Hence note What-ever stands in the way of our comforts God can quickly remove it When Clouds cover the light from us God hath â—is wind ready to chase them away and clear up the weather Never did any such thick and dark Cloud of sorrow and trouble hang over the heads or fill the hearts of the people of God but he had means at hand to dispell and scatter it or he could scatter it himself without means When dreadfull Clouds of danger looked black upon and threatned the Church of God during the Reign of Julian the Apostate Athanasius said It is but a little Cloud Nâ—becula est citò transibit a wind will shortly cleanse it away His meaning was now we are compassed about with fear and trouble but peace and prosperity will not stay long before they return This is true also if we carry it yet in a more spiritual way as to those Clouds of sorrow which often darken and afflict our minds in the midst of outward prosperity or in the clearest sun-shine-Sun-shine-day of peace that ever was in this world when these inward Clouds dwell as it were upon the soul the Lord hath a wind which passeth and cleanseth them away too What is that wind it is his holy Spirit The word in the text Bolduc is used often to signifie not only the natural wind in the air but that divine wind the Holy Ghost who is compared unto the wind in many places of Scripture and his opperations are like those of the wind For as the wind bloweth where it listeth we hear the sound thereof but know not whence it cometh nor whither it goeth so saith Christ is every one that is born of the Spirit John 3.8 And as our Regeneration is wrought by that secret yet strong and powerfull wind so likewise is our consolation The Spirit of God doth those â—ffices in our hearts which the winds do in the air As the wind dispells and sweeps away the Clouds which are gathered there so the Spirit of God cleanseth our souls from those Clouds and foggs of ignorance and unbelief of sin and lust which are gathered in and would else abide for ever upon our hearts From all these Clouds the holy Spirit of God cleanseth us in the work of Regeneration And from all those Clouds which trouble our Consciences the holy Spirit cleanseth us in the work of Consolation Some Interpreters expound the words only in this mystical sense quite rejecting the proper But though by allusion we may improve the words to this spiritual sense yet doubtless Elihu speaks here of the winds properly taken or of the natural winds and their sensible effects and so according to our reading this Text as it hath been opened teacheth us what sudden changes God makes in the Air. Now the light is shut up or shut in and anon it is let out again and all by the powerful hand of God who doth administer these things to us interchangeably as himself pleaseth Secondly The text according to another reading which others insist much upon and conceive pertinent to the scope of Elihu runs thus â—im enim non respiâ—iunt homines lucem quum nitida est in superioribus nubibus quas ventus transiens purgavit Translatio Jun For now men cannot see the bright light in the Clouds when the wind passeth and cleanseth them Mr Broughton translates clearly so his words are these And now men cannot look upon the light when it is bright in the Air then a wind passeth and cleanseth it And then the sence of the whole verse is plainly a setting forth of the excellency or superexcellency rather of the light of the Sun which is so clear and splendid that if the Air be but cleansed from Clouds if it be but a pure Air no man is able to face it nor his eye directly to behold it We behold all things by the light of the Sun but no man can stedfastly behold the light in the Sun no man can look right up to the Sun when it casts forth its fiery rayes and shines bright upon us And this some conceive so genuine and clear an exposition of the Text that the light of it may seem to obscure and darken all others Now according to this second reading the whole verse with that which followeth contains an argument to confirm the former proposition laid down at the 20th verse If a man speak he shall be swallowed up that is if a man come too nigh unto God and be over-bold with him he shal even be swallowed up of his brightness that it is so I prove thus saith Elâ—hu The very light of the Sun Nemo potest adversis oculis â—itidum solem contueri quis ergo ferat praesentiâ—m Majestaâ—â— dei Jun which shines in the Air is so bright and so powerful that no man is able to hold up his eyes against it And if so then from the lesser to the greater his argument riseth thus If when the Sun shineth brightly no man is able to look upon it then much less are we able to behold the bright Majesty of God or to comprehend his greatness This rendring hath a very profitable sense in it leading Job to reason thus with himself I plainly see by all that hath been discoursed that for as much as I am not able to bear the brightness which breaks through the Clouds nor the noise of Thunder of which Elihu spake before for as much as I am not able to bear the fiercenesâ— of a great Rain nor the coldness of the Frost nor the impetuousness of the Wind nor the violence of a Tempest for as much as I am not able to bear the clear light of the Sun shining in my face therefore surely I am much less able to bear the Majesty and glory of God if he should unvaile or open himself unto me Thus I say Elihu leads Job to an humbling conviction that he could not stand before the glorious Majesty of God because he was not able to endure the brightness of the Sun shining upon him If the light of the Sun the Created light be too excellent for mortal eyes then what is God the Creating light what is God who dwelleth in light who is light and in whom there is no darkness at all 'T is a Maxime in Nature Excellens visibile visum destruit A â—isible object exceeding bright dazles the eye and even destroys the sight And why was all this spoken to Job Surely to bring him upon his knees as afterwards it did to humble him to take him off from his frequent appeals or desires of approach to God for the debate and determination of his cause The sum of all in a word is as if Elihu had said O Job thou canst not see the bright light of the Air if the wind do but fan it and cleanse the Clouds how then shalt thou be able to dispute thy cause before God to whom the most glorious
every pressing danger let us go to God in faith and hope and he will either give us enlargements or do us good by and in our worst and greatest straits Thirdly Note As it is good when at any time we are in trouble to look to God so we should then look to God specially under this relation as he is our Maker It is good then to say God is my maker and I am the work of his hands therefore he will take care of me and deliver me out of the hand of my oppressors There are five duties which arise from this Consideration that God is our Maker First We should highly esteem and be thankfull for this benefit our making Secondly We should be confident that he who hath made us will preserve us Thirdly We should patiently submit to him when he afflicteth us himself or suffers others to afflict us Fourthly We should give him glory by believing that he will take care of us in or deliver us out of all our sufferings and afflictions Fifthly We should not think nor speak hardly of God because he hath made us subject to tryals and the exercise of patience neither should we take it ill that he hath made others so high or great that they have power to oppress us In all these respects we should look to God our maker and neither murmure at nor be afraid in a day of â—ffliction The Lord himself poynts us to that Isa 51.12 13. Who art thou that thou shouldest be afraid of a man that shall dye and of the son of man which shall be made as grasse and forgettest the Lord thy maker It is good in time of affliction to remember God in all our relations and in this as our maker in a three-fold making of us First As our maker in a natural capacity that is as he hath made these bodies of ours we may plead with and urge the Lord to take care of and preserve our bodyes because he ha h made them preservation is an act of providence and pâ—ovidence followeth creation Secondly As our maker in a civil capacity that is as he hath made us rich or poor high or low in the world or in any worldly enjoyments Pharaoh that great Dragon lying in the midst of the rivers said Ezek. 29.3 My river is mine own and I have made it for my self But grace teacheth us to say otherwise if we are rich or strong God hath made us so if our river be broad and deep full and over-flowing God hath made it so and if we are poor and weak if our river be naâ—row and shallow empty and dry God hath made it so and who shall say to him Why hast thou made it so That God is the maker of our crosse should make us quiet under it Thirdly A godly man should look to God in affliction as his maker in a spiritual capacity I do not mean as he hath made our spirits but as he hath made us spiritual or as we are his workmanship that 's the Apostles word created in Christ Jesus unto good works Eph. 2.10 That we are thus wrought works much upon the heart of God in the day of our affliction That God hath made us men that we are his creatures is a good argument a faire plea and moves much but that he hath made us new men or new creatures his Sons by grace and Temples of his Spirit that he hath made us holy believing righteous is a far stronger argument a suller plea and moves much more A soul that can go to God thus and tell him he is his maker a soul that can say as 't is said of the Church Isa 54.5 My maker is my husband He that made me hath married me to himself a soul that can say this may indeed triumph in and over all his tribulations How sweet is it to have an interest in Christ and by him a relation to God as our maker in this respect When the Lord rejects a people to the utmost he saith he will not be stayd no not by this relation as their maker from doing it Isa 27.11 This is a people of no understanding therefore he that made them will not have mercy on them and he that formed them will shew them no favour As if the Prophet had said If any argument could move the Lord to shew mercy this would do it to tell him he hath made such a people or he is their maker But there are none whom the Lord hath made in the third sense as to a new creation but he will have mercy on them and shew them favour his making of them such is a gâ—eater mercy and an higher favour thâ—n any they can ask of him nor are there any of that making who are of no understanding So then he that is made of God spiritually needs not care for all the unmaking or undoing he can receive from men nor fear that he shall ever be unmade or unmercy'd by God All he can lose in this world doth not cannot make him miserable who is made fit for the world to come He knoweth he hath an estate setled upon him by his Maker which cannot be taken away A man thus made may say to his spoylers Ye have taken nothing from me but the scraps and sweepings the parings and chippings of my estate The Archers indeed have sorely grieved me and shot at me but my bow abides in strength and the armes of my hands are made strong by the hands of the mighty God of Jacob. He that is spiritually made or made a new creature is made for ever and in every strait he may look to God his Maker as a helper and restorer He that made us when we were nothing can help us when we are reduced to a very nothing It is an encouragement to go to God for healing because he hath wounded us Come and let us return unto the Lord saith the Church for he hath torne and he will heale us he hath smitten and he will bind us up Hos 6.1 Much more is it an encouragement to go unto God to be our healer because he hath been our Maker He that hath made us can mend us He that built us can repaire us if we say as we ought and have been taught Where is God our maker Who giveth songs in the night Those words contain a second Consideration why the oppressed should seek to God he giveth songs that is matter of songs or cause of singing joy and comfort even in the night There are several opinions about the meaning of these words Some as I shewed before interpret this verse of the oppressors None of them say Where is God my maker who giveth songs in the night So the words are a description as of the great worldly security so of the great worldly felicity of those oppressors Poor men labour all day hard and being wearied out with their labours when night cometh they go to bed But prophane great and rich men
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
the purest part of the world yet comparatively to God they are impure This Eliphaz asserts expresly Chap. 15.15 Behold he putteth no trust in his Saints yea the Heavens are not clean in his sight Biluad puts it yet further Chap. 26.5 Yea the Starrs which are the most pure and resplendent part of the Heavens are not pure in his sight Secondly The Heavens are a Glasse wherein we may behold the power of God How unconceiveable is his power who hath made such a Canopie and spread it over the heads of all Creatures And if the visible Heavens are so glorious what is the Heaven of Heavens The Heaven which we see is but the pavement of that which is unseen God hath made such a Ceeling for this House below as never needed mending or repaire he hath set such a Roof upon it as abides all weathers Thirdly We may see in this Glass the wisdome of God â—is wonderfull wisdome in contriving and fitting such a beauâ—ifuâ—l roof for this great House the Woâ—ld We admire the skill and wisdome of Architects in some peices of their woâ—k O the wisdome of God in this Fourthly We may see in the Heavens the unchangeableness of God If he hath made the Heavens of such a lasting nature that they have continued many thousand years without alteration surely then he himself hath continued and will continue for ever without change as he is at this day The unchangeableness of God infinitely exceeds that of the Heavens We find the Spirit of God by holy David infinitely preferring the God of Heavâ—n before the Heavens â—f God in his unchangeableness Psal 102.26 27. Of old hast thou laid the foundation of the Earth and the Heavens are the â—oâ—k of thy hands they shall perish but thou shalt enduâ—e yea all of them shall wax old lâ—ke a garment and as a vesture shalt thou chaâ—ge â—hem and they shall be changed but thou art the same The Heavenâ— have but a shadow of unchangeablâ—ness compared with God Wâ—th whom is no variableness nor shadâ—w of changing Fifthly In this Glass of the Heavens we may lâ—ok upon or contemplate the wonde full goodness of God to the soâ— of men Psal 8 3. When I consider the Heavens the work of thy singers the Moon and the Starrâ— wh ch thou hast ordained What is man that thou art mindful◠〈◊〉 and the son of man that thou visitest him When-eveâ— wâ— bâ— old the Heavens it should mind us of the mercy an◠〈◊〉 of God to man two wayes Fi st in making the Hâ—avens 〈◊〉 use while he dwels on the Earth Secondly 〈◊〉 he hâ—â—h p epared and provided him such a dwelling house when he shall leave this Earth 2 Cor. 5.1 We know that when the earthly house of this Tabernacle shaâ—l be dissâ—lved we haâ—e a building of God an house not made with hands eternal in the Heavens Again The Heavens are a Looking-Glass wherein we may bâ—â—old our selves First We may behold our weakness and impurity and so our unlikeness to the Hâ—avens much more to the â—od of Heaven When â—pposi es are set one by oâ—â—ver against the otheâ— they illustrate each other In the spotlâ—ss Heavens we may â—ee our spoâ—s The pure Heavens may shew us our imâ—u iâ—y Secondly As in the Heavens we may see what we aâ—e so what we should be The purity of the Heavens tells us we should be pure they tell us we should be heavenly-minded that is set our minds chiefly upon heavenly things yea that our minds should be like the Heavens pure and spotless It is said of the Church Cant. 6.10 Who is this that looketh forth as the morning fair as the Moon clear as the Sun Such in a qualified sense are all the parts and true members of the Chuâ—ch Shall a man say he hopes for an inheritance in the Heavens when his mind is earthly or when he minds only earthly things Worldly men are not only earthly-minded but their minds are earth and themselves are called earth Jer. 22.29 and Rev. 12.16 Surely then they are earthly On the other hand godly men should not only mind heavenly things but be a Heaven before they come to Heaven The Chuâ—ch on Earth is called Heaven Heb. 12.26 Yet once more I shake not the Earth only but also Heaven that is the Church state St John saith Rev. 12.7 There was war in Heaven But is there war in Heaven is it not all peace and joy thâ—â—e How then saith that Scripture There was war in Heaven By Hâ—aven there he means the Church on eaâ—th which is called Heaven First because there is not a more lively represâ—ntation or resemblance of the highest Heavens which is the habitation of Gods holiness and of his glory than the Church here below which is a company of Saints and faithfull ones Secondly because the Church while on Earth hath more to do in Heaven and for Heaven then in or for the Earth and that in three respects First Her birth is from Heaven being boâ—n of God Secondly Her traffick is in and for Heaven The Apostle saith of himself and of all such as are truly the Chuâ—ch of God Phil. 3.20 Our conversation is in Heaven our trade is in Heaven Though we have business on Earth yet that which is our business indeed is in Heaven The Church hath more to do in Heaven than on Earth her paines and labours her cares and endeavours are more foâ— heavenly than for earthly things They that bestow most of their labouâ— upon earâ—hly things are earthly In all things we ought to be heavenly and in every thing we do we ought to be doing for Heaven Thirdly Because her Head and her Inheritance is in Heaven Here she is a stranger there is her home nor is she ever truly at home till she comes thither Thus as Hâ—aven is a Glass wherein we may se what we ought to be now we should labour to be pure â—â—â—an and of an unvariable temper as the Heavens are so what we shall be and shall have hereafter 'T is such a Glass as God hath made for us to behold our selves in and above all to behold himâ—elf his blessed self in Let us dresse our selves by this Glasse every day Let it not satisfie us to look upon the Heavens that we may see and be taken with their own beauty and excellency as Philosophers do in their discourses of Heaven but let us see God in them let us see Grace and Glory in them Theâ—e is so little of God in the discourses of Philosophers saith one that they are colder than the Frost and Snow of which they often discourse But let us see God in this Looking-Glass of the Heavens and therein also let us see our selves and learn to be fitting and preparing our selves for heavenly joyes and enjoyments We have never looked well upon or in this Glass till we have mended our dresse and are become better and more beautifull by looking in it JOB Chap. 37. Vers
to hear even those things that have no ears are call'd upon to hear him speaking or what is spoken from him Hear O Heavens and hearken O Earth saith the Lord Isa 1.2 Now as when the Lord speaks all should hear so all should hear when any thing is spoken on the Lords behalf they that speak for the Lord in truth speak also frâ—â— the Lord. As truth bears the stamp and Image of God so it tends to the glory of God To resist the truth of God spoken by a true Messenger is to refuse the God of truth Luke 10.16 He that heareth you heareth me and he that despiseth you despiseth me Not to hear those that speak for the Lord and from the Lord is indeed not to hear the Lord and so they will be judged in the great day Thirdly In that Elihu gathers up his Spirits girds up the Loins of his mind upon this consideration that he was to speak on Gods behalf Note They who speak for God may speak with courage and be bold If any thing can encourage us to and in a work 't is this that we engage for God That which puts spirit and life into us is our end and design in doing or speaking now this is the highest end or design to argue for God and therefore it may put the highest life and liveliest spirits into man it may make him that is weak strong as a Gyant and him that is fearful bold as a Lyon when he can speak in truth that he is speaking truth on Gods behalf I will shew thee that I have yet to speak That word yet hath a great Emphasis in it he had been speaking in Gods behalf before and sayes he I have yet to speak Observe They that truly begin to speak for God will persevere in speaking for God As when we have spoken our all of God and for God there is yet more to be spoken of him and for him God is an everlasting Argument a Subject that can never be finished so they who have begun with an honest heart and right aims to speak for God will hold on and never give over to speak for him while they have a call to it A soul toucht with true zeal finds it hard to make an end when once he hath begun so good and so honourable a service as to speak for God So much of the second Argument used by Elihu to gain attention Suffer me a little and I will shew thee what I have yet to speak on Gods behalf He spake for God The third followeth Vers 3. I will fetch my knowledge from afar and will ascribe Righteousnesse to my Maker This I say is Elihu's third Argument brought to the same purpose as before I will fetch my knowledge from afar Or a great way off From how far 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e longinquo ' ex abundâ—mâ—i ex linguae idiomate adjicitur Merc. Vtar scientia quadaâ—â— longâ—peâ—ita Vâ—â— There are four notions under which knowledge may be said to be fetcht from afar First That 's knowledge from afar which is of things out of sight or invisible of things which not only are not but cannot be seen As if Elihu had said I will not discourse about such things as fall under common sensitive observation I will not speak of eye-objects but of that and such things as no eye hath seen nor can see of God and of Divine things the things of God Secondly From afar may imply this I will not treat about matters of a late Date or Edition but of things done long since Thus David prefac'd his Speech Psal 68.2 3. I will open my mouth in a Parable I will utter dark sayings of old which we have heard and known and our Fathers have told us Such things are far off from us which were transacted and done a great while ago or in former Ages or in the first Age. As if Elihu had said I 'le fetch my knowledge not from yesterday but from ancient times from the very beginning of the Creation or from the Foundation of the world such things are truly afar off or I will fetch my knowledge from those things which were before the beginning that 's more truly afar off Thus a Learned Translater glosseth upon the Text Prout res fuit non tantum in de a seculis sed etiam ante omnia secula Jun. I will speak even of those things which were before any thing visible was even from Eternity The things of Eternity are most proper to set forth and illustrate the honour of God and most lively expresse his Power and Divine Perfections Thirdly When he saith I will fetch my knowledge from afar the meaning may be this It shall be of admirable and sublime things Ex operibus Dei admirandis et sublimibus Merc. the reason of which could not easily be given nor presently found out Those things are far from us which we cannot dive into nor reach nor fathome the bottome of by the Line of our understanding Such are the secret Counsels of God before the world was and some wayes of his Providence in dealing with men ever since the world was which are therefore said to be unsearchable and past finding out and of these Elihu speaks at large in this Chapter to the 26th verse Fourthly I will fetch my knowledge from afar may be thus understood I will speak to thee of things which I have much studied for I will not speak what comes next nor what lyes uppermost Ex ramotis sed necessariis principiuÌ„ agam non noviter excogitata seda principio cognita et accuratè paremeditata proseram Scult but will beat my brains for what I say in most serious meditation I will not offer thee any raw or undigested sentiments but shall well and maturely consider before I speak nor will I speak what my weak reason only tells me is true but what by light from above and I hope by me special teachings of God I know to be true I will fetch my knowledge or that which I make know from the depths of my heart not from sudden flashes and conceits of my head In all these senses possibly Elihu was resolved to fetch his knowledge from afar he would not take up nor trouble Job with things that were obvious common or easie to be had but bring what he had to say out of the closest Cabinets and utter conceptions which were most remote from the common road There is yet anoâ—her apprehension concerning Elihu's purpose when he saith I will fetch my knowledge from afar with which I rather close than any of the former that his meaning was to speak to Job of those things which as they are not easily comprehended because the sublimest works of God in nature so because they might seem far from the present matter As iâ— he had said We have been arguing all this while about Gods dispensations here below but now I 'le speake of things that
18.2 He feared not God nor regarded man he despised all what cared he for them or their tears so he might serve his own turn and carry on his own ends Woe to the mighty who despise the Cause much more who despise the cryes of the oppressed Thirdly The mighty men of the earth usually despise those whom God honoureth most God despiseth not any but he highly esteemeth his own whereas the mighty men of the World are apt to despise all especially his that is the Generation of the righteous they that are nearest to Gods heart are farthest from theirs The affections and estimations of the mighty seldome fall in with but run cross to Gods Psal 10.3 He blesseth the Covetous whom God abhors that is he hath a high esteem of those whom God cannot abide and he that doth so will never abide those whom God highly esteems and those least whom God esteems most highly away saith he with those that are so strict in their way away with them saith he that walk in the narrow way O let such mighty ones as despise these consider how unlike they are to the mighty God who despiseth not any who greatly honoureth these Michal Davids Wife Sauls Daughter had a piece of this spirit in her though David was a mighty King she despised him only because he was a holy and a zealous King When she saw how he danced before the Ark when she saw how he was taken with the things of God she despised him in her heart and for that was punished with a barren womb as long as she lived 2 Sam. 6.23 They who act highest in holiness are alwayes lowest in the thoughts of the unholy Fourthly They that are mighty in Parts and Gifts of speech and knowledge they who are got a Form higher than their Brethren how apt are they to despise all that are below them Not is this the sin of carnal vain men only but of many for the main good men also who taking too much notice of their own great Abilities will scarce take any notice of them who have but little This dead Fly hath corrupted many a Box of precious Ointment this Weed hath been found growing in the richest grounds and the richer any ground is the more apt it is to bring forth this Weed unless the Lord with those other Gifts give also that which is more excellent than all Gifts even than the Tongue yea Hâ—ad of men and Angels an humble and self-denying heart St Paul himself was in danger to be lifted up and certainly had if God had not given him preventing Physick with this distemper through the abundance of Revelations now he that is lifted up in himself is within a step of despising others And O how unlike are these in this also to God who is mighty not only in strength but in wisdome yet despiseth not any And that God who is mighty and despiseth not any is mighty not only in stâ—ength but in wisdome is Elihu's Assertion also concerning God in the close of this verse and comes next to be opened and handled He is mighty in strength and wisdome The Original may be thus rendred strictly He is mighty the strength of heart Now the strength of the heart consists first in courage secondly in wisdome and hence we translate distinctly He is mighty in strength and wisdome Here are two poynts of Gods might according to our reading He is mighty First in strength Secondly in wisdome As before we had that Noble combination of Mightiness Meekness in God He is mighty and despiseth not any so here we have another noble combination in his mightiness of strength and wisdome He is mighty in strength and in wisdome Some men are mighty in strength who are weak in wisdome others are mighty in wisdome but not in strength boâ—h meet and are joyned in God in whom all things are but one he being but an infinite simplicity though they are acted diversly towards man both these I say meet in God and he equally excels in both Yet because if these two be taken distinctly we can understand nothing in God by strength but what was comprehended in mightiness before spoken of therefore I conceive these words He is mighty in strength and wisdome signifie no more in this place than this That God is mighty in the strength of wisdome or that he is mighty strong in wisdome And so I shall proceed with the Text. This strength of the wisdome of God or his strong wisdome is of two sorts or consists in a two-fold wisdome First there is his knowing and discerning wisdome Secondly there is his governing and disposing wisdome First There is a strength of wisdome in knowing and discerning God is mighty strong in this wisdome in this knowing this discerning wisdome 1 Sam. 2.3 The Lord is a God of knowledge by him actions are weighed He knoweth our actions exactly and he will weigh them to a grain he knoweth our actions to the utmost And as he knoweth our actions so our intentions he knoweth our inside as well as our outside Heb. 4.13 All things are naked and manifest before him with whom we have to do and they are not only naked to the skin but unbowelled and anatomized to every veine and bone Acts 15.18 Known to God are all his works from the beginning of the world he knoweth all his own works much more ours Thus God is strong in wisdome as wisdome consists in knowledge and thus strong he is he knoweth all things First the least things as well as the greatest 't is no burden no distraction to God to take notice of the smallest matters even to the numbering of the haires of our head That 's true greatness of knowledge to know the least things and motions of the meanest creature Secondly he knoweth the most secret things Secret things belong to God Deut. 29.29 that is God hath secrets which he reserves to himself man cannot know them man must not attempt to know them such an attempt were insufferable intrusion Now as God hath secrets of his own which no man must meddle with so be medles with all our secrets our secrets belong to God as well as his own he knows the secrets of our hearts he hath a key to that Cabinet and can unlock it and look into it we may lock men one and other out of our hearts but we cannot lock out God he seeth what 's there such is the strength of his knowing wisdome Thirdly He knows things future or what shall be he knoweth what as yet is not as clearly as what is He declareth the end from the beginning Isa 46.10 Upon this ground the Prophet challengeth all the Idols of the world Isa 41.23 Shew the things that are to come hereafter that we may know that ye are Gods tell us what shall be next tell us what will be to morrow that will be a demonstration of your Divinity the Lord declareth things to come and he only declares
affliction they throw away their prayers Prayer will forsake them who forsake God while they pray Such as want Faith will not have a heart to pray in their wants If holy Duties cause us not to leave our sins sinning will at last cause us to throw off our holy Duties Will or doth the hypocrite pray alwayes was Jobs denying question at the 27th Chapter of this Book They who do not love prayer cannot hold out in prayer They who do not find a sweetness in drawing near to God in good Times will soon withdraw from him in evil Times Thirdly They cry not when he binds them Note Hypocrites when they have most need of prayer are least in the use of it When more need of Prayer than in time of affliction yet the hypocrite bound in affliction is bound in spirit from supplication Fourthly They are said not to cry though in some sense as hath been shewed they do cry when God bindeth them Hence Note That holy Duty which is not rightly and holily done is reckoned by God as not done at all What almost is more common among hypocrites yea among some prophane ones than to pâ—ay and desire others to pray for them in time of affliction Pharaoh will needs have Moses pray for him and when Ahab was threatned with a binding he humbled himself yet this goes for nothing and gets nothing at most but what Ahab got a reprieve from some present or temporal punishment Fifthly Those words are brought in as an aggravation of the sinfulness of the hypocrite he doth not cry when God binds him he prayeth not when God afflicts him Hence Note It is an heightning of our sin to neglect prayer in time of affliction It is a sin to neglect prayer at any time but their sin is exceeding sinful who neglect it then who cry not to God when God binds them Is it not extreamly evil that they should not pray at all or but little when they should be all and alwayes in prayer Affliction doth as it were naturally draw us yea forcibly drive us to God In their affliction they will seek me early Hos 5.14 As if the Lord had said If ever they will seek me surely they will seek me then and then they will seek me early that is earnestly and with all their hearts Therefore how unnaturally sinfull are they who in their affliction will not seek God! The Prophet saith Isa 26.16 Lord in trouble have they visited thee they powred out a prayer when thy chastening was upon them Yet the hypocrite will not pray when chastened How sinful it is not to pray when God binds us appears upon many accounts First To neglect prayer in time of affliction is very sinful because then we have most occasion for it Secondly In time of affliction God especially calls us to prayer he commands us at all times but chiefly then Is any among you afflicted is that any mans case let him pray Jam. 5.14 What should an afflicted man do else What is he so much engag'd to do by his own necessity what so much by the will of God as to pâ—ay Affliction which takes us off from many other woâ—ks sets us upon and about this Thirdly Prayer in time of affliction is under most promises to be heard Now not to pray not to cry to God when we have so many promises to assure us of hearing encreaseth our sin in the neglect of prayer Though I do not say the hypocrites prayer is under these promises of hearing yet it shall be reckoned as a sin that he haâ—h not prayed in affliction because there are so many promises of hearing prayer in affliction The Lord is very gracious to those thaâ— cry in affliction and the hypocrite hath often heard that he will be so how wretchedly sinâ—ul is he then against God as well as regardless of his own good it God hear not of him or from him in his affliction Psal 102.17 He will regard the prayer of the destitute and not despise their prayer that is graciously accept and answer it Again Psal 69.33 The Lord heareth the poor and despiseth not his Prisoners that is any who are bound in affliction For I suppose that Text is not to be restrained to those only who are shut up in prisons but takes in all those that are bound in any trouble In which sense the word is used Lam. 3.34 The Lord doth not afflict willingly nor grieve the children of men to crush under his feet all the Prisoners of the earth The Hebrew is All the bound of the earth by whom he means as chiefly the Jewes gone into Captivity who were more properly bound so any detained under any calamity whatsoever to all or any of them that Scripture is applyable The Lord doth not willingly afflâ—ct Seeing then there are so many promises made to those that cry in affliction this will be urged upon the hypocrite as an heightning of his naglect that he hath not cryed when God bound him Thus we see the second part of these hypocrites misery by what they do not They cry not when he bindeth them The third thing by which the woful misery of hypocrites in heart is set forth is by what they suffer Vers 14. They dye in youth and their life is among the unclean They dye in Youth The Hebrew is their Soul dyeth The Soul strictly taken is immortal and dyeth not yet 't is often said in Scâ—ipture the Soul dyeth the Soul being taken either First for the Life or Secondly for the Person To say their Soul dyeth in youth is no more than to say as we translate they dye in youth The word rendred Youth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sâ—gnifies in the Root of it to shake and trouble or to make some great concussion hence some render the Text In tempestate Vulg In excussione Rab. Sal. q. d. Excussione et vt afflictionum in quibus sunt peribunt They dye in a Tempest or in a Storm One of the Jewish Doctors gives it thus They shall dye with a stroaker shaking that is they shall perish by the force and violence of that affliction which hath arrested and taken hold of them But I conceive our reading is clear They dye in Youth because Youth is the most stirring time of our life or that time of life wherein we use the most violent motions without and are subject to the most violent passions within therefore the Hebrew expresseth both by one word Now when we say They dye in Youth the meaning is they dye in the prime in the best in the most flourishing time of their life in the spring of their dayes But is it true that all hypocrites in heart dye in youth Do not many who discover themselves to be but hypocrites dye in old age I answer Such-like Scriptures do not intend an universality as to every individual but only shew that 't is so for the most part or often so Hypocrites in heart men
of prophane spirits usually dye in their youth and are cut off in the Flower of their Age. They who multiply their sins substract from their dayes and they have least gâ—ound of hope to live long who live ill As bloody so deceitful men such are hypocrites in heart shall not live out half their dayes They who live not out half their dayes dye in youth That also is the meaning of Eliphaz Chap. 15.32 where he saith The wicked man shall have his recompence before his time as also when he saith Chap. 22.16 They were cut down out of time that is before the ordinary time of cutting man down by Death was come And therefore I answer Secondly they die in youth needs not be taken in that strictness as importing that they die before they come to mens estate but only that they die before the common time of dying To die in youth signifieth any immature death or when death cometh suddainly upon any they may be said to die in youth Thus here they die in youth that is some immature or suddain death overtakes them they come to an hasty or untimely end they prolong not their dayes on earth Thirdly this dying in youth may refer to the hypocrites unpreparedness or unfitness to die Unprepared persons may be said to die in youth because youths or younger men aâ—e usually unprepared to die Hence that serious memento or warning given them Eccles 12.1 Remember now thy Creator in the dayes of thy youth Young men are commonly so unprepared to die that whosoever die unprepared may be said to die in youth yea though they die in old age they die infants I may say at least in alusion to that of the Prophet possibly it may be a proof of what I say Isa 65.20 An old man that hath not filled his dayes by being good and doing good dieth a child As a child may be said to die an hundred years old when he dies full of grace so a man of an hundred years old may be said to die a child an infant when he hath no grace for though he hath been long in the world yet he can hardly be said to have lived at all So then how long soever the hypocrite in heart hath had a being on the earth and a breathing in the air he alwayes dieth in youth or before his time Moritur cum Juventa Jun. Ponitur ב pro 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ut cap. 9.26 Psal 143.7 Pisc Aeque morientur pari judicio Dei conterentur atque juveniles illi animi qui proterve obnituntur Deo palam ad omne flagitium projecti sunt Jun. Vt hic vita mori dicitur sic Authores Latini dicunt vita vivere vitam vivere vita moritur cum homo vitam cum morte commutat Drus Vita eorum suppleo ausertur Pisc Cum meritoriis Pisc Latini vacant cinaedos pathicos qui in concubitu libidinoso vice mulieris funguntur Id. because he hath not yet learned the way to eternal life There is yet another reading of the woâ—ds we say they die in youth that saith they die with youth or young men that is as dissolute deboyst vitious and riotous young men die so hypocrites die The hypocrite is opposed to the outwardly profane in his life but he shall be like him in his death As if Elihu had said look as vain voluptuous youths carnal youths or young men who give themselves up to their pleasures look as or how they die look what wrath is upon them when they die even so shall the hypocrites in heart die they die with the youth I shall touch this further upon the last clause where Elihu gives us this sence in other words and in words that more fully reach this sence for having said they die in or with youth he thus concludes And their life is among the unclean Here it may be queried forasmuch as he said before they die in youth how doth he here say Their life is among the unclean what life have they when dead I answer By their liâ—e we may understand that life which hypocrites in heart shall have after death which may be taken two wayes First for the life of the soul while the body remaines a consuming or consumed caâ—kass in the grave that life after death the life of their soules is among the unclean Secondly for the life which they shall have after the resurrection of their bodies that will be among the unclean too Some translate the words thus Their life is taken away among the unclean we say their life is among the unclean The word is is not in the original text and we may make the supply by a word signifying to take away Their life is taken away among the unclean that is they shall die like the worst of sinners they shall make no better an end than the unclean and profane no better than the most foul and filthy Sodomites as the original imports For The word which we render unclean hath a double yea a contrary signification holy and unholy clean and unclean They who are holy onely in name are most unholy in heart and life 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Duo contraria signifiâ—at sanctura profanum pollutum scortatorem Recte simulatores effaeminatis comparat quia ex pravitate animi contingit quod homines sint simulatores est enim proprium magnanimi esse manifestum Aquin. The Scripture often by the same word expresseth things of utmost opposition so here he calleth those who are most unholy by a word which signifieth holiness the Hebrew saith their life is among the Sodomites Mr. Broughton translates and their life with fornicators Sodomites who are the most unclean and filthy sinners worse than fornicators are expressed by a word by this word which also signifieth holy or holy ones Deut. 23.17 There shall not be a Sodomites or an holy one among you and therefore as we read of Sodomites in the land who are sinners against the the law of nature 1 Kings 14.24 so according to that law of Moses we read 1 Kings 15.12 and Chapter 22.46 as also 2 Kings 23.7 of the destroying of the houses of the Sodomites and of the removing of Sodomites out of the land Sodomites being the most abominable of all unclean ones how unclean are they whose life is among them or whose life is taken away wiâ—h them The Spirit of God doth rightly compare hypocrites to Sodomites and filthy persons because it proceeds from the heat of some base lust or other that any are hypocrites 'T is proper to those who are magnanimous or of noble spirits to be open clear-hearted and ingenious Their life is with the unclean Hypocrites have a great affectation to be numbered among the clean and holy and possibly they have been or may be high in the opinion of men for holiness for very Sainâ—s But their life shall be among the Sodomites or the unclean It being a shame to
affliction and trouble that thou carest not what thou chusest Mr. Broughton thus Beware thou look not to sorrow to choose that for thy affliction The summe of all is as if Elihu had thus bespoken Job in this part of the verse O Job whereas God requires of thee to give him glory in the humble submission of thy soul unto him and sitting patiently under his mighty hand thou hast behaved thy self quite otherwise thou hast carried it stoutly and uttered very bitter complainings of thy condition thou hast not given God the glory of his soveraignty of his holiness justice purity and goodness in thy afflâ—ction thou hast not set thy self to do this as thou shouldest but thou hast run out exceedingly and overshot thy self So that I may even say of thee thou hast chose this iniquity rather than submitted to thy affliction Elihu speakes reprovingly this thou hast chosen Is this a good choice Hence note First Sin or that which is sinful ought not to be chosen whatsoever we choose As Solomon counseleth in the book of Proverbs with all thy gettings get understanding he meanes spiritual understanding as if he had said What ever thou are getting be sure thou get wisdom for thy soul wisdom to salvation wisdom for eternity in all thy gettings get understanding So I may lay in this place among all your choosings be sure you never choose sin that 's not to be chosen leave that out or pass that by in all your elections This is a point of very large compass it suits not my work here to insist much upon it yet I shall take leave a little What ever you châ—ose choose not sin Why First Sin is evil in it self and that which is malum in se evil in it self or evil it self is not the object of choice no man is to choose evil nor properly can choose it Secondly Choose not sin for sin is an evil forbidden the Law is against it and the Gospel too Thirdly Choose not sin for sin is a dishonour to God and we should rather choose to die than dishonour â—od Fourthly Choose not sin for it brings destruction upon man Sin strictly and abstractly considered cannot properly be chosen A rational creature cannot choose sin properly because sin is evil and election being the office of the Will whose adaequate objâ—ct is good sin strictly taken cannot be chosen But sin is often chosen and 't is the choice of most men they choose iniquity rather than affliction iniquity is the choice and the beloved of many a mans soul But how It is under the pretence of something that is good no man can choose it as 't is evil For though some love sin and choose sin for sins sake such come up highest and nearest to the frame of the devil as they that do good for goods sake come nearest to the holy Angels yet I say sin is alwayes chosen under some consideration or shadow of good and if any man choose to sin without respect to profit or gaine yet he hath some good in his eye namely to please himself he would have his will and will not let God have his will and this is good to him who is starke naught But usually sin is chosen upon one of these three accounts First sin is very often chosen by a mistake for that which is good They who as the Apostle speaks Heb. 5.12 are uâ—skilful in the word of righteousness they who have not sences exercised to discern between good and evil are very apt to choose evil in stead of good that is thinking it to be good Thus error in opinion is chosen upon a mistake for truth and iniquity in practise is chosen upon a mistake for duty Of such the Prophet speakes Isa 5.20 They call evil good and good evil they put darkness for light and light for darkness which as some do knowingly out of perverseness of spirit so others ignorantly out of unsoundness of judgement imagining that to be good which is evil and that to be light which is nothing else but darkness that to be sound doctrine which is erâ—our and that holy worship which is superstition So did Paul before he was converted he chose iniquity and thought he had done very well I thought saith he I ought to do many things against the name of Jesus Christ Acts 26. I thought it my duty I verily thought I ought to persecute and vex those who beleeved in Jesus where-ever I found them And Jesus Christ himself forewarns his Disciples John 16.2 that the time was coming that whosoever killed them would think they did God service Thus many do not understand what is right and so choose what is wrong Secondly Others choose that which is evil hoping that some good will come of it that God may have some glory by it and men themselves and others may have some advantage by it This reproach was cast upon the Apostles and their doctrine which St. Paul rejected with highest disdain Rom. 3.8 Not as we are slanderously reported and as some affirm that we say let us do evil that good may come thereof whose damnation is just The glory of the free grace of God will be manifested in the pardoning of our sin come therefore say some let us sin our fill that so the immeasurableness of the Lords goodness and mercy may appear Woe to those who make such inferences their damnation is just To do evil upon any hopes of good by it though it be the glory of God subjects to the worst evil of suffering damnation Others choose sin Why They look some good will come by it that is some profit If we strain our consciences to do this we may get or keep favour with men if we do this evil it may gain us acceptance in the world Many choose evil because in doing so they swim with the stream and comply with the many or as the Apostle speakes with the course of this world these choose evil because they would be in the fashion of the most they consider which way the world is like to go and set themselves to go that way Thirdly Others do evil hoping to avoid and escape danger by it they choose the evil of sin that they may escape the evil of punishment As many sin for a little advantage so others to avoid loss and that they may sleep in a whole skin Some will deny what they have done to save themselves No body can prove it against us we will deny it and so avoid trouble and keep out of the reach of danger Yea for this cause many deny the truth and renounce the wayes of God in which they have walked Demas forsook Paul he left the Church of God that he might keep in with and close to the world Upon these pretences and hopes many choose evil not meerly and barely in it self but as it comes thus clothed As some choose it through ignorance so others upon hopes of getting good and not a few upon
mortifie whaâ— grace hath the work of God put you upon the exercise of They only indeed magnifie the work of God who have such workings towards God It were better not receive a mercy than not to be bettered by a mercy It is not our crying up the works of God in our words but in our works which is the magnifying of them It is more safe for us to say nothing of what God hath wrought for us than to publish it or make our boast of it when we our selves do â—â—â—hing worthy of it in a way of condecency and proportion to it 'T is the design of God in giving promises to make us cleanse our selves from all filthiness of flesh and spirit perfecting holiness in the fear of God 2 Cor. 7.1 Much more having given us any great performances of his promises doth he expect that we should be clean and holy O then what a pittiful course do they take who pretending to magnifie the works of God do such things as are a defilement both to flesh and spirit A third design of God in working for us is to make us trust him more or to be more in believing 'T is shewed Psal 78.4 what great things God did for the Jewish nation and for their fathers But what did God ayme at in all we have the answer v. 8. That they might set their hope in him and not forget his workes The aim which God had in those great works was that their hope might be set upon him that they might trust in him more then ever they had done The Lord by the great works he doth would gain upon our faith or cause us to trust him for the future How dishonorably do they carry it towards God who believe not his word much more they who believe not his workes that is who believe him not notwithstanding his workes as 't is said of Israel Ps 78.32 For all this they sinned still and believed not his wondrous works The Psalmist doth not mean that they did not believe such works had been done but the meaning is they did not trust God who had done those woâ—ks These and many more dutyes the Lord teacheth us by his word and he teacheth them also by his workes as it is said v. 22. who teacheth like him The Lord teacheth us many excellent lessons by his works if we had hearts to learn them Lay these things together in practise and they will be the best yea they are the only way of magnifying the works of God done for us And if the works of God are to be magnified all these wayes then they fall short of this duty First Who only make a report of the works of God who tell the story of what he hath done and so have done As we ought to adorne the doctrine of God Tit. 2. so likewise the doings of God or what God hath done by our doings Meer narratives about the work of God is far below magnifying his work Secondly They fail much more who extenuate and diminish the works of God whâ—â—bscure or eclipse his workes As in our confessions of repentance it is a sign of a bad heart barely to report our sins before God without aggravating them in their sinfulness but in confession to extenuate our sin sheweth a very rotten and naughty heart so in our confessions of praise meerly â—o report what God hath done for us without putting an accent or a due emphasis upon his mercies shews much â—oldness of spirit in the duty but to clip and lessen the workes of God to hide and darken them to abate and detract from them shewes a base and a wicked spirit Thirdly How do they fail in magnifying the workes of God who do not only conceal how good they are but bring up an ill report upon them as those searchers did upon the land of Canaan Those works and dispensations of God which like that land slow with milk and honey may be looked upon and censured by some as good for nothing but to eat up and consume those that are under them Fourthly They who ate impatient under any work of God who murmur and repine at it are far from magnifying the work of God Fifthly They are far from magnifying the work of God who think themselves so wise that they could mend the work of God had they the pensel in their hand they would make fairer work of it what hudling is here think some what confusion is here say others what sad work is here saith a third If we had the ordering of things what an orderly woâ—ld would we make if we had the ordering of things as God hath we would quickly cure and remedy all these disorders Though such formal speeches be not uttered yet such things are spoken in parables the actions of some tell us such are their thoughts as if they could mend the work of God and govern the world with greater moderation than t is though indeed we need not scruple to call the wisest man in the world a very dotard if he thinks so or that any thing can be done more equally than God hath done it Let all flesh adore let none presume to question the work of God let God alone with his work as he will have no controler so he needs no counseller Remember t is mans duty to magnifie his work not to mend it to shew how good it is not to attempt the making of it better And indeed as it is the highest poynt of presumption so of ignorance to meddle with the mending of it The Lord is a Rock saith Moses Deut. 32.4 and his work is perfect Who but a fool or who but by the over-working of his own folly would venture to mend that which is already not only perfected but perfect were it only the work of a man much more when it is the work of God the only wise God And that we may be provoked humbly to magnify and for ever deterred from that proud attempt of finding fault with or mending the work of God consider these three things First Take the argument in the text the plainness of the work of God it is such as may be seen afar off none can pretend ignorance of it or if they do that 's a vain covert or excuse every man may see it man may behold it afar off as most worthy to be magnified Secondly If we do not magnifie the work of God God will lessen his own works of mercy and favour toward us Thirdly He will do no more for us if we magnifie not what he hath done It is said Math. 13.58 Christ did not many mighty works there because of their unbeleif God will do no more mighty works for them who refuse or neglect to pay him a tribute of praise and glory for what he hath done JOB Chap. 36. Vers 26. 26. Behold God is great and we know him not neither can the number of his years be searched out ELihu having called upon Job to magnifie
of the aire spreading themselves all the Heavens over v. 29. Thirdly He tells us of the sudden changes and successions of rain and faire weather of a cloudy and serene sky v. 30. Fourthly He sets forth the different purposes of God in dispensing the rain which are sometimes for judgement someâ—imes for mercy v. 31 32. Fifthly He intimates the Prognosticks of it or what are the signes and foreâ—unners or foretellers of it v. 33. The two verses under-hand hold out the first poynt the formation and generation of the rain Vers 27. He maketh small the drops of water That is God as it were coynes and mints out the water into drops of rain As a mighty masse of gold or silver is minted out into small pieces so a huge body of water is minted out into small drops that 's the sum of these words according to our rendring The Hebrew word rendred He maketh small hath a two-fold signification and that hath caused a three-fold translation of these words First It signifieth to take away oâ— to withdraw according to this signification of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ademit substraxit a two-fold power of God is held forth about the drops of water First Substraxit deâ—u stillas aquâ—rum scâ— ex mari fluminiâ—us â—â— loc is humidis quae fundunt pluviam ad nubeni ejus Haustus vapor ex aqua cogitur in nubem quae dainde sundit pluviam Merl Qui ausert stillas pluviae Vulg. The power of God in drawing the water up from the Earth to make rain for that in Nature as we shall see afterwards is the cause of â—ain God draws up the water from the Earth which he sends down upon the Earth he draws up the vapours and the vapours become a Cloud and the Cloud is dissolved into rain Secondly The word may very well expresse according to other texts of Sc ipture the putting forth of the power of God in stopping staying keeping back and with-holding rain from the eaâ—â—h when â—od hath drawn water from the earth he can hold it frâ—m the eaâ—â—h as long as he pleaseth The Chaldee Pa aphrase saith He forbids the drops to water the earth or he sends forth a proh bition to the clouds that they give no water The vulgar Latine speaks to the same sence who takes away drops of rain that is from the earth Mr. Broughton renders he withdraws dropping of water In this sence I find the word rendred expresly Numb 9.7 where certain persons are brought in by Moses thus complaining Wherefore are we kept back that we may not offer an offering to the Lord with the children of Israel It is a case there were some it seems suspended from bringing their offerings to the Lord and they demand a reason of it to give which Moses saith stand still and I will hear what the Lord will command concerning you But I quote that scripture only for the force of the word wherefore are we kept back or with held which was for some uncleanness Thus you have the first signification of the word and a double translation upon it both very pertinent to the nature of the rain and the Lords dealing with man in it which is the subject Elihu is insisting upon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mâ—nuit diminuis Secondly The original word signifies to diminish or lessen or make a thing small so 't is rendred Exod. 5.8 when the children of Israel complained that they were oppressed in making brick This commandement came from Pharaoh The tale of bricks which they did make heretofore you shall lay upon them you shall not diminish ought of it It is this word Again Deut. 4.2 Ye shall not add to the word which I command you neither shall you diminish ought from it Man must not make the word of God smaller or greater than it is 'T is high presumption to use either subtraction from or addition to the word of God Thus also the word is used in the case of second or double marriages Exod. 21.10 If he take him another wife her food that is the food of the first wife her raiment and her duty of marriage shall he not diminish Our translators take up this sense of the word as noting the diminishing of a thing in the quantity of it He maketh small the drops of water or he makes the water fall in small drops whereas if the water were left to it self it would poure down like a sea or like a flood to sweep all away This is the work of God and though it be a common yet it is a wonderful work He maketh small the drops of rain A drop is a small thing and therefore the Prophet when he would shew what a small thing or indeed what a nothing man is yea all the nations of the earth are to God saith Isa 40.15 The nations are as a drop of a bucket and are counted as the small dust of the ballance Behold he taketh up the Isles as a very little thing The Spirit of God piâ—cheth upon this comparison when he would set forth that great distance between God and man Man is but a drop to God But are not all drops small why then doth he say He maketh small the drops The reason is because though all drops are smâ—ll yet some drops are smaller than others and we read of great drops in the Gospel History of Christs agony in the Garden which was an immediate suffering in his soul from the hand of his Father pressing him with that weight of wrath which was due for our sins Luke 22.44 He sweat as it were great drops of blood As God made Christ sweat great drops of blood for our sins so he makes the Clouds to sweat small drops of water for our comfort He maketh small The drops of rain 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Guttavit guttatim fluxit The Verb of this Substantive is used Joel 3.18 In those dayes it shall come to pass that the mountaines shall drop down new wine by which we are to understand the plentiful effusion of the Spiâ—it promised in the latter dayes David describing the Lords glorious march thorow the wilderness saith Psal 68.8 9. The earth shâ—ok the heavens also dropped at the presence of the Lord thou O God didst send a plentiful rain whereby thou didst confirm thine inheritance when it was weary Which Scripture principally intends the spiriâ—ual rain which drops down upon believers and refresheth their wearied souls And therefore by a Metaphor this phrase to drop signifies to prophesie or preach the word of God because that like rain falls silently Sâ—binde Praeceptuci auriâ—ulis hoc instillare memento Horat. Lib. 1. lip 8. and as it were in drops upon the hearers it falls in at the ear and soaks down to the heart it soaks quite thorow as Moses spake Deut. 32.2 My dâ—ctrine shall drop as the rain and my speech shall destil as the dew And as the word is used
especial power wisdom and goodness of God The water if left to it self would â—all whole like a sea upon us or like a mighty floud in such quantities as would instead of refreshing overwhelm the earth When God drowned the world it is said Gen. 7.11 The same day were all the fountains of the great deep broken up and the windows or flood-gates of heaven were opened We are not to imagine that heaven hath windows oâ— flood-gates but God did not put forth his mighty power to make small the drops of rain but let it come all at once those waters which were before bound up in the clouds by the decree of God were now by his decree let loose in a wonderful manner and measure and came down not in drops but in streames and spouts the clouds did not as formerly destil their burden Pluvia in nubibus velut in linteo continetur atque in illis velut compressa guttatim distillâ—tur but ease themselves of it at once or altogether Rain ordinarily as sweat through the Pores of the skin passeth by degrees through the Pores of the Clouds yet God can let it out all at once Sea-men who take long Voyages tell us they meet with spouts of wateâ— endangering great ships So then this making small the drops of water is to be ascribed to a threefold Attribute of God Fiâ—st It is a woâ—k of his power nor is it done without a kind of Miracle that the water comes down as it were through a sive or watering-pot Secondly It is a work of divine wisdom The Lord knowing that the earth cannot digest huge portions of water at once divides it into little po tions that the earth may gradually receive and let it soak into iâ—s bosom for the feeding of Plants and the supply of all câ—eatuâ—es that live upon it Thirdly 'T is a work also of divine Goodness for if God did not make small the drops of water if it should come down whole it would drown the earth instead of comforting and fattening it Behold then the Power Wisdom and Goodness of God in making small the drops of water Though Philosophers have attempted to find out and assigne a reason in Nature about this falling of the rain in drops yet they have not fully attained the reason why nor the manner how God doth this we must ascribe it chiefly to the power wisdome and goodness of God in ordering it for the benefit of man yea of all living creatures Plane admirabilem et tremendum in illu et per illa fefe exhibet deus Merc And surely Elihu leads us to consider the wonders of those things which are common and naturall to convince us that forasmuch as we cannot clearly see the reason of those lesser things we should take heed of prying into greater and remoter secrets and he would have Job particularly know that seeing he could not find out the way of God in these natural things much less could he find out the way and whole designe of God in those his providential dealings with him He maketh small the drops of water and then as it followeth in this verse They pour down rain according to the vapour thereof Though the water be made into small drops yet he doth not say they drop down but they pour down rain that is the drops fall plentifully that frequent expression in Scripture of pouring down every where implyeth plenty or abundance The promise of pouring out the Spirit in the latter dayes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fundit fundendo purgaovit active item percolatus exâ—olatus de faecatus suit Imber nimbus plu â—a notes the abundance of the Spirit that shall then be given The word signifies also to straine implying that the rain is contained in the Clouds as it were in a linnen cloath which being pressed distills the water in small streams or drops as it were through a strainer They pour down Rain There are three words in the Latine the first of which notes a showre or gentle rain 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pluvia hiâ—◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 verbum transitivum in Hiphil significat feâ—it â—luere quo certe innuitur deum esse Authorem pluviae Fagius in Gen the second a stormy or fierce rain the third rain in generall Rain in this place may be taken in all or either of these notions for at one time or other the Clouds pour down drops into all sorts of rain Rain as I said is made of vapours drawn up and here he saith They pour down rain According to the vapour thereof There are two sorts of vapours there are dry vapours and moist vapours dry vapours say Naturalists are the matter of the wind and the moist are the matter of the rain Now saith Elihu they pour down rain according to the vapour thereof that is Pluviae quasi fluviae eo q òd fluant Isidor Quae fundunt pluviam post nebulam â—jus Pisc 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 significat vâ—porem et nubem significâ—t etiam calamitatem hinc versus ita vertitur nam subtrahit stillas aquarum quae fundebant pluviam ad calamitatem ejus Jun look in what proportion the Sun draweth the vapours into the Aire in that proportion doth the rain fall upon the Earth or in the samâ— proportion that the vapour is drawn up in that proportion is the rain let down Some render the word which we translate vapour a cloud that is after the water is drawn up into a Cloud it pours down rain proportionably Another translation renders it Affliction or trouble and give the whole verse thus He draweth up the drops of water which poured down rain to their Calamity This the lea ned Author applyeth particularly to the Flood in Nâ—ahs time but I shall not stay upon that Our reading is clear They pour down rain according to the vapour thereof that is in the same proportion that vapours come up the rain falls down First In that as the rain is made of the vapour so according to the vapour or in proportion to the vapour such are the showres of rain Note According to what is naturally received returns are naturally made And if the Clouds of Heaven return to man naturally according to that they receive from the Earth how is man on earth bound morally or in duty to return according to what he receives from Heaven Let us mind our accordings and proportions to the dealings and dispensations of God The Clouds of the aire will condemn us at least witness against us if we receive much and return little I passe this Only here we may take notice of six things in Concatination one with another First vapours are drawn up from the Earth Secondly they are made into watery Clouds Thirdly from thence they are sent back to moisten the Earth Fourthly the rain sent down is proportionable to the vapour that went up Fifthly according to that proportion the Earth is made more or lesse fruitfull plentifull
and Lightning In Thunder and Lightning the Law was delivered to Moses on mount Sinai Exod. 19.6 And to affect the peoâ—le of Israel when they had provoked God by their peremptory and discontented way of asking a King Samuel coming to deal with them about it 1 Sam. 12.16 17 18. said Stand and see this great thing which the Lord will do before your eyes Is it not wheat-harvest to day I will call unto the Lord and he shall send Thunder and Rain that ye may perceive and see that your wickedness is great And the Lord sent Thunder and Rain that day even while Samuel was speaking for their conviction and humiliation as the next words shew and all the people greatly feared the Lord and Samuel Thus possibly while Elihu was about to speak of Thunder for the humbling of Job God commanded it to Thunder for his deeper humiliation and if so the cause why Elihu trembled is apparent enough The terrible Thunder-claps which then rent the Clouds and even shook the earth might well cause him to tremble Secondly We may understand these words at this my heart trembleth with reference to the whole matter which Elihu had before him what he had begun to speak and was further to speak of Gods dreadful power might shake his heart with astonishment The due apprehensions of the greatness of God may soon strike man into a fit of trembling it did Job as himself confessed at the 21th Chapter of this Book v. 5 6. Mark ye and be astonished and lay your hand upon your mouth for when I remember I am afraid and trembling takes hold of my flesh as if he had said Quoties mihi divinae majestatis abyssus in mentem venerit expavesâ—it â—or meum c. Brent while I duly consider the great things that I have spoken those greater things if greater may be that I am about to speak I cannot but tremble and stand as one filled with astonishment How was the Apostle Paul amazed at that most mysterious dispensation of God in casting off his ancient people the Jewes the seed of Abraham his friend for so long a time Rom. 11.33 O the Depth c. At this my heart trembleth that is I am heartily afraid The heart is here put for the whole inner man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Motus commotus fuit corpore aut anima ex cura aut metu mali 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sept. or for all the powers of the soul and the word rendered to tremble notes a disturbance of the whole man both of soul and body the Septuagint render it by the same Greek word used Math. 2.3 where upon the wise mens coming from the East to inquire concerning the King of the Jewes it is said When Herod heard this he was troubled and all Jerusalem with him That news of a new King put them into a grievous fright they knew not what to make of it nor which way to turn themselves in such a turn of affaires in such a new world as that new-born King might make This word is else-where in Scripture used to note the suddenest surprize and the strongest possession of fear Thus when Isaac through the subtilty of Rebekah had given the blessing to Jacob which he intended for Esau 't is said that upon the appearance of his mistake he trembled exceedingly Gen. 27.33 Doubtless it did wonderfully astonish the good old man to think that God should carry him beyond and beside his own purpose to bless the yonger brother instead of the elder This strange disappointment by the over-ruling providence of God put him to a stand and troubled his thoughts more than a little especially because he was now taught that by his carnal affections to Esau he was running quite cross to the mind of God revealed Chap. 25.23 Read the same force of the word Exod. 19.16 to which the Apostle reâ—eâ—â—ing saith Heb. 12.21 So terrible was the sight that Moses said I exceedingly fear and quake Read also the same impoâ—tance of the word 1 Sam. 4.13 Chap. 14.15 Such was the Condition of Elihu he was deeply affected tâ—embling â—ook hold of him The Spirits run to the heart in a time of feaâ— or upon a sudden fâ—ight as Ciâ—iz ns to the Castle in a day of danger and then the outward members being deseâ—ted by the spirits grow cold and tremble There is a natural infirmity called The palpitation or trembling of the heart But this of Elihu was supernatural at least some-what more then natural as arising either from the consideration of what God hâ—d done or of what himself was about to speak and not only did his heart tremble but Cordis palpitatio totius animae concursus ad cor in pavoribus oâ—idens est Galen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Effluxit Sept. Evulsum est August Emotum est Hieron Salit seu subsilit Tharg Hiâ— verbis excessum quem Graeci 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vocant puto denotari quae 〈◊〉 effectus causam admirationem cum pavore subsequi solet Bold Et humâ—nas motura tonitrua montes Ovid. 1. Met. Was moved out of its place Which is added to set forth the exceeding greatness of that fear which seized upon him The Text speaks as if his heart were indeed removed or taken out of his body It is usual in Scripture to affirm that as done which is like to be done The ship was said to be broken John 1.4 and the net Luke 5.6 because both were in eminent danger of breaking We say of a man in great fear his heart is ready to leap out of or out at his mouth One of the Ancients renders here my heart is pluckt out the septuagint It floweth out the Chaldee paraphrase takes up the foâ—mer expression my heart leaps or jumps which as it doth sometimes for joy so often for ear or at the unexpected appearance of danger Some conceive by this moving of his heart out of his place that Elihu was in a kind of extasie that he was as it were carâ—ied out of himself upon the hearing of that dreadful voice of God the thunder taking it so Note Thunder is a terrible thing It hath made and may make the stoutest heart to tremble One of Christs Apostles was called Lebbeus Mat. 10.3 as much as to say the hearty man or all-heart Now he that is Lebbeus a man of the greatest courage the most hearty man may be put to a tremble at this when he heares it thunder Heathens have spoken much of this and by a peculiar word have called those who are much amazed men thunder struck Hos Laetinus Attonitos vocat Attonitus est cui casus vicini fulminis sonitus tonitruum dant stuporem Serv in tertium Aenid Tonitrus dici videtur a terrendo quod conterreat hominem Aliqui a tono ruendo quia magno cum sonitu fiat irruat Suetonius de Augusto Caliguâ—a men being so much amazed at the sound of
to have it so but I rather take it for the frost-making winds which are sent by God By the breath of the Lord that is when the Lord appoynts and orders cold winds to come out of his treasure when the Lord gives out the word of command A verbo dei dat Gâ—lu Chald pro a voluntate dei dat gelu sc Arcturus cold winds issue forth and then frost appears David affiâ—mes in general Psal 33.6 By the word of the Lord were the Heavens made and all the Host of them by the breath of his mouth The Heavens and their Hostâ— all the powers and vertues of them all the influences and â—fficacies of them are given out by the breath of the Lord. And among other things that are given by the breath of the Lord Frost is given Frost is cold in excess frost is great cold every cold is not freezing cold The word which we rendeâ— frost iâ— oâ—â—en rendred ice and it cometh from a root which signifieth to mâ—ke bald because frost and ice cover the grasse which is to the ground as haire to the head of man and so make the su face of the Eaâ—th smooth like a bald head Frost also makes the surface of the Earth not only smooth but bright and shining like a bald head By the breath of the Lord frost is given Hence Note Frost is the gift or dispeâ—sation of God Changes in the air as well as changes in the estates lives or hearts of men are from the Lord Psal 147.17 He giveth snow like wooll he scattereth the hoar frost like ashes He casteth forth his ice like morsels who can stand before his cold It is Gods ice and his cold as well as his rain or his Sun-shine When the Psalmist saith He scattereth the frost he casteth forth his ice he saith the same thing in substance which Elihu doth here By the breath of the Lord frost is given There is a continuall dependance of all creatures in their motions and operations as well as in their beings upon the will of God 't is by his word that frost is given Some deny the working of the first cause with the second causeâ— any otherwise than as God once gave them a working power and conserveth that power once given them Whereas indeed God hath not only given a general power to the creature not only hath he said There shall be frost somtimes and heat somtimes and fair weather somtimes but when-ever the heat or cold or frost come they come by a particular order from him As all things men especially have their being in him so their working and moving from him and that not only because he makes us in general working moving creatures but as to every special work and motion This the Prophet asserts while he puts those reproving questions Isa 10.15 Shall the axe boast it self against him that heweth therewith or shall the saw magnifie it self against him that shaketh it as if the rod should shake it self against them that lift it up or as if the staffe should lift up it self as if it were no wood Living and natural creatures move no more without God thâ—n artificial and liveless instruments such as the axe and saw the rod and staff can move themselves without the hand or help of man By the breath of the Lord frost is given And the breath of the water is straitned This is an effâ—ct of the former Frost drinks up the waters Glacies est copia aquae in angusto and so straitens them some-define ice which is made by the frost to be store of water in a little room or narrow compasse Every years experience tells us that the waters are pinched with the frost Waters which were out before a frost are fetcht in or contracted by the frost hence 't is said Chap. 38.30 The waters are hid as with a stone which is of the same sence with this expressâ—on The breadth of the water is straitned God brings the wateâ—s into their old bounds or into narrower bounds than before by frost From this effect of frost that the breadth of the water is straitned by it Note Cold is a straitner 'T is so in natural things 't is so also to mind the reader of that occasion'd this note in spirituals and morals Take coldness as it is an ill disposition or an indiâ—position upon the heart it straitens us as to the doing of any good foâ— as Christ hath foretold us Mat. 24.12 that because iniquity shall abound in the latter dayes the love of many shall wax cold So when-ever love or zeal or any grace in us waxeth cold piety in all the acts or whole compasse of it will certainly decline and be straitned He that before had a large heart becomes narrow-hearted and is pinched in his spirit by this sinful coldnesse Warmth enlargeth Cold straiteneth God sends the cold of afflictions upon many bad men to straiten their Lusts else they would keep no bounds they would overflow all and it is the gâ—eat design of Satan to send a cold upon or to frieze the spirits of all good men that they may be straitened and made unfit for the service of God Take heed of a coldness in your disposition for that will be a straitner of your graces but welcome the frost of affliction that may be a stâ—aitner of your corruptions There is nothing we should feaâ— more except the loss of them and the favour of God with them than to feel our graces straitened nor is there any thing except the favour of God which we should more desire than to feel our lusts and corruptions weakned and abated Et rursum latissime funduntur aquae Vulg Ego consenserim illis qui participium 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non arctum veâ— angustum sed â— fusum aut solutum potius reddunt Sic aquiloni facultatem efficiendi gelu Austro liquandi fundendi attribuit Bold Some render this latter part of the veâ—se not as we The breadth of the waters is straitned but The waters are dissolved into their breadth As if Elihu had said the ice or frost being dissolved the waters return to their wonted latitude The word rendred straitened may be derived from a root which signifieth to dissolve to melt and pour out Thus as according to our translation we take the latter part of the verse as an effect of the first frost being that whereby the breadth of the waters is straitned so according to this translation it stands in opposition to the former By the breath of the Lord frost is given and he again by his breath diss lveth the water Thawing as well as freezing is from God Thawing is the melting of the ice as mettal is melted in the fire so ice is melted by the heat of the Sun Thus the North makes ice and the South unmakes or melts it The power of God is to be seen in dissolving those huge rocks and mountains of ice into
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