thing to God he is above and beyond all the gifts and givings of the creature There is a three-fold ground of it why nothing can be given to God either to oblige him or to add any thing to him First All is due to him what-ever we do is a debt to him we cannot make the payment of a debt a gift Be as holy and as righteous as you will as exact in your walkings as you can it is all of debt and therefore not a gift Luke 17.10 When you have done all when you have run your whole Course of obedience both as to first and second Table duties say you are unprofitable servants we have done no more than was our duty to do There is no gift where all is due Secondly What-ever we do in a way of Righteousness is not a gift nor an advanâ—age to God for it was all first given us by God Nihil aceressit ei nostra justitia quae tota gratuitum est illius donum we and all that we have came first from him whatsoever we have we have had it of God It is said in that place before noted Acts 17.25 He is not worshipped of mens hands as if he needed any thing why for he giveth to all men life and breath and all things he gives all things and therefore he needs nothing nor can any thing properly be said to be given to him Scitum est illud sapientis Hebraei da illi de suâ— quia tu omnia tua illius sunt Tua ex tuis offerrimus tibi domine Drus Et lamsi qâ—od debemuâ— reddere deo cupiamus tamen de suo reddimus Salvi de Ecclâ— Cathol who giveth all things We have that remarkable Scripture 1 Chron. 29.10 where David praiseth the Lord for the offering and gift which he himself and his people had brought towards the building of the Temple And he desired that his offerings might be accepted of the Lord not so much as they were given by his hand as because they and the heart to give them were received from the hand of God Wherefore David blessed the Lord before all the Congregation and said Blessed be thou Lord God of Israel our Father for ever and ever for all that is in Heaven and in Earth is thine thine is the Kingdome O Lord and thou art exalted as head above all And now therefore O God we thank thee and praise thy glorious Name But who am I and what is my people that we should be able to offer so willingly after this sort for all things come of thee and of thy own have we given thee And again at the 16th verse All this store cometh of thee and all is thine own We cannot be said properly to give another that which is his own already whatever God receives of us came from himself And as whatsoever we give comes from God so every action or duty which we performe to God comes from God he bestows the power to do upon us before we can do any thing and therefore it cannot be any addition unto him There are two graces which we exercise very pleasing to God first Faith secondly Charity yet neither of these contribute any thing to God Faith is so far from giving God any thing that its whole work lyeth in receiving And though charity be a giving grace yet it gives to man only not to God So then what doth God receive of man surely nothing but his own David enquires Psal 116.12 What shall I return to the Lord for all his benefits Maâ—k that word return the Hebrew Text may be thus rendred What shall I make to return to the Lord of all his rendrings or contributions unto me As if he had said Lord I have received abundance from thee thou hast payd or recompenced me fully for all my paines and I am looking over it all and considering what of it I shall return to thee it is all thine own and now Lord what shall I return of it back again to thee What he received was returned if not in kind yet in effect and the retu n of that was but his duty it could not be his desert Christ indeed meâ—ited and satisfied because he gâ—ve of his own and as God-man wrought all righteousness for us in his own strength Thirdly The Lord receives nothing at our hands for he is full already We can put no more into a full vessel if there be any empty space you may put somewhat more into a Vessel but when it is as full as it can hold what can you put into it Who can make the Ocean fuller which hath in it the fullness of all waters All that we can give to God is not so much an encrease to him as a drop of the Bucket is to the whole Ocean Who can make the Sun b ighter all we do to or for God is not so much as a Candle to the Sun What can he receive who hath all things in himself God is infinitely full therefore there is no giving to him nor receiving by him at our hands That word which is one of the Titles of God holds forth as much he is Elshaddi that is A God every way full every way sufficient he is all-sufficient for us and he is Self-sufficient Est quidem pictas illis grata non autem utilis Plato in Euthyphra Manifestam est quod nulla re Deus nec amicis egebit Arist lib. 7. Eth. c. 12. Some of the Heathens had such notions and glimmeâ—ing apprehensions of Goâ— Plato saith The exercise of Godlinesse or of Worship is acceptable to God but is not at all profitable to God It is manifest saith Aristotle that God needs no friends nor any thing to help him The Sacrifices of the Jews were great and royal Offerings they brought their Sheep and Oxen and Bullocks and Goats in abundance yet the Lord would have them know he had no need of them Psal 50.8 I will not reprove thee for thy Sacrifices and burnt offerings to have been continually before me I will take no Bullock out of thy house nor he-Goat out of thy Folds for every Beast of the Forrest is mine and the Cattel upon a thousand Hills I know all the Fowls of the Mountains and the wild Beasts of the Field are mine If I were an hungry I would not tell thee for the world is mine and the fulnesse thereof Some conceive that Elihu aimes especially at those gifâ—s If thou bringest or givest many sacrifices what receiveth he at thy hand The Loâ—d doth not call for sacrifices because he is hungry that is hath need of them The Lord Zeph. 2.11 threatens the gods of the Heathen that he would starve or famish them that is he would destroy the means of their Worship But who can famish the Lord whose the world is and the fulness of it Now if God receives nothing at our hands by way of supply or addition then First No Creature is
Paul said he was in Deaths often but God had as often preserved his life but they are in Deaths alwayes whose life God never preserveth VVhat preservation of life can he have who hath not God for his preserver God in Creation or Propagation giveth us our life as to being but Preservation gives us our life as to well-being Can it be well with them that are not under the preservation of God To be redeemed by Christ would be but a small comfort unless we were also preserved by him Jude 1. To them that are sanctified by God the Father and preserved in Jesus Christ and called If we were only redeemed from death and not preserved in life what were our spiritual life to us So I may say in respect of the life of the body to be meerly created or propagated what is it if we are not preserved 'T is a high Priviledge when a man can not only say he hath received life from God but his life is preserved by God That 's the first poynt He preserveth not the Life of the wicked Again From that other Interpretation of the words as not to preserve is as much as to destroy and ruine Note As God utterly disowneth so he will at last utterly ruine all wicked men He not only doth not favour them but pours out fury upon them Jer. 10.25 Pour out thy fury upon the Heathen that know thee not and upon the Families that call not on thy Name The Prophesie of Isaiah speaks no better concerning them than that prayer of Jeremy Isa 3.11 Wo unto the wicked it shall be ill with him for the reward of his hand shall be given him And what can the hand of a wicked man earn the wages of sin is death he can get nothing but wrath and death nothing but tribulation and anguish here and eternal misery hereafter by the work of his hands VVoe to the wicked for the reward of his hands shall be given him that is eternal destruction and sorrow shall be given him according to the iniquity of his hand A godly man is rewarded according to the cleanness of his hands Psal 18.20 24. He labours to keep his hands much more his heart clean whatever the VVorld judge of him But woe to the wicked when God giveth them the reward of their hands of their unclean soul and filthy hands for what can such hands get or procure by all their labour but their own mischief and sorrow There is no peace saith my God to the wicked Isa 57.21 No peace is to them because no good is done by them their portion lyes in promises who keep Commandements so theirs must needs lye in threatnings who do nothing but break them or break them in all they do My meditation of him shall be sweet I will be glad in the Lord said David Pâ—al 104.34 As if he had said I know that I and eveâ—y Godly man shall receive so much good from the Lord that it doth me good at the heart to think of it But as for the wicked I can fore-see as we say with half an eye how ill it will be with them and so let it be I must subscribe to and vote with the righteous judgement of the Lord againâ—t them ver 35. Let the sinners be consumed out of the Earth and let the wicked be no more Lastly Consider these words He preserveth not the life of the wicked with respect to the wicked specially intended and treated of in this Context The Lord is mighty and despiseth not the mighty because they are mighty he preserveth not the wicked Hence Note Wicked men how mighty soever cannot preserve themselves nor doth the Lord undertake for their preservation The strongest of wicked men cannot stand by their own strength they cannot protect nor preserve themselves and the Lord will not put forth his strength to preserve them from falling As no mightiness no power can bear man up or maintain him against the Lord so not without the Lord if he preserveth not the life of the wicked they cannot escape death and destruction though high as Cedars and strong as Oakes They cannot but perish whom God preserveth not He preserveth not the life of the wicked But giveth right to the poor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pauperes afflicti Or to the afflicted Poverty it self is a great affliction and usually the poor are afflicted by others Here is a second instance of Gods goodnesse in the exercise of his power and might As He preserveth not the life of the wicked So he giveth right to the poor as he destroyeth wrong-doers so he will do right to those that suffer wrong Every word is considerable First He giveth that 's an act of bounty Secondly He giveth right that 's an act of equity And that Thirdly To the poor that 's an act of pity and charity Further When 't is said He giveth that implyes First a present or speedy act Secondly a constant and setled course of acting As the word giveth imports that the Lord doth it now and doth not put it off to hereafter only so it likewise importeth that the Lord will do it hereafter as well as now He giveth Right to the poor The poor suffer wrong but the Lord comes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and gives them right or rights them and that in a twofold notion First He gives them that right which is due to them according to his own righteous Laws or the righteous Laws of men That 's right done which is done according to a righteous Law Secondly He giveth them that right which is due to them according to the integrity of their own hearts and wayes We may say Thirdly The Lord giveth them right not according to the strictnesse of the Law but according to the integrity of their hearts Thus David prayed Psal 7.3 Judge me O Lord according to my righteousnesse and according to mine integrity that is in me that is according to my honest meaning and the simplicity of my Soul As if he had said O Lord do me right men have done me wrong they have false and wrong apprehensions of me they raise false reports concerning me but thou O Lord who knowest my integrity wilt judge me accordingly and 't is my humble and earnest Prayer that thou wouldest He giveth right To the poor The poor in Scripture are taken two wayes First as they stand in opposition to the rich Secondly as they are opposed to the proud thus here he giveth right to the poor as well as to the rich and he will especially give right to the humble poor to the righteous poor to the poor in spirit Such the Prophet speaks of Isa 66.2 To this man will I look even to him that is poor He means not the poor in purse as such he means not those as such who wear poor cloaths the Lord doth not always look to or respect such poor for many such are both proud and wicked but he
in mind And therefore they who perswade or entice others to evil are said to turn them from the Lord and to thrust them out of the way which the Lord commandeth them to walk in Deut. 13.5 To perswade in any degree is to move Josh 15.18 and some perswade so strongly that they make in others great removes Further It signifies to deceive as will appear if you compare Text and Margin 2 Kings 18.32 and those Texts 2 Chron. 32.11 15. all concerning one matter He that is deceived is usually deceived by perswasion and is drawn away by some enticements Now because he that perswadeth or deceiveth another endeavoureth to turn or remove him from what he holdeth or intendeth to the contrary therefore as we render this word signifies also to remove to bring from one place to another or from one state to another He would have removed or translated thee Out of a streight into a broad place Here are two sorts of places a streight and a broad place What a streight place properly taken is all know The Heb ew is He would have removed thee out of the mouth of the streight 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Angustia et adversarius Hinc Septuaginta reddunt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Septuagint render He would have removed thee out of the mouth of the enemy An enemy puts us to streights and thâ—refore the same word signifies a streight and an enemy he would have removed thee out of a streight place the hand of an enemy is so But moâ—e generally by the streight place we are to understand any kind of tribulation or trouble whatsoever Troubles of any sort are justly called streights for they inclose and imprison us they abridge us of our liberty they ty us short up where we can scarce stir or breath A man in trouble is a man in streights Some expound these words allegorically taking the mouth of the streight for Hells mouth they that descend thither are indeed in everlasting streighâ—s for though Tophet be deep and large as the Prophet speaks Isa 30.33 yet all that are there are in streights Hell is la ge to take in but streight to let out Gehenna est ampla ad recipiendum et angusta ad emittenâ—um so streight that it will not let one out for ever Others expound it tropologically or with respect to manners he would have delivered thee out of the mouth of the streight that is from the power of thy sins and corruptions for they indeed are streights and though we easily fall into them yet we hardly get ouâ— De putâ—o peccati et prâ—vae consuctudinis cuâ—â— ingressus facilis exiâ—us prâ—â—â— anguâ—tuâ— Gregor or free of them again But we need not take up either Allegories or Tropologies the words are plain That which Elihu here intenâ—s by streights is great trouble deep misery into which a man being cast knows neither how to subsist nor how to escape Yeâ— out of that streight place he promiseth deliverance He would have removed thee out of a streight Oâ—â—ng sliâ—â— eâ—t ingeas â—â—laâ—itas abyssuâ— mâ—â—â—rum in quam deâ—ersus homo nâ—que subsistere nâ—que emergere potest Into a broad place That is to liberty and prosperity which are in Scripture compared to a broad place where a man hath room enough Thou hast known my Soul in adversity sai h David Psal 31.7 8. and hast not shut me up in the hand of the enemy thou hast set my feet in a large Room that is in a prospeâ—ous condition Thus Elihu here promiseth on Gods behalf He would have removed thee out of a streight into a large place Where no streightness is Spâ—tium latum est â—mo laâ—issimum ubi nâ—lla angustia est That 's a broad place indeed No streightness implyeth greatest enlargement or enlargment to the uttermost not only of need but desire A broad place where there is no streightness is full libâ—rty or fill of liberty A man may be in a very good in a very free condition and yet have some streights To be in so good a condition as to have no streights at all is the top and perfection of freedom And surely The full attainment of such an enlargedness is the reward of the next life not the enjoyment of this life The way of the wicked Vâ—t impiâ—rum est lata angustissimâ—e via justo am est angusta latissime et definit in latitudinem jucund ssimam in this life is most streightly broad the way of the righteous in this life is broadly streight and endeth in a broadness of everlasting blessedness God at last will remove all his out of a streight into a broad place where there is no streightness Hence First See the Author of our deliverance is again here remembâ—ed He would have removed c. As before he delivereth the poor in afflâ—ctions so here again He would have removed thee out of a streight into a broad place As all our mercies are of the Lord so let us acknowledge him in all Secondly From the Allusion Note Troubles are streights He is in a streight that knows not what to do thus 't is often with us in our troubles It was so with good Jehoshaphat 2 Chro. 20 12. when a mighty Enemy came up against him Lord said he we know not what to do but our eyes are towards thee he was in a streight what to do here on earth but he had a b oad place to look to even to heaven to the Lord of heaven and earth our eyes are towards thee As if he had said Lord we are in a streight but thou art never in streights Lord counsel us what to do Lord help us to do it The afflicted many a time know not what to do and many times they cannot do what they know they know this thing would do them good but they cannot do it they know that might be helpfull to them but they cannot reach it He is in a streight that doubts what good to chuse much more is he in a streight who seeth that what-ever he chuseth he must chuse some evil Paul was in the former streight and David in the latter Paul was in a streight it was a trouble to him being doubtfull which good to chuse Phil. 1.23 I am in a streight betwixt two betwixt what two betwixt two very good things namely living here in doing good and going to heaven to receive his reward he was in a streight whether to live here to do more work or to go to heaven to receive the reward of his work 'T is some trouble but a blessed trouble when we are in a doubt which good to chuse But they are in very great trouble who are in such a streight that whatsoever they chuse they must chuse evil That was Davids streight 2 Sam. 24.14 the Lord gave him a choyce and a very sad one of three evils either of famine or of pestilence or of flying and
designes through all the world He will carry them through against all Psal 92.8 9. Thou Lord art most high for evermore Lo thine enemies shall perish thine enemies who would hinder thy work they shall certainly fall Christ is called The first and the last He saith St John Rev. 1.17 laid his right hand upon me and said fear not I am the first and the last Why should he not fear what did Christ offer to cure him of his fear Christ doth not give him a bare disswasive Fear not but a rational ground why he should not fear Fear will not be blown away with a breath Our passions are never truly quieted nor attempered but by reason Upon what ground then would Christ take off Johns fear even upon this in the Text I am the first and the last As if he had said John why doest thou fear knowest thou not who I am what a Lord and Master thou servest Why John I tell thee I am the first and the last and therefore thou mayest be sure I will do my work and none shall lett me John had wonderfull things in vision shall all these be done thought he yea saith Christ Fear not I will carry on my designes all the designes that Christ had in the world were then in vision Eternity triumphs over all difficulties The Eternall will see the last man born as we say he will have the last word and the last blow I am the first and the last Lastly From this Consideration of God let us take a prospect of our selves what poor short-lived short-breathed Creatures we are There is no searching out the number of the years of God but we may quickly search out the number of our own years our life is but a span long Psal 39.5 yea our age is nothing before God Did we consider the eternity of God what should we judge of our span-long life we are said to be of yesterday Some expresse man thus He is yesterday as if he were not to day but were already past while he is The best that can be said of him is this he is but of yesterday and possibly he shall not have a to morrow but the Lord is for ever and ever the same And though we are short-lived as to this world though our years may soon be told over yet let us remember that God hath called us to the participation of eternity though we have not the eternity of God which is without beginning yet we shall have an eternity from God without end every man is everlasting as to his soul The godly shall be blessed for ever and there is an eternal estate of wo and misery to the wicked the number of the years of their sorrows and sufferings who live and die without Christ cannot be searched out The number of the years of the joy and blessedness and rest and happiness and tranquility of those that believe of those that are faithfull of those that are godly of those that walk with and fear God I say the number of the years of their joy and happiness cannot be searched out neither No man can number or tell how long-lasting the felicity of Saints shall be As the number of the years of God cannot at all be searched out so he hath given man as to his future estate a numberless number of years And it were well if we who enjoy this life and are dying every moment would often consider there is a life coming which will never die the number of our years also in that sense cannot be searched out The thoughts of eternity should swallow up all our time yet alass how doth time or the things which are but temporary swallow up in most men the thoughts of eternity What-ever we do in time should be to fit us for eternity yet alass most use their time so as if they did not believe or at least hoped there would not be any such thing as eternity Did we but spend two or three minutes of time every day in the serious remembrance of our eternal estate it would be an effectual means to make us both holy in and contented with what-ever temporal estate we meet with in this world We should be earnestly searching after God all our dayes did we consider what it imports to us that the number of his years cannot be searched out Thus Elihu labours to draw Job to the consideration of God himself who is the Author of those great providential works both of those he had spoken of before the works of providence ordering men here in civils as also of those works of providence in natural things of which he comes to treat largely both in the latter part of this Chapter and in most of the next Where we shall find Elihu giving us as iâ— were a Systeme or body of natural Philosophy in his discourse about the wonderfull works of God which he is calling Job to consider JOB Chap. 36. Vers 27 28. 27. For he maketh small the drops of water they pour down rain according to the vapour thereof 28. Which the clouds do drop and distill upon man abundantly ELlihu having shewed the greatness of God himself in the former verse proceeds to shew the greatness of his wo ks he had done it before as to Civil Administrations and the ordering of humane affaires in casting down and lifting up the sons of men he doth it now in natural things or in ordering the motions of nature still in reference unto man He describes the greatness of the works of God aloft or above in the Aire and in the Clouds as he had before described the greatness of his works here below on the Earth The whole remainder of Elihu's speech in this Chapter and to the end of the 37th is spent in a philosophical discourse about the Meteors and those various operations and changes that are wrought in the Aire he discourseth of Rain of Thunder and Lightning of Snow and Winds from all which works of God in Nature Elihu would convince Job of the Justice and Righteousness of God as well as of his power which was his chief purpose He begins this philosophical Lecture or Lecture of divine Philosophy with the Rain in the two verses now read and he mingles much of that matter in this and the following Chapter He speaks here I say of the Rain which is a dispensation of God usually both very profitable comfortable what more profitable or more comfortable than the rain It is also a dispensation of God sometimes very dreadfull and hurtfull The Lord sends the very same Creature upon contrary services sometimes for good sometimes for evill aâ— one time as a blessing and at another as a curse to the inhabitants of the earth What Elihu speaks of the Rain in this Chapter may be reduced to five heads First He sheweth the manner of it's formation and generation v. 27 28. Secondly The vastness or huge extent of the vessels containing it which are the clouds
Christ makes this an argument of faith in God for food and cloathing Mat. 6.26 Behold the fowls of the air for they sow not neither do they reap nor gather into barns yet your heavenly Father feedeth them are not ye much better than they How little faith have you who knowing that God feeds the fowls of the air yet cannot trust him for your food He giveth food in abundance Thirdly note Plenty and scarcity are at the dispose of God He can give meat in scarcity as well as meat in abundance he can give cleanness of teeth as well as fulness of bread And as he can strengthen the staff of bread so break it and cause us to eat bread by weight and with care and to drink water by measure and with astonishment Ezek. 4.16 To eat by weight and drink by measure is to eat and drink in the want of bread and water as is expressed vers 17. And as these changes of our natural so of our spiritual food are from the Lord Amos 8.11 I will send a famine What famine not of bread but of hearing the word of the Lord. 'T is the Lord who sends plenty and scarcity of bread whether for the soul or for the body Fourthly In that he saith by them he giveth meat in abundance Note God useth natural meanes as the cause either of plenty or scarcity The Lord could give us abundance if he pleased without rain but he rarely gives abundance but by rain he sends rain out of the Clouds to water the earth and make it fruitful The Lord could make our souls fruitful in every good work without the preaching of the word but he seldom doth it I believe never when the word may be had without the preaching of the word And therefore the Lord by his Prophet makes a comparison between or a paralel of these two Isa 55.10 11. As the rain cometh down and the snow from heaven and returneth not thither but watereth the earth and maketh it bring forth and bud that it may give seed to the sower and bread to the eater so shall my word be that goeth out of my mouth c. The Lord useth rain and snow yea wind and thunder to fit the earth as he useth his Word and holy Ordinances to fit the soul to bring forth fruit to himself He could do both alone but he improveth that order of nature and grace which himself at first set up and instituted to bâ—ing about these excellent ends 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Praebebit escâ—m per multam Sept. By them he giveth meat in abundance The Greek translation renders all manner of muchness From the whole learn what cause we have to acknowledge the goodness of God in every shower of rain and fleet of snow for by them he giveth us our meat We should hence also be minded to fear the Lord and to take heed of his displeasure It is said Asts 12.20 when Herod was highly displeased with them of Tire and Sidon they came with one accord to him and having made Blastus the Kings Chamberlain their friend desired peace because their Country was nourished by the Kings Country O how much more should we labour to avoid the displeasure of God and hasten to make our peace with him seeing our Country is nourished by his Country The heavens nourish the earth else the earth could not afford any thing for our nourishment We are fed rather from the heavens than from the earth The clouds drop down and make the earth fat to give grass for cattel and co n for man Elihu speaks nothing of the Earth but of the Clouds fâ—om them we are fed Lately consider Elihu joynes both effects expresly By them he judgeth the people he giveth meat c. Hence note The Lord can make the same creature either beneficial or hurtful to us That which is an instrument in his hand for good to his servants is often a plague and a scourge to his enemies The rain which at one time moistens the earth at another time drowns it the rain which at one time cherisheth the creatures at another time choaks them The winds which at one time fan the air and cool it at another time enrage and vex it the winds which at one time sweeten and cleanse the air at another time corrupt and infect it The Lord can with the same creatures furnish himself for any dispensation By them he judgeth the people and by them he giveth meat in abundance JOB Chap. 36. Vers 32 33. 32. With clouds he covereth the light and commandeth it not to shine by the cloud that cometh between 33. The noise whereof sheweth concerning it the cattel also concerning the vapour THese two verses have a Character of difficulty and obscurity put upon them by several interpreters Hujus et sequentis versus difficultas et obscuritas tanta semper ab omnibus enarratoribus habita est ut vix alius in toto hoc libro ne dicum in toto sacro codice locus isto impenetrabilior esse videatur Bold and some have concluded them the most difficult and darkest portion of the whole Book of Job yea of the whole Book of God And should I reckon up all the various Grammatical constructions of these words together with the distinct interpretations given upon them I should weary my self and rather perplex than advantage the Reader And therefore I shall speak to these two verses First as they are laid down plainly in our translation according to which with submission to the judgement of those learned Authors I see neither any great difficulty nor obscurity in them and shall afterwards give a brief account at least of some of those different readings and translations which I find upon them The words as I conceive according to the mind of our translators and as the Text clearly beareth hold out two things concerning the raine of which Elihu had spoken before First What is naturally preparatory to raine or foule weather that we have in the 32d verse With clouds he covereth the light and commandeth it not to shine by the Cloud that cometh between Secondly We have that which is declaratory of raine or as some call them the Prognosticks and signs of raine these are laid down in the 33d verse The noise thereof sheweth concerning it the Cattel also concerning the vapour Vers 32. With clouds he covereth the light He that is God covereth the light with Clouds We heard of the Clouds at the 29th verse but the word there used is not that which is used in this 32d verse Vox 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 amâ—igua est ad manus nubes proprie volas denotat ad nubes refero quia de iis hactenus actum et quia propriè curvaturas significat quales in unaquaque mibo duae sunt convexa concava De Dieu in loc The word here made use of by Elâ—hu signifies generally any thing that is hollow or concave as
every sin or every sin considered in its nature is a wrong or a hurt to God for it is an unconformity to his Will and a breach of his Law Yet as to himself God receives no hurt nor possibly can receive hurt by any the foulest most sinful sin But some may say Doth not sin damage God at all could Ellhu say in Truth What dost thou against him or into him if thou sinnest Is sin nothing to God The Church complained and cryed out to those that passed by her Lam. 1.12 Is it nothing to you all ye that passe by Are all my afflictions nothing to you May not God say much more Are all your transgressions nothing unto me Are our sins nothing to him Is he unconcerned in them How can this be There are several Scripture-Expressions which shew cleerly that we do much against God when we sin and much for him when we sin not or abstain from sin First When a People especially when a professing People sin The name of God is prophaned and is that nothing to God Is it not against God to have his name pâ—ophaned We find the Lord charging this upon his People Ezek. 36.20 21. They prophaned my name among the Heathen c. To prophane the name of God is to make it as an unholy as a common yea as a corrupt thing and is this nothing to God Secondly To sin is to dishonour God 't is called A despising of God 1 Sam. 2.30 Them that honour me I will honour and they that despise me shall be lightly esteemed Is it nothing to be despised to be dishonoured If a man be despised he thinks himself wronged losse of honour is a great losse Thirdly We find in Scripture that some kind of sinning is blaspheming The Apostle tels the Jews Rom. 2.24 The name of God is blasphemed among the Gentiles through you That is his name is evil spoken of a bad report is brought upon his name he hears ill among evil men among the Gentileâ— through you that is through the unanswerablenesse of your doings to your sayings or through the unlikenesse of your practises to your profession To blaspheme the name of God is to strike through to wound the name of God it is somewhat to a man to have his name struck through with the poysoned Arrows and Darts of reproach An ill tongue falls heavy and cuts deep A blasphemed name is a tongue-beaten name And is this nothing to God Fourthly Some sins are not only in themselves a contempt of God but they are committed in contempt of God When men sin presumptuously and with a high hand when they sin with a command shining in their eye with a threat sounding in their ear they even send a defiance to Heaven and bid God do his worst And is this nothing against God nothing unto God One of the Ancients writing at large of two Cityes Augustinus l. 14. De Civitate Dei cap. 28. calleth one of them The earthly and unholy City made by the love of our selves even to the loathing and contempt of God Love to our selves rising up to the contempt of God doth all the mischief in the world The other City he calleth holy and heavenly and that saith he is built by the love of God or when we love God even to a loathing and contempt of our selves and of all our own concernments interests and advantages When a man comes to love God with a loathing of himself then he is indeed a builder of the holy City And when sinners act with an inordinate love to themselves they at once cast contempt upon God and build that bad City and is this nothing to God Fifthly The Scripture saith God is angry with sin A wise man will not be angry with that which is nothing to him or which doth nothing against him a wise man will not be angry for nothing much lesse will the only wise God Sixthly The Scripture saith God is grieved for the sins of men Surely God will not be grieved for that which is nothing unto him Himself saith sinners fret him Ezek. 16.43 Thou hast fretted me in all these things A well tempered man will not fret for that which doth not some way or other afflict him We read Isa 63.10 That Israel vexed his holy Spirit so much that he was turned to be their enemy and fought against them And had they done nothing against him Yea it is said Gen. 6.6 God was so much afflicted with the sins of the old world that he repented that he had made man upon the Earth and it grieved him at his heart Doubtless that is somewhat to God which grieves him thus and goes to his very heart And let us take heed of thinking sin is nothing to God though Elihu saith here to Job What dost thou unto him if thou sinnest Sin hath done all the mischief to man that ever was done him nor can any thing do him a mischief but his sin And though God as Elihu argueth truly be above the reach of any mischief that sin or sinners can do him yet upon tryal they will be found guilty of and cast for doing much and that very mischievously against God And therefore For answer to the Objection know The glory of God may be considered two wayes Fiâ—st In it self Secondly In its manifestations Or we may consider God First In his Essential glory and blessednesse Secondly In his manifestative glory and blessednesse The Gloâ—y and Majesty of God in it self or his Essential Glory is alwayes the same and receives neither encrease nor diminution for 't is infinite and perfect or infinitely perfect and that 's the definition of Perfection or defined perfection to which nothing can be added and from which nothing can be taken So then Consider God in himself and 't is true our sins are nothing to him they hurt him no more than the Starres are hurt by throwing stones into the Ayre at them or the Sun is hurt by casting Darts up at it or the Moon is hurt by the barking of Dogs at it we can no more hurt or hinder that good or glory of God by our sins than Sun Moon and Starres in Heaven are hurt or hindred in their Course by such angry assaults from Earth But Secondly Consider the manifestations of the glory of God and this is hindred or damaged by sin That 's the meaning of all those Scriptures where 't is said his name is prophaned dishonoured blasphemed the present manifestations of his glory which should break out every where are clouded and eclipsed by sin And this their sins do especially who professe his name Professors are oblieged where-ever they come to hold out the savour and excellency of his name And therefore God will deal with knowing sinners as with those that hurt and wound him as with those that have grieved and broken him as wi h those who have burdened and troubled him yea as with those who would destroy him
necessary unto God We all depend on him he is altogether necessary to us but we are not necessary to him we are and ought to be his Servants but he doth not need our service we need such a Master such a Lord we need to have such a one over us but he needs not such as we are under him Earthly Masters and Servants have need of one another Masters keep and maintain their Servants and Servants are very helpful and profitable to their Masters As a Servant needs a Master to give him meat and drink aparrel and the conveniences of this life so the Master needs the Servant he needs his work his labour his hand he cannot tell how to do his businesse without him Masters cannot live comfortably without their Servants much lesse honourably they cannot keep their State and Degree amongst men without Servants and Servants need their Masters they cannot subsist they cannot live but by wages or the reward of their labour God hath made such a tye knit such a knot among the Creatures that one though a Superiour should not despise the other though much his Inferiour for both concurre as parts to the constitution of the whole or general constitution of the world But God is not a part but the Principle or Constituter of the Universe not at all depending upon any part of it If a Servant should have need of his Master and not the Master of the Servant the Master would despise his Servant but God hath so ordered it that as the Servant needs the Master so the Master needs the Servant while himself hath no need of either God hath no need of our service but we need his service or him as our Lord and Master It is an honour to God that he hath so many to serve him but it is his greatest honour that he needs none to serve him Before there were either men or Angels God had the same honour and happinesse that now he hath he is self-sufficienâ— It were a shame and a dishonour to us should we own him for God who needed our good he cannot be our God who needs our good All Creatures need the help and good of one another and the help or good of all Creatures comes fâ—om God but God himself is strong enough to help himself and good enough to make himself everlastingly happy There is nothing without him but he can be happy without it there 's no Creature whether thing or person in Heaven or Earth necessary to God either as to his Being or well-Being And therefore we may say not only to the best man on Earth but to the most glorious Angel in Heaven as Elihu to Job What receiveth he of thine hand Secondly If what we do adds nothing to God if he receive nothing by our most righteous services then surely God shews wonderful goodnesse towards us in that he is pleased to make so great an account of and set such store by our services and righteousnesse even of any the least good we do in uprightnesse Is it not a singular comfort that the Lord puts so much worth upon what we do though what we do be of no worth to him and that God should bind himself to us when he is not at all beholding to us The Lord doth not say What do you give me or What do I receive at your hands thereby to put a slight upon our performances and services 't is far from the Lord that because he hath no need of us therefore to contemn us no he declares a gâ—eat acceptance of any the least faithfull service to himself or to our brethren which we do at his command Though should we stretch our endeavours and strain our wits to the utmost to do him good we cannot yet he doth not undervalue what we do but takes what is well done well at our hands and puts all our good deeds into his Book of Remembrance and we shall one way or oâ—her hear of them again to our comfort Hence Thirdly We may inferre How good is God who highly rewards us for the good we do though it do him no good Man will scarce thank a man for any good that he doth unlesse it redound somewhat to himself much lesse will he pay or reward another for that service which stands him in little or no stead If man make a bargain with a man he comes hardly off with him if he gets no benefit by it seeing then the Lord rewards us for those services by which he gets no good at all how wonderfully doth this declare his goodnesse Fourthly How doth the goodnesse of God appear seeing though we can adde nothing to his glory yet if we do good and righteous things he tells us that we glorifie him which is the highest commendation imaginable of what we do 'T is the Command of Christ Mat. 5.16 Let your light so shine before men that they seeing your good works may glorifie your Father which is in Heaven The Apostles Caution is Whatsoever ye do do all to the glory of God 1 Coâ— 10.31 Now though according to this and the oâ—her charge we in all we do sincerely aime at the holding forth and manifesting of that glory and gâ—odness that is in God yet he receives no encrease of glory is it not therefore wonderful goodnesse that he is pleased to say we glorifie him which is the highest attainment of the Creature and the noblest improvement of our pains and labours These and many other inferences may be made for our instruction from this humbling question If thou be righteous what givest thou to him or what receiveth he at thy hands Elihu having told Job that neither his sin did hurt God nor his righteousnesse advantage him lest any should thence inferre surely then it is no great matter whether we be righteous or wicked whether we do good or evil to prevent this mischief he shews that though your sin cannot hurt God yet it will do hurt enough and though our righteousness adde no good to God yet it may do much good This he doth in the next verse Vers 8. Thy wickednesse may hurt a man as thou art and thy righteousnesse may profit the son of man As if he had said I will tell thee what will become of the good and evil thou d est as to advantage or disadvantage forasmuch as thou canst not advantage God by thy righteousnesse Si bona agerimus nostro bono si mala nostro malo nor hurt him by thy wickednesse it must needs follow that the one may be helpfull and the other hurtfull to thy self and to such as thou thy self art If it were otherwise or not so there would be no difference between the doing of good or evil as to the Event how greatly soever they differ in their Nature Thy wickednesse may hurt a man as thou art only it cannot hurt God God is as great and as happy as ever he was and he will ever be as great and
drencht in this sin of oppression The Text answers They cry out by reason of the arme of the mighty Hence note Thirdly Power is commonly abused to oppression We read indeed of a poor man oppressing the poor Pro. 28.3 And Solomon tells us that such a mans oppression is the soarest oppression for he compares it in the same verse to a sweeping raine which leaveth no food They who have nothing will take all when they can come by it and get it If all men in power should be as hard to their inferiors as some are who have little or no power there were no living in the world Necessity may drive the poor to be more oppressive than Ability draws the rich 'T is a sad encounter when the poor contend with the poor The necessity of the one knows no mercy and the imbecility of the other can give him no help Nothing hardens the heart so much as want or hunger Lam. 4.10 They have little or no sense of anothers misery who are under the extream smart and feel the biting of their own But though poor men oppress sorest yet they oppress seldomest and fewest They can oppress none but such as are poorer or weaker than themselves and cannot do that often There must be an over-matching power in all who oppress and usually they who oppress are great and mighty in power Psal 52.1 Why boastest thou thy self in mischief O mighty man The man was mighty and what did this might serve him for what use did he put it to even to do mischief Many have a mind and will enough to do mischief who want both power and opportunity to do it But they who have power and opportunity to do mischief seldome want a mind or will to do it Power is of great use to do good and 't is a great temptation to do bad things As Laban bragg'd to Jacob and crowed over him as his underling Gen. 31.29 It is in the power of my hand to do you hurt And what hindred him then or what hath hindred many in all Ages of the world from doing that hurt to others which they had power to do Not a dislike or abhorrence of the fact which through grace stops every good man from hurting others how great soever his power is but a secret restraint upon their heart like that which Laban had in a dream or vision to his eare Take heed thou speak not to Jacob good or bad that is meddle not with him in any case to stop his journey The Prophet Ezek. 22.6 describing the sinfulness of those times saith Behold the Princes of Israel every one were in thee to their power to shed blood They did it to their power we put in the Margin To their arme That is they used and improved their arme or power to the utmost length and stretch for the oppression of others The Prophet Jeremie chargeth that people with sinning in general at that rate Chap. 3.5 Behold thou hast spoken and done evill things as thou couldest Some men sin as all men should love and serve God with all their might with all their strength they do evil with both hands greedily that they sin no more is not for want of will but ability As the people were thus set upon all manner of sin so the Princes upon that special sin oppression They were to their poweâ— for shedding blood yea many desire to get power into their hand that they may avenge themselves by their own hand and be ready to hurt whom and where they do not love 'T is not so much ambition which provokes some men to affect power and greatness Paratiâ—res ad nocendum as malice and a desire of having their ends upon whomsoever stands in their way These like the great Fishes of the Sea delight to swallow up and feed upon the lesser or like the great and strong Beasts of the Forrest they tare and devoure the Lambs or Sheep of the pasture They use that is indeed abuse their power not so much for their own good as in wronging their neighbours whose hurt they should never seek and whose good they ought to seek and promote next their own Power should be used and put forth for help not hurt for protection not ruine and therefore Magistrates who are the chief mighty men of the earth who are called Powers Tit. 3.1 are also called the Sheilds of the earth implying they are to use their power for the defence a Sheild is for defence of the oppressed not to oppress The Scripture calls Magistrates Sheilds but it never calls the Magistrate a Sword It saith indeed the Magistrate hath a sword and that he beareth not the sword in vaine Rom. 13.4 that is he doth not bear it so as to bear with evil doers and never draw it nor use it But the Scripture doth not say the Magistrate is a Sword as it saith he is a Shield hereby intimating that the Power of the Magistrate should rather be exercised in protecting than in punishing rather in saving than destroying What the Apostle saith concerning the designe or purpose of his ministerial office We have this power to edification and not to destruction 2 Cor. 13.10 is true of all power the primary designe of it is for protection rather than for destruction and not at all for oppression or vexation Magistrates have Swords but they are Shields not Swords they have a Sword to cut off evil doers and by that the good are preserved and defended Such mighty ones who delight to be Swords but care not to be Shields who are all for cutting and destroying not at all for saving relieving and protecting such mighty ones I say caused the oppressed to cry yea to cry out in Jobs time and in what times soever they are they make the oppressed cry out And the matter that Elihu supposed Job was offended at was that God did not hear the cry of these oppressed ones nor appear for their deliverance which yet he hath declared himself ready to as David afterward describeth him Psa 12.5 For the oppression of the poor for the sighing of the needy now will I arise saith the Lord I will set him in safety from him that puffeth at him But Job hearing this cry of the oppressed or crying out of his own oppression and God seeming not to regard it was stumbled at the matter To remove this Elihu answers in the next verse Vers 10. But none saith Where is God my maker who giveth songs in the night There is a two-fold Exposition of these words arising from a doubt about the Antecedent to none or who is meant by those that say not Where is God my maker Who are those The first Interpretation gives it to the oppressors to the mighty men before spoken of They make the oppressed to cry by reason of the multitude of oppressions but none of these mighty oppressors say Where is God my maker that giveth songs in the night Thus the verse
forgets God as his Maker will never remember much less answer and accomplish the ends for which he was made Thirdly I will ascribe righteousness to My Maker Note A godly man takes God as his own and appropriates him by Faith in all his Relations Faith takes not only a share in God but all of God My God my Father my Maker my Redeemer are strains of Faith A Believer doth as it were ingross God to himself yet desires and endeavours that all as well as himself may have their part and portion in God yea God for their Portion Job said Chap. 19.25 I know that my Redeemer liveth He spake as if he had got a Redeemer not only to but by himself Thus also holy Paul of Christ Gal. 2.22 Who loved me gave himself for me as if he had been given for him alone and loved none but him This is the highest work of Faith and 't is the signification of our hottest love to God it shews endearedness of affection to him as well as neerness and clearness of interest in him when we thus take him as our own Saviour Father Maker I will ascribe righteousness to my Maker Observe Fourthly He who is the Maker of all men can be unrighteous to nâ— man nor is lyable to the censure of any man whatever he doth 'T is impossible that he who made us should wrong or injure us and that upon a twofold Principle First Of the respect he hath for Justice towards all those whom he hath made God is so tender that he doth not willingly or with his heart afflâ—ct nor grieve the children of men to crush under his feet all the Prisoners of the earth Lam. 3.33 34. much less will he as it followeth vers 35 â—6 turn away the right of a man before the face of the most High that is before his own face who is the Most High As if it had been said The Lord will not pervert Judgment in any mans Case that comes before him Or if we take those words before the face of the Most High as denoting the highest Judicatory on Earth as our Margin intimates putting there for Most High A Superiour then the meaning is The Lord doth not approve that any earthly Judge though Supream or most Superiour should turn aside the right of a man how inferiour soever for as the 36th verse hath it To subvert a man in his Cause the Lord approveth not or as the Hebrew is rendred seeth not that is he seeth it not with approbation but indeed with detestation and will severely punish such subverters of Justice Secondly It is impossible that he who hath made us should wrong or injure us upon the principle of his Soveraignty over all those whom he hath made He that gives all men their being he that gives all to all men that are in being can be unrighteous to no man whatsoever he taketh from him or doth with him We have Job in the beginning of this Book Chap. 1.21 ascribing righteousness to God his Maker upon this reason or principle The Lord hath given and the Lord hath taken away blessed be the Name of the Lord. It is he that made me a man 't is he who once made me a rich man a great man the greatest man of all the men of the East Chap. 1.3 What if now he hath lessened me and left me little or nothing what if he hath now made me a mean man a poor man in account a no man what if God hath now stript me naked and taken all from me He hath taken nothing but what he gave why then should I take it ill at his hands or have so much as an ill thought of him the Lord gives and the Lord takes there 's no unrighteousness in all this If God should utterly undoe us he doth us no wrong if he should as it were unmake us let us consider he is our Maker then we must say there is no unrighteousness in him yea we shall be ready with Elihu in the Text to ascribe righteousness unto him And therefore as a Corollary from the whole Note Fifthly Whatsoever God doth with us or others we ought to maintain the honour of God and retain good thoughts of him both as righteous and good Though Heaven and Earth be moved though the World be full of confusion and unâ—ighteousness yet we must ascribe righteouâ—nesse to God Whatsoever or whosoever falls to the dust the Honour and Justice of God must not Thus far of Elihu's third Argument for attention the Fourth is at hand in the next verse Vers 4. For truly my words shall not be false he that is perfect in knowledge is with thee As if he had said I am purposed to speak the truth and nothing but the truth therefore hear me Truly my words shall not be false He gives assurance for or warrants the truth of his words while he saith they shall not be false Negatives in Scripture often carry a strong affirmation The Father of a Fool hath no joy Non est â—â—num pro passimum est sic non remittâ—tur ei i. e. famietur Drus saith Solomon Prov. 17.21 that is he shall have a great deal of sorrow When the Scripture denyeth forgiveness to any sort of impenitent sinners or saith their sin shall not be forgiven the sense is they shall be punished When we say proverbially Goods ill gotten shall not prosper the meaning is they shall perish and do him mischief that hath gotten them not only shall he not thrive with them but they shall ruine and undoe him his goods ill gotten shall do him no good when the evill day is come much less shall they be able or he by them to prevent the coming of an evil day Once more When we say Such a thing is not ill done our intendment is 't is very well done excellently done So here when Elihu saith Truly my words shall not be false his meaning is I will speak truth and truth to the highest I will speak nothing but what shall endure the Touchstone and the Test I will not offer thee a Syllable of falshood what I alledge and urge either for God or against thee shall not be fetcht oâ— hammer'd out of my own brain and so subject to errour and mistake but such as God who cannot erre by whose Spirit and in whose stead I speak unto thee hath inspired me with or taught me for thy conviction and instruction Fourthly When he saith Truly my words shall not be false we may take it two wayes First As to the matter spoken Secondly As to the mind of the Speaker when truth is thus spoken t is truly spoken thus much Elihu engag'd for As if he had said The matter that I speak shall be true and I will speak it in truth or with a true mind and heart I will not speak any thing to flatter thee nor for my own ends to trouble thee my words shall be candid and sincere
the name of that place Jehovah Jireh the Lord will see or provide that is as the Lord hath seen and provided for me so he will see and provide for all his in their greatest exigents and extremities What Abraham said all the seed of Abraham may say in the day of their distress Jehovah Jireh the Lord will see and provide And as the Lord hath a seeing and a providing eye for his in times of distress so at all times Moses said of the Land of Israel Deut. 11.12 It is a Land of hills and of vallies a Land which the Lord thy God careth for The eyes of the Lord thy God are alwayes upon it from the beginning of the year even unto the end of the year The eyes of the Lord are upon the land that is upon the people of the land or upon the land for the peoples sake who dwell in it What to do the text answers to care for it that is to provide all things for their good to give raine in season and the fruits of the earth not only for the support but comfort of his people We read of the same eye promised to the people of Israel in the Land of their captivity Jer. 29.6 I will set mine eyes upon them for good and I will bring them again into this Land I will not only give them a look or a glance but fix or set mine eyes upon them for good that is to do them good It is a proverbial saying amongst us The Masters eye fattens the Horse The Masters eye is a caring a providing eye he will take care that the Horse shall be well fed Certainly Gods eye is a sattening eye they shall be fat and flourish from whom God will not withdraw his providing eye at least they shall have necessaries or food convenient both for soul and body Fifthly The Scripture speaks of a delighting eye or of an eye of complacency and thus also the Lords eye is upon the righteous he beholdeth them with high content he is as I may say taken with them Isa 66.1 To him will I look that is poor Among all objects none so pleasant or pleasing to God as the poor What poor doth he mean surely the righteous poor or the poor in spirit as was shewed upon the former verse let such a one be whom he will to him will I look mine eye is greatly pleased to behold such a one The word used by Elihu in this Text doth further clear it while he saith He withdraweth not his eyes from the righteous How pleasant is any object to our eyes from which we cannot withdraw or take them off but must be continually feeding them upon it Some cannot take off their eyes from unlawfull wanton objects because they are so delighted in them they have as the Apostle Peter speaks eyes full of adultery and such can never glut their eyes with adulterous objects Now certainly the Lord is exceedingly taken with the beauty the spiritual beauty of a righteous person with the comliness the spirituâ—ll comliness of those that are godly when the Text saith He withdraweth not his eyes from them but carries them as it were alwayes in his eye Among the Latines to carry one in our eye is an expression of singular high content delight and pleasure taken in such a person We may say of all the righteous the Lord carrieth them in his eye and therefore he is highly pleased and delighted with them In oculù oliquem gestare est eum vehementer amplecti diligere Thus you have this five-fold eye which the Lord doth not withdraw from the righteous and in that the text saith he doth not withdraw or abate or diminish his eye from them but looks fully upon them it gives us this fixth note The inspection of God upon his compassion towards his care of his delight in the righteous is perpetual Though God doth afflict yet he never ceaseth to love or care for his people Elihu was much upon that industriously to remove the scandal of the crosse which 't is like then did and still doth offend many and causeth them to stumble when they see the righteous afflicted therefore he would assure us that God never withdraweth his eye from them but his care of and pity to Non solum Satagentem attentamque curam denotat haec phrasis sed perseverantem continuam minimeque deflectentem Bold yea pleasure in them is everlasting That eye of his which carries all this in it is never shut towards them The Lord saith of the Church Isa 49.16 Thy walls are continually before me As the walls of Sion so the walls of every righteous person in Zion or of every true Sionist are continually before the Lord he withdraweth not his eyes from the righteous He that keepeth Israel shall neither slumber nor sleep Psal 121.4 he that neither slumbers nor sleeps needs not withdraw his eyes from us and he that hath a tender regard to us will not The Prophet Isa 27.3 speaking of the Church under the Allegory of a Vineyard brings in the Lord giving this assurance I will water it every moment I will keep it night and day He that waters a Vineyard every moment never withdraws his eyes from it now by watering is meant the supply of whatsoever good the Vineyard or Church of God stood in need of to be so supplyed is to be well watered The providence of God as to our spirituall and temporall estate watcheth over us continually to water us But some may question here Doth not the Lord withdraw his eyes from the righteous are his eyes continually upon them what then is â—â— meaning of that Scripture Psal 44.23 and of several others of like importance Awake Lord why sleepest thou That was at once the voyce of the Church and her complaint surely the Lords eyes were withdrawn from the Church when he was asleep I answer The Lord sleeps with respect to his Church as the Church sleeps with respect to the Lord Cant. 5.2 I sleep saith the Spouse but my heart waketh Indeed the Lord doth act sometimes so towards the righteous or lets things go so with the righteous as if he were asleep as if he took no notice of them yet still his heart waketh towards them So that his sleeping doth not imply an intermission of his care but only a suspension of the effects of his care For while the Lord lets things go so as if he were asleep he then wakes and watches as much over the righteous over his Church and people as at any other time when they have the highest actings of his providence for their outward peace and preservation And if that other sort of Scriptures should be objected against his perpetual watching over the righteous or that he never withdraws his eyes which say he hideth his face and turns himself away from them I answer Those Scriptures are all of them to be understood according to the former interpretation the
express the abomination of that sort of sinners by a word proper to them the Scripture by an Euphemisme calls them holy we translate the Scripture sense and call them unholy or unclean Their life is among the unclean among Sodâ—mites Thus as the death of the hypocrite here is fully expressed in the former words He shall die with the youth that is like those sinful Sodomitish youths like those youths who live in the heat of abominable lusts though he seemed to have an heat of holiness so their life heâ—eafter is fully expressed in these latter words Their life is with the unclean This clearly sets forth hypocrites they are spiritual adulterers they pretend love to Christ as their husband but their hearts go a whoting after the world And therefore as their life was really in this world though they pretended otherwise so it shall be visible in the world to come among the unclean Hence Note First They who are like the unclean in this life shall be wrapped up with them in the next life after death or in the second death They who live like the wicked shall dy like the wicked and live with them if theirs may be called a life for evermore The hypocrite with all his varnish and fair colours shall not die like a godly man nor live with him after death though he hath lived the life of a godly man as to appearance yet he shal not die so nor live so when the dead rise he shal die and live like and among his own company the unclean He was secretly unclean in his life and he shall openly live among the unclean when he dyes Balaam a Sorcerer a Witch a false Prophet how did he beg that he might die the death of the righteous and that his last end might be like his Num. 23.14 The hypocrite would sain die like those whom he hath imitated and made a shew of all the dayes of his life But did Balaam dy like the righteous no he dyed as he lived like one that had loved the wages of unrighteousness Though hypocrites have lived in reputation with godly and good men yea have been reputed godly and good men yet when they die they shal go down among the unclean even among the debauched and filthy Sodomites they shal go to their own place and to their own company It is said of Judas when he hanged himself Acts. 1.25 He went to his own place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his proper place All things naturally tend to that which is congeniall or like to them heavy things downward light things upward What place is congenial to what place is the center of wicked men Surely Hell the bottomless pit is their own place and that 's the meaning of the text there Judas was a great while among the Apostles in an high place in a very excellent place he went like an Apostle or for an Apostle but that was not his owne place he was an hypocrite and when he dyed then he went to his owne place to thâ—t place which was proper to him In this life good and bad are mingled together in the same place the hypocrites and the sincere may be in one House in one Cong egation in one Church in the purest Church on eaâ—th there may be hypocrites in heart as well as sincere but when hypocrites die they shall be divided from all those with whom they were never truly or in heart united If it were possible all the godly or sincere should be in one place as to spirituals here that 's most comely and desirable though not attainable yet we cannot make the separation perfect in this life but at death it will be done perfectly death will not leave one hypocrite among the sincere not a weed among the herbs nor a chaff in the floor death will make perfect separation after death all the holy shall be gathered together into one society and all the unholy into another society by themselves It is said of Abraham he was gathered to his people Gen. 25.8 Not only to his kindred in the flesh but to all those that were of his faith Death will gather all to their proper place and company Godly Josiah was gathered to his fathers 2 Chron. 34.28 and the wicked are said Psal 49.19 to go to the generation of their fathers where they shall never see light Death will send every one to his owne The hypocrite shall no more shuffle himself among the righteous nor Satan himself nor any of his Sons among the Sons of God every man shall be for ever among his like Further note The smoothest-faced and closest hypocrite in the world shall fare as bad or no better then the foulest and deboystest sinner They shall die with the vile and be taken away among the unclean The fairest hypocrite shall have no more esteem with God then the foulest Sodomite that ever was in the world Christ saith if any refuse to receive the Gospel it shall be worse with them then with Sodom the cry of whose sins went up to heaven nor shall it be any whit better but rather worse with them who â—eceive the Gospel of Christ only in shew their hearts not being right with him How woful is their present condition who daily heap up wrath who in the sense opened die in or with youth and whose life after death is among the unclean JOB Chap. 36. Vers 15 16 17. 15. He delivereth the poor in his affliction and openeth their ear in oppression 16. Even so would he have removed thee out of the strait into a broad place where there is no straitness and that which should be set on thy table should be full of fatness 17. But thou hast fulfilled the judgement of the wicked judgement and justice take hold on thee ELihu having shewed how terrible God will be how dreadfully he will deal with subtile hypocrites The hypocrites in heart heap up wrath proceeds in this context to do two things further First that he might raise some hope in Job if he did it last humble himself he repeats the gracious dealings of God with humble and upright-hearted ones at the 15th verse I say he repeats it because he had spoken of it before vers 6 7. and this is a very useful and profitable repetition by which Job is doubly admonished to raise himself from his despair of a better condition forasmuch as God doth not afflict with a purpose to destroy but that he may heal and help the afflicted The greatest design of God in chastening us should be alwayes remembred that he intends only our good especially to make us thereby better or more partakers of his holiness Secondly he makes application of the whole doctrine to Job and that two wayes First by way of consolation assuring him he had been delivered in case he had humbled himself duly deeply before the Lord v. 16. Even so would he have removed thee out of the strait into a large place
commons not ordinary fare but Full of fatness Fatness is put in Scripture to express the best of things if often signifieth the best of spiritual things Psal 36.8 They shall be abundantly satisfied with the fatness of thy house The house of God is the Church of God and God keeps a good house there are fat things and they who worship and wait upon him they shall have abundance of them their full satisfaction the fatness of Gods house is the riches of Grace the best of Gospel-Ordinances and promises the best of Gospel-comforts and mercies these are the fatness of the house of God these are the things which the Apostle intended while he told the Gentiles Rom. 11.17 That they were partakers of the rest and fatness of the Olive tree Thus also spake the Prophet Isa 25.6 In this mountain shall the Lord of Hosts make a feast of fat things what of such fat things as the Epicures of the world surfet upon Sheep and Oxen c no the feast of fat things which the Lord will make to his people is of spiritual things they shall have much of Christ much of grace here and an assurance of glory for hereafter This is the feast of fat things And though the Lord give to any of his servants the bread of adversity and the water of affliction though the fig-tree should not blossome to them though they should have neither Sheep in the fold nor Calves in the shall yet they may daily sit at this feast of fat things and be filled with joy in the Lord Hab. 3.17 c. And as fatness is used in Scripture to express the best of spiritual things so fatness expresseth the best of natural and outward good things Psal 65.11 Thou crownest the year with thy goodness and thy paths drop fatness that is plenty and plenty of the best things which grow out of the earth by the blessing and benigne influences of Heaven I conceive spiritual good things the best of them are also shadowed under those expressions of Temporal Further Elihu doth not only say That which shall be set upon thy Table shall be fat Lautissimè suavissiméque vives but full of fatness which implyeth thus much Thou shalt have whatsoever may make thy life comfortable and happy for as by bread our dayly bread we are to understand all the necessaries of this life though bread be the meanest â—aâ—t of our sustenance yet it it is called the staff of life because the mâ—st necessary part of it so by fatness we are to understand all things delicate and delicious and those things which are most delicate and delicious are said to be full of fatness Hence Note First God who delivereth his people from trouble or out of streights can also fill and furnish them with comforts The mercy of God doth not only take away evil and so leave us it doth not only bring us out of our streights and there set us down but mercy proceeds to the bestowing of good upon us As we in obedience should not put off the Lord with abstaining from evil but ought to do good even abundance of good and not only bring forth good but much good fruit that 's our duty so the Lords mercy stayeth not in delivering us from evil but bestoweth good things the best things upon us and them in abundance Secondly In that those good things are exprest by fatness oâ— by being full of fatness Note The Lord thinks nothing too good for his good people When once a people or a person are accepted of God he â— no cost nor thinks any thing too costly for them the most â—ous things in the world are not too good for them Psal â— He would have fed them also with the finest of the wheat a honey out of the rocks should I have satisfied thee I would noâ—â—fed them with wheat only that 's good but with the finest wheâ—â— that 's the best we put in the Margin with the fat of wheat they should not have had the bran but the flowre and the finest of the flowre they should have had not only honey but honey out of the Rock which as Naturalists observe is the best and purest honey Surely God cannot think any thing of this world too good for his people who haâ—h not thought the next world too good for them Certainly God cannot think any of these outward enjoyments too good for his people who hath not thought his Son too good for his people that 's the Apostles argument Rom 8.32 He that spared not his own Son but delivered him up for us all how shall he not with him also freely give us all things even the best of outward good things when he seeth it good for us In this see the difference of the spirit of the world and of God to his people The world thinks nothing bad enough for those that are the choycest servants of God they are sorry to see that they have any thing that is good that they have a morsel of bread or a penny in their purses is thought too much for them by the world And if any trouble befall them itâ— good enough for them will the World say The World thinks any thing too good for the choycest servants of God how much more the choycest things But God hath other thoughts towards them he thinks nothing too good for them they shall be filled with fatness Thirdly In that Elihu makes promise of these outward things to the choyce servants of God whose ears are open to attend unto him Note Even outward mercies and a full Portion of outward mercies fall somtimes to the share of the faithful servants of God in this World Though such are not of this World much less are servants to the World yet God can make the woâ—ld serve them with its best and give them a full portion of the World though the World be not their portion The servants of God would not take all the World if it were offered them for their portion no not a thousand Worlds considering what a perishing thing this World is and that at best it is but a finite thing I say a servant of God would not take all the World at the hand of God for his portion though he is thankful for any thing for a little of it and unworthy of any the least part of it Howbeit many times God gives a large portion of this World to his people and that which he sets upon their Table that is outward good is full of fatness Indeed some of the choyce servants of God have been afraid when they have seen much of the World come in least God should put them off with such woâ—ldly things when their Table hath been full of fatness and dainties when they have had Houses and Lands Gold and Silver plenty they have been troubled least God should say to them There is your All. It is said of Luther when he had a considerable present sent him
from the wrath of God What then is the Ransome that is invalid and useless which will not be accepted which cannot deliver I answer First in general it is any thing on this side Christ be it what it will The greatest Ranâ—ome that men can devise or heap up together or that men can make whatsoever it is besides the Ransome of Gods own appointment will not deliver a sinner when once wrath hath siezed upon him I answer Secondly as to particulars It is not First Riches no not Gold Secondly It is not our own prayers no not tears Thirdly It is not our own good works no not our own righteousness Fourthly It is not any of the good works or righteousness of any other the holyest men on earth no not the righteousness of the Saints and holy Angels in Heaven that can deliver us from the wrath of God The first of these particulars Elihu gives for instance in the 19th verse of which I shall there speak further and we may understand this verse of all the rest Then a great Ransome cannot deliver thee Hence note There is nothing but the Blood of Christ can ransome sinners from the wrath of God nor will that deliver some sinners I suppose Elihu might have respect to that in urging Job to humble himself and repent There are Cases wherein even the Blood of Christ will not deliver though that hath an intrinsecal vertue power and value to deliver any sinner yet I say there are Cases wherein even that great Ransome the Blood of Christ will not deliver sinners or thus there are many sinners in such a Case that Christ will not ransome them by his Blood But who are they First All that are impenitent and persist obstinately in their sins If any man resolve to go on in sin the Blood of Christ is no Ransome for him Jesus Christ came to save us from our sins not to save us in our sins Secondly All that are unbelievers though they have a great measure of sorrow such as it is for sin yea suppose they have left off the outward practise of those sins for which they have sorrowed yet if they do not lay hold on Christ by faith his Blood is no Ransome for them As Christ will not save presumptuous sinners who believe without repenting so neither will he save incredulous sinners who repent without believing Thirdly That great price of the Blood of Christ is not a Ransome for apostatizing sinners who having pretended to Repentance and made profe sion of faith yet go back from Châ—ist and his wayes at once buâ—lding what they seemed to have destroyed by repentance and dâ—stroying what they seem'd to be built up in by faith The Apostle declares the doom of all such Heb. 10.26 For if we siâ— wilfully after we have received the knowledge of the truth there remains no more Sacrifice for sin Wilful sinners against received Light cast off the Sacrifice of Christ which is our Ransome and with which they seemed to close and having cast thaâ— off God will never be at the cost to provide them another Sacrifice There remains saith the Text no more Sacrifice for sin They would have no more to do with that Sacrifice for sin that 's the case of those who sin against the Holy Ghost and there is no other Sacrifice for them Such Apostates crucifie to themselves the Son of God afresh and by their being ashamed of him and turning from him as much as in them lyes put him to open shame as the Apostle speaks Heb. 6.6 but God will never crucifie his Son afresh nor put him again to open shame for the ransoming of wilful Apostates It is the ground of our hope that God once gave up his Son to be crucified for us but they are of all men most hopeless who crucifie to themselves the Son of God afresh The Son of God Jesus Christ will not save those that tread him under foot not shall the Blood of the Covenant be a Ransom for those who count it an unholy thing as 't is said at the 29th verse They who refuse the Gospel that is Gospel-Grace shall never have any benefit by the Gospel these Apostates do not only refuse to chuse the Grace of the Gospel but refuse it after a seeming choyce of it and are therefore said in the close of that verse to have done despite to the Spirit of Grace and shall they who despise and which is more do despite to the Spirit of Grace be ransom'd through Grace Thus we see that as nothing but the Blood of Christ can be a Ransome so some shall have no share in nor benefit by that great Ransome They who repent not they who believe not they who sin wilfully after a profession made both of Fai h and Repenâ—ance can have no deliverance by that great Ransome the Blood of Jesus Christ Elâ—hu having â—old Job in General that if he provoked God to wrath then a great ransome could not deliver him proceeds to give him one particular instance of what cannot and he gives it in that which is the most usual ransome and which hath ransomed thousands from the wrath of man that is riches gold Vers 19. Will he esteem thy riches no not gold nor all the forces of strength As if he had said Possibly O Job thou having been a great man a rich man the richest the greatest man in all the East mayst think thou couldst buy off thy offence with gold and get out from under his wrath by thy wealth and riches but suppose thou wert as great and rich as ever or greater and richer than any are or ever were Will he esteem thy riches 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ordinavit quiares aestimandae ordinantur aliae juxta alias ideo pro aestimare sumitur Merc The word rendred esteem signifies to put in order because things which are of esteem and value are laid up handsomely and orderly As no man esteems trash so he will not lay it up among his treasures Will he esteem or lay up thy riches as some precious thing as his treasure surely no. The question as frequently in Scripture is a strong denial will he he will not value thy riches no more than a rush what dost tell him of thy riches he makes no account of all that thou hast to give yea though thou hadst all the world to give Men will esteem thy riches money answers all things among men but alass it will answer nothing with God will he esteem Thy riches Some translate the word which we render riches by nobleness or greatness so Mr Broughton Will he esteem thy nobleness The word signifies both and Job was both he was a great man and a Nobleman the chief Magistrate a Prince among the people where he dwelt as appears fully in the 29th Chapter Will he esteem either thy riches or thy nobleness shalt thou be accepted because thou art a great Lord a mighty man dost thou think the Lord
In that eternity or eternal estate of glory which believers shall at last arive unto even they shall enjoy all at once because all their enjoyments shall be in God or God shall be their whole enjoyment Secondly God is infinitely happy and blessed He hath all that ever he had or that ever he can have all at once or already nothing of his blessedness is either to come to him or gone from him therefore he must needs be infinitely blessed Here in this world some men have had a kind of blessedness they have been rich and great they have been in power they have had their fill of pleasure but now they have it not all is perished and gone and past away There are others in expectation of great matters of great riches of great honours of great contentments in this world but as yet they have them not we say of many Their lands are not come into their hands their estate is but yet in reversion and expectation Thus it is with men some have had it and it is gone and others though they may have it yet it is not come But now with the Lord all is present and therefore how infinitely happy is he A man would think himself very happy if he could have all the contentments that ever he had scattered through the several dayes and years of his life gathered into one moment it is thus with God and thus in proportion it shall be with us when we come to that blessed state of eternity Thirdly If God be eternall if there be no searching out of his years then Time is in the dispose and ordering of God He that inhabiteth eternity is the Lord of time God is said to inhabite eternity Isa 57.15 that is he is eternall and therefore he is the disposer of all times he that made time will order time he ordereth time as to persons and he orders time as to Nations he orders times and all the changes of times he ordereth not only the duration of time but the condition of times all is from him whose yea s cannot be searched out David said Psal 31.15 My times are in thy hands that is my personal times in all the changes of them troublesome or comfortable joyfull or sorrowfull are ordered at thy will by thy power and wisdome And with respect to Nations Daniel said Chap 2.21 He changeth times and seasons The Lord puts a new face of things upon Sâ—tâ—es and Kingdomes what changes hath not cannot the Lord mâ—re among the sons of men The reason of all is he is eternall Fourthly If there be no searching out the number of the years of God if he be eternall then How ought we to reverence and adore God! We have a Command from God to reverence those who have attained many years in this world which alass are very few none at all to the years of God the aged the gray-headed must be reverenced Lev. 19.32 And one reason of that Law may be because the aged have some shadow of Gods eternity upon them they who have many years have some resemblance of him the number of whose years cannot be searched out therefore God will have them reverenced Now if the ancient are to be reverenced how much more God himself who is called Dan. 7.9 The ancient of dayes Fifthly If God be eternall then we may trust him yea therefore we ought to trust him Psal 74.12 Thou art my King of old commanding deliverances O how did Davids confidence arise upon this that God who was King of old is King now and will be King for ever Psal 10.16 The Lord is King for ever and ever the Heathen are perished out of his Land that is they shall surely perish God will not alwayes bear with evill men in his Land For if because God was King of all the Lands he therefore drave the old Heathen out of Canaan and planted his people there doubtless if they who bear the name of his people there live so like the old Heathen that they may be called Heathen he will also cause them to perish out of his Land and all because he is King for ever and ever and therefore can do it at one time as well as at another and now as easily as at any time heretofore Trust in the Lord for ever for in the Lord Jehovah is everlasting strength Isa 26.4 David a Great Prince makes it an argument to draw off our trust from men from the greatest men from Princes because they are not for ever Psal 146.3 4. Trust not in Princes nor in any Children of men why not many reasons may be given why not but the only reason there given is their frailty and the consequents of it His breath goeth forth c. As if he had said Suppose Princes are never so good and just and gracious in the exercise of their Power yet trust not in them for they die their breath goeth forth and then all their thoughts perish all the reall purposes which they had as also the promises which they made for your good die with them and can do you no good The number of their years may be searched our and run out their years are not for ever Now the contrary of that which is an argument used by the Spirit of God to draw off our trust from the gods here on Earth is an argument to draw on and engage our trust strongly to the God of Heaven His breath goeth not forth none not one of his thoughts shall perish therefore trust in him Sixthly If there be no searching out the number of the years of God then Be not troubled if God seem to stay and not to do the work which you expect this or that year If God doth it not this year he hath another year to do it in there is no searching out the number of his years We may say of any man if he doth not his work this year he may be gone before the next but if God doth not his work this year he may do it next year or two or ten years hence he hath time enough even all time before him therefore the Prophet having said Hab. 2.3 The vision is for an appointed time but at the end it shall speak and not lie presenâ—ly adds Though it tarry wait for it As if he had said The Lord who hath all times and seasons in his power will do his work in the best time and season he will do what he hath promised when it is most sit to be done if he doth it not at the time when we expect yet let us wait he is the Master of time God who is eternal cannot be scantied of time The number of his years cannot be searched out 'T is a known maxime among the wise men of the world Take time and you may do any thing What cannot God do who knoweth all times and can take what time he will Seventhly Which followeth upon the former God will carry on his
rains cause or produce plentifull fruits ordinarily from the Earth and little rains little fruits Sixthly and lastly man is nourished and hath his outward Comforts encreased or lessened in proportion to the fruits which the Earth bringeth forth or to the fruitfulness of the Earth All these things attend and depend upon one another They pour down according to the vapour thereof and God draws up in proportion to what himself purposeth they shall pour down Thus we see how God by the Sun draws out the moisture and sap of the Earth to return it back with advantage Drawing up the moisture makes the Earth languish and her fruits wither sending it down again makes the Earth green flourishing and fruitful They pour down rain c. And what more Elihu answers Vers 28. Which the Clouds do drop 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nunc Coelum nunc nubes denotâ—t a tenuissimâ— earum Substantia Drus Here he speaks more expresly and tells us more clearly than before what the vapours are made up into According to the vapour thereof which the Clouds do drop As Clouds are made of vapours so they are the receptacles or vessels of rain which they hold as was shewed before as long as God pleaseth and when he gives the word then they drop And distill upon man abundantly That 's another elegant word implying the manner in which the rain comes or falls it is as by a distillation Here also 't is expressed for whose use or sake principally the rain is sent The Clouds saith the Text drop and distill upon man yet we know men get themselves out of the rain as soon and as fast as they can The rain falls upon the earth and abides there yet 't is said to distil upon man because the rain distils at mans request and for mans sake That other creatures are cherished by the rain is not for themselves but for man as man is not cherished and maintained by those creatures for himself but for God As the rain distills chiefly for the glory of God so nextly for the relief and comfort of man and for man it distills Abundantly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Super hominem multum vel super homines affluentèr ut 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sit adverbium quod eù minùs se probaâ— mihi quia Rab. hic scrilitur eum Cametz Drus There is a double reading of this word Some take it as an Adjective to the Substanâ—ive man rendring thus it distills upon many men we take it adverbially Which distill upon man plentifully that is in great plenty upon man We may take in both readings without strain to the Text or departure from the matter in hand For as the rain all 's or distills upon man abundantly so upon abundance of men the rain we know falls sometimes very plentifully and at times or one time or other all the world over watering every mans ground and serving every mans turn or occasions Therefore Elihu expresseth the blessing fully when he saith The Clouds distill upon man abundantly or upon abundance of men Hence Note First The Lord haih rain enough in store He hath vessels plentifully filled for the watering of the Earth and The Lord is so free in his dispensation of the rain that as he gives it to many in number so to many in kind he maketh his rain to fall as well as his Sun to shine upon the just and on the unjust Math. 5.45 It shews the exceeding goodness as well as the bounty of God that the evill partake of his benefits as well as the good And for our further improvement of this bounty of God remember that if God be so abundant and liberall in blessings to us we ought in proportion to abound in duty towards him or as the Apostle exhorts 1 Cor. 15.58 we should be stedfast and immoveable alwayes abounding in the work of the Lord. Some do only a little I may say only here a stitch and there a stitch of work for God but we should abound in it and that not only now and then by fits but be alwayes fixed in it especially we should do so with respect to that which the rain is a Symbol of the word of God When God drops and distills the rain of Gospel tâ—uths and holy soul-saving instructions abundantly upon us how should we abound in every good word and work It was prophesied of Christ Psal 72.6 He shall come down as rain upon the mown grass as showers that water the earth Some of the Ancients expound that place of the coming down of Christ in his Incarnation then indeed he came down like rain upon the mown grass he came down sweetly and powerfully 'T is true also that Christ who is God the Word the substantial Word comes down as rain in and with the declarative word of God preached and faithfully dispenced to the souls of men and when Christ comes down thus to us we should rise up to him and return fruits of grace according to the showres of grace which we have received The Prophet gives us an elegant comparison of the natural and spiritual rain in their effects and issues Isa 55.10 11. For as the rain cometh down and the snow from heaven and returneth not thither but watereth the earth and maketh it bring forth and bud that it may give feed to the sower and bread to the eater so shall my word be that goeth forth out of my mouth it shall not return unto me voyd but it shall accomplish that which I please and it shall prosper in the thing whereto I send it Now what is the pleasure of God in giving his Word what is the arrand upon which he sends it 'T is I grant sometimes to harden deafen and blind a people Isa 6.9 10. 't is sometimes to be a savour of death unto death 2 Cor. 2.16 These are dreadfull judiciary purposes of God in sending his Word nor doth it ever please the Lord to send his Word upon this arrand but when he is sorely displeased by a peoples slighting and contempt of his Word The thing which primaâ—ily pleaseth him the purpose which he chiefly puâ—sueth in sending his Word is that his people may have as the Apostle speaks Their fruit unto holiness in this life and in the end everlasting life For these ends the Lord is daily distilling upon us the rain of his Word both in commands and promises and in both abundantly Therefore let us labour to abound in returns of faith of love of hope of self-deniall of zeal for God and of fruit-bearing unto God If when God distills the natural rain that should provoke us to fruitfulness in spiritualls how much more when he pours down so much spiritual rain upon us For the close of this meditation consider That As the natural rain First softens the earth and mollifies it Secondly cleanseth the earth and washeth it Thirdly enricheth the earth and makes it fruitfull Fourthly comforts the earth and makes every
vapour or that which goeth up The prudent man fore-seeth an evil approaching by way of argument For thus he reasons if God be an unchangable God if he be as holy as just as powerful as zealous as jealous now as eveâ— he was and if sin be the same as ever it was if sin be as fowl in it self if it be as loathsome and as burthensome to God if it be as pernicious and hurtful to man now as ever it was then surely when men run such and such sinful courses such and such will be the effects such and such the fruits Thus a pruden man seeth the effect in the cause the consequent in the antecedent This was Solomons purpose when he said Eccles 2.14 The wise mans eyes are in his head You may say so are the fools eyes too Where are his eyes else But when Solomon saith The wâ—se mans eyes are in his head his meaning is they are there to purpose the wise man well observes and marks how things go and whither things tend he considers how things go and whither things are going but the fool walketh in darkness that is he walketh as if he had no eyes in his head as if his eyes were in his heels not in his head It is said 1 Chron. 12.32 concerning the men of Issachar They were wise concerning the times and to know what Israel ought to do They knew what the times required and what God required in those times what special duties were incumbent upon them from the dispensations of God It is a great mercy and a great part of our wisdom to be thus wise and if we arâ— not we shall be found and judged more bruitish â—han the bruit beast for the Cattel also give warning concerning the vapour they give notice when rain and storms are coming Thus I have held out the sence of the words as they are laid down plainly in our translation But there are very many differences among Interpreters as was hinted before in the reading and rendring of these words all which arise from some diffiâ—ulâ—y in the Gramatical construction and copious signification of the Hebrew text I might give you more than three and three several intepretations of these words but as I said before I should rather perplex the Reader than confirm him yet I shall name three when I have only shewed which words in the text occasion this variety in translation First the word rendred by us Clouds signifieth also the hands Secondly the word rendred cometh between signifieth an Intercessor or one that prayeth as also an opposer who stands up against and resists â—he force of another Thirdly the word rendred noise signifieth when deâ—ived from another root a friend or familiar Fouâ—thly the woâ—d rendred cattel signifieth also possession or that which is possessed and taken from another root emulation or strife Fifthly the word which we translate as an Adverbe also signifieth likewise anger Sixthly the word rendred vapour signifieth an ascension or going up and so plants or herbs which grow out of â—ne ground and ascend into the air according to their growâ—h are elegan lâ— expressed by it All these diffeâ—ences found in the single tearms are made use of by Interpreters as will appear while I give you a taste of three differenâ— trâ— slations Fiâ—st The common Latine translator renders thus In his hands he hideth the Light and commands it to come again he speaks of it or declares it to his friend that it is his possession and that he may ascend or come to it This rendring is marvelous different from ours yet there is some sooting for it in the Original and it may receive a useful sense The whole text being accordingly expounded as an argument of Gods great favour to godly men from whom though he at any time hideth the light yet t is but for a time he commands it to return again and tells them as his friends light is their possession and that at last they shall ascend up into light There is a second Classis of Interpreters In utraque vole occultat lucem praecipit ei super occurrente Judicat hoc tumultus ejus aemulatio ira adversus ascendeutem Bez. who expound these two Verses wholly as a description of the Clouds meeting together and assaulting one another like two great Champions and Warriors in battel The learned Beza translates the first part of the 32d Verse conformably to the Vulgar Latine last spoken of He hideth the light in either hand or both hands and the latter part of that Verse together with the whole 33d Verse in conformity to the sense now given He gives it namely the light or Lightening command concerning that which meets or comes against it namely where and how to receive the foâ—ce or charge of the other cloud that is ready to assault it the noise the strife the anger of it against the ascender or cloud coming up plainly declareth this Some of the Jewish Doctors insist much in the description of this conflict between the Clouds above and the ascending Clouds concerning which the reader may consult them for further information but the difficulties of this translation noted by Modern Expositers especially by Mercer and Merlin are so many that it may suffice to name it Thirdly Mr. Broughton thus By hands he covereth the light and chargeth it as man doth pray declaring his favour towards him the cattel and also plants The meaning is which several others follow in translating and opening this conâ—ext That when God covereth the light or causeth darkness yet at the intercession or prayer of his people he makes a change and causeth great serenity giving comfortable times thereby declaring his favour towards them yea and towards the cattel and the plants which feed upon ascend or grow up out of the earth Junius consents fully with this sense whose Translation and gloss upon it I shall present the reader and submit all to his judgment and consideration With his hands he hideth the light that is he makes it dark as laying his hand upon it and he fâ—rbids it namely his hand to hide the light any longer because of him that intercedeth that is Noah in the time of the general flood and the Godly who according to the example of Noah come to God Jam. 5.16 declaring towards him that is the Godly man praying and worshiping God his good will yea towards the cattel and fruits of the earth These are the most eminent conceptions which I find upon the text all of them containing truths and such as may occasion useful meditations But I rather adhere to our own version in which as the power of God in changing the weather is held out so his goodness in giving signs and warnings of it both by the noises which we hear in the air and by some unusual actions and motions which we may see among Cattel here upon the earth JOB Chap. 37. Vers 1 2. 1. At this also my
Rain but in the winds theâ—efore I will reckon up seven wonders which peculiarly concern the winds First This is considerable Thâ—t there is scarce any Country but bâ—eeds some wind or other which blows most there and exerciseth a peculiar force upon it these are called Provincial Winds The North-west wind saith Plinie is proper to the Athenians other parts of Greece having little acquaintance with it The North-east wind afflicts Calabria And that several other winds are congenial to other Countries whereof some are benigne and favourable others vexatious and uncomfortable to them may be seen in the Authors quoted in the Margin Secondly 'T is a wonder that the same wind in one Country causeth fair weather in another rain and storms Thirdly That the same wind is in one place very healthy and in another causeth sickness by corrupting the air and so the blood and spirits of men A learned Author saith when ever the South wind bloweth in such a Country or City the people fall sick Fourthly That 's also observable that some winds are hot and dry others cold and moyst according to the temperature of the places from whence they come and thorough which they passe to us Fifthly 'T is marveilous that in some parts of the world the wind blows constantly one way such are called trade windes Expert Sea-men know where to fetch a wind when once they get to such a poynt they never miss it The Etesian winds are famously known in History blowing out of the East or North-east yearly at one time for the space of forty dayes together these Cicero called Anniversary winds Sixthly Yet in most places nothing is more unconstant than the wind inconstancy it self is Embleamed by the winds No man knoweth when or where to have them certain for an houre Hence we say Take the Wind while it serveth Wind and tyde tarry for no man Seventhly That 's also wonderfull That winds blow at once from contrary poynts North and South c. at the same time Daniel Chap. 7.2 saw in a vision the four Winds striving together upon the Sea All the winds were let loose together contending as it were for victory Naturalists dispute and question whether contrary winds can blow at once Arist l. 2. Met c. 6. Aristotle the great Philosopher affirmes they cannot because saith he the one must needs beat back the other That 's true yet what hinders but that for a time there may be such a conflict or battel fought between them as may extreamly trouble both the air and waters and shake vehemently such things as stand in their way on earth The Natural Historian reports Plin l. 2. cap 92. That two considerable Cities in the Corinthian Bay were suddenly swallowed up by the Sea which inundation was caused by the fierce blowing of the North and South wind at one and the same time Out of the South cometh the whirlwind 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A radice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 eventitare dispergere Per ventos dispergentes intelliguntur venti aquilonares qui dispergunt nubes et aerem ventilant And cold out of the North. The Hebrew is out of the scattering or fanning Winds cometh cold Mr Broughton renders And cold from the faire weather-Winds Our translation determines it Cold out of the North. Boreas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dicitur quia gignit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 serenitatem Honier Odyssâ—e Common experience teacheth us that the Northern coasts are cold yea the coldest coasts The eoldest freezing winds come out of the Noâ—th as the strongest out of the South Here is North and South and here are the several effects of them the South breaths warmth and the North cold Hence Note Cold comes at Gods call Now the South wind bloweth and then 't is warme anon the Nâ—â—th wind blows and then 't is cold God hath his special store-houses for heat and cold he brings cold out of his Northe n store-house and not only heat but whirlwinds out of his store-house in the South Cold is disposed of by God as heat is somtimes for the good somtimes for the hurt of the creature Cold is both needfull and hurtfull cold is needfull to the body of man and cold is needfull to the body of the earth therefore God hath that in his tâ—easure to seâ—ve the uses of man with Changes from heat to cold set forth First Gods power Secondly His care If the air were kept alwayes at one rate or in the same temper neither windy nor stoâ—my neither very hot nor very old we possibly would like it better but it would be worse for us Changes in â—he air are so usefull that nature could no â—be well preserved without them we would have all things alike we would have it alwayes warme weather alwayes faire but God seeth 't is best for us there should be changes in natural things for our natural good It is also best for our spiritual good to have providential changes God seeth it needfull to leave us somtimes under clouds and daâ—kness to bring cold as well as heat out of his treasures to send us chilling times as well as springing times cold is as good for our inner man as heat stormes as calmes foule weather as faire Now for a season saith the Apostle 1 Pet. 1.6 if need be ye are in heaviness through manifold temptations The coldness of the air kills the weeds in our grounds Frigora tempestiva arborum et plantarum conferunt faecunditati Garc Meteor so doth the cold of affliction and tribulation the weeds of corruption in our souls Seasonable cold makes trees and plants more fruitfull in their seasons The cold nipping frosts of affliction dispose our souls through the blessing of God to a gracious fruitfulness in every good word and work We would alwayes have it spring and Sun-shine peace and safety but God knows it must be otherwise perpetual shining and faire seasons are reserved for Heaven While we are on Earth the cold of adversity is as advantagious to our spiritual condition as the coldness of the air is to ouâ— natural Out of the South cometh the whirlwind and cold out of the North. Vers 10th By the breath of God frost is given and the breadth of the waters is straitened In the former part of this verse we have the supream cause of frost and in the latter an effect of it By the breath of the Lord frost is given or he giveth frost by his breath The Hebrew is active we translate passively By the breath of the Lord. Flâ—â—â— deo i. e. deo ipsum flatum causante That is God breathing or blowing not that the Lord useth breathing or blowing properly he is a Spirit But the Lord is said to breath or blow when he commands the wind to blow or breath The winds are called Gods breaâ—h oâ— spirit Some of the Hebrew Doctors understand nothing else but his bare will and command or the intimation of his mind
For his Land Thirdly For Mercy He causeth it to come saith Elihu whether for Correction for his Land or for Mercy all these purposes and designs God hath in moving and ordering these vast and mighty bodies of the Clouds which hang like Mountains in the air Thus you have the parts of these words with their scope and tendency More distinctly Vers 12. And it is turned about by his counsel First Vapours are raised and condensed into Clouds by the counsel of God he causeth the vapours to ascend from the ends of the earth Psal 135.7 Which vapours as was shewed before are the material cause or matter of the Clouds Secondly As by the counsel of God the vapours are raised of which Clouds are made so this Text tells us that by his counsel the Clouds are moved and order'd in their motion which motion of the Clouds is very various somtimes one way somtimes another somtimes forward somtimes backward or retrograde somtimes their motion is circular as the word here used by Elihu seemeth to imply It is turned or whirled about 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to that of Solomon Eccl 1.6 The wind goeth toward the South and turneth about unto the North it whirleth about continually and the wind returneth again according to his Circuit We have here three words expressing the motion of the wind First it goeth Secondly whirleth about Thirdly returneth again and all this according to its circuits It is said of Samuel 1 Sam. 7.16 He went from year to year in circuit to Bethel and Gilgal and Mizpet and judged Israel in all these places Thus the winds according to the Commission they receive from God ride every year in circuit now they are in one quarter and anon in another and wheresoever they come they may be said to do judgment in a way of favour to some and in a way of displeasure unto others The wind hath his Circuits and as the Circuit of the wind is such is the Circuit of the Clouds the motion of the Clouds is from the wind some say from the Starrs but most generally as to the natural cause it is from the wind which way the wind moves that way the Clouds move And though the motion of the Clouds and Winds seems exceeding unsteady and changeable up and down without any certain rule in Nature yet they observe their Circuits and run their compasse as God appoynts them Mr Broughton renders And for varieties he turneth himself in his wise Counsels for their operation for whatsoever he Commandeth them It is turâ—ed about say we By his Couâ—sel It should seem that God even calls a Councel which way the Clouds shall be directed they go by his Councel The word in the Hebrew is a very significant one that I mean which we render his Counsel others his skill his art or cunning and there are not a few who render it they are turned about by his Engines as if God did use as it were artificial Engines to turn about those mighty bodies of the Clouds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Propriè rei nauticae peritia qâ—ae intractandis funibus potissimum c nsistit unde nominis appellatio Drus Convertuntur artifiâ—io ipsus Tâ—â— Ipsa quoque incircuitibus volvitur maclinis ejus Merc Vertitur solertiis ejus Drus Properly the word signifieth the Ropes and Tackling of a Ship in ordering which Ropes and Tackling the whole management of the Ship doth consist The Mariner shews his skill and art in steering his Ship a right course which he doth not only by guiding the Rudder but by ordering the Ropes and Tackling this way and that way to compasse or avoyd the wind And the Hebrew word Tachbuloth here used hath a very great neaâ—ness in sound to the Tackling of a Ship This is a most elegant Metaphor shewing how the Lord doth as it were steer the course of the Clouds or guide the Clouds as the Sea-man doth his Ship his Counsels may be compared to the Tackling and the Ropes or rather to the Helme by which the Ship is guided God is as the great Pilot sitting at the Stern and he turns these Clouds as his Ship he turns them about as a Ship tacks this way and that way to reach her Port and there unlade The Rain Snow Haile are the Lading which these swift Ships the Clouds carry from place to place to serve the providences of God towards man This divine conduct of the Clouds is very admirable the Lord knowing what parts of the Earth need those Commodities Rain Snow c. which those aerial Vessels are laden with for the enriching of the world We render it by his Counsel that is by those means which he in his Wisdome and Counsel useth to turn the Clouds about they are turned we translate the word Pro. 1.5 Wise Counsels and Pro. 20.18 Good advice there Solomon saith With good advice make warre And indeed good advice is the best tackling for Ships in a warre at Sea and the best ammunition for a warre at Land Councel is a noble a notable Engine The greatest things on Earth are turned about by it and so are those great things in the air the Clouds They are turned about by his Counsel That they may do whatsoever he Commandeth them Here 's the general design and purpose of God in turning about the Clouds whithersoever he please it is that they may do whatsoever he Commandeth them where we have the Clouds set forth First In their obedience They do the Commands of God Secondly In the universality of their obedience They do whatsoever he Commandeth Elihu compares the Clouds and Meteors to good servants who are ready to do what God their Master requireth of them and not only so but they do his Commands every where or wheresoever he requires them they do all his Commands and that in all places as the Text speaks in the next words Vpon the face of the world in the Earth That is wheresoever there is Earth or a World 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 orbis pars terra habitabilu Graecè 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 habitable or unhabitable thither or so far doth God send the Clouds in his service or for the executing of his will Further when he saith Vpon the face of the World his meaning is upon the outside or uppermost part of the World and because the Heavens even the uppermost Heavens are a part of the world with which the Clouds have nothing to do their business lying here below therefore I conceive Elihu determines it expresly in the Earth The Clouds are not raised or made for the use and service of the world above but of the world below They do whatsoever he Commandeth them upon the face of the World in the Earth Hence observe First The motion of the Clouds is not of themselves nor meerly from any natural cause or power but of God He as it were by certain Engines and weights turnes them about they move not
wrath what rage what outrage soever there is in the eaâ—th all 's hushâ— and still Elihu affiâ—med this strongly when he put that challenging question Chap. 34.29 When he giveth quietness who then can make trouble whether against a nation or a man only Natural quietness much more civil but above all spiritual quietness is of the Lord. When there is the greatest unquietness in the Air and in the affaires of this woâ—ld when as it is said of those times 2 Chron. 15.5 There is no peace to him that goeth out nor to him that comes in but great vexations are upon all the inhabitants of the countryes men contending with and like beasts â—eaâ—ing one an other yet even then there may be spiâ—iâ—ual quietness in the soul of a believer he may sit still and unmovâ—able in the savouâ— and love of God though the earth be moved yea â—emoved and the hills carried into the midst of the Sea This is eminently the woâ—k of of God he can give quietness to the soul in â—hâ— midst of all worldly unquietness Christ â—aid to his disciples and in them to all believers John 16.33 These things have I spoken to you that ye might have peace in the world ye shall have tribulation The meaning of Christ is not to assuâ—â— his di ciples that theâ— shall have peace in him after they have had tribulation in the wo ld but that their inward spiâ—itual peace shall Synchronize or be contemporary with their outward woâ—ldly tâ—ibulations To have trouble without and peace within at the same time This is the special gift of God The text tells us God quieteth the earth and as that gift of natural quietness is a mercy so civil quietness is a great mercy and spiritual quietness quietness of heart and tranquility of mind especially in the midst of tribulations is the greatest mercy of all We should pray earnestly that God would keep the earth quiet oâ— quiet the earth when ever we find it unquiet by some gracious South wind but above all that he would quiet our spirits by the sweet breathings of his blessed Spirit that though at any time there should be nothing which God forbid but unquietness on the earth yet we may have much quietness in our hearts Again consider the former context told us of stormes and tempestâ— of thunder and lightening of snow and rain driving men from their labour in the field to their homes and houses and the wild beasts of the fields to their dens and coverts Now this text speakes of warmth of calmes and quietness He quieteth the earth by the South wind Hence observe There is a continual vicissitude in natural things As no day of the year is of the same continuance or length as to light so very few are of the same complexion or temâ—er as to heat and cold fair or fowl weather stormes or calmes Now if there be such a vicissitude in natuâ—al things then do not wonder that there is a vicissitude in civil things or in the affaires and condiâ—ions of men in this woâ—ld If after the faire weather of health and peace the fowl weather of sâ—ckness and trouble come upon us if after calmes we meet with stormes let us not be troubled A heathen Poet said Nemo confidat nimium secundis nemo desperet meliora lapsis Res Deus nostras celeri rotatas turbine versat Sen. in Thyesle We should not be diffident in a stormy day that we shall never have quietness nor should we be confident in a quiet day that we shall never have a storm David a holy man was once exceedingly out in both in his adversity he said I shall never be established that was the sence of his saying when in his haste he said all men are liars Psal 116.11 In his prosperity he said I shall never be moved The Lords favour had made his mountain stand stâ—ong and he began not only to think but conclude it would alwayes stand in the same strength till his experience consuted that fancy Thou didst hide thy face and I was troubled Psal 30.6 7. 'T is good for us to be in expectation of and preparation for all sorts of changes seeing all things here below are changable That great Monarch said Dan. 4.4 I Nebuchadnezzar was at rest in mine house and flourishing in my pallace yet presently he saw in a dream that all his flourishing prosperity was but like a dream that passeth away and while those boasts of an earthly greatness and settlement were in his mouth vers 30. Is not this great Babylon that I have built for the house of the Kingdome c. There fell a voyce from Heaven vers 31. saying O King Nebucadnezar to thou it is spoken the Kingdome is departed from thee All sublunary things the surest and best setled estates not only of the men of this world or of worldly men but of all men even of good men in this world are as subject to changes as the Moon is or as the wind and weather Lastly Whereas when Elihu to the question Knowest thou how thy garments are warm puts this addition when he quieteth the earth with the South wind Job might say that 's an answer to the question If you ask me how my garments are warm I answer By Gods quieting the earth with the South wind But here is something more intended though this be a cause of warmth yet not all the cause It is possible for the weather to be warm and our garments not warm It was shewed before that God is able to suspend the working or effects of nature as through his power a man may be in the fire and yet the fire not burn him it was so with the Three Children in Daniel so a man may be in the Sun-shine and his clothes not warm him God can stay or stop the influences and effects of the Sun The shining of the Sun and the quietness of the Air are true reasons of the warmth we feel in our garments yet not all the reason And therefore Elihu would convince Job by this question that if he could noâ— give the whole reason of Naturals much less could he of providentials And as he convinceth him of his insufficiency and incompetency to deal and debate wiâ—h God by his ignorance abâ—ut the warmth of his garments that coveâ—ed him So in the next verse he convinceth him of weakness and inability by calling him to consider the mighty power and self suffiâ—iency of God who alone without any of his or of any mans assistance made and spread out the mighty garment the Skie which enwraps and covers all men and all things on earth That 's the general import of the following question Vers 18. Hast thou with him spread out the Sky which is strâ—ng and as a molten lâ—â—king-Glasse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 P rtitur pro praeterno hâ—c ex ipsa sententia liquet Deus enim secâ—â—t expandit coelus cum eos crearetâ—nâ—â— expandit eos