have to trust on him for help and may have the more assurance of his help while we trust him I shall now proceed to our own translation which fairly accommodates the scope of Elihu's dealing with Job in this place Although thou sayest thou shalt not see him Elihu had reprehended two of Jobs sayings before in this Chapter here he reprehends a third Although thou sayest this thou shalt not see him although thou sayest it either secretly in thy heart the fool saith in his heart there is no God or although thou sayest it with thy mouth and hast openly declared thy despayre of seeing him Some passages in the discourse of Job do more than intimate and imply that he had said he should not see God And we may conceive that Elihu aimeth at that passage specially Chap. 23.8 9. where Job seems to say this thing Behold I go forward but he is not there and backward but I cannot perceive him on the left hard where he doth work but I cannot behold him he hideth himself on the right hand that I cannot see him Now Elihu gives answer in this 14th verse shewing that alâ—hough God would not give him a present heaâ—ing upon his importunate call for it yet he might rest assured that God would do him justice and therefore adviseth him quietly to rest upon him Although thou sayest thou shalt not see him or canst not see him yet Judgement is before him therefore trust thou in him In that 23d Chapter Job made a sad complaint that though he much solicited and desired to see God in what sense I shall open presently yet he could not be admitted he could not find him nor come near him I saith he cannot perceive him I cannot behold him I cannot see him we have all these words negatively expressed there as here Although thou sayest thou shalt not see or contemplate him There is a two-fold sight of God First immediate or in himself and thus God is seen only by himself and of himself to all others he is invisible No eye hath seen him nor can see him 1 Tim. 6.16 The Lord told Moses No man can see my face and live that is no man can see me immediately no man can have any ocular sight of me as we see those things that are before us God is a Spirit and therefore invisible Job doth not complain in this sense that he could not see God for he knew God was not to be seen nor did he wait for any such corporal view or sight or presence of God Secondly There is a mediate sight of God and that by a three-fold means First in or by his Word for that is one glass wherein we behold him Secondly there is a sight of God in his Works they are another glass wherein we see and behold him and those works are two fold First the works of Creation in them we may see or contemplate God all the world over in his power wisdome and goodness Rom. 1.19 20. Secondly his works of providence ordering and disposing all the motions of the creatures as himself pleaseth how much soever any of their motions are displeasing unto him Thus we may see God in his works that is it is seen by his works not only that he is but what he is or that he is Eternal and Infinite that he is Most Wise and Omnipotent that he can do all things or that nothing is too hard for him he having brought all things out of nothing There is a Third Medium or Means by which we may see God and that is His Son our Lord Jesus Christ 2 Cor. 4.6 The light of the knowledge of the Glory of God shineth to us in the face of Jesus Christ that is in the person of Christ God-Man we may behold the glorious Grace of God unto poor sinful lost man All the beams of Divine Love are collected in and issue forth from the face of Jesus Christ He that would see how good how gracious how merciful the Lord is to sinners let him by an eye of Faith or spiritual Contemplation look Christ in the face and there he shall find the expresse Characters of all that Glory By these Means or mediately in all these wayes God may be seen and is seen by his People This threefold sight of God is the sight of Faith it is by Faith that we see him in his Word it is by Faith that we see him in his Works it is by Faith that we see him in his Son Thus we are to understand that of the Apostle concerning Moses Heb. 11.27 He endured as seeing him that is invisible We may also distinguish of this sight of God two ways there is a sight of God first in grace which is though a true and real yet an imperfect sight of which the Apostle speaks 1 Cor. 13.12 Now we see as in a glasse darkly Secondly There is a seeing of God in glory which is there called A seeing of him face to face Of that sight Christ speaks Math. 5.8 Blessed are the pure in heart for they shall see God As they now see him in the dispensations of his Grace here so they shall see him in the givings forth or manifestations of his Glory to them hereafter Now when Job complaineth or Elihu brings him in complaining That he should not see God we are not to understand it as if he despaired of ever seeing God in Glory or had concluded in his own breast that he should never see him in his ways of Grace or professed that at present he had no sight at all of God by faith for though I conceive Jobs sight of God by faith or in the actings of his Grace at that time was very low and dim yet some sight he had of him by faith enough I am sure to preserve and keep him from making any such negative Conclusion against himself that he should not see God in Glory But that which he chiefly intendeth is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Intendit oculos Verbum viden i forense est pro astare corum aliquo cum magna causa fiducia â—a ut non demissâ— in terram vultu sed elato capite ad interroganturi resptâ—teniemque judicem oculos intrepide dirigâ—re q is audeat Bold that he feared he should not come to see him in such a day and way of tryal as he before desired in the 23d Chapter vers 8 9. or that God would never manifest himself so cleerly in his Providences and dealings about his case in this world as might acquit him and bâ—ing the matter in question to a full state that all might take notice of his wronged integrity Job was under a great Cloud at that time and feared that God had coveâ—ed himself with a Cloud also as the Church bemoaned her self Lam. 3.44 and therefore said I shall not see him I shall not â—ee him as a Judge acquitting me and giving sentence for me Some conceive that the Hebrew word rendred Seeing
in the dark about these matters and Cannot order our speech by reason of darkness The word here rendred to order may have a double allusion First To a Military Secondly To a Judiciary ordering It is an allusion to the Military ordering of an Army or Camp because words in speech ought to be put into good order to be duely ranked and drawn out as souldiers to battel They alâ—o that have to do in Causes and Courts oâ— Justice ought to order their words aright they must not speak at random or what comes next but they must weigh the plea they make and put eveâ—y thing in its due place Thus saith Elihu here We cannot order oâ—â— speech we cannoâ— tell how to â—â—aw up our reasons we are over-matcht in this business we know not how to plead before God in thy case nor what defence to maâ—â— for thee thou pretendest to be able to contend with him but we are not we cannot order our speech Why not By reason of darkness It is darkness that usually hinders the putting of things in order Darkness in the Air doth so much more darkness of the Understanding There must be light of one kind or other for the ordering of every matter Where darkness is there must needs be confusion and therefore Elihu gives a very good account why they could not order their speech when he saith We cannot do it by reason of darkness What daâ—kness there is a twofold da kness First There is darkness proper or natural Once there was darkness because light waâ— noâ— come or created of that Moses speaks Gen. 1.3 4. Darkness was upon the face of the deep Now there is darkness eve y night caused by the departure of light or the going down of the Sun as also sometimes by the Eclipse of the Sun Matth. 27.45 There was darkness over all the land when Christ was crucified It was not this kind of darkness that hindred Elihu from ordering his speech for a man may order his speech though he have neiâ—her Sun-light nor Candle-light a man needs no other light but that of Reason and Understanding to order his speech by Secondly Darkness in Scripture is taken improperly and metaphorically and so we are to understand it here We cannot order our speech by reason of darkness And this darkness which I call improper or metaphoâ—ical is of several kinds First Trouble and sorrow in Scâ—iptuâ—e language are called darkness Psal 18.28 Thou O Lord wâ—lt lighten my darkness that is thou wilt bring me ouâ— of a sorrowâ—ul into a joyful state Joel 2.2 It is a day of darknes what is that a day of trouble and affliction Hence the state of the damned in Hell is called darkness yea utter darkness Math. 22.13 because it is a state of sorrow even of everlasting sorrows This daâ—kness of sorrow and trouble will hinder a man very much fâ—om oâ—dering his speech He that is compassed about wiâ—h especially if discomposed by sorrow is unfit to speak before men of understanding yet I conceive this was not the daâ—kness here meanâ— Secondly Darkness in Scripture notes the state of a natural man as unregenerate and without faith Ye were sometimes darkness saith the Apostle Eph. 5.8 that is ye were sometimes unconverted or in a state of nature which is called darkness not only there but often elsewhere 1 Thess 5.4 Brethren ye are not in darkness that is ye are not in a sinful condition grace hath shined unto you yea it hath shined into you or as the Apostle speaks 2 Cor. 4.6 it hath shined in your hearts to give you the light of the knowledg of the glory of God in the face of Jesus Christ he it was who came on purpose into the woâ—ld as to give life to them that were dead so to give light to them that sit in darkness Luk. 79. 'T is a truth also that this kind of darkness doth exceedingly hinder a man in speaking especially when some things are to bâ— spoken He that is in the darkness of a natural condition will be to seek as we say or knoweth not how to order his speech befoâ—e God in any spiritual matter Yet neitheâ— is this â—ere meant for Elihu was not a man in this kind of darkness he wâ—s doubtless a godly man a man that had much acqâ—aintance with and in the things of God Therefore it waâ— not because of this darkness that he could not order his speech before God Thirdly Darkness is put for the deserted estate of a godly man Isaiah 50.10 Who is among you that feareth the Lord and obeyeth the voice of his servant he that doth so is suâ—ely a godly man or in the state of grace who is there of this sort among you that walketh in darkness and hath no light God having with-drawn the light of his countenance from him Now 't is a very great truth and sadly experienced by some that this kind of darkness doth exceedingly hinder a man from ordering his speech before God A poor soul thâ—t is walking in the daâ—kness of a spiritual troubled deserted state that is bewildred with fear and doubt about the savour of God to him and his acceptance with him knoweth not what to do or say before God he knoweth not how to order his speech in prayer or discourse This darkness hindereth us mightily in ordering our speech befoâ—e God Yet I conclude that neither is this the daâ—kness here understood which is a darkness following upon the present going down or setting of the Sun of Righteousness upon the soul who was himself once thus grievously benighted when nayled to the Cross he cryed out my God my God why hast thâ—u forsaken me Fourthly Darkness taken for that remaining ignorance or impeâ—fection of knowledge which abides even in the best in the holyest of men after their conversion while on this side Heaven Thi ignorance is daâ—kness 1 Cor. 13.9 and this is that darkneâ—s wâ—ich Elihu here intends when he saith we cannot order our speech by reasâ—n of darkness As if he had said Though I and they with me aâ—e not altogether rude nor ignorant of God and his wayes though we have received through grace a competency of divine light to guide us through this world yet we are sensible of so much dimness and darkness that we cannot order our speech before God nor direct our selves what to say for thee as thou hast handled the matter Further The darkness that as Elihu saith hindeâ—eth man in oâ—dering his speech before God may be taken not only for the darkness of the man or of the person speaking as hath been shewed already but also for the darkness of the matter or of the things about which he is called or occasioned to speak As there is a darkness of the Subject so a darkness of the object which David thus expresseth Psal 49 4. I will utter dark sayings upon the harp And again Psal 78.2 I will open my mouth in a parable I will utter dark
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
suffer us a little we will not burthen you much There are two things of admirable use in speaking First Brevity Secondly Perspicuity 'T is true that they that strive to be short prove very obscure yet doubtless 't is no very hard thing in most matters to joyn perspicuity with brevity and to give a clear sense in a few words And though it be a truth That when we have said much of God and of the things of God we have said but little yea that when we have spoken our all there remains infinitely more to be spoken yet we should as much as may be aim at brevity especially where the Person spoken to is weak and unfitted by bodily indispositions to hear much Suffer me a little And I will shew thee c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Amplam et susiorem rei elucidationem et declarationem importat Bold That is I will make all plain to thee I will give thee a full declaration of my mind and I hope of the truth I will set all before thee that so upon a â—eview thou mayest the easier apprehend my sense and give thy sentence about it Day unto day uttereth speech saith David Psal 19.2 and night unto night sheweth knowledge 'T is this word and it notes a very plain and evident manifestation of that which is offered to be known the very night carrieth a light in it concerning the glory of God I will shew thee That I have yet to speak on Gods behalf Dativus verba addities indicat honorem et cultum loqui Deo est non solum pro Deo defendendo sed etiam honorificando sermonem assumere Bold Some read for God or to God that is for the glory of God or to the honour of God in the clearing up of his righteousness against those blemishes which thy speech if not intentionally yet consequentially hath cast upon it I will speak that which may both convince thee and justifie God The Original Text strictly is thus I will shew thee that there are yet words for God that is I will make it appear that many things more may be said and proved in pursuance of this Poynt for thy further humiliation under the mighty hand of God and for the Lords vindication in all his dealings with thee I speak for God Nor was this a meer pretence Quia saepe arrogantes sibi sentium silentii reverentiam non deberi Domini non nunquam potentiam de quo quasi loquuntur insinuant c. Greg. in Loc. or a vain boast as I find some Expositers I conceive very causelesly charging Elihu as if here he published a zeal to speak for God that he might gain applause or draw a reverence upon himself in what he had to speak Some 't is granted have câ—yed up the Name of God when they closely aimed at their own But doubtless Elihu was honest and plain hearted when he said that what he had to say was for God as he pretended so he was really for God I have yet to speak on Gods behalf Hence Observe First It is a mans honour as well as his duty to be an Advocate for God As it is mans comfort his choicest comfort that God hath pâ—ovided an Advocate for him that he hath found out one to speak to himself in our behalf namely Jesus Christ so it is both the duty and honour of man to be an Advocate for God For if First it be a great honour to know God and to have God made known to us He hath not dealt so with any Nation as he dealt with the Jews in giving them the knowledge of his mind and as for his Judgements they have not known them Psal 147.20 Secondly If it be a greater honour to believe and obey according to what we know then Thirdly When we know when we believe and obey our greatest honour of all is to plead for and stand up in Gods behalf to undertake being called the defence of his truth and of his wayes to contend earnestly for the Faith once by God delivered to the Saints which is indeed the only good contention Paul saith Phil. 1.17 I am set for the defence of the Gospel Paul was a Champion ready to cope and buckle with all comers for Christ or the Gospel and therefore at the 20th verse of the same Chapter he saith the great thing he lookt after was That Jesus Christ might be magnified in his body whether by life or by death There are three wayes whereby we appear as Advocates on Gods behalf First By saying or arguing Secondly By doing or practising Thirdly By enduring and suffering and by all Christ is magnified in our body the two former wayes by life the latter by death or by that which bears the Image of it There 's noâ—hing needs a fuller measure of defence for God than the Truth of God and we never stand up so fully on Gods behalf as when we stand for his Truth though â—ur selves fall To speak and do on Gods behalf is most for our own behoof though we get but small fees or wages yea though we lose our all in this world for such speaking and doing I could wish there were not too much cause of complaint that God hath not many to speak on his behalf and that Christ Jesus our great our only Advocate with God hath few Advocates among men When God as it were calls to us Who is on my side who Truly there are but few that will appear for him that is for Truth for Holiness for holy Worship few appear for these things when differences arise about them The corrupt part of the world in any Age will not and the better part are not so free as they ought to speak and appear in such Cases on Gods behalf The world saith St. John in the Revelation wondred after the Beast he cannot want Advocates who hath so many Admirers But as the Admirers so the Advocates of the Lamb are not many they are only a sealed a selected Company We can be very warm in speaking in our own Cause and on our own behalf but how cold and dead-hearted are we when we come to speak in the behalf of God! what a sad withdrawing is there from that duty God stands up often on the behalf of his People and owns them in their need yet few own God or the Truth of God when there is most need Remember as it is our honour so our duty to speak on Gods behalf and they will come to a bad reckoning at last both for their doings and speakings for the work both of hand and tongue who have done and spoken much in their own behalf and little or nothing on Gods Again As Elihu makes this an Argument to provoke Job to hear him patiently Note They that speak for God ought to have audience It is an Argument commanding attention to say I speak from God or for God As when the Lord himself speaks all ought
teaching as ye may see vers 45. Every one therefore that hath heard and learned of the Father cometh unto me That is every one whom the Father hath vouchsafed to teach and instruct that man cometh to me that is he believeth and obeyeth the Gospel and submitteth both in judgment and practise Every one that hath heard and learned of the Father cometh to me There is not one whom God hath undertaken to teach that doth miscarry Isa 32.4 The heart of the rash shall understand knowledge or the heart of the hasty Now hasty and rash persons are heady and inconsiderate persons and therefore none of the wisest they usually have little judgment or discretion who are much in passion but God can make the heart of the rash to understand knowledge that is he can make them understand and know things aright who seem most uncapable of and are naturally at the greatest distance from a rightness of knowledge and understanding To close the Point take these inferences from the who I. First If God be such a teacher then stay not in the bare teachings of men What are the teachings of men to the teachings of God Though you should have an Angel from heaven to speak to you yet stay not in his teachings wait for the teachings of God Till ye are taught of God ye never learn to purpose Set your selves not only as in Gods presence but as under his Spirit to be taught wait for the moving of the Spirit in every ordinance as they did for the Angels moving of the waters who lay at the poole of Bethesda for healing Joh. 5.4 Secondly Seeing God teacheth thus paramount seeing none teach like him then submit to his teaching Do not question any of his rules of life or doctrines of faith they are all righteous and full of divine truth you cannot do amiss if you do nor believe amiss if you believe no nor miss of blessedness in doing and believing what he hath taught Thirdly Then appear as they who are taught of God You will say How or when doth it appear that we are or have been taught of God I shall answer that query in four things First If you are or have been taught of God his teaching unteacheh or emptyeth you that in a threefold respect First of your own carnal principles The great business of divine teaching is to unteach to take men off from their own Will and Reason from their own Rules as also from those Customes which they have received by tradition from their fathers If you would appear as taught of God you must lay down all these The teachings of grace empty the soul of what it hath taken up by Nature Secondly the teachings of God empty the soul of all self-righteousness If ye be taught of God ye will be nothing in your selves Paul before the teachings of God came had confidence in the flesh and boasted in his own righteousness but when he was taught of God he threw off all those Thirdly If ye are taught of God that will certainly unteach and empty you of all unrighteousness The Apostle speakes fully to that Ephes 4.20 21. Ye have not so learned Christ if so be that ye have been taught as the truth is in Jesus If ye have been divinely taught then this teaching hath emptyed you of the old man as of all self-righteousness so of all unrighteousness towards others It is impossible any should take in the teachings of God and yet hold any sinfull practisings Secondly divine teachings as they empty and unteach the soul so they keep it very humble Knowledg endangers us naturally to high thoughts of our selves and hath a tendency in it to pâ—ide 1 Cor. 8.1 Knowledge puffeth up but charity edifieth Take knowledge barely as received of men even the knowledge of divine things for ye may have a humane knowledge of divine things this usually makes the heart swell but the knowledge we have from the teachings of God makes us humble it will cause us to cry out as the Prophet did when the Lord appeared and let out a more than ordinary manifestation of his glory Isa 6.5 we are undone It was so with Job when the Lord had schooled him and made himself more fully known to him thâ—n ever before he presenâ—ly cried out Chap. 41.5 I have heaâ—d of thee by the hearing of the ear but now mine eye seeth thee wherefore I abhor my self in dust and ashes Nothing keeps the soul so humble as the teachings of God Where we see any proud of what they have learned it is an argument that either they were never taught of God or that as yet they have not understood his teachings Thirdly The teachings of God do not only empty and humble the soul but they transform the soul and change it into another thing than it was as to its state and qualities The teachings of God change not only our manners but our very natures they not only give a light to the Understanding but a newness to the Will new Affections new Desires This is it which the Apostle calls the new creature 2 Cor. 5.17 and that this creature is wrought to its highest perfection by the teachings of God he sheweth 2 Cor. 3.18 We all with open face beholding as in a glass the glory of the Lord are changed into the same image from glory to glory as by the Spirit of the Lord. The glass wherein we have this sight of the glory of God is chiefly the Word The glory into which we are changed by those sights is our conformity to that holiness which shineth in the Word And this change is twofold First from sin to grace which is a degree of glory Secondly from glory to glory that is from a high to a higher and at last to the highest degree of grace Look what the Word is and calleth us to be that are we when taught according to the truth of the word by the power and Spirit of God Fourthly The teachings of God confirm the soul in that which is taught or we have learned If God teach any divine lesson that will stick We receive many lessons from men and let them slip as the Apostles word is Heb. 2.1 Doctrine taught us of God settles upon us we hold the substance of it and hold forth the fruit or power of it in every season of our lives yea if trouble or persecution arise for the truth they who are taught of God will hold it fast though they let go all they have in this world for it If God teach us the doctrine of Free Grace how we are justified by the righteousness of Jesus Christ without our own works If God teach us the doctrine of pure Worship how he is to be served and honoured according to his own will without the Traditions of men as Christ spake Mat. 15.9 If I say God teach us these or any other saving truths we cannot but hold them whereas they who have received them from men
is it then said God is great and we know him not When Paul was at Athens he sound an Altar with that Inscription To the unknown God Act. 17.23 They worshipped a God whom they knew not but certainly we must know whom we worship Ye worship ye know not what was Christ's reproof of the Samaritans John 4.22 We know what we worship that is whom we worship For answer to this when the text saith God is great and we know him not we may say First That even heathens the untaught untutored and uncatechized heathens do or may know God that is they may know him in some degree or other they may yea they do know him as the Apostle saith Rom. 1.20 so far as to leave them without excuse they have no plea nor can they make any apologie for themselves Secondly 'T is certain all believers I mean all true believers know God savingly or so far as is sufficient for their salvation Every believer knows God There is no faith in God without the knowledge of God Thirdly Which shall be the point of Observation from this part as well as an answer to the question None know God fully perfectly comprehensively That 's Elihu's meaning when he saith God is great and we know him not that is we know not how great he is or we know not the utmost of his greatness God only knoweth himself fully and comprehensively There is no proportion between the greatness of God and the understanding of a man The greatness of God is infinite the understanding of a man is but finite and limited the deepest understanding among men yea the understanding of Angels is but shallow compared with God Thus we are to understand this text God is great and we know him not There is a greatness in every thing of God transcending the possibility of any created understanding This some give for the reason why the Seraphims spoken of Isa 6. are said with two of their wings to cover their faces they were not able to bear the light of the knowledge of the glory of God For though Christ in that admonition which he gave to take heed of offâ—nding and despising the little ones gives this reason for it Mat. 18.10 For in heaven there Angels do alwayes behold the face of my Father which is in heaven though I say it be a truth that the holy Angels and blessed Saints above do alwayes behold the face of God yet neither Saints nor Angels not the Saints in glory nor the glorious Angels can fully comprehend the greatness and majesty of God and therefore the Prophet as was said represented the Angels covering their faces with their wings We have heard of King Hiero putting the question to Simonides a Philosopher What God was who desiâ—ed not being able to give a sudden answer that the King would respit him till next day when next day came he desired a second and when that came he desired a third and still the more he searched the farther he was from finding his answer This is true not only of Philosophers who see but by the dark light of Nature but of those who are enlightened divinely or from above they who receive much light from God cannot comprehend the light of God the more they search into it the more they see themselves short of it The most we know of God is not so much as the least part of that which we know not of him and when we know as much of God as is knowable by man yet it may be said as in the text God is great and we know him not Hence take three brief Corolaries or Deductions First If God be great and we know him not that is we are not able to comprehend him then we must rest satisfied with what God hath manifested of himself and of his will God hath manifested himself these four wayes First In his Word Secondly In his works of Creation and Providence Thirdly In his Son Fourthly By his Spirit These wayes God is pleased to manifest himself or make himself known unto his People now what knowledge of God can be gathered up in these wayes what can be learned of him out of his word out of his works by considering him in his Son and by waiting for the help of his blessed Spirit we must labour to take in but take heed of a bold pressing into the secrets of God or of a curious prying into the nature of God which indeed will but dazle our eyes and the more we think or look into it the blinder we shall be Secondly If God be so great that we know him not Then we ought not presumptuously to enquire into a reason of the works and wayes of God for that which is true of God himself is true of his works and of his wayes we cannot know them in the sence opened Therefore the Apostle speaking about that wonderful dispensation of God the laying aside of the Jewes and calling of the Gentiles Rom. 11.33 cryeth out O the depth of the knowledge and wisdom of God! how unsearchable are his Judgments and his wayes past finding out As God himself cannot be fully known so neither can his wayes nor works Thirdly If God cannot be fully known neither in himself nor in his works Then take heed of murmuring or complaining of the wayes works and dealings of God Will you find fault with that which you neither do nor can fully know how little is it of any of the works of God that we know how little a way do we see into them let us not find fault with that thing the perfections whereof we cannot find out say not why is it thus why doth God let things go thus why are his providences ordered thus there are many such queryings in the hearts of men and some such are exprest by the tongues of men But remember the Lord cannot be known in his works therefore let us not complain of his works but sitting down in silence submit to them let us as David Be dumb because God hath done it Psal 39.9 David was silent not only with respect to the soveraignty of God who he knew had power and liberty to do whatsoever he pleased but with respect to his incomprehensibility because he knew he was not able to know or understand the bottome-reason of that which God had done This some conceive the special intendment of Elihu in this Text as reproving Job for his many complaints and murmurings and disputings about the dealings of God with him in the extremity of his sufferings Therefore said he Consider God is great and we know him not Yet let none be discouâ—aged in seeking after the knowledge of God because 't is told us we cannot know God yea let no man think to excuse himself in his neglect of pursuing the knowledge of God because this Text saith we cannot know him Some possibly will say If God be so great that we cannot know him then why should we labour after
Hence note What-ever stands in the way of our comforts God can quickly remove it When Clouds cover the light from us God hath â—is wind ready to chase them away and clear up the weather Never did any such thick and dark Cloud of sorrow and trouble hang over the heads or fill the hearts of the people of God but he had means at hand to dispell and scatter it or he could scatter it himself without means When dreadfull Clouds of danger looked black upon and threatned the Church of God during the Reign of Julian the Apostate Athanasius said It is but a little Cloud Nâ—becula est citò transibit a wind will shortly cleanse it away His meaning was now we are compassed about with fear and trouble but peace and prosperity will not stay long before they return This is true also if we carry it yet in a more spiritual way as to those Clouds of sorrow which often darken and afflict our minds in the midst of outward prosperity or in the clearest Sun-shine-day of peace that ever was in this world when these inward Clouds dwell as it were upon the soul the Lord hath a wind which passeth and cleanseth them away too What is that wind it is his holy Spirit The word in the text Bolduc is used often to signifie not only the natural wind in the air but that divine wind the Holy Ghost who is compared unto the wind in many places of Scripture and his opperations are like those of the wind For as the wind bloweth where it listeth we hear the sound thereof but know not whence it cometh nor whither it goeth so saith Christ is every one that is born of the Spirit John 3.8 And as our Regeneration is wrought by that secret yet strong and powerfull wind so likewise is our consolation The Spirit of God doth those â—ffices in our hearts which the winds do in the air As the wind dispells and sweeps away the Clouds which are gathered there so the Spirit of God cleanseth our souls from those Clouds and foggs of ignorance and unbelief of sin and lust which are gathered in and would else abide for ever upon our hearts From all these Clouds the holy Spirit of God cleanseth us in the work of Regeneration And from all those Clouds which trouble our Consciences the holy Spirit cleanseth us in the work of Consolation Some Interpreters expound the words only in this mystical sense quite rejecting the proper But though by allusion we may improve the words to this spiritual sense yet doubtless Elihu speaks here of the winds properly taken or of the natural winds and their sensible effects and so according to our reading this Text as it hath been opened teacheth us what sudden changes God makes in the Air. Now the light is shut up or shut in and anon it is let out again and all by the powerful hand of God who doth administer these things to us interchangeably as himself pleaseth Secondly The text according to another reading which others insist much upon and conceive pertinent to the scope of Elihu runs thus â—im enim non respiâ—iunt homines lucem quum nitida est in superioribus nubibus quas ventus transiens purgavit Translatio Jun For now men cannot see the bright light in the Clouds when the wind passeth and cleanseth them Mr Broughton translates clearly so his words are these And now men cannot look upon the light when it is bright in the Air then a wind passeth and cleanseth it And then the sence of the whole verse is plainly a setting forth of the excellency or superexcellency rather of the light of the Sun which is so clear and splendid that if the Air be but cleansed from Clouds if it be but a pure Air no man is able to face it nor his eye directly to behold it We behold all things by the light of the Sun but no man can stedfastly behold the light in the Sun no man can look right up to the Sun when it casts forth its fiery rayes and shines bright upon us And this some conceive so genuine and clear an exposition of the Text that the light of it may seem to obscure and darken all others Now according to this second reading the whole verse with that which followeth contains an argument to confirm the former proposition laid down at the 20th verse If a man speak he shall be swallowed up that is if a man come too nigh unto God and be over-bold with him he shal even be swallowed up of his brightness that it is so I prove thus saith Elâ—hu The very light of the Sun Nemo potest adversis oculis â—itidum solem contueri quis ergo ferat praesentiâ—m Majestaâ—â— dei Jun which shines in the Air is so bright and so powerful that no man is able to hold up his eyes against it And if so then from the lesser to the greater his argument riseth thus If when the Sun shineth brightly no man is able to look upon it then much less are we able to behold the bright Majesty of God or to comprehend his greatness This rendring hath a very profitable sense in it leading Job to reason thus with himself I plainly see by all that hath been discoursed that for as much as I am not able to bear the brightness which breaks through the Clouds nor the noise of Thunder of which Elihu spake before for as much as I am not able to bear the fiercenesâ— of a great Rain nor the coldness of the Frost nor the impetuousness of the Wind nor the violence of a Tempest for as much as I am not able to bear the clear light of the Sun shining in my face therefore surely I am much less able to bear the Majesty and glory of God if he should unvaile or open himself unto me Thus I say Elihu leads Job to an humbling conviction that he could not stand before the glorious Majesty of God because he was not able to endure the brightness of the Sun shining upon him If the light of the Sun the Created light be too excellent for mortal eyes then what is God the Creating light what is God who dwelleth in light who is light and in whom there is no darkness at all 'T is a Maxime in Nature Excellens visibile visum destruit A â—isible object exceeding bright dazles the eye and even destroys the sight And why was all this spoken to Job Surely to bring him upon his knees as afterwards it did to humble him to take him off from his frequent appeals or desires of approach to God for the debate and determination of his cause The sum of all in a word is as if Elihu had said O Job thou canst not see the bright light of the Air if the wind do but fan it and cleanse the Clouds how then shalt thou be able to dispute thy cause before God to whom the most glorious
12.2 3. I knew a man in Christ c. He doth not say I Paul was caught up to the third Heaven and heard unspeakable words c. but I knew such a man Thus Elihu here and doubâ—less he had been lyable to censure as arrogating too much to himself had he spoken in the first person I that am perfect in knowledge am with thee Therefore he covers and conceals himself by expressing it in the third person He that is perfect in knowledge is with thee that is He that is with thee to convince thee of thy former errour and to give thee better counsel is perfect in knowledge But is that true was Elihu or is any man perfect in knowledge or as the Hebrew haâ—h it plurally in knowledges that is in all kinds of knowledge or in all the degrees of knowledge of any kind Surely No man is perfect in the knowledge of any one thing much less of all things 1 Cor. 13.9 12. We know in part and prophesie in part we see but darkly c. How then can it be said of Elihu He is perfect in knowledge I answer There is a twofold perfection First Absolute Secondly Comparative There 's no man living here below hath absolute perfection of knowledge yet one man being compar'd with another may be said to be perfect in knowledge another not There are various degrees of knowledge in man the highest degree of knowledge compar'd with the lowest may be call'd perfect knowledg Thus we are to understand Elihu speaking at the rate of a creature not of God or as becomes and is commensurable with the state of man in this life whose best perfection in knowledge is to know his own imperfections Secondly Elihu speaks not of any perfection of knowledge but of being perfect that is sincere in knowledge As if he had said What I know I know with an honest upright heart and intention I do not know to abuse thee or others I make not use of my knowledge to deceive the simple but to inform them Some are crafty and cunning in knowledge not perfect in it they are knowing as the Devil is knowing who takes his name Daemon from his knowledge yet he is not perfect but corrupt in his knowledge he is subtil and full of devices to do mischief with his knowledge That 's perfect knowledge which is sincerely imployed for the Glory of God and the good of those with whom we have to do So then the meaning of Elihu may be summ'd up thus in short He that is with thee that is my self will deal with thee to the best of my understanding and in the Integrity of my heart This also suits well with the former part of the verse Truly my words shall not be false Hence Note First Though no man knoweth all things yet some know much more than others One is a Babe and needs milk another is a grown Christian and can not only receive but give the strong meat of instruction Heb. 5.13 14. Some cannot understand wisdome when spoken by the perfect they know not how to learn yea some as the Apostle speaks 2 Tim. 3.7 are ever learning but never able to come to the knowledge of the truth Others can speak wisdome among them that are perfect 2 Cor. 2.6 that is they are got to the highest Form of Gospel knowledge and are fit to be Teachers Secondly Note Whether we know little or much this is the perfection of our knowledge honestly to imploy and improve it for the information of the ignorant and the conviction of those who are in errour If we have but one Talent of knowledge yet if we use it well we are perfect in knowledge They who have digged as they think to the heart and dived to the bottom of all Sciences yea into the heart of the Scriptures too yet if they keep their knowledge to themselves or know only for themselves if they have base ends and by respects in vending their knowledge if they trade with their knowledge for self only or to do mischief to others their knowledge is not only utterly imperfect but as to any good account nothing or none at all As he that slothfully hides his Talent so he who either vain-gloriously shews it or deceitfully useth it shall be numbred among those who have none Math. 25.29 Luke 8.18 Lastly Elihu speaking of himself in a third person Note Modesty is a great vertue and the grace of all our Graces He that saith I am perfect in knowledge knoweth not what is neerest him himself We should use our knowledge as much as we can but shew it as little as we can unless in the using of it 'T is best for us to take little notice of our own goodness and not to know our own knowledge Usually they have but little who are much in shewing unless much called to it what they have Empty Vessels sound most and shallow Brooks make the loudest noyse in passage Moses put a Vail upon his face as unwilling to have that Divine beauty seen While we are provoked and even necessitated to discover our knowledge we should cover our selves It is our duty to impart our knowledge but our folly to pâ—oclaim it Thus far Elihu hath been preparing his Patient Job to receive his Medicinal instructions he is now ready to administer them for the cure and quieting of his distempered mind JOB Chap. 36. Vers 5 6. 5. Behold God is mighty and despiseth not any he is mighty in strength and wisdome 6. He preserveth not the life of the wicked but giveth right to the poor ELihu having done prefacing proceeds to the matter of his discourse wherein he giveth a large description of the power wisdome and Justice of God in his disposure and government of the world First In things Civil which he prosecutes to the 26th verse of this Chapter Secondly In things Natural which he handles to the 23d verse of the following Chapter He begins in these two verses with an excellent Elogium or with the high praise of God in his divine perfections into which he leads us with a command of attention or serious consideration yea of wonder and admiration Vers 5. Behold God is mighty I have several times opened the sense and intendment of this word Behold and therefore will not stay upon it here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Magnus grandis potens id est potentissimus But what are we to behold what is the sight which Elihu represents to our faith it is God in his might Behold God is mighty God is strong potent omnipotent God is mighty yea Almighty The words are a plain assertion of that royal Attribute the Mightiness or Almightiness the Potency or Omnipotency of God Elihu promised to ascribe righteousness unto God his Maker yet here he begins with his Mightiness and this we find often both ascribed to God and asserted by him When God made a Covenant with Abraham he thus offers himself to his faith though
shining of the Sun the Hebrew root signifies not only to shine but to break forth with shining in some very illustrious manner Deu. 33.2 The Lord came from Sinai and rose up from Seire unto them he shined forth from Mouâ—t Paran Moses carrieth a metaphor or borrowed speech quite through the verse repâ—esenting God as the Sun shining forth and shewing himself to the people of Israel in three seve al places as it were in as many distinct degâ—ees of gloâ—ious manifestation His glory shined first from Mount Sinai where he gave the Lâ—w. Secondly from Mount Seir or Edom where as I may say he gave the Gospel commanding Moses to make a Bâ—azâ—n Seâ—pent that they who looked on it might be cu ed of the poysonous wounds given them by the fiery Serpents Numb 21. An illustrious type of Christ Job 3.14 Thirdly the glory of the Lord shined from Mount Paran where Moses by command fâ—om the Loâ—d made repetition of the Law adding sundry Evangelical explications of it In all which the Loâ—d shined forth with a glorious brightness infinitely exceeding that of the Sun David in three of his Psalms speaking of the wonderfull appearances and discoveries of God First to save his people Secondly to judge and destroy his enemies useth this word which here we translate shine Psal 50.1 The mighty God even the Lord hath spoken and called the Earth from the rising of the Sun to the going down of the same out of Zion the perfection of beauty God hath shined That beauty with which God shines out of Zion in the divine splendor and holiness of his worship and ordinances is very glorious Again Psal 80.1 Give eare O Shepherd of Israel thou that leadest Joseph like a flock thou that dwellest between the Cherubims shine forth that is declare thy self in thy mighty power as it followeth vers 2. Before Ephraim Benjamin and Manasseh stir up thy self and come and save us And as the gracious appearances of God for the saving of his people so likewise the dreadfull appearances of God for the destruction of his enemies are expressed by this word Psal 94.1 O Lord Ged to whom vengeance beâ—ongeth O God to whom vengeance belongeth shew thy self The Hebrew is and so we put it in the Maâ—gin shine forth Thus the word notes no ordinary shining but shining both with vengeance and with salvation which latteâ— falls in well with the Interpretation of the light shining in the Cloud which I shall open a little further And causeth the light of his Cloud to shine There are three Interpretations of these words First Some by the light of the Cloud understand the lightning which all know breaks through the Cloud and shines out wonderfully before it Thunders The light of lightning is a wonderfull light Scisne quòd deus nubem esset discussurus ac ea discussa serenitatem invecturus Merc Iris est lux in nube rorida et egregium opus deis de illa malumus exponere cum ante sulguris mentionem fecerit Scult Secondly Others understand by the light of his Cloud the light of the Sun scattering the Cloud and as it were tu ning the Cloud into light making light where none was or nothing but a thick dark Cloud Thiâ—dly Several learned Interpreters expound the light of his Cloud by the Rainbow which is also a very illustrious light and that is eminently the light of Gods Cloud 't is his light in the Cloud We may also call it a light of the Cloud for though the light of the Sun falleth upon the clouds yet the light of the Sun at other times is not so properly called the light of the Cloud as the light of the Rainbow is or as when the light of the Sun reflecting from or upon the Cloud causeth that Meteor which we call the Rainbow and therefore 't is emphatically expâ—est by this circumlocution the shining of the light of his Cloud The shining light of the Rainbow hath in it a great appearance of God for the help salvation and deliverance of his people 't is a token of the good-will of God to man And that we should rather expound this place of the Rainbow than either of the Lightning or the Sun-shine I shall briefly give these foure Reasons upon which I ground the Exposition First Elihu had spoken of the Lightning and of the Sun-shine in the former parts of his discourse and therefore it is not probable that he should return to either so soon Secondly In this whole philosophical Lecture of Elihu wherein he enteâ—s into the treasures of these lower Heavens there is no mention at all of the Rainbow unless we fix it upon this place therefore seeing he had spoken of the Lightning and of the Sun-shine in the former parts of his discourse and speaks not at all afterward of the Rainbow it is most probable that he intends it here Thirdly He is speaking of the wonders of God in the Clouds and surely his discourse would have been imperfect if he had omitted this Mirabilium mirabilissimum Naturae arcanum Graeci vocant iridem Thaumantias 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ab admiratione rum admirabilem figuram in aere exprimat which as some express it is the most wonderfull of wonderfull things among the Clouds and one of the great secrets in Natuâ—e I say he should have omitted a great part of that which belongs to the doctrine of the Meteors all Meteorological Writers particularly handling this Doctrine of the Rainbow if it be not found here We may take a fourth Reason of this Exposition because this light is said to shine in his Cloud 't is true all Clouds are his that is Gods Clouds but the Cloud in which the Rainbow doth at any time appear is in a way of peculiarity and higher significancy called the Cloud of God or Gods Cloud All the Clouds are as Gods Bow out of which he shoots his Arrows and Bolts they are also called the Seat of God on them he sitteth as upon his Throne Again they are called his Chariot upoÌ„ them he rideth in his Majesty but the Rainbow-cloud is as it were the Royal Robe or Diadem of God the special Clothing of God The Lord saith at the 13th verse of the 9th of Genesis where we have the first mention of the Rainbow I do set my Bow in the Cloud the Bow is Gods and the Cloud is Gods he is entitled to them both in a very eminent and special manner God calleth it his Cloud and his Bow Not only First because he made the Cloud the Sun-beams by which the Bow is made But Secondly and chiefly because he hath put it to a special use and given it a mystical signification And therefore here we may take notice that whereas the Rainbow is naturally a sign of Rain for it is alwayes accompanied with Clouds or at least with a Cloud ready to dissolve and melt into Rain and is therefore called by the Poet Nuncia