serves their turn and answers their state by a common instinct of nature which man hath answerable to his state either by immediate Revelation or by means of instruction from God So then Beasts and Birds receive their peculiar qualities and abilities from God as well as their Being And God hath bestowed those qualities which are shadows of wisdome and understanding upon Beasts and Birds not only for their own preservation but for the benefit of man that they may be more useful to him and fitter for his service As God hath made both Man and Beast for himself so he hath made the Beasts of the Earth and Fowls of the Air for Man either to serve mans necessity or to procure his honest delight And that they might reach both these ends he hath furnished them accordingly A creature which hath not somwhat in it like Reason could be little made use of by the Reason of Man Thirdly Note Man is far better taught than either the Beasts of the Earth or Fowls of the Air. Man as Man hath that in him which wonderfully exceeds the Beasts of the Earth and Fowls of the Air he hath Reason in him which they have not he is a reasonable creature which they are not and so can do that which they cannot Man by the power of Reason is able first to propose to himself an end in what he doth secondly to chuse fit means for the attaining of that end neither of which Beasts can do And if any man be without wisdome to propose to himself a right end and to chuse due means loâ—ding thereunto there 's little difference between that man and a beast surely all his wisdome is but brutish Further God hath not only given Man a sense of those things which are hurtful to him as he hath to the Beasts of the Earth and Fowls of the Air but God hath given Man an Understanding by which he knowing God may worship him by which also he may see into and foresee the causes of things and likewise rightly apply known means either to prevent or remedy evils and to bring about that which is good Again as God hath bestowed that wonderful blessing of Reason upon Man above Beasts and Fowls which makes him capable of higher instructions and fruitions than either of them so God hath provided higher and better means for the instruction of Man than he hath for the instruction of Beasts He teacheth us more For First He hath given his Word to Man not to Beasts he hath not made a Bible for the Beast of the Earth and the Fowls of the Air but for Man he hath that he might both know his will and do it know his favour or good will to him and enjoy it Secondly He hath given some men his Spirit he hath not bestowed his Spirit upon any Beasts nor upon any Fowls of the Air and because his Spirit teacheth us we are said to be taught of God eminently taught of God Thirdly he hath given us his Ordinances and appointed Officers or set persons in Office to mannage and hold out those Ordinances wherein himself is both honoured and enjoyed He saith the Apostle Eph. 4.11 12. gave some Apostles and some Prophets and some Evangelists and some Pastors and Teachers for the perfecting of the Saints for the work of the Ministry for the edifying of the Body of Christ for the bringing in and building up of souls He sheweth his Word unto Jacob his Statutes and Judgments unto Israel Psal 147.19 and as it follows in the next verse of the same Psalm He hath not dealt so with any Nation as with his Israel his Church to be sure he hath not dealt so with the Beasts of the Earth nor with the Fowls of the Air as was shewed also in opening the Text. Further as to the matter in question about the Providences and dealings of God with man God hath taught Man much more than Beasts As First That all things which befall us come from and are ordered by himself Secondly That we ought to receive the Rule and take instruction from God how to behave our selves under his various dealings Thirdly He hath taught us at all times and in all turns of Providence to stay our selves in waiting upon him Psal 37.7 Fourthly He hath taught us in times of trouble and affliction to cry to him and call upon him as his children in faith not barely to complain much less to be impatiently outragious like Beastâ— Now if God hath taught us more than the Beasts then we should not live by sense nor pursue sensible things as Beasts do but aspire to and seek after union and communion with God whom the beasts of the earth know not How greatly will this aggravate the sin of man if having been taught more than beasts any man should be found to have learned less than beasts as will appear yet more in the next observation but one Fourthly Elihu at least intimates this Note Men sometimes act but as or indeed below the very beasts of the earth and the fowls of the air For saith he they say not Where is God our maker who gives us songs in the night who teacheth us better or more than the beasts of the earth As if he had said In extremam stultitiae meam incidimus si sapientiores nos eo putemuâ— qui sapientes nos facit The beasts of the earth answer the instinct of nature which is all the cost God bestows in teaching them better than men do those costly teachings and instructions which God bestows upon them by his Word by his Spirit by his Ministers by his Ordinances and by his Providences for all these wayes doth the Lord teach and instruct men from day to day yet men often act not only beside and below but quite contrary to all these teachings The beasts of the earth keep up to the instruction which they have received the instinct of nature they move according to that but man who hath an understanding doth not alwayes move suitably to his understanding man hath reason yet he doth not alwayes regulate his motions by reason but is hurried by passion or led by sense as a beast Psal 49.20 Man that is in honour and understandeth not is like the beasts that perish that is though his state and spheare be higher than a beast yet he moves by as low a principle as a beast even by sense or sensual appetite either irrascible or concupiscible as a beast doth By the man in honour that understandeth not the Psalmist intends not a fool that hath no understanding nor an Idiot that hath no use of reason but he is said not to understand because he doth not use his understanding as he in the Parable that did not use his Talent is said to have none Mat. 25.29 Understanding is a Talent and a great one a choyce one too A man that hath the greatest natural understanding and reason yea possibly the greatest learning and experience
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
their dens by a storm or by the Snow then they go to their dens and places of shelter or as we speak to Covert The word rendred Dens signifies a place of ambush or of lying in wait such are the dens of wild beasts as it is said of the wicked Psal 10.9 He lieth in wait secretly as a Lion in his den 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ereb a verbo Arab insidiari Et ingreditur bestia in insidias i. e. in latibula unde insidiatur Merc. to catch the poor c. It is this word Such kind of retreats have the wild beasts they have their dens which are alâ—o places to watch for their prey And as they often go to their dens upon choice or of their own accord so they are sometimes driven to them as in the text for shelter against a storm Then the beasts go into dens And remain in their places They not only go into dens but there they remain they keep home the storm keps them in As when the flood of waters the great rain of Gods strength was upon the earth Noah was shut into the Ark and there he remained Gen. 7. he did not only go in but stayed in till the flood was asswaged so it is said here of the beasts they remain in their places they will not budge nor peep out till the storm be over Hence note First Thâ— Providences of God in various seasons affect the very beasts of the earth Those creatures which live only a life of sense yet partake somewhat of reason at least they act according to reason they are sensible of what God doth though they know not that he doth it And is not this a great reproof to those who are not only not sensible of but slight those â—everer dispensations of God how beast-like are those men who have not so much sence of the dealings of â—od as the beasts have who though they have a knowledge beyond bruits yet they use their knowledge no better no nor so well as bruits and so they are either as the Prophet saith bruitish in their knowledge or as the Apostle Peter 2 Pet. 2.12 They are as bruit beasts in humane shape made to be taken and destroyed How can they avoid being taken and destroyed by the judgments of God or as Elihu expresseth it by the great rain of his strength who take not so much notice of them as to see their danger and get into a hiding place For Secondly When the beasts go into dens and remain in their places what is it that moves them to it Surely 't is to be as we say out of harms way Hence note Every creature by the light of nature would get out of danger Great snowes and rains of strength are dangerous or g ievous to beasts therefore they avoid them they will not stand in the open air while a storm lasts if they can help it Beasts will save themselves as well as they can and if so then take these two Inferences from it First For our instruction We are sent to school by God himself more than once to the beasts and creeping things of the earth Solomon sends us to the Ant a creeping thing he bids us consider her wayes and be wise Elihu in this text sends us to the wild beasts of the earth to Lions and Bares to Tigers and Wolves and bids us consider their wayes and be wise Here is matter of instruction for us What is that Get out of harmes way make haste out of danger when the cold Snow comes and the great Rain of the strength of God take heed you be not found abroad without a a shelter Surely God who hath provided dens for the beasts and places for those wilde creatures to hide themselves in hath not left us without a niding-place when the great rains of trouble fall or threaten to fall God invited his people of old where to look for and whither to go for shelter in such a rainy day Isa 26.20 Come my people enter thou into thy Chambers and shut thy door about thee hide thy self as it were for a little moment until the indignation be over-past For Behold the Lord cometh out of his place to punish the Inhabitants of the earth for their iniquity As if he had said Hide your selves till the storm be over till the great rain of my streng h be gone God who hath put an instinct into the creatures to go to their dens to their places in a stormy season doth specially call to men and among men specially to his own people when 't is a time of indignation to go into their Chambers and hide themselves till it be overblown Do not stand out in the rain do not stand in the storm get into your chambers what are these Chambers surely not the chambers of our houses they are poor refuges the rain of his strength will break or soak into those chambers how well soever roofed or ceiled The chambers in which the people of God are called to hide themselves are God himself the Power of God the Faithfulness of God the Truth of God the Goodness of God in these Chambers he calls his people to hide themselves Solomon assureth us Prov. 81.10 The Name of the Lord is a strong tower the righteous runneth into it and is safe As God hath taught the beasts to run into their dens so he instructs us in his Word to run into his Name as to a strong tower where we may be safe David said Psal 57.1 Vnder the shadow of thy Wings shall be my refuge until this calamity be over-past That is I will put my self under thy protection while the stormy showers last The Hen gâ—thereth her young ones under her wings so would Christ the Jewish Nation both for comfort and safety and they refused him What followed The next verse tells us Desolation What could save them when the Roman Eagle spread her wings against them who would not come under the wing of Jesus Christ Matth. 23.37 'T is not any worldly refuge not any arm of flesh but the shadow of the Lords wings that can hide us in an evil day from the evil of the day They who get and keep close to God by Fai h need not fear the worst stormes which this world can raise against them And hence let sinners in general take warning suppose you should live all your dayes in this world without a storm I mean without any outward trouble yet remember there will be a stormy day the day of the great rain of the strengâ—h of God will come he will rain down vengeance upon all the ungodly in that day Vpon the wicked he shall rain snares fire and brimstone and an horrible tempest in that day Psal 11.6 Therefore see that you have a refuge against that day when many shall as it is said Rev. 6. Call to the rocks hide us and to the mountains fall upon us cover us from the presence of him that sits on the
in general any laudable or praise-worthy thing With God all that is which is worthy to be and ought to be commended praised honoured by men and Angels We translate well With God is Majesty Others With God is praise Jacob saith of Judah the Kingly Tribe Gen. 49.8 Thou art he whom thy brethren shall praise The Vulgar Latine expresseth it thus With God is fearfull praise Some read the words as a Doxology or giving of glory unto God not as we With God is terrible Majesty but unto God be reverent or terrible Majesty that is let the Glory and Majesty of God be acknowledged in all these things which have been spoken of in all those strange changes and impressions which he works in the air and which are obvious unto the eyes of the Children of men With God is Majesty with God is praise or unto God be praise for all his works and not only praise and Majesty but Terrible Majesty Majesty to be feared to be reverenced to be dreaded to be trembled at With God is terrible Majesty Hence note First Majesty belongs eminently unto God With God is Majesty As the Scripture speaking of power saith Power belongeth unto God Psal 62.11 that is properly and fundamentally all power is in God what-ever power is in the Creature it is but a derivative from Gods power So Majesty is originally and fundamentally in God what-ever the Majesty of the Kings and Princes of this world is it is but a stream a ray issuing from the Majesty of God or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Magnificentia 70. as the Greek version hath it from his Magnificence We may discern the Majesty of God in every thing that he is or is spoken of him The Majesty of God is in his Greatnesse his is a Great Majesty The Majesty of God is in his Highnesse his is a High Majesty The Majesty of God is in his honour his is a most honourable Majesty the Majesty of God is in his Word he speaks with Majesty his is a most Majestical Word the Majesty of God is in Works Majesty is stampt and printed upon all that he doth What shall I say there is Majesty in the Wisdom of God and Majesty in the Justice of God and Majesty in the Goodness of God and Majesty in the Power of God there is Majesty in the Love of God and there is Majesty in the Wrath of God there is Majesty in the Truth and Faithfulness of God every thing God hath hath a Majesty in it therefore he is said Psal 93.1 to be clothed with Majesty Psal 96.6 Honour and Majesty are before him I saith David Psal 145.5 will speak of the glorious honour of thy Majesty and of thy wonderous works Every-where the Scripture sets forth the Majesty the wonderful Majesty of God Note Secondly Gods Majesty is a terrible Majesty The Majesty of Kings is dreadful and terrible but I may say the Majesty of Kings the Majesty of Solomon and of Ahashuerus the Majesty of Nebuchadnezzar and of Alexander either first in their Robes or secondly in their Buildings or thirdly in their Feastings or fourthly in their Followers and Attendants which four do chiefly hold out the Majesty of Princes is but a mean thing a very little thing a nothing in comparison of the Majesty the Glorious Majesty the terrible Majesty of God His is a terrible Majesty indeed And therefore they are rebuked Isa 26.10 Who will not behold the Majesty of the Lord. What not behold such a dreadful Majesty such a terrible Majesty The Scripture sets forth not only the Majesty but the terribleness of the Majesty of God read at leisure Deut. 7.21 Nehem. 9.32 Psal 47.2 Therefore say unto God how terrible art thou in thy works Pâ— 66.3 Say this unto God for vers 5. He is terrible in his doings toward the children of men even to all sorts of men to the great as well as to the small to the high as well as to â—he low to Princes as well as to the People Psal 76.12 He is terrible to the Kings of the earth God is terrible in his Majesty to those who have the most terrible majesty And as the Lord can appear terrible out of all places so he is most terrible out of his holy places Psal 68.35 that is terrible Judgments are sent by God out of his Sanctuaries or holy places upon all them who prophane or despise who pollute or abuse â—his holy things Take these two Inferences from the consideration of the terrible Majesty of God First We need not fear the terribleness of any creature while we have the terrible Majesty of God with us As he hath been so still he is as the Prophet spake Isa 25.4 5. A strength to the poor a strength to the needy in his distress a refuge from the storm a shadow from the heat when the blast of the terrible ones is as a storm against the wall And therefore the Prophet concluded in the latter end of the 5th verse The branch of the terrible ones shall be brought low Secondly If God hath such terrible Majesty then as it is a comfort to his people against the terrible ones so what a terrour should this be to those who are not his people especially to those who are openly rebellious who kick against his Majesty and will not behold with reverence the Majesty of the Lord Let them remember With God is terrible Majesty The Pâ—ophet foretels a day wherein the Majesty of the Lord will terrifie the most potent sinners and make them at their wits end Isa 2.10 12 19 21. Enter into the Rock and hide thee in the dust for fear of the Lord and for the glory of his Majesty For the day of the Lord of hosts shall be upon every one that is proud and lofty and upon every one that is lifted up and he shall be brought low it shall be upon the Cedars of Lebanon c. that is upon those that are high like the Cedars of Lebaâ—an and strong like the Oaks of Bashan And they shall go into the holes of the Rocks and into the caves of the earth c. And why all this the Text answers vers 19. For fear of the Lord and for the glory of his Majesty when he shall arise to shake terribly the earth O the terribleness of Gods Majesty to all those who tremble not at his Majesty to the proud who are lifted up in their own thougâ—ts who are high in their own imaginations yea the Majesty of the Lo d will be terrible to all impenitent sinners in that day I may say moâ—e distinctly in these four dayes First In the day of Conscience or when their own Consciences are a terrour to them How sad is it for a man to have God and his own Conscience terâ—ible to him at once When sinners are awakned when God sets their sins in order before them they are a terrour to themselves as it is said of Pashur Jer. 20.3 The
God what he is he ever was and ever will be there is neither encrease nor diminution of his strength But because things which are alwayes encreasing grow to a huge bigness and strength therefore he is said to encrease in strength or as our translation imports to excel in power He that excels in power is excellent in power The word rendred power implieth the power of doing the Greeks call it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or of activity a power put forth in working he is excellent in power that is in ability to do whatsoever he pleaseth and when 't is said he is excellent in power in this kind of power iâ— notes that the power of God in doing doth wonderfully excel all thaâ— ever he hath done Ejus virtus in infinitum excedit omnes effectus suos Aquin. The effects or acts of the power of God are nothing as I may say to the faculty of his Power he can do more than he hath done He is so far from having over-acted himself I mean from having done more than he can do again which hath been the case of many mighty men and may be the case of any man how mighty a doer soever he is that he can do infinitely more than he hath done if he himself pleaseth he is excellent in power or of excelling power I have as was lately said opened this point of the power of God in other places of this Book whither I refer the Reader yet taking the power of God as the word is properly here intended for his working power Note The working power of God is excellent so excellent that it exceeds the apprehension of man There is a two-fold power of God and in both he is excellent First His commanding power his power of Soveraignty or Authority that 's a most excellent power 't is a power over all whether things or persons Secondly His power of working or effecting that which he commands Some have a power of commanding yet want a power of working they want a power to effect that which they command but whatsoever God hath a mind to command he hath an hand to effect and bring it about he can carry on his work through all the difficulties and deficiencies which it meets with in or by the creature He can do his woâ—k though there be none to help him in it though all forsake him and with-draw from his work yea he often worketh though there be not so much as an Intercessor to move him to work Isa 59.16 He saw that there was no man to do any thing and wondered that there was no Intercessor to entreat him to do somewhat for them Things were in a great exigency and there was not only no man that would put forth a hand but there was no man that would bestow a word for redress no man would bespeak either God or men for help What then must the work stand still or miscarry no saith the text His own arm brought salvation unto him that is set it ready at hand for him to bestow upon his people or his own arm brought that salvation to his people which they greatly needed and he graciously intended though he had not the contribution of a word towards it from any creature here below one or other God alone is self-sufficient and to man All-sufficient Such is the working power of God that he can work not only when he hath but a little help but when he hath no help at all Secondly The excellency of the woâ—king power of God appears in this that he can and will pâ—oduce the desired effect and bring his work to pass though many though all men oppose it and rise up against it though they set both heart and hand wit and will power and pollicy to cross yea to crush it The Lord is so excellent in power that he both can and will do his work through all opposition though mountains stand in his way though rocks stand in his way he will remove them or work through them Isa 43.13 I will work and who shall lett it Neither strength nor craft neither multitude nor magnitude neither the many nor the mighty can lett it if the Lord undertake it Take a double Inference from this First 'T is matter of great comfort to all that fear God in their weakest condition and lowest reducements when they are fatherless and have none to help them As the Lord is excellent in his woâ—king power so he usually takes that time yea stayes that time till his servants are under the greatest disadvantages till they are at worst before he will put forth his power and work The Apostle saith of himself 2 Cor. 12.10 When I am weak then am I strong that is then have I the strength of the Lord coming into my help And as it is with respect to particular persons so to the whole generation of his children when they are weak then are they strong that is then they have the strong God the God excellent in power appearing and working for them Secondly This alâ—o is a sad word to all that stand in the way of Gods working power His working power quickly works through all power and can work it down Babylon is a mighty powerful enemy but Rev. 18.8 we read of the downfal of Babylon and that her ruine shall come as in one day But how shall this be effected The answer is given in the close of the verse For strong is the Lord God which Judgeth her Suppose there should be no power in the world strong enough to pull down Babylon yea suppose all the powers in the woâ—ld should stand up foâ— Babylon 't is otherwise prophesied for the Kings of the earth shall hate the whore and shall make her desolate and naked and eate her flesh and burn her with fire but suppose I say all earthly power should appear for rather than against Babylon yet this is enough for us to rest in strong is the Lord which Judgeth her He is excellent in power and as it followeth In Judgment This comes in lest any should think because God is so excelent in power so mighty in strength that therefore he would carry things by violence or by meer force as the sons of men the mighty Nimrods of the world somtimes do If they have strength and power to do such or such things they regard not Judgment nor Justice they look not whether right or wrong therefore Elihu when he had said God is excellent in power presently adds and in Judgment As if he had said Though the Lord excel all in power and is able to crush the mightyest as a moth yet he will not oppress any by his power the worst of men shall find the Lord as much in judgment and righteousness as he is in strength and power And therefore O Job be assured God hath not done thee any wrong nor ever will This I conceive to be the scope of Elihu in the connexion of these two
been shewed upon some other passages of Elihu's discourse with Job This is the righteousnesse of our persons as justified we are righteous as sanctified we are also righteous Now when Elihu chargeth Job to say that his righteousnesse was more than Gods we are not to understand it as if he had said his personal righteousness in either notion was more than Gods for that righteousness which is imputed to our persons is indeed the righteousness of God Rom. 10.3 but 't is not a righteousnesse more than Gods And as for that righteousnesse planted in our persons how imperfect and mixt with corruption is that at best in this life And therefore had Job spoken any such words or had harboured such a thought it had been blasphemy at the highest rate and as one expresseth it well If Job had spoken these horrible blasphemies Si haec horrenda blasphemia fuisset ab eo extorta Satan certè non autem Jobus in hoc certamine victoriam obtinuisset Bez. though extorted from him by utmost extremity and in the greatest anguish of his spirit surely Satan had got the day and triumphed as Victor in this great conflict not Job Should the most righteous man on Earth or Angel in Heaven say in strict sence My righteâ—usnesse is more than Gods this saying were a charging of God with unrighteousnesse yea which Satan promised himself and told God Job would do if tryed to the utmost a cursing of God to his face But as Job abhorred to speak irreverently though he sometimes spake passionately of God so that he utterly disclaimed such thoughts of his own righteousnesse hath appeared fully by his frequent protestations against all dependance upon and trust in any self-righteousnesse or perfection in divers passages of this Book Secondly There is a righteousnesse of our Cause or of the special matter in controversie In which sence I conceive Judah said of Tamar Gen. 38.26 She hath been more righteous than I. That is She hath carried this businesse better and more according to right And thus we may understand Elihu charging Job for saying My righteousnesse is more than Gods that is my Cause is more righteous than his and to say that which is the most moderate sence was too great a boldnesse for any creature yea a blasphemy against the Creator Shall man presume to say that God doth not carry things righteously with him or that there is no reason why God should deal so or so with him But did Job ever affirm his Cause more righteous than Gods I answer not categorically or directly But Elihu hearing Job make so many complaints might suppose he thought there was no reason why God should deal with him as he had done and then he had been more righteous in his Cause than God The Septuagint read it without any comparison at all which makes the meaning much more easie they say not My righteousness is more than Gods but I shall be found righteous before God or in the sight of God This Job had said and therefore made so many appeals to God Justus sum ante conspectum Domini Sept. I am just before God that is My cause will be found right and just in the sight of God And as Job had said this often equivalently so once in terms Chap. 23.10 When he hath tryed mâ— I shall come forth as gold or appear innocent before God which he spake especially with an eye to those heavy accusations which his Friends brought against him and laid upon him And even for this Job might well be condemned of rashnesse by Elihu who aimed at the throwing down of all self-righteousness at the stopping of every mouth at the eclipsing of all humane glory in the presence and before the brightnesse of the Most Glorious High and Holy God So then even this other more favourable reading which speaketh not comparatively but positively I am just before God that is Praepositio illa Mom verti potesta vel ab ni hunc sensum justus suma Deo vel justificabo causam mcam apud Deum Cajet I shall be justified by God or I doubt not but I shall be acquitted and found right before God this cannot every way be justified It was Jobs fault and failing that he was so confident God would not he was farre from saying God could not find fault with him We may see if we have spiritual eyes or eyes enlightned by the Spirit so many faults in our best services as may make us ashamed to own them rather than to boast of them before men much more to bear up our selves before God upon them For as Eliphaz told Job in the 4th Chapter God chargeth his Angels with folly and the best of his Saints are unclean before him therefore that was too much fo Job to say of himself though that 's the easiest and most charitable Interpretation of what he said when he said as the Septuagint render I shall be found righteous before God or in the sight of God Our Translation is very hard hardest of all Thou hast said my righteousnesse is more than Gods yet this Elihu might gather up consequentially from what he spake in the 19th Chapter vers 6 7. Behold I cry out of wrong but I am not heard I cry aloud but there is no judgement As also from the passage Chap. 23d vers 2d. Even to day is my complaint bitter my stroke is heavier than my groaning In both places Job speaks as if God had not dealt rightly with him as if God had been over-severe in afflicting him or as if his complainings were short of his sufferings In both or either of which Job exceeds the bounds both of truth and duty such extravagant expressions have no apology but his pain nor can any thing be an Advocate for him but this That Satan who was his Tempter was also his Tormenter and held him so long upon the Rack that he uttered as himself confessed Chap. 42.3 that which he understood not yea words by which Elihu understood that he said in effect My righteousness is more than Gods Note hence first There is no thought of man further from right than to think there is any unrighteousness in the dealings of God with man Man can hardly do any thing that is just and it is impossible God should do any thing that is unjust Let God do what he will it is right and he is righteous in doing it Yea whatsoever evil God doth to a Job to any of his good people he is good to them in doing it Psal 73.1 Truly God is good to Israel even to such as are of a clean heart or clean of heart Not only is God Righteous and Just but Good and Gracious in what he doth though his dispensations are often very sad yet they are never unequal and as the worst of men shall at last acknowledge that he is just so the best of men a Job a David shall find and see at last with
season That is I have as it were discourses and soliloquies secret debates about and strong desires after the things of God even in the night That soul is indeed awake to God which is acquainted with and used to these divine songs in the night the time of sleep Further Take the word night in a metaphorical notion as night signifieth a troublesome state God may be said to give songs in the night when he comforts us in or at any time of affliction I need not stay to prove that in Scripture the night is put for affliction nor need I prove that to give inward joy in a day of outward sorrow is to give songs in the night The observation rising from this metaphorical understanding of night is this which the Scripture and experience are full of God sends comfort to his people or causeth them to rejoyce in the midst of their afflictions It is the Apostles description of God 2 Cor. 1.3 4. The God of all comfort who comforteth us in all our tribulation What sweet songs have suffering Saints sound in the darkest midnight of their affliction What inward peace in outward troubles What soul freedome in bodily restraint Carmen in nocte est laetitia in tribulatione Greg One of the Ancients hath put the question and answered it What 's a song in the night 'T is joy in time of trouble Whenever God gives a soul joy in time of trouble he gives a song in the night Paul and Sylas sang in the night in both notions of night If we take night in a proper sense they sang in the night and in an improper sense they were in prison that was a night of affliction to them yea it was midnight with them the power of darkness or the darkest outward affliction to them yet saith the Text At midnight Paul and Sylas sang They had songs in their mouths and in their hearts too they sang so loud that all heard them And hence we may collect the strength of the argument or reason upon which Elihu here saith God doth not regard the cry of many under oppression they make a noyse but none saith Where is God my maker who giveth songs in the night who is able to comfort us in all our afflictions who is able to make darkness light to us and turn our sorrows into songs of joy they had not these high thoughts of God not these holy confidences in God while they lay under the oppressions of men and therefore God did not regard their cry nor save them from the arme of the mighty This is the first part of the answer which Elihu made to Jobs complaint that the oppressed were not delivered though being pressed so sorely they could not forbeare to cry yea to cry out in their misery The next words give us a fuller and more expresse answer to that complaint Vers 11. Who teacheth us more than the beasts of the earth and maketh us wiser than the fowles of heaven Vers 12. There they cry but none giveth answer because of the pride of evil men Vers 13. Surely God will not hear vanity neither will the Almighty regard it Elihu proceeds in assigning a second reason to highten their sin who being in distresse say not Where is God my maker or he giveth a further account why the Lord doth not presently attend to the prayers and crys of some men under great oppression He had shewed in the former verse one reason of the Lords forbearance to help them in such distresses they did not say heartily Where is God our maker nor did they remember him according to the special benefits which they sometimes had received from God even songs in the night In this 11th verse Elihu aggravates the sin of such oppressed persons by the consideration of that light understanding wherewith God hath indued and inriched man above the irrational creatures and which he hath therefore furnished man with that he might know what to do in a time of distress in the day of affliction they say not Where is God my maker Who not only gives us songs in the night matter of praise but teacheth us more than the beasts of the earth Some of the Jewish Interpreters read these words positively not as we comparatively or â—hey render them to shew that God hath appoynted the very beasts to be our Tutors not as we that himself tutors us beyond the beasts Thus Who teacheth us by the beasts of the earth and maketh us wise by the fowls of heaven This answers what Job spake in the 12th Chapter of this book v. 7. Ask now the beasts and they shall teach thee and the fowls of the air and they shall tell thee 'T is a truth that God doth teach us by the beasts of the earth and makes us wise by the very fowls of the air We may learn much in the School of those creatures who have not only no learning but no understanding and may be stirred up to the exercise of excellent vertues by those which have not the exercise of reason The Scripture sendeth man the highest of visible creatures to the lowest of visible creatures to creatures so little that they are scarce visible for instruction Go to the Ant thou sluggard consider her wayes and be wise Pro. 6.6 There are several observable qualities and as I may call them vertues not only in the beasts of the earth and fowls of the air but in the meanest creeping things which are very imitable by man and thus God doth teach us by the beasts of the earth and by the fowls of the air vertually though not formally by their practise and example though not by their precepts or rules for such teachings neither the beasts of the earth nor the fowls of the air have any competency at all Man alone cannot teach man â—â—fectually to conversion and salvation all that are so taught are and must be taught of God 1 Cor. 3.5 6 7. yet the beasts of the earth and the fowls of the air may and do teach us instrumentally to conviction and if we learn not by them their teachings as rude as they are will be to our shame confusion and condemnation But I rather take the words as we translate them comparatively Who teacheth us more than the beast of the earth As if he had said God teacheth the beast somewhat but he teacheth man much more Quidem Hebraeorum specialiter eo reserunt ne bestiarum aut avium more invicem rapiamur Merc They who expound this context of the wicked man who oppresseth the poor give the sense thus God teacheth us more than the beasts of the earth and maketh us wiser than the fowls of heaven that is he teacheth us that we should not like beasts vex tear and rend one the other that we should not like the Bear of of the Wood and the Lyon of the Forrest nor like the Vultures and ravenous Birds of the air â—â—ey one upon another They who
pen of the Scribe is in vaine As if he had said You have been taught you have had the Law of the Lord and you aâ—e ready to boast of it as the Apostle observed Rom. 2.23 but with what face can ye take it upon your selves to be wise men or arrogate wisdome to your selves or so much as own the Law when you are so unready to pay that obedience which you owe to it The Crane the Turtle and Swallow the very fowls of Heaven follow the light of nature better than you have done the light of Scripture and daily instruction These reasonless creatures reason with themselves more rationally than you have done They say thus in themselves It is best for us to change our quarters and take our flight to some more benigne or milder region for here the season grows sharp and the weather tempestuous if we abide here we starve we perish with cold and hunger But you my people are so sottish that you change neither your minds nor manners you mend neither your wayes nor your works what changes soever I bring upon you or how much soever I vary my wayes and workings towards you you apply not your selves to my course and dealings with you but still take your own course say I or do I what I will you neither embrace seasons of grace and offers of mercy nor do ye labour either to prevent or to avoyd those storms of wrath and divine vengeance with which you have been often threatned and which hang in the clouds ready to drop down and overwhelme you And will ye say after all this we are wise when the fowls of the air appear wiser than you And will you say the Law of the Lord is with us when they guide themselves better by the Law of nature And forasmuch as it is thus with you have I not reason to conclude that Lo certainly in vaine made he it the pen of the Scribe is in vaine that is it was to little or no purpose that God at first enacted and published his Law Exod. 20. or appoynted Scribes to write it out that Copies of it might be transferred to and read by his people Deut. 17.18 Chap. 31.9 Is not both the making and writing of the Law vaine as to you seeing you are thus vaine and foolish even much more vaine and foolish than the Stork in the Heaven than the Turtle Crane and Swallow notwithstanding the making and writing out of the Law for you This will fill the faces of the wicked that is both of the prophane and formal professors of the Lords name with shame and confusion for ever when they shall be made to see and confesse that the beasts of the earth have followed their light better than they though God hath taught them more than the beasts of the earth and that the fowls of the air have carried themselves more wisely than they though God hath made them wiser than the fowls of the air Vers 12. There they cry but none giveth answer because of the pride of evil men When Elihu had thus closely hinted the sin of those persons that acted below beasts and birds in their afflictions he proceeds to tell us what they do in their affliction There they cry but none giveth answer We translate these words But none giveth answer in a parenthesis we may read the verse without it and transferre those words to the end of the verse There they cry because of the pride of evil men but none giveth answer That is as some give the meaning they being oppressed by the pride of evil men cry out of their insolencies and their own miseries and yet can get no answer for the reasons given in the two former verses that is because they do not heartily and believingly apply themselves to God their Maker 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A faciebus superbiae malorum Mont Propter superbiam malorum Pagn Ibi vel tunc Aâ—verbia loci pra adverbiis temporis passim sâ—â—untur Merc Mr Broughton understands it thus of the pride of oppressors There saith he they cry but he answers not concerning the wrong-doers pride Others take it for the pride of the oppressed There they cry The word rendred there is an Adverb of place but here it notes the time or estate rather in which these persons lived they were in an oppressed estate or condition when they cryed yet saith the Text None giveth answer that is they have no help when they cry they cry to men yea they cry to God for help but have none help is far from them God doth not answer them immediately by himself neither doth he send them answer by the hand of any other Now what is the reason of this The Text gives it partly yet somewhat obscurely in this verse more fully and clearly in the verse following The reason given here is their pride Because of the pride of evil men that is because themselves are so proud they are at once poor and proud humbled but not humble they are oppressed and subdued under the power of men yet their pride remains unsubdued and in full power they are laid low in estate but they are not lowly in spirit proud men oppress them and they though oppressed are still proud their hearts are not brought down though they are come down wonderfully as the Prophet spake of the captivated Jewes Lam. 1.9 They are fallen before men in misery but they are not fallen before God in humility they cry of wrong but themselves are not right and that 's the reason why they are not righted There they cry but none giveth answer because of the pride of evil men This also is a good sense and may yeild us profitable instruction I leave the Reader to his choyce both being safe and usefull There they cry c. Note hence First They that are oppressed and brought low will be crying and complaining Both God and Men shall hear of them There they cry An afflicted condition is a complaining condition Nature being pinch't will speak I said Job Chap. 7.11 will not refraine my mouth I will speak in the anguish of my heart I will complain in the bitterness of my soul I mourn in my complaint said David Psal 55.2 The title of the 102d Psalm runs thus A prayer of the afflicted when he is overwhelmed and powreth out his complaint before God Note Secondly Some in their afflictions do nothing but cry nothing but complain Elihu doth not say There they repent and there they humble themselves and there they turn to God but there they cry that they are troubled is the all the only thing that troubles them 'T is said before God teacheth man more than the beasts of the Earth but many in a day of affliction do no more than the Beasts of the Earth A Beast when hurt will cry he will rage and roare and that 's as much as many men do when they are hurt though God hath taught them more
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
things in himself God doth not go out oâ— himself to search here and there for knowledge and information We run to this and that bâ—ok to this and that man to fetch in knowledge and yet we know but little when we have done all but the Lord knowes all things in himsâ—lf without search or study Fifthly He knowes all things unerringly he knoweth them so as there is not the least mistake in his knowledge that 's perfect knowledg How many errours are there in our knowledge how much darkness in our light But God is light and in him is no darkness at all Sixthly He knowes all things everlastingly all things are before him alwayes Some men quite loâ—e the knowledge of many things which they have known but all that God knoweth which is all abideth in the same clearness and fullness with him forever Seventhly He knows all things as perfectly as if he had but one thing to know therefore he is perfect in knowledge We use to say of a man that hath a knowledge scatteâ—ed upon many matters or that is knowing in many Arts and Trades and businesses we say this man is something in every thing and nothing in any thing Aliquis in omnibus nullus in singulis he hath no full knowledge of any one thing his knowledge being divided upon or among so many things But such is the perfection of Gods knowledge that he knowes all things as perfectly as if he had but one thing to know To him that is infinite one and all is all one And from hence to close up the whole point and this verse take these five inferences First then To know is to be like God for God is a God of knowledge O how unlike God are ignorant persons Secondly The more perfect our knowledge is the more like we are to God for he is absolutely perfect in knowledge Thiâ—dly If God be perfect in his knowledge then We need not fear any good whâ—ch we do unseen of men shall be lost for God sees and knows it Though your left hanâ— know not what y ur right hand doth yet never fear what you have done shall be buried for God is perfect in knowledge Fourthly If God be perfect in knowledge No evil-doer hath any ground of hope that any evil he doth can be hid though done never so much hiddenly or in the dark God is so perfect in knowledge that to him darkness is no darkness the da kness and the light to him are both alike Fifthly If God be perfect in knowledge Then he fully knows the needs of his people all the world over he knowes the state of every one for soul and body This Châ—ist makes an argument of support in our greatest needs Mat. 6.32 Be not careful what ye shall eat c. be not dispondently careful or fearful about any thing for your heavenly father knoweth that ye have need of all these things Men in straits use to say if such a friend did but know of our wants he would help us Here is comfort to the people of God he knows their state in general and their straits in particular for he is perfect in knowledge We may rest assured that he who hath so pâ—â—fect a knowledge mingled with perfect compassions will in due time give us perfect help out of all our straits and a perfect supply of all our wants JOB Chap. 37. Vers 17 18. Dost thou know c. 17. How thy garments are warm when he quieteth the earth by the south wind 18. Hast thou with him spread out the skie which is strong and as a molten looking-glass THis context sheweth yet further the utter insufficiency of man to comprehend those wonderful works of God concerning which Elihu spake in the close of the 15th verse And here we have a conviction of mans insufficiency two wayes First In reference to his ignorance of what God doth upon him vers 17. Dost thou know how thy garments are warm c. Secondly To his weakness in giving God any assistance about what he hath done vers 18. Hast thou with him spread out the skie which is strong c. Thus Elihu cometh nearer to Job than before not only convincing him of his ignorance in those things which were far above him but even in those that were about him not only with respect to the Clouds of heaven but to the cloathes upon his baâ—â—â— And it hath troubled some Interpreters upon these words while they considered the seeming lowness and meanness of the matter in question which here Elihu puts to Job as also how Elihu having discoursed of so many wonderful woâ—ks of God in the former part of the Chapter his wonderful works in Lightning in Thunder in Rain and Snow in the motion of the Winds in ballancing of the Clouds and in the admiâ—able aspect and appearances of the Rain-bow It troubles some Interpreters I say to consider how Elihu after a large discourse of these greater matters should come at last to speak of Jobs garments and the warmth received by them What cognation or proportion is there between those high and great things above and the garments which he daily woâ—e Do these deserve to be reckoned up among the secrets of Nature or was Job so stupid that he could not give a reason of their warmth Knowest thou Vers 17. How thy garments are warm when he quieteth the earth by the South wind So we are to resume that part of the question out of the former verse though not expressed here As there he said expresly Dost thou know when God disposed them dost thou know the ballancing of the Clouds So here he saith impliedly Dost thou know how thy garments are warm Some make this and the former verse one entire sentence quiâ—e leaving out those woâ—ds Dost thou know in the latter part Dost thou know the baâ—â—ancing of the Clouds O thou whose garments are warm upon thee when the earth is quieted by the South wind Hast thou with him spread out the Skie which is strong and as a molten looking glass The meaning of which reading is briefly this O thou who canst not bear thy clothes in a hot day but art forced to leave thy labour and retire to thy rest when the earth is quieted the Sun being far ascended to the South that 's the time of heat Didst thou with him spread out the Skie which is strong as a molten looking-glass Didst thou work in the Furnace or in that fiery heat with God when he did as it were like a mighty Founder cast the whole Heavens into that glorious mould or form in which they appear and seem to move The words are an allusion to those Artists who work in Mettals and cast them into Vessels of one sort and size or another for the several uses services of man Such a thing is the Skie over us which is therefore here compared to a molten looking-glass that is to a glass made of molten mettal Thus I
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. 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Lord hath not called thy name Pashur but Magor Missabib that is fear round about I will make thee a terror to thy self thy own Conscience shall be terrible to thee A man had better fall into the hands of the most cruel Tyrants in the World than into the hands of his own Conscience But when a man is a terrour to himself then to have the Lord a terrour to him likewise to have God appearing in terrible Majesty how dreadful is it The awakened Conscience of a sinner carrieth in it as a thousand witnesses so a thousand terrours and God in his anger is more terrible than a thousand consciences Secondly God is terrible to sinners in the day of outward trouble when as David speaks Psal 65.5 By terrible things in righteousness he answereth the prayers of his People When God is doing terrible things in the World how miserable is their case to whom God also is a terrour in that day A godly man when God is doing the most terrible things shaking Heaven and earth and as it were pulling the world about our ears yet because he finds God at peace with him he is well enough But as for impenitent sinners when God is doing terrible things what will become of them I may bespeak them in the words of the Prophet Isa 10.3 What will ye do in the day of your visitation and in the desolation which shal come from far to whom will ye flee for help and where wil ye leave your glory As if he had said whâ— or what can be a comfort to you when God is a â—errour to you And therefore another Prophet fore-seing such a terrible day coming makes this earnest deprecating prayer Jer. 17.13 O Lord be not thou a terrâ—ur to me in the evil day I know an evil a terrible day is at hand but Lord I beg this of thee that thou wilt not be a terrour to me in that day if men should be a terrour to me and God a terrour too it would be inâ—upportable Yet thus it will be with the unrighteous when God doth terrible things in righteousness and such things he will do in the latter dayes Take heed lest God appear with terrible Majesty to you in such a day Thirdly How terrible is God to impenitent sinners when awakened in the day of death What is Death In this Book Death is called The King of Terrours Now if when Deaâ—h is making its approaches to a person who lives in a contempt of the wayes and word of God if when his breath sits upon his lips ready to depart and the King of Terrours is ready to tear his caul and to rend his heart-strings asunder if then I say God appears in terrible Majesty what condition will such a one be in To have Death the King of Terrours and the Living the ever-living God in terrible Majesty falling upon a poor creature at once is a thousand deaths at once Fouâ—thly What will sinners do in the day of judgment that will be a terrible day indeed The Apostle 2 Cor. 5.10 having said We must all appear before the judgment seat of Christ to receive according to what we have done in the body whether good or bad presently adds knowiâ—g therefore the terrour of the Lord we perswade men that is knowing how terrible the Lord will be to impenitent sinners to all whom he finds in their sins knowing this terrour of the Lord and how terrible the Majesty of the Lord will be to such in that day we perswade men we do all we can to pluck them out of their sins and turn them to God in Châ—ist Jesus who saves his people from their sins for to be sure that will be a most dreadful day to sinners Thus the Mâ—jâ—sty of God will be terrible to the wicked and ungodly especially in these four dayes Only they who fear the Loâ—d and take hold of his name by faith shall be able to stand befoâ—e his terrible majesty God will not be a terrour but a comfoâ—t to them â—hat fear him in every evill day Fu â—her the word as wâ—s shewed before signifies not only Majesty but Praâ—se With God is â—errible praise dreadful praise Hence note First The Lord is most praise worthy With the Lord is praise The Psalmist every where sâ—ts fo th the praise-worthiness of God and presseth this duty upon us I shall not stay upon it only remember with the Lord is praise that is he is to be praised And from the attribute of his praiâ—e or that with the Lord is terrible praise Note Secondly Even in those things which the Lord doth most graciously for us and is to be highly praised by us even in thâ—se he is to be feared dreaded and reverenced God is to be praised not only with joy and thankfullness but with fear and reverence for with him is terrible praise It is the express word of Moses in his song after the destruction of the Egyptians in the Red Sea Exod. 15.11 Who is a God like unto thee glorious in holines fearful in praises We should not be affraid to praise God no we should be most forward to praise him but we should have a holy fear upon our hearts when we praise him Praise is the work of heaven from whence fear shall for ever be banished there will be perfect love and perfect love Casts out fear 1 Joh. 4.18 What-ever fear hath torment in it as all fear out of Châ—ist hath we shall have nothing to do with in that blessed life And even in this life praise which is the work of heaven on earth should be performed with such a spirit of love joy as is without all base tormenting fear we should have so much love to God in and for all the good things he doth for our soules especially ye and for our bodyes too in dealing out daily mercies that it should cast out all that fear which hath torment in it Yet there is a fear which should pâ—ssess our spirits while we are praising God a fear of reverence I mean which fear I doubt not will remaine in heaven for ever Glorified Saints shall praise God with that fear that is having an everlasting awe of the Majesty of God upon their hearts He is fearful in praises and therefore let us so praise him as remembering our distance so praise him as to be affraid of miscarrying in the duty and so instead of praising displease him in stead of honouring grieve him This duty of praise is very dreadful The Psalmist saith there is mercy or forgiveness with thee O Lord that thou mayst be feared Psal 130.4 Not only is the Lord to be feared in his wrath and in the executions of his justice but he is to be feared in his mercy in that greatest expression of his favour towards us the forgivness of our sins When we are in the highest exaltations of the mercy of God and of the God of our mercies yet then should our hearts be