and play and sing away the night As good men have holy songs in the night Isa 30.29 Ye shall have a song as in the night when a holy Solemnity is kept c. So the wicked have their wanton vaine revelling songs in the night when their sensual Solemnities are kept Belshazer was drinking in the night and doubtless he had his musick songs that night And as he had his songs mirth and musick in the night so he said not Where is God my maker who giveth me songs in the night he instead of minding God his maker in his mirth minded only the gods which himself had made as the text speaks Dan. 5.4 They drank wine and praised the gods of gold and of silver c. And thus 't is in proportion with all the wicked to whom God gives songs in the night they say not Where is God my maker This interpretation which carrieth the songs to the oppressors before spoken of contains a truth yet I shall not stay upon it but take the words as referring to the oppressed Here it may be queried how doth God give them songs in the night I shall not insist upon those conjectures which some have made about this giving songs in the night As First implying God so gracious that he giveth us not only in the day but in the night occasion of joy in sorrow namely the view and contemplation of the Heavens and Starrs which are very pleasant and refreshing Psal 19.1 Others Secondly conjecture that God may be said to give the sorrowful and oppressed ones songs in the night by the singing of birds in the night of that bird especially which hath its name from singing in the night the Nightingal Some insist much upon these interpretations It is I grant a great mercy of God that when the Sun is down we have Moon-light and Star-light and that in the night we have the innocent harmless birds to sing and make us pleasant melody But leaving these we may take the words in a double notion First Properly Secondly Metaphorically Properly and so to give songs in the night as the night is taken for night time imports the goodness of God to man not only in the day time but in the night Hence Note God in the night season as well as in the day gives his people matter of joy Night-mercies deserve and call for day-praises especially two sorts of night-night-mercies First Night preservations Psal 3.6 I laid me down and slept for thou Lord makest me to dwell in safety The night is subjâ—ct to many dangers Qui distribuit nocturnas custodias Sept The Septuagint render fully to this sense Who giveth watch or preservation in the night that 's matter of praise and thanksgiving to God Secondly he gives us cause of praise and singing not only for preserving our lives while we sleep in the night but for refreshing us with sleep in the night Psal 127.2 So he giveth his beloved sleep The Lord gives us not only safety but sleep Sweet sleep is a great mercy Eccl. 5.12 The sleep of a labouring man is sweet whether he eat little or mucâ— and they who sleep sweetly get refreshing and renewings of strength after all their foâ—mer labours for new labours So thaâ— if we take night properly for the night time there is much occasion of rejoycing given by God to mankind in general and more peculiarly to his faithfull servants in reference to those common mercies of bodily safety and the return of natural strength and spirits Secondly Take night properly and then this assertion He giveth songs in the night may have this meaning The Lord gives his people a praising frame of heart in the night season Etâ—am cum nulla ad eum laudandum documenta circumfulgent intus Spiritu excitat ad laudes Jun When they are wrapped up and compassed about with outward darkness when they are solitary and alone when no worldly object holds out any occasion of comfort to them yet then the Lord lets in a light or shines into their sâ—uls by his good Spirit The Lord may well be said to give songs even in the night when by the immediate work of his Spirit he filleth our spirits with joyes unspeakable and glorious These aâ—e the most ravishing songs of the night Hence Note God by his good Spirit doth often suggest sweet meditations and comfortable thoughts to his people in the night In the night the Lord minds his servants either of such mercies as they have already received or of such as according to his promise he is ready to or will surely bestow that so they may be busied in that heavenly work of praising him and rejoycing in him when they awake or cannot sleep This was Davids experience Psal 17.3 Thou hast visited me in the night Men use to visit us in the day when we are up or awake But saith David God gives me visits in the night when I am in bed he gives me many a song or makes me to rejoyce When we are in our retirements or freest from the hurry of worldly businesses and enjoyments then we are in the fittest posture for the entertainment and enjoyment of God The Lord visits his servants in the night not only as David there to try them or as elsewhere to instruct them but to comâ—oâ—t them as David was assured Psal 42.8 The Lord will command his loving kindness in the day time and in the night his song shall be with me That is a song concerning him I will sing and rejoyce even in the night time because of the goodness and kindnâ—ss of God to me in the day The experience of Asaph or of David communicated in that Psalm to Asaph gives further proof of this Psal 77.6 where having said v. 1. I cryed unto God with my voyce and he gave eare unto me he adds v. 6. I call to remembrance my song in the night that is those occasions of joy and singing which God hath heretofore given me These songs were sweeter to me than sleep As it sheweth an excellent frame of spirit to remember the Commandments of God in the night which David also professed as his practise Psal 119.55 I have remembred thy Name O Lord in the night and have kept thy Law The name of God is any manifestation of God either in his word or works And again Psal 119.62 At midnight I will rise to give thanks to thee because of thy righteous judgements Some watch in the night to give thanks Psal 134.1 others give thanks when they wake at any time in the night both are acts of purest love to God and proceed from purest consolation in God Cant. 3.1 By night on my bed I sought him The Spouse doth not say only by night I sought him but by night on my bed I spend not the night in sleeping but in seeking him whom my soul loveth Psal 16.7 My reines instruct me in the night
impenitents among his own people by the Prophet Isa 1.15 Though you make many prayers I will not hear for your hands are full of blood Ye are full of bloody sins and ye have not humbled your selves nor cleansed your hearts and hands by the blood of the Covenant to this day and being in that case you may cry and pray till your hearts ake and your tongues ake too yet no prevailing with God no grant no hearing Another Prophet tells them as sad newes from the Lord Jer. 11.11 Behold I will bring evil upon them which they shall not be able to escape or go forth of and though they shall cry unto me I will not hearken to them Though the Lord threatned I will bring such evil upon them that they shall not escape they might say well but when the evil hath taken hold of us we hope God will hear us and deliver us No saith God when the evil hath overtaken and arrested you yet your prayers shall not overtake me Though you cry yet I will not hearken unto you That 's a dreadful Scripture of the same import Psal 18.41 They cryed but there was none to save them even unto the Lord but he answered them not They cryed being in great distresse and they cryed to the Lord he brings in that lest any should say they cryed indeed but possibly 't was to false gods to idols possibly they knockt at a wrong doore and so were not heard No they cryed to the Lord to the Lord by name they were right as to the object of prayer but their hearts were not right they were not right subjects of prayer That once blind man saw this truth when answering the Pharisees about the person by whose power he received his sight he told them plainly Joh. 9.31 We know that God heareth not sinners that is Such as love and live in sin such as go on impenitently in their sins By this answer he closely but strongly confuted that blasphemous opinion and censure of the Pharisees who reputed and reported the Lord Jesus Christ who came into the world to save sinners as one of the vilest sinners in the world and upon that account got him crucified at last As if the man had said Were he that cured me of my blindness such a sinner as you reckon him to be he could never have obtained power from God to cure me of my blindness for we know God heareth not sinners When men sin and pray as it were by turns their prayers are turned into sin and therefore will not be returned in mercy God sometimes hears sinners in wrath and judgement and he sometimes will rot hear Saints as to the grant of the thing in hand prayed for in love and mercy but he never denies praying Saints in wrath nor doth he ever hear a sinner such a one as is here intended in mercy when he prayeth Now as when the Disciples heard Christs answer to the Pharisees question about Divorce they presently said Math. 19.10 If the case of the man be so with his wife it is not good to marry so some hearing this doctrine that God heareth not proud sinners when they cry or pray may possibly say if the case of the proud be thus with God it is not good for them to pray at all To such I answer this doctrine is not urged to make proud or impenitent sinners to leave praying but to leave their pride 't is urged to make them humble under their oppressions and afflictions not to make them prophane They who as they are cannot get by prayer certainly they cannot get by casting off prayer What answer can they have who cry not at all to God when some may cry and get no answer as Elihu here speaks There they cry but none giveth answer because of the pride of wicked men This sense or interpretation most insisted upon in this 12th verse will appear more full and faire in opening the 13th Ad dicti superioris confirmationem Epiphonemaris vice subjicit in which Elihu brings down what he said here into a strong and peremptory conclusion or the next verse renders another reason why God would not relieve those oppressed ones It was not only for the pride of their spirits v. 12. but also for the emptiness and heartlesness of their prayers or because the prayers of proud and evil men are heartless or empty Vers 13. Surely God will not hear vanity neither will the Almighty regard it They cry but God will not hear why will he not hear what hinders He tells us both why and what Surely God will not hear vanity What is vanity What saith vanity hath vanity a tongue can vanity speak the Text saith God will not hear vanity 'T is frequent in Scripture to ascribe a tongue and a voyce to sin of any kind though some sins are more vocall and speak louder than others yet all speak But when he saith Surely or without all Question the Lord will not hear vanity by vanity we are to understand vaine men praying or vanity is put for the prayers and crys of those persons who are as vaine as vanity it self The word rendred vanity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 temeritas falsitas mendacium dicitur de re salsa vana levi mutili signifieth a lie as also rashness temerity God will neither hear rash-headed nor false-hearted prayers he will not hear vaine prayers or the prayers of vaine men The Abstract is often put for the Concrete in Scripture Psal 107.42 All iniquity shall stop her mouth When the Lord brings about that mighty work the bringing down of the mighty sets the poor on high those that are at once poor and humble the Lord will set on high then Iniquity that is wicked men men of iniquity shall stop their mouths or have their mouths stopt they shall not have a word to say as gaine-saying that righteous and glorious work of God So here God will not hear vanity that is vaine men or men that pray vainly all that which men speak or act is vaine or vanity if it be not good if it be not answerable to the will and ends of God yea whatsoever prayer doth not proceed from faith and flow from a pure heart is vanity 't is but straw and stubble dross and dung God will not hear vanity Neither will the Almighty regard it He that will not hear will much less regard vanity The sense is gradual regarding is more than hearing we may put both together he will not hear with regard nor regard what he hears from such The strong God who hath all power in his hand the power of Authority or the power of a Judge will not hear vanity The All-mighty The All-sufficient who hath all power of efficiency in his hand the nourisher and preserver the punisher and correcter of all men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 intendit oculos visum intentis fiaeis oculis intuitus est solicitè
God he will not bow his ear to us We only fill the air with words we are but sounding brass and tinkling Cimbals in all we say to God unless we do what God saith Elihu supposing Jâ—bs spirit yet unsubdued or not wrought and brought into a right frame under his affliction might well say he openeth his mouth in vaine and as it followeth to the same effect in the close of this verse and Chapter He multiplieth words without knowledge Here is another hard censure upon this good this holy and wise man Job Some Expositers fall heavy upon Elihu as charging Job too far he spake say they many things that were right but not rightly he spake many things that were true but he did not speak truly in fixing them upon Job he spake all uprightly but somewhat too rigorously And indeed if he had charged him so far as to say he had no knowledge at all and had not opened his mouth at all to purpose he had charged him beyond both truth and modesty But Elihu who was set up by God for this very end to humble Job had ground to tell him that as to some things he had both opened his mouth in vaine and multiplied words without knowledge that is he had spoken many words which seemed not to proceed from any sound or well-grounded knowledge and I may give a four-fold ground of it First Because he had not sufficiently attended and magnified the Soveraignty of God in laying those afflictions upon him Secondly Because he had not as he ought sate down quietly under the hand of God but often called to know the cause and that God would plainly tell him the reason or give him an account why he suffered Whereas he should have remembred that as many of the judgements of God are unsearchable and his wayes past finding out by man so he hath reserved some of them as secrets in his own breast and will no more give any man an account of them than any man ought to desire an account of them Thirdly Because he had not more considered his sin or had not been so much in considering the greatness of his sin as he had been in setting forth the greatness of his integrity For though it were true which Job spake that his way was upright and though God had given testimony to his uprightness and integrity in all his wayes yet he should not have insisted so much upon that poynt which had so much affinity with self-boasting though he intended it only for self clearing or for the righting of himself It had been more becoming him to have been aggravating his sin than setting forth his righteousness this was the poynt that Elihu struck at that he had justified himself too much and judged himself too little Yea Job was convinced of this at last Once have I spoken but I will speak no more that is of my own integrity or righteousness Fourthly He may be said to have multiplied words without knowledge because he had spoken so much in the aggravation of his afflictions 'T is true his afflictions were very great yet Elihu censures him deservedly because he took too much notice of them complaining often and often how heavy the hand of God was upon him yea that God was an enemy to him whereas he should rather have lookt upon the visitation of God as light and easie Inscritam objicit quod pugnantia saliem non satis inter se cohaerentia conjunaeit Merl or at least as but little comparatively to what the Lord was able to lay upon him or what his sin might justifie God in laying upon him Elihu having observed Job often and long striking upon that string hightning his sufferings and troubles had reason enough not only to call him off from it but to check him for it And therefore let us remember and be admonished that in all our afflictions we should not so much set forth the greatness of our suffering as the greatness of the mercy of God we should look upon little mercies as great it shews an excellent spirit when we heighten and greaten the mercy and goodness of God even in little things but we should speak of and look upon our greatest chastenings and afflictions as light and little Job fayled somewhat in all these things and in some of them his faylings were great and upon some of if not upon all these grounds I judge Elihu gave this judgement upon Job He openeth his mouth in vaine and multiplieth words without knowledge Job also yeilded himself thus faulty at last Chap. 42.3 Who is he there he speaks of himself in a third person Who is he that hideth counsel without knowledge therefore have I uttered that I understood not things too wonderfull for me which I knew not I shall close my thoughts upon this Chapter with minding the Reader First of Elihu his candedness â—owards Job beyond what he found from his other friends for Elihu chargeth Job here only with vanity and inadvertency not with any premeditated wickedness or blasphemy as Eliphaz had done Chap. 22.13 14. Secondly let me mind the Reader of that liberty and plainness of speech which Elihu used towards Job in telling him of and censuring him for his faylings as also of that patience meekness and equanimity with which Job heard received and bare his sharpest censures not replying one word in passion nor so much as pleading the least excuse for his former passionateness but taking all in good part and doubtless improving all for his spirituall profit JOB Chap. 36. Vers 1 2 3 4. 1. Elihu also proceeded and said 2. Suffer me a little and I will shew thee that I have yet to speak on Gods behalf 3. I will fetch my knowledge from afar and will ascribe righteousness to my Maker 4. For truly my words shall not be false he that is perfect in knowledge is with thee ELihu hath already made three addresses or speeches to Job and here he begins a fourth this and the next Chapter are wholly spent in it and are the issue of his whole discourse with this sorrowful man In which we may consider three parts First The Preface or rather the Prefaces of his speech Secondly The Body or Substance of his Speech Thirdly The Conclusion of it The Preface or Prefaces the Introductions of this Discourse of Elihu with Job are contained in the foure verses of this Text under hand The Body of his Discourse is begun at the fifth verse inclusively and continued to the 23d verse of the next Chapter exclusively The Conclusion of all is laid down in the two last verses of the 37 Chapter In this copious Discourse or long Oration Elihu brings not any new assertion or saying of Job to be proved against him nor doth he reprove Job for any new fault but insists upon the proof of what himself had asserted before to shew that God is righteous or to maintain the righteousness of God which he doth variously by
fetters and held in cords De carcere educentur ad occisionem gladij Aquin. Per gladium iransire dicitur qâ—i gladio occiditur Drus but now the sword shâ—ll overtake them and they shall perish or be taken away by the sword The Hebrew is they shall pass away by the sword that is they shall die Man is said to pass away by the swoâ—d when the sword doth not pass by him but smites and kills him which is a temporal perishing It is said Isa 57.1 The righteous perish c. As the righteous perish by a natural death so they may perish by a violent death and possibly that may fall upon them when they attend not the providential dispensations of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 â—â—â—prie â—â—è miâ—sile aut jaâ—â—lum They shall perish by the sword or by the drawn weapon The word notes any weapon that is drawn or cast forth hence some translate it a Dart or Javeling which is shot out of the hand but it may also be applied to the Sword which being drawn forth out of the sheath is often sent upon deadly messages and may be numbered among missive weapons Now when Elihu saith they shall perish by the sword we may take the word sword properly or tropically Properly two wayes First for the sword of the Warrier Secondly for the sword of the Magistrate either justly punishing or grievously afflicting Some good men have acknowledged in great trials and sufferings under the hand of man that God hath met with them for their neglect or non-attendance to more immediate afflictions under his own hand Again take the sword tropically or improperly and so any sore affliction that greatly annoyeth especially if to death is called a sword in Scripture They shall perish by the sword under one notion or other if they do not obey Hence learn God will not spare no not his own People if they do not obey him God is full of sparing-sparing-mercy but the righteous may provoke him so that he will not spare no not them Judgement begins often at the house of God 1 Pet. 4.17 And if Judgement begin at the house of God what shall the end be of those that obey not the Gospel This is a terrible word The righteous may perish by the sword how dreadfully then shall the unrighteous the wicked the scorners of godliness perish If God will make his own people smart in his anger when they provoke him how will he speak to his enemies in his wrath and vex them in his fore displeasure Psal 2.5 Secondly From the gradation of their troubles First they were bound in fetters and holden in cords but now here 's a sword a devouring sword a killing deadly weapon Hence learn They who give not glory to God in lesser or in lighter afflictions draw greater upon themselves They may come from a cord to a sword from being bound to be slain God hath several sorts of Instruments to chasten his people with and as the best of outward good things may be the portion of evil wicked men so the worst of outward evils may be the portion of good men they may at any time and sometimes shall perish by the sword and as it followes They shall die without knowledge The sword is death a deadly sword 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they shall die Without knowledge or as the text may be read because they were without knowledge But is any righteous man without knowledge That the soul be without knowledge is not good saith Solomon Prov. 19.2 How then can he be good whose soul is without knowledge And seeing we interpret this text of the righteous how can it be said they die without knowledge I answer Knowledge may be taken in a more general sense and so no righteous man either lives or dies without knowledge he neither lives nor dies without the knowledge of God in Jesus Christ whom to know is eternal life John 17.3 and without the knowledge of whom all who are actually capable of such knowledge must die eternally he neither lives nor dies without the knowledge of himself as a sinner and of Christ who saveth him from his sins Such ignorances are inconsistent with the state of a godly man he may do foolishly but he is not a fool he may be wanting in some kind of knowledge but he doth not want knowledge he cannot be without saving knowledge though he may perish temporally without knowledge The first thing that God makes in the new creation is light the light of knowledge there he begins his work therefore we cannot take knowledge generally simply and absolutely in this text Dei monita per castigationes â—cire intelligere noluerunt Drus but as knowledge may be taken restrictively for knowledge in or about this or that particular so a good man may want knowledge there may be somewhat which the Lord would acquaint the righteous with and teach them by their fetters and afflictions which they do not learn and therefore they die without kâ—owledge or because they are without knowledge yet that want of knowledge together with all their other wants and ignorances are pardoned to them Further we may expound the words thus They shall die without knowledge that is without the knowledge or consideration of of that special affliction or judgement which is coming upon them Non est oratio affirmativa stultitiae vel negativa scientiae sed simplicitèr negat advertentiam Bold they shall die unawares not thinking nor so much as dreaming of such a judgement or that such a hand of God was so near them According to this interpretation Elihu intends either their inadvertency of that approaching scourge or calamity with which they are overtaken or their not understanding the reason of it Christ saith in the Gospel Luke 12.46 The master of that servant the evil servant shall come in a day which he knowes not of and in a time when he looked not for him Now as the last Judgement the great Judgement shall come upon the wicked in a time when they look not for it so the Lord may bring a special particular judgement upon some one or more of his own people when they do not think of it or never suspected that they should fall under it Good men are sometimes surprized and so they shall die without knowledge is no more than this they shall be taken unawares by a suddain unexpected judgement Though every godly man hath a preparation for the general judgement yet as to a particular one he may be much unprepared Lastly Some expound the words of more than inadvertency or bare nescience even of folly and some degree of affected ignorance which possibly may prevaile upon a righteous man in some cases and for a time but I rather adhere to the former interpretation because as was shewed before the whole context seems to intend a more ordinary case of a righteous man So then this Scripture holds out the sad issues
Clouds a ruine to the world so he often makes them a correction 1 Sam. 12.18 19. Ezra 10.9 we have had many examples both of sweeping Rains and dreadful Thunders Lightning and Tempest coming forth from the Clouds The Apostle saith Rom. 1.18 The wrath of God is revealed from Heaven against all ungodliness c. God hath revealed his wrath from Heaven chiefly in and by the Ministry of his VVord he may be said also to reveal his wrath from Heaven against sinful man in and by the Ministry of the Clouds they have often lifted up their Voyce like a loud Trumpet and louder than a Trumpet to tell the sons of men of their tranâ—gâ—ession and to reprove them for their sin And therefore when we see extraordinary gatherings of the Clouds we should take instruction lest we provoke the Lord to send or cause them to come for correction The Clouds drop down many good Lessons and admonitions and if they are not attended to the next thing they drop is a Rod or Correction He causeth it to come whether for correction Or for his Land For whose Land Some refer it to the Cloud that is Pronomen sua alii ad nubem reserunt ut dicat pro terra in qua genita juit Drus for the Land out of which the Cloud was made for the Vapours which arise out of the Land by the attractive power of the Heavens make Clouds As if the meaning were he causeth the Cloud to fall down upon that Land out of which it was raised whereas oftentimes a Cloud is made of Vapours raised from one Land or Country and by the command of God is carryed to another Land or Country very far off But I rather take the Antecedent to his to be God himself His Land that is Gods Land or the Land of God But then the Question is what are we to understand by his Land hath God a Land distinct from others as the Princes of the World have are not all Lands his I answer First The truth is all the World is Gods Land so that wheresoever the Clouds fall they fall upon his Land Psal 50.12 The World is mine and the fulness of it saith the Lord. God is the great Land-lord of all the World Secondly Somtimes in special the habitable part of the World is called the Land of God Psal 24.1 there being a part of the World supposed uninhabitable or wherein no man dwels Thirdly His Land that is the Land which God doth peculiarly own Exod. 19.5 You are a peculiar Treasure unto me above all people for all the earth is mine As the Israelites were the Lords peculiar people so some Lands are his peculiars he specially calls them his Land Peculiaritèr terra Dei vocatur terra sancta in qua Dei cultus exercetur Sic nominat unamquamque gentem cui bene vult and entitles himself to them beyond all other Lands The Land of Canaan was called The Lords Land because he was known and worshipped there Hos 9.3 We may say in general Look in whatsoever Country or place God is truly known honour'd and worshipped that is his Land and that 's the Land here chiefly intended say some by his Land He causeth it to come whether for correction Or for his Land That is for the good and benefit of that Land wherein his Name is professed and himself truly worshipped That 's a good sence For doubtless the Lord takes more care of such a Land than of any other Land The eyes of the Lord were upon the Land of Canaan he took care of it from the beginning of the Year to the end thereof even to water it with the Rain of Heaven Deut. 11.12 Thus 't is said Psal 68.9 10. Thou O God didst send or shake out a plentiful Rain a Rain of munificences or liberalities whereby thou didst confirm thine Inheritance when it was weary Thy Congregation hath dwelt therein Every Land to which God bears special respect and good-will which whensoever he doth he doth it with respect to the people inhabiting there may be emphatically called His Land Yet Fourthly Forasmuch as the latter word for mercy seems to imply that special favour which God bestowes upon his own people in sending forth the Clouds with Rain therefore by His land I rather conceive the earth in general is meant or yet to take it more particularly that part of the earth which no man claims which is scaâ—ce habitable by man that which is a wast Wilderness or Desart for wild beasts that Land which is overgrown with Trees and Bushes a Land which no man dresseth or bestoweth any culture or husbandry upon even for that Land doth God take care as his Land thither he sends Rain that the Beasts may have Pasture and Plants moysture that it may be watered and provided for as well as those Lands that men by their care and industry manure as their own peculiars 'T is said Chap. 38.26 He that is God causeth it to rain on the earth where no man is on the Wilderness wherein there is no man Thus in the Tâ—x He causeth it to come for his land a Land which hath no owner but himself Hence Observe God hath an universal respect to and care over all his Creatures Wheresoever God hath a foot of Land in the World though no foot of man comes there he sends the Clouds to do it service for the sake only of wild Beasts living there and of Trees and Plants growing there Psal 36 6 Lord thou preseâ—â—st Man and Beast Not only doth God preserve men but bâ—â—â— and where no men are God provides for beasts that they may have food and live We may hence argue as the Apostle did in another case 1 Cor. 9 9. Doth God take care for Oxen Hath he respect to the wast Lands to the wild Beasts of the Wilderness surely then he will take care of inhabited Lands he will cause the Cloud to come and water the Land where men dwell especially where good men dwell to them he causeth it to come as it followeth in the Text For Mercy The third Message about which the Clouds are sent or caused to come is for favour God dispenceth mercy by the Cloud he causeth it to come for mercy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dei propensam omnibus benefaciendi voluntatem denotat The Original word rendred mercy hath a great significancy in it this especially a bountiful good-will towards others without respect to merit or any antecedent obligation When here 't is said He causeth it to come for Mercy we are to understand much more than was meant before when 't is said He causeth it to come for his land to feed the beasts and nourish the Plants and I conceive we may give a twofold interpretation of it First For Mercy that is for some eminent uses besides those that are for meer necessity to water the earth Rain is sent First To purge Secondly to cool the air Thirdly
to cherish and comfort the fruits of the Earth But besides these common and ordinary ends of sending rain somewhat extraordinary seems to be intended when the Text saith He causeth it to come for mercy or favour What 's the favour or special meâ—cy that comes by rain Surely it is the sending of such a rain and such a blessing with it as causeth the earth to bring forth abundantly The Lord can more than supply wants he can give plenty he can give as much in one year as may serve for two or three Sive ad Benignitatem scâ—ut benigne fiat terrae citra necessitatem ut cum pluvâ—â— descendit summo aestu ad aerem refrigerâ—ndum Drus Thus he pâ—omised Levit. 25.21 Then I will Command my blessing upon you in the sixth year and it shall bring forth fruit for three years the sixth year was the year before the Sabbath-year for then they were not to till the gâ—ound Now if you carefully observe my Sabbath-year saith God you shall have no want though you do not sow This is a mercy when God sends in a double or treble Crop when he not only sends enough to serve the tuâ—n or to keep us alive but abundance and plenty so that the floars shall be full of wheat and the fats shall overflow with wine and oyle as the promise is expressed Joel 2.24 Hence note God is not only a just but a bountifull Master He doth not only give us enough for necessity but for delight and contentment if we use his boun y well and turn not his blessings to his dishonour plenty will be our mercy The Clouds come somtimes for Correction God sweepes away even our necessaries by raines which are therefore in Scriptuâ—e called sweeping raines at other times the Clouds come for mercy and empty themselves to fill us with the blessings of the earth that we both by corrections and favours may be led to repentance and receive further mercy not only mercy fâ—om the Clouds but mercy above the Clouds Thus the words stand in a fair opposiâ—ion and one part of the verse illustrates the other Yet I conceive there is somwhat further in these woâ—ds for mercy or in mercy and free benignity which may intimate thus much to us That even the Rain from the Clouds and fruits of the earth are not given us of desert but of free favour and mercy They come for mercy or as a mercy God doth not seed the World because he owes them any thing but because he is mercifull we do not oblige him to give us a drop of rain or a morsell of bread sweet showres from Heaven and plentifull harvests on Earth are acts of grace mercy favour and good-will unto man God payeth men wages in nothing but in punishment whâ—n God punisheth he payes wages that which is deserv'd if God send the Clouds for Correction we have what our sins have procured and brought upon us but if he send plenty we have mercy a gracious bounty or largess from the hand of God our daily bread is not pay nor wages but reward and mercy much lesse is that which is more or beyond our daily bread We by sin deserve that the Heavens should be as the Lord thâ—eaten'd his ancient people in case of disobedience as bâ—ass and the Eaâ—th as iron but we have not deserv'd that the Heavens should drop fatness and the Earth yeild her increase this is mercy Not only are we to look upon the Pardon of sin as a meâ—cy and Redemption by the blood of Christ as a mercy and Justification through his Righteousness as mercy and eternall life as a mercy or coming from mercy and free grace but we are to receive every bit of bread as coming to us through mercy freely and not upon any account of our own workings or deservings And if we cannot deserve a showre no nor a drop of rain from the Clouds if we cannot deserve a Crop of Corn from the Earth then surely we cannot deserve grace or peace from God or eternal life and happiness with God Therefore how should we magnifie and admiâ—e the mercy and free grace of God for spiritual thingâ— when we see such cause of magnifying him even for temporal good things if the Clouds are favourable to us it is of mercy Further That notion may be well improv'd which some give of this word reading the Abstract by the Concrete we say For mercy they say for the mercifull that is for the liberall benigne and mercifull man the man of a large heart to dâ— good God causeth the Cloud to come somtimes for Correction usually for his land to conveigh common comforts and he hath his times wherein he causeth it to come for the merciful that is in special favour to those that are mercifull and good and gâ—acious both as they have received grace from God and as they have done good things for and among men He that watereth shall be watered also himself Pro. 11.24 Thus you see the three-fold Message that God sends the Clouds upon either to Correct men for their sin or for his Land that the Creature in general may have subsistence or for special favour and mercy to his peculiaâ— people and for those above the rest of good men who are mercifull and ready to do good JOB Chap. 37. Vers 14 15 16. 14. Hearken unto this O Job stand still and consider the wondrous works of God 15. Dost thou know when God disposed them and caused the light of his cloud to shine 16. Dost thou know the ballancings of the clouds the wonderous works of him which is perfect in knowledge THis context begins the second part of the Chapter wherein Elihu First exciteth Job to a serious contemplation of the wonderful works of God this is expressed in the 4th verse Secondly He urgeth the weakness and inability of Job and indeed of any man to understand the full compass of those works And this he doth First In general as to them all in the beginning of the 15th verse Dost thou know when God disposed them Secondly he sheweth his inability as to particulars or the several kinds of the works of God First As to his causing of the Light to shine in the close of the 15th verse Secondly As to his weighing or ballancing of the Clouds verse 16th The summe of these three verses together with the two next which follow make up an earnest exhortation that Job considering and comparing that great power and wisdom of God which appear shine in those forementioned works with his own weakness and insufficiency would therefore humble himself and not venture any further to contest or plead with God And because many of the Lords providential works are unsearchable as wel as these which are natural therefore Elihu would not have Jâ—b busie himself in any curious prying into those which concerned his present condition For if there be infinite and unerring wiâ—dom tempered with mercy and justice with
like me declaring the end from the beginning and from ancient times the things that are not yet done He that knoweth what the end of all things will be must needs dispose of all second causes and intermediate acts leading thereunto The reason why men often mis-reckon and faile of their expectation about the ends and issues of things is because they have not all the means in their power yea I may say they have not any of the means fully no nor at all in their own power The way of man is not in himself how then can his ends be only God knoweth what shall be the conclusion because he hath the full disposure of all the premises means and wayes by which the conclusion is brought about Let us adore and consider the power of God as well in disposing of the creature as in making of it Again Doest thou know c. Surely thou doest not The question here as often elsewhere carrieth in it a strong denial Hence Note Men know little of the works and wayes of God Some men are called knowing and oâ—hers ignorant but all men are deficient in their knowledge both of the nature and works of God Doest thou know But was Job some ignorant simple person Surely no Job was one of the wisest as well as greatest men of that age he was as well versed as any in the study and knowledge both of natural and spiritual things Nor is he chaâ—ged by Elihu here with ignorance simply but with ignorance as to this this was too high and too hard for him We may with reverence enough question their knowledge in some things who are very knowing men in mâ—st things There are some things which 't is a shame for a man not to know The Apostle speaks often in that language Rom. 2.4 Despâ—sest thou the riches of his goodness and fâ—rbearance and long-suffering not knowing that the goodness of God leadeth thee to repentance What a shame is it that any who know any thing should not know and understand the scope of the mercy of God to sinners What! knowest thou not that foâ—bearance leads to repentance Again the same Apostle in the same Epistle puts the like upbrayding question Rom. 7.1 Know ye not for I speak to them that know the Law how that the Law hath dâ—minâ—on over a man as long as he liveth He is n t worthy to be reckâ—ned as a piece of mankind who is altogether unknowing noâ— is he worthy to be reckoned among the men of his profession who knows not the common principles of it While the Apostlâ— spâ—ke to those who knew the Law he presumed they were not ignorant of that Rule in Law that the Law which hath or should have dominion over all men living hath no dominion over any man beyond this life Now I say as it is a shame for any man not to know thâ—se things which are requiâ—ed of him and specially concern him so 't is a presumption foâ— any man to seek the knowledge of those things which are purposely reserved and hidden from him Deut. 29.29 Secret things belong to God revealed things to us and to our children Christ saith of the latter day of the day of Judgment Math. 24.36 Of that day and houre knoweth no man no not the Angels of Heaven but my Father only and he removed the cuâ—iosity of his Apostles immediately before his ascâ—nsion for eâ—qui ing after that kind of knowledge Acts 1.7 It is not fâ—r you to know the times or the seasons which the Father hath put in his own power As it is not profitable so not lawfull for us to look after the knowledge of those things which God hath lockt up and kept secret Let us take heed we be neither sound unknowing in those things which it is a shame for us not to know not curiously prying into the knowledge of those things which are restrained from our knowledge But to the present poynt iâ— may be much matter of humiliation to us that of those things which we have a liberty and 't is our duty to know we know so little Job had free liberty to know and search after the knowledge of those things about which Elihu put his questions the Meteors of the air and the motions of those superiour bodyes yet Elihu knew he could say little in answer to these questions when he asked him Doest thou know c. And therefore his purpose was to humble Job while he made him see and know his own ignorance And did the most knowing man in the world know his own ignorance that would I am sure it might make him very humble We are apt to be very proud of a very small portion of knowledge a little puffs us up whereas the sence of our defects in knowledge may both make and keep us little in our own eyes We should be thankfull for that little which we know and humble because we know so little Elihu having by the Question now opened convinced Job in in general that he knew but little of the works of God proceeds in the close of this verse and further forwards to convince him further of his defectiveness in knowledge by putting the same question about many other particulars And the first particular about which he puts the same question is the Light of the Cloud Doest thou know when God disposed them And caused the light of his Cloud to shine He questions Job again about another poynt the weighing the Clouds v. 16. Doest thou know the ballancing of the Clouds the wonderfull works of him that is perfect in knowledge As if he had said Gods causing the light of his Cloud to shine and his ballancing the Clâ—uds are wonderfull works even the wonderfull works of him who is perfect in knowledge and tell me Job Doest thou know these things Doest thou know when God disposed them And caused the light of his Cloud to shine We must here repeat the former question and Doest thou know when God caused the light of his Cloud to shine yea some read this latter part of the veâ—se in dependance upon the former Doest thou know when God disposed them thaâ— he might cause the light of his Cloud to shine But I rather take it as a distinct Question In which conâ—â—der he doth not say That he may cause the light of his Sun but of his Cloud to shine 'T is the Sun properly that shineth Clouds do not The Sun is the Candle of the World the receptacle and vessel of light Clouds are but vessels or receptacles of water they are not properly diaphanous but opacous or grosse â—hick bodyes How then is it here said He causeth the light of his Cloud to shine I answer The Cloud doth not shine by any connatural or intrinsick light but by that which is adventitious and accidental to it And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Splenduit inclaruit There is more in that word shine than the ordinary
flight and bold thoughts of God to take up high and reverential thoughts of God this this is to fear God Yet a little further and more distinctly I conceive here in this place to fear God stands in a four-fold opposition Fiâ—st Men should fear him and not murmure at what he doth Secondly They should fear him and not lightly pass by what he doth Thirdly They should fear him and not question him about what he doth Fourthly They should fear him and not curiously search or prie into what he doth The Lord having such power to do such wisdom in doing such a mixture of mercy with justice in all that he doth men should only admire and improve his doings not murmure at nor lightly pass by nor question nor curiously pry into what he doth Thus to fear God as faithful in all his works and to fear offending him in any of our own workâ— is the summe of Godliness Hear the conclusion of all saith Solomon Eccl. 12.13 Fear God and keep his Commandements this is the whole of man that is as we translate the whole duty of man Secondly Taking the word men more strictly as signifying not strong or mighty men but weak afflicted men Note When God is afflicting us we ought to be much in the fear of God What when the hand of God is upon us shall our hearts be lifted up against him or in our selves what shall not our hearts stoop when our backs are burdened with sorrows and bowed down with a cross Not to fear God when we are at furthest remove from fear or trouble in the world is an argument of a very bad heart but not to fear him when fear is round about us or when himself is chastening and correcting of us argueth a much worse frame of heart Holy David gave this character of his enemies Psal 55.19 Because they have no changes therefore they fear not God What shall we say of them who fear not God though they have many changes such changes I mean as Job felt and cryed out of in the bitterness of his soul Chap. 10.17 Changes and war are against me And 't is conceived that Elihu aimed particularly at Job in this passage as if he were the man who though under great changes and in great troubles yeâ— behaved himself unlike those who truly fear the Lord. Thirdly Note It is so much the duty of man to fear God that it may well be supposed of all men that they fear him He can scarce be looked upon as a man who doth not fear God Doth he know himself to be a weak man who doth not tremble at the remembrance of the Almighty God Doth he know himself to be a sinful man who doth not tremble at the remembrance of the holy of the most holy God This duty of fear is due to God upon so many accounts even common accounts from man that we may conclude surely every man feareth God Shall we not fear him who is incomprehensibly great in power and in judgment and in plenty of justice What! not fear him who made us and preserveth us who feeds and cloaths us What! nor fear him in whose hand our breath is and all our wayes These and many more are common accounts upon which all men may see both reason and their own engagement to fear God So then as because it is so much the duty of a Son to honour his Father and of a Servant to fear his Master therefore the Scripture supposeth all Sons and Servants doing it Mal. 1.6 A Son honoureth his Father and a Servant his Master He doth noâ— say a Son ought to honour his Father and a Servant his Master but he honoureth or doth honour That person deserveth not the name of a Son that doth not honour his Father nor is he worthy the name of a Servant that doth not honour his Master Now I say as the Scripture takes it for granted upon this ground the naturalness of the duty thâ—t every Son honours his Father and every Servant his Master so it doth and so may we that every man feareth God And doubtless if a Son or Servant deserves not to bear the name of these relations unless they honour and fear Father and Master how much less do they deserve to be called Men who do not fear God the Almighty God! Again from those two particular heads upon which this fear is grâ—unded First Therefore with respect to the power and justice of God Secondly Therefore with respect to the mercy and tenderness of God Note Fiâ—st God is to be feared because he is so full of power and justice then especially when by some eminent and special act of providence he declares his power and is doing justice By how much the more God puts himself forth in his power and justice by so much the more he is to be feared 'T is prophesied Rev. 15.3 that when God shal shew forth his great power and execute the severity of his justice upon Antichrist then they who shall get the victory over the beast and over his image c. shall sing the Song of Moses the servant of God and the song of the Lamb saying Great and marvelous are thy works Lord God Almighty just and true are thy wayes thou King of Saints What followeth Who shall not fear thee O Lord and glorifie thy Name The vengeance to be poured upon Babylon will be so great a demonstration of Gods power and justice that it will give occasion to all men the faithful especially yea it will call upon them aloud to fear God Who shall not fear thee As if he had said surely there is no man so stupid so stout-hearted or so hard-hearted but if he see God in or at this wo k he will have dreadful apprehensions of him and fear befoâ—e him Yet this is not spoken of such a fear as Christ hath fore-told shall seize upon and possess the hearts of men before his gloâ—ious appeaâ—ing Luke 21.25 26. There shall be signes in the Sun and in the Moon and in the Stars and upon the Earth distress of Nations with perplexity the Sea and the Waters roaring mens hearts failing them for fear c. It shall not be I say such a fear a heaâ—t-failing but a heart-enlarging fear not such aâ— fear as they have or rather as hath them who have their hope only in this life these shall fear with an amazing desponding despairing fear but such a fear as they have who through grace have risen up to a full assurance of hope or are begotten again unto a lively hope by the resurrection of Jesus Christ from the dead to an inheritance incorruptible and undefiled and that fadeth not away reserved in heaven for them The second ground of this fear is the mercy and goodness of God who though he be thus powerful and just yet he will not afflict that is he will not afflict without mercy and tenderness to his people Hence observe God is to
the righteous subject to them in this world 222. No condition so bad but God can change it to a gâ—od one 248 Chiromancy an unwarrantable Art 478 Choyce sin must not be our choyce what-ever we are put to chuse 324 Church why called Heaven in Scripture 573 Circumstances increasing sin 229. Consideration of circumstances do exceedingly heighten both our sins and the mercies of God 361 City two mystical Cities how built 35 Clouds their differences and spreading 399 400. Three questions answered about the Clouds 401 402. Vses of the Clouds both natural and spiritual 403. Clouds without water like the promises of the world 405 Clouds the Tabernacle of God 407 The same word signifieth a hand and a Cloud why 417. Cloud how it may be said to be wearied 500. Preachers of the Word compared to Clouds 502. Clouds are moved by the counsel of God 505 507. Clouds have their work or somwhat to do 508. Clouds are faithfull servants they do all that God commands 508. Inferences from it 509 510. Clouds sent for correction 5â—5 516. 'T is a divine power which ballanceth the Clouds 550 Cold comes at Gods call 495. Cold how both usefull and hurtfull 495. Cold compared to affliction in the effects of it 495 496. Cold is a straitner 498. True in spirituals as well as in naturals 498 Command of God twofold 233 Conscience how terrible to be under the terrors of it when God is angry 609 Consideration what it is 528. Consideration opposed to two things 529 Conversion what done to a sinner in it 39 Covenant the benefit of the new Covenant 240 Creation the sole work of God 567. An Inference of comfort from it 568 Creature that God hath made a man a new creature a strong plea with God 69. Creatures necessary to one another but none to God 44 45. God can correct us by any of his creatures 515. God hath a care of all his creatures 518. God disposeth the motions of every creature 536 Crying of three sorts 264 Custome takes away admiration 534 D Danger every creature would get out of danger or harmes-way 483. Inferences from it both for instruction and reproof 483 484 Daâ—kness twofold 578. Improper darkness taken foure wayes in Scripture 579. Darkness or obscurity how in the Word of God 586 Death they who live like the wicked shall have their death 272. Death how an ascending 313. How sad their condition is who seek relief by deaâ—h 316. To wish for death in most a vain wish 317. Death when terrible 610 Deliverance from evil is the work of God 276. Deliverance in though not out of affliction 277 Dependance of man upon God for every thing 420 Despising what it is 169. Who are not despiâ—ed by Gâ—d 169 170 Discipline what 231 Distress puts all men upon calling to God yet few do it aright 64 Distrust questions all that God is 122 Dâ—opping the Word what it notes 387 Duty man seldome misseth trouble from God when God misseth duty from man 21 E Eare the opening of it what 230 Eare opened by affliction 232 Eclipses of Sun and Moone why wondered at and not their ordinary shining and motion 534 Effects God can stop the effects of all natural causes 565 Ends of our works to be looked to especially the end of Gods works 363. What the great ends of Gods works are 364 365. Ends of the earth why called wings 450 Establishment as well as preferment is from God 215 Eternity of God hath a double respect 378. Eternity what it is 378 Inferences from the eternity of God 378 379. Thoughts of eternity should take us up 383 Eresian winds what they are 494 Evill of trouble prepares for the receiving of good 278 Exaltation of several sorts all from God 335 336. God can exalt those that are lowest 336 Excessiveness or exceedingness of sin opened 227 Eyes of God what 201. A fivefold eye of God upon the righteous 202 203. How the eyes of God are alwayes upon his peâ—ple 206. Objections answered 207 208. The happiness of the righteâ—us shewed in this 208. The duty of the righteous never to withdraw their eyes from God 210. A threefold eye to be kept alwayes upon God 210 F Faith appropriates God as our own 151. Faith should be great because God is great 370. Faith quiets the mind 528. The strength and firmness of Faith like what 569. How needfull Faith is in our coming to God 586 Fatness what it signifieth in Scripture 286 Feare how in Heaven 611. Feare of God what 639. It is the duty of all men to feare God 640. Feare of God set in a fourfold opposition 640. God to be feared when afflicting us 640 641. Why it may be supposed that all men feare God 641 God is to be feared because he is so powerfull and just 642. God is to be feared because so graciâ—us and mercifull 643. Three effects of the true feare of God 643 644 Fetters and Bonds what they signifie in Scripture 220 Finishing of a thing two-fold 241 Fore-seeing of evil how by a prudent godly man 427 428 Fâ—ost how like ashes 473. what frost is 496. Why the same word signifies frost and baldness 496. Frost the gift of God 497 G Garments what the Hebrew word signifies and how it leads us to consider our first fall in Adam 558 559. A four-fold use of garments 559 560. That our garments warm us is from the blessing of God 560 Gift a Gift what 40. Nâ—thing can be given to God or received by him as any addition to him 42 43. Glory of God the end of all his works 364 God is expressed in Scripture by a word of the plural number and what that may import 65. God no unrighteousness in the dealings of God with man 11. God self-sufficient needs nothing receives nothing of man 42 43. Heathens had such apprehensions of God 44. Four inferences from it 44 45. How God is or may be seen 103 104. Sight or discovery of God to the soul very sweet 104. God knows the right of every mans cause and will do every man right 109. Whom God doth not whom he doth despise 170 171. God hath a due regard to all sorts of men 171. God hath a wonderfull magnificent heart or Spirit 184. The magnificence of Gods heart discovered in three things 184 185. The Will of God the Rule of righteousness 346. His righteousness in all things 347. How God may be said to encrease 368. Greatness of God 369. In what seâ—ce God is not known 373 374. God eternal 378. God is a liberal house-keeper 413. Motions of all creatures under his command 450. It is easie to God to do great things 465. God can do all with a word 473. Inferences from it 473. God is very lâ—beral 501. God is not only a just but a bountifull master 520 God perfect in knowledge the perfection of his knowledge shewed seven wayes 553 554. Five inferences from it 554 555. How men speaking to God must
them it had been better for us not to have received them 364 Merciful men have special favours from God 521 Merit no merit in the best of men 649 Mighty men apt to despise others 173 Mightiness of man four fold 57. Mightiness of God in two things or of two sorts 160. The migâ—tineâ—s of God set forth in seven assertions 161 162. Five Infereâ—ces frâ—m the mightiness of Gâ—d 164 165. Miâ—acles God doth â—ot Mi acles to preserve or deliver the wicked 191 192. Mi aclâ—s as easie to God as his ordinary works 535. Modeâ—ation of Spiâ—it proceeâ—s from true greatness of Spirit â—86 Modesty a great vertue and the grace â—f all our graces 158 Motions of the creature most violent and in appearance contingent under the dominion of God 450 N Name of God what 73 Nature workâ— of God in nature ought to be searched 145 Necessity no man necessitated to choose a sinful evil 283 Negatives in Scripture often carry a strong affirmation 153 187 188. Nero his seeming clemency 631 Night God gives his people occasions of rejoycing in the night as well as in the day 71. God gives his people a rejoycing frame of spirit in the night 72. Night taken two wayes 312 North-wind makes fair weather 603. why promotion is said not to come out of the North. 605 O Obeying and hearing expressed by the same word 237 Obedience due to the call of God either by his word or works 237. Obedience to God profitable to man 247. No obedience where no service 250. Good men fail in obedience 251 Oppression of three sorts 56. Oppression a common sin 58. Oppression is a crying sin 59. Power is commonly abused to oppression 59. Yet when poor oppress that worst 59 60. It is best to have recourse to God when oppressed by men 67. Oppression cannot bring down the pride of man 88 Oppressors mind not God 62 Oppâ—essed persons will be crying and complaining 86. Some under Oppression do nothing but cry and complain 87 P Pardon of great sins what may encourage us to ask it 372. The greatness of pardoning mercy in Gâ—d 634 635 Passion not to be quieted but by Reason 382 Perfection two-fold 157 Perswasion what it is 280 Pleasure distinguished of in what pleasures to spend our dayes is a mercy 243. How that Promise of spending their dayes in pleasure is made good to the godly 245 246 Plenty and Scarcity are at the dispose of God 414. God useth natural means as the cause either of Plenty or Scarcity 414 Poor in Spirit how pleasing to God 195 196. Poor taken two wayes in Scripture 195. Poor shall have right done them by God 197. Objections answered 198 199 Poverty it self an affliction and the poor afflicted by others 194 196. Power of greaâ— use to do good and a great temptation to do bad things 60 Power of three sorts 335. They who have Power are apt to do wrong 347 Power of God in câ—mmanding and working how excellent 619 Prayers of the proud and impenitent are not heard 89 92. The Prayers of vain persons are vain things 93. What prayers are vain shewed in seven particulars 93 94. How much God values holy prayers shewed three wayes 66 Holy pâ—ayer not alwayes presently answered but never disregarded 96. A dreadful judgment not to have prayer regarded 97. Not to pray in time of affliction very sinful shewed in three things 267. Prayers of the wicked not esteemed by God 307 Praise God fearfull in praises 611 Presumptuous sin what 35 Presumptions of evil men described 106 Presumption to do or speak amiss not fearing God should know it 589 Pâ—ide oppression cannot bring down the proud heart of man 88. Pride a bad Mother of three bad children 169. Pride and high-mindedness the same 458 Promises some make them not minding to perform them 629. Four things ascribed to God in Scr pture which assure us he will perform his promises 630 Pâ—omotion comes usually in a secret way 605 Pronounes mine thine have a great emphasis 149 Prophaning the Name of God what 34 Prosperity what 242. Promises of outward prosperity most in the Old Testament 246. Outward prosperity given many Godly 288 Protection of God towards man two-fold 191 Providences when they seem to cross Promises and Prophesies yet trust 113 Providential care of God towards his people is perpetual 206. Some works of Providence very plain 357. The Pâ—ovidence of God reacheth to all places 453. The Government of the world is as much of God as the creatiâ—n of it 536. Heathens dark about Pâ—ovidence ascribed all to Fortune and second Causes 536 537. Comfort to the godly that all things are under the Pâ—ovidence of God 537 Q Question one question put more than twenty times to Jâ—b and why 535 Qâ—ietness of the Air much more of mens Hearts is of God 562. Christ can make the heart quiet in the midst of all outward uâ—quietness 563 R Rain fiâ—e things spoken of it 384 385. Rain comes fiâ—st from the earth 388. The causes of Rain 389. God can with-hold the Rain when he pleaseth 389. Four Inferences from it 90 39â— That the water falls from Heaven in drops of Râ—in is of God 393. God hath store of Rain in his treasury 397. Râ—in a comparison between that â—nd the Word of God 397 398. Râ—iâ— sâ—all and great 471. Great Rain of Gods strength what 471. In what quantity soever the Rain falls it is by the special appointment of God 475. For what purposes Rain is sent 519. Rain undeserved 't is of free mercy that we have Rain 520 Rain-bow the signification of it 542 543. The forme and cause of it 543. Why expressed in the Greek by a word that signifieth to speak or shew forth 544. Whether the Rain-bow were before the flâ—â—d 544 545. The fitness of the Rain bow to assure mercy shewed in seven particulars 545 546 Ransom what it is several sorts of it Nothing but the blood of Christ can ransom sinners nor will that deliver some sinners 304 Remember taken two wayes 349 Reward and punishment without them Religion would vanish 14 Riches God regardeth not men for their riches or any outward greatness 306 309 Right how God gives it the poor 195 Righteous man righteous three wayes 39. A two-fold notion of the righteous 21. The Righteous alwayes under Gods eye 202 203. Righteous highly esteemed and exalted by God 213 Righteousness essential to God 11 Righteousness of two sorts 8 9. The righteousness or righteous actings of men contribute nothing to God 41. Three grounds of it 42 43. How and whom righteousness doth profit 51 52. Cautions about it 53. Righteousness when and how ascribed to God 147 Rods of two sorts 514. S Scholars great not alwayes the wisest men 177 Scourge God can make any creature a scourge to man 412 Sealing in Scripture hath a threefold signification 476. Sealing up of the hand what it signifieth 478 September how expressed in the Hebrew and why 448 Servant what it