He hath brought down the mighty from their seats and hath exalted the lowly and meek We have some Scripture-instances of such exaltations Joseph a righteous person was cast into bonds yet God sets him not only at liberty but on high he was with the King on the Throne Only in the Throne said Pharaoh Gen. 42.40 will I be greater than thou and all were commanded to bow the knee to him David a righteous person followed the Ewes great with young and the Lord set him upon the Throne upon the Throne of Israel Valentinian was committed to prison by the command of Julian the Apostate because he struck an Idolatrous Priest that would have sprinkled him aqua lustrali with their unholy holy water as he stood in the gate of the Temple where Julian was sacrificing to his Idol-gods yet he escaped that danger and afterwards ascended the Throne of that Great Empire The Lord knows both how to deliver the righteous out of trouble and to bring them to honour Lastly We may hence infer If the righteous are with Kings on the Throne then righteousness hath a reward Them that honour me saith the Lord 1 Sam. 2.30 I will honour It is no vaine thing to serve the Lord to be righteous and to do righteously cannot but issue well The Lord hath all promotions at his dispose Psal 75.6 7. And therefore he saith Say ye to the righteous that it shall be well with him for they shall eate the fruit of their doings Isa 3.10 With Kings are they on the Throne Yet let me add by way of Caution that neither this Text nor the notes given from it are so to be understood as if all righteous persons might hence expect great advancements in this world or to be the special Favourites of Kings and Princes The word of God doth not feed such humours but mortifies them nor doth it cherish any such aspiring expectations in righteous men but teaches them quiet submission in their own private stations and callings to those who are upon the Throne So that while Elihu saith of the righteous With Kings are they on the Throne his meaning must be taken soberly and may be taken distinctly thus First That God hath great respect to and high favours for righteous men Secondly That he brings some of them as it is said of Daniel with the Prince of the Eunuches Chap. 1.9 into favour and tender love with Kings and Princes Thirdly That the Lord hath often advanced righteous persons to Thrones and Kingly Dignities And when-ever the Lord advanceth any of the righteous Etiamsi id externè non fiat semper tamen omnium fides pietas quorundam piorum exaltatione honoratur Coc. he makes good this promise because in the exaltation of one the faith and piety of all righteous persons or the whole kind of them is honoured and exalted Fourthly To be sure all the righteous shall be with Kings on the Throne hereafter Christ hath purchased and is gone to prepare a Kingdome for the righteous and will give them a better Crown than any this world affords an incorruptible one As now the righteous are spiritual Kings or Kings in a spiritual sense Rev. 1.6 that is they rule over and keep in subjection their own lusts and corruptions pride ambition love of the world wrath envy and whatever else in them doth rebell and exalt it self against the knowledge of God yea they as Kings in this world conquer the world by faith 1 Joh. 5.4 and the Prince of this world the devil through the power of Jesus Christ as I say all the righteous are now spiritual Kings in the sense given through grace here on earth so they shall be glorious Kings and reigne with Christ for ever in Heaven and then shall this word of God by Elihu be fulfilled to the utmost With Kings are they upon the Throne Yea he doth establish them for ever and they are exalted Elihu proceeds to shew the happiness of the righteous yet further The Lord doth not only advance them but establish them nor doth he only establish them for a while but even perpetuateth their establishment He establisheth them for ever 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a radice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sedere in hac conjugatione sedere fecit The word is He makes them sit We render fully to the sense He establisheth them The Lord sets them up on high and then settles them on high Some get on high but they cannot keep on high they find no establishment there but God can establish For ever The for ever of this world is a long time The Lord saith of Sion Psal 132.14 Here will I dwell for ever that is long Thus in the text He will establish them for ever that is they shall have long establishment And if we take it as to their exaltation in the other world there God will establish them to the utmost latitude of for ever that is to eternity The Septuagint translate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in victoriam Sept Sic 2 Sam. 2.26 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He will establish them to victory The same word in the Hebrew signifies eternity and also victory because eternity overcomes and triumphs over all The Lord shall settle them to victory and that may have a good interpretation with respect to the power of God in setling them He shall settle them to victory that is they shall in his power overcome all difficulties that stand in the way of their establishment Hence Note As preferment so establishment is from God First He establisheth all things whether they be First natural things the heavens and the earth times and seasons Gen. 8.22 or Secondly Civil things States and Nations or Thirdly Spiritual things First the Gospel and the Church of the Gospel that he establisheth as a Rock against which the gates of hell shall not prevaile Mat. 16.18 so Isa 44.28 Psal 87.5 Secondly Grace in the hearts of his people 1 Pet. 5.10 and them in the wayes of grace 2 Thes 2.17 Chap. 3.3 Thus God establisheth all things Secondly He establisheth counsels and actions Isa 44.26 He confirmeth the word of his servants and performeth the counsel of his Messengers that is he makes good and brings to effect that word which they have given in counsel And as for actions Moses prayeth Psal 90.17 Establish thou the work of our hands upon us yea the work of our hands establish thou it Whatever is in our hands quickly molders away and as the enemies said when the Jewes built the walls of Jerusalem Neh. 4.3 If a Fox go up upon it it will fall unless the Lord establish it but neither the Foxes with their subtilty nor the Lyons with their power and cruelty shall be able to overthrow that wall or those actions which the Lord is pleased to establish for he doth establish them For ever Hence Note The Lord can establish not only for a time but for alwayes he can give a
thing that procures his wrath That 's the meaning of this caveat do nothing that blowes up or incenses the wrath of God But what is it that blowes up wrath It is sin every sin hath that in it which may blow up wrath The Apostle saith The wrath of God is revealed from heaven against all ungodliness and unrighteousness of men not only against this or that ungodliness noâ— only against this or that degree of ungodliness 't is neither against ungodliness of some special kind nor of some special degree but against all ungodliness therefore all ungodliness and all unrighteousness is to be avoided And as we should do nothing to provoke wrath so we should do every thing which may prevent wrath Psal 2.12 Kiss the Son why lest he be angry and his wrath kindle Who is the Son and what 's this kissing of the Son which pâ—events wrath The Son is Christ he is the Son of God this kissing is a kiss of homage an humble submission to Jesus Christ by faiâ—h and obedience it is a Gospel receiving of Châ—ist to kiss the son is to receive Christ as ouâ— King as our Pâ—iest as our Pâ—opheâ— to receive Christ in the whole manifestation of his Mediatorship Do this to prevent wrath kiss the Son And consider how terrible he repoâ—ts that wrath to be If his wrath be kindled but a little blessed are they that put their trust in him On then take heed that you do not provoke the wrath of God and do your utmost to prevent it which nothing can do but kissing the Son that will and that only can do it submit to Jesus Christ receive Jesus Christ without him it is impossible to prevent wrath Hâ— that believes not the wrath of God abideth on him Johs 3.36 Jesus Christ alone is he which delivereth us from the wra h to come 1 Thes 1.10 And if we further consider this wrath from the expression both of the Psalm and of the Text it should make us who are so fearful of and who so shift from the wrath of men exceedingly afraid of the wrath of God The word as was shewed before comes from a root which signifieth the heat of fire implying that the wrath of God is fire and Heb. 10.27 it is called fiery indignation yea God himself Heb. 12.29 is called a consuming fire Why doth the Scripture express him and his wrath by fire Surely because fire is well known to us and we are well able to conceive how dreadful a thing fire is when it is in its rage and fury when it hath got the mastery Fire is a comfortable servant but a dreadful master Now as fire is the most dreadful element so wrath is the most dreadful attribute of God yet I may say that elementary fire which as to our sence is so dreadful is but a sun-shine compared to the wrath of God as will appear if we consider it in two things First it burns internally The visible fire burns but visible things outward things but this fire burns within scorches the conscience burns the soul burns that which all the fires in the world cannot reach cannot touch God is a Spirit and the wrath of God is a fire that burnes the spirits and will for ever afflict and torment the consciences of wicked men The hottest fires which the most enraged malitious Persecuters kindle cannot touch the spirit the conscience is quiet the soul triumphs while the flesh fries in the fire 'T is the fire of divine wrath alone which hath power upon the soul and a burning there is ten thousand times more painful than the burning of our flesh Secondly the wrath of God burns eternally Your fires here though they are dreadful yet they go out they consume themselves by consuming the matter or fuel cast into them they cannot continue alwayes because they eat up and devour that which maintaines them But the wrath of God burns continually God is called a consuming fire not because the fire of his wraâ—h consumes but because he consumeth sinners in the fire of wrath and when we say he consumeth sinners in his wrath or his wrath consumeth sinners we are not to understand it of a consumption as to being but only as to a well or comfortabe being for not only the soulâ— but the very bodies of sinners shall remain in this fire of the wrath of God for ever unconsumed The bodies of the damned shall be raised again at the great day and being re-united to their souls both shal abide unconsumed in the fire of this consuming wrath eternally The great dread of ordinary fire is that it consumes what it burns but the greatest dread of this fire is that it consumes not that which it burns O therefore take heed of the wrath of God the wrath of God is terrible as to corporal and temporal judgements much more as to spirituall and eternal judgments that is as the fire of his wrath burns both internally and eternally Because there is wrath beware Lest he take thee away with his stroke Here the danger is exprest If the Lord be angry he can soon take thee away with a stroke he can remove yea hurry thee away out of all thy present joys and enjoyments to everlasting sorrows The word imports a violent remove The stroke here spoken of is like that Chap. 24.26 He striketh them as wicked men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cum comâ—losione in the open sight of others that is he shames them as well as punisheth them as he strikes them with his hand to their confusion so he strikes or claps his own hands together in dirision as 't is said Chap. 27.23 Men shall clap their hands at him and shall hiss him out of his place we may take it in both these significations Lest he take thee away with a stroke that is lest he strike thee so as to make an utter end of thee or lest he take thee away with derision clapping his hands at thee and pouring contempt upon thee Have we not reason to beware of that wrath which in either sense can take us away with his stroke Yet I conceive a third sense may be given of these words Lest he take thee away with his stroke that is lest he take thee away suddenly even as suddenly as a stâ—oke can be given Hence Note First God can presently strike to destruction He can take the strongest away with a stroke he can do it wi h one stroke The Lord needs not stand cutting and slashing hacking and hewing as we say all day long one stroke of his will do it He took away Herod at one stroke Acts 12.23 He took away Ananias and Saphira at one stroke Acts 5.5 Nadab and Abihu were taken away with one stroke Lev. 10.1 All these perished and so have thousands more as with a stroke so suddenly at one stroke The Lord can strike home as Abishai said to David in the case of Saul when he found him in the
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
thunder The Roman Historian reports of that great Emperour who commanded all the world and made the nations to tremble that yet he himself trembled at this Augustus Caesar was so afraid of thunder that when-ever he travelled abroad he caused the skin of a Sea Calfe to be carried about with him because it was in their superstition believed to be an Amulet or preservative against any hurt by thunder And the same Author tells us of another of that ranke a heathen Roman Emperour that was so afraid of thunder that he would hide his head when he heard it and sometimes ran under a bed for shelter I shall have further occasion to speak of the terribleness of thunder at the 4th and 5th verses I touch it here because according to our interpretation this was it at which the heart of Elihu trembled Secondly Taking the words more generally as this trembling might arise from the consideration of any other of the wonderful woâ—ks of God Note The great appearances of God in his power may and should affect us even with feare and trembling The heart of man may wel move out of his place when he considers how dreadful God is in his place and what wonders he both doth and can do David casting his eye up to the heavens and the host of them Psal 8. concludes with admiration v. 8. O Lord our God how excellent is thy Name in all the world They who have but little knowledge of the works of God cannot be much affected with them they who know them deeply cannot but be deeply affected with them Fooles and ignorant persons slight or lightly pass by any thing that God doth or speaks but they who are wise hearted will lay both his Word and Wo ks to heart their heaâ—ts will tremble and be moved out of their place Holy King David adviseth the Kings and Judges of the earth to serve the Lord with fear and to rejoyce with trembling Ps 2 11. And the holy Apostle Paul exhorteth all Christans to work out their salvation with fear and trembling Philip. 2.12 Now if we are to tremble in our dayly service how much more under dreadful providences For the close of this poynt remember there is a four-fold trembling or moving of the heart at the appearances of God or at the discoveries of his Power and Glory in his Word and in his Works First That which is natural Isa 7.2 When it was told the house of David saying Syria is confederate with Ephraim his heart that is the heart of Ahaz was moved and the heart of his people as the trees of the Wood are moved with the wind And when Felix heard Paul reasoning of righteousness temperance and the judgment to come he trembled The Judge trembled at the voyce of the prisoner 'T is natural for man to fear and tremble at the report of any truth which renders him guilty or of any trouble which over-masters his ability to withstand or avoyd it Secondly There is a Legal trembling proceeding from a spirit of bondage or the dreadful apprehensions of the wrath of God against sin Rom. 8.15 This in many is precedaneous to their true conversion and as a needle makes way for the spirit of grace and adoption by which thread they are united fastned unto God through faith walk in a child-like fear before him all their days Thirdly There is a penal or judiciary fear and trembling God in judgement sometimes fills the heart of sinful man with fear as the punishment of his sin They who have no fear of God in their hearts to keep or over-aw them graciously from sinning and living in a course of sin are delivered up to a spirit of fear which continually pursueth them with dreadful apprehensions of the wrath of God and of some imminent and impendent evils ready to fall upon them for their sins A dreadful sound is in their ears as Eliphas told Job Chap. 15.21 yea as he speaks there vers 24. trouble and anguish make him afraid they prevail against him as a King ready to battel The Lord threaten'd it as one of the sore Judgments that he would bring upon his People the Jewes for their disobedience Deut. 28.65 I will give thee a trembling heart yea he threaten'd Isa 52.17 to give them the dregs of the Cup of trembling Ezekiel Chap. 12.18 was commanded to tremble as a sign to the People of that penal fear and trembling which God would send upon them Such was that trembling spoken of Ezek. 26.16 Then all the Princes of the Sea shall come down from their Thrones and lay away their Robes and put off their broidered garments and shall cloath themselves with tremblings Doubtless they had little mind to such change of rayment they had rather have been cloathed with raggs but the Lord would make them do it And as those confederate Princes or friends of Tirus should cloath themselves with trembling so 't is prophesied Zech. 15.2 that Jerusalem should be not only a burthensome stone but a cup of trembling to all her enemies As if the Lord had said This shall be their punishment who would make my Jerusalem tremble I will make them tremble at the remembrance of Jerusalem or at the sight of those great things which I will do against them and for Jerusalem Fourthly There is a spiritual a gracious trembling and moving of the heart that 's it which this point calls us to and to which in those places lately mentioned both David Psal 2.11 and the Apostle Phil. 2.12 call us to It was well with Ephraim when it was thus with him Hos 13.1 When Ephraim spake trembling he was exalted that is when he was in a trembling humble self-denying frame he prospered and all things succeeded well with him The Lord is never better pleased with us than when he sees us in these tremblings Isay 66.2 To him will I look that is poor and of a contrite spirit and trembleth at my word These trembling ones are the men that God hath an eye upon and respect unto The prophet Habakkuk spake of himself Chap. 3.16 much like Elihu in the text When I heard my belly trembled my lips quivered at the voice c. The prophet fore-saw a day of trouble and trembled at it and this gave him assurance that he should not tremble when he saw it for said he in the next words I trembled in my self that I might rest in the day of trouble The more we tremble in our selves the more rest we have in God None have so little fear when trouble comes as they who fear before it comes Noah by faith moved by fear prepared an arke to the saving of his house Heb. 11.7 Thus to fear a flood is the best way to escape it 'T is not courage but stupidity not to fear and tremble when we hear of the judgments of God They who tremble graciously shall never tremble despairingly At this my heart trembleth c. Elihu having thus
quem Deus Instituit Aquin. 1. 2 dae q. 21. Art 4. Ad primum nothing can be diminished nothing taken from God by any act of man Yet man as much as in him lyes takes away from and gives or brings to God when he either keeps or doth not keep that order which God hath appointed Sinners shall be judged and dealt with as they that have greatly annoyed and disadvantaged God as they that have rob'd and spoyl'd him as they that have smitten and wounded him as they that have abased him and laid him low And there is reason they should be judged as having done so forasmuch as they do their utmost to do so Thus they are described Psal 2.1 2. The Heathen rage and the People imagine a vain thing The Kings of the Earth set themselves and the Rulers c. And why all this what was it for It was against the Lord and against hû Anointed This was done by the Princes and Great Ones of the world yet they were so far from being able to prejudice the Lord either in his Person or in his Interest that he did but laugh at them for it And 't is considerable that God is described there according to the notion used by Elihu in the Text sitting in the Heavens vers 4. He that sitteth in the Heavens shall laugh the Lord shall have them in derision And why doth the Lord laugh surely because he sees they can no more hurt or hinder him in his purposes by any of or all their sinful advisings and attemptings than if they should hope to batter down the Heavens by discharging a Pot-gun against them And therefore he concludes with a triumphant Yet ver 6. Yet have I set my King after you have done your worst upon my holy Hill of Sion The sins of men do tuâ—n to the glory of God but to their own shame The sins of Gods own children turn to the gloâ—y of his mercy those huge heaps and numberless numbers of sins committed by his Children before Conversion what do they in the issue but lift up the glory of his Grace in the pardon of them And the rebellions committed by impenitent sinners going on in obstinacy to the end without Conversion what do they but lift up the glory of God in his Justice and wonderful judgements which he will bring upon them The sins of the old world which was a world of sin all flesh having corrupted their way before God and there being but one righteous Family found in it all those sins I say did not dammage God at all but indeed they glorified both his Patience and his Justice his Patience in sparing them so long even an hundred and twenty years after warning given his Justice in sending the Flood at last which brought swift destruction upon them and swept them all away The unnatural crying sins of Sodome did not hurt the God of Heaven but God took advantage thereby to gloâ—ifie his Justice in raining Fire and Brimstone upon them from Heaven Gen. 19.24 Pharaoh by all his opposition against the Israel of God did not disadvantage God but gave him an advantage to make his Power known by swallowing up him and his Egyptian Host in the waters of the Red Sea That which is done against the Will of God fulfills the Will of God The sins of men are so far from hurting the God of Heaven that they glorifie him among men on Eâ—rth while they behold him either turning the evil which is dore into good or punishing them â—or their evil doings That which men speak or do against God like an Arrow shot up into the Ayre falls down upon their own heads David Ps 111.2 breaks out wonderfully into the praise of God upon this consideration The works of the Lord are great sought out of all them that have pleasure in them These woâ—ks of God wherein we should take pleasure are not only wo ks of mercy to the Godly vers 3 4 5. but of vengeance upon the wicked vers 6. He hath shewed his people the power of his wâ—rks that he may give them the heritage of the Heathen The works of his hands are Verity and Judgement vers 7. That is judgement for Saints in saving them and upon sinners in consuming them De eo quod agitur contra Dei voluntatem voluntas ipsius vel mala in bonum convertentis vel mala punientis impletur August Enchirid c. 100. We should much contemplate the works of God in bringing glory to himself out of the sins of men The Angels sinned and sell man sinned as soon almost as he was set up These Creatures did that which God would not have done yet God brought about that which he would And thus it is to this day among all the childâ—en of men while they break holy Commandements God fulfills his holy Counsels no thanks to them yea woe to them So then the Lord hath no hurt by sin which way soever sinners turn themselves they cannot turn away his Counsels nor turn from his Counsels When they are disobeying his revealed will Miro et inaffabili modo non fit praeter ejus voluntatem quod etiam contra ejus voluntatem fit quia non fieret si non sineret nec utique nolens sinit sed volens Nec sineret bonus fieri male nisi omnipotens etiam de malo facere posset bene August in Psal 111. he is doing his secret will in which God is most righteous and in his season will lift up his Righteousnesse and Holinesse his righteous and holy Will in the face of all the sinners in the world and they shall know and confesse that he hath served his own wise and holy purposes even in those Providences wherein they have had no purpose but to serve their foolish and unholy lusts and pleasures We have an illustrious proof of this in that extreamly evil and unnatural practise of men good in the main the holy Patriarchs against their own Brother Gen. 50.20 who told them plainly when he meant them no evil but good But as for you ye thought evil against me but God meant it for good to bring to pass as it is this day to save much people alive Further To clear the Point in general we may distinguish of sin as having a threefold opposition First Against our selves Secondly Against our Neighbour Thirdly Against God This division or distinction of sins must be so understood that the two former namely sin against our selves and against our Neighbour brings a real detriment and disadvantage to our selves and to our Neighbour But as sin hath respect to God it doth not bring any real detriment to him Only it may be said First The will of many sinners is raised up to that height of wickednesse as purposely to set themselves to dishonour God to blaspheme his name and do despight to the Spirit of Grace Heb. 10.29 which is the utmost length that sin or lust can go Secondly The nature of
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
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
is translated quite through with respect to wicked oppressors who cast God out of their thoughts never saying Where is God my maker who hath set me up who hath given me this power and given me songs that is occasions of joy in the night The wicked have abundance they can feast it and sing it day and night yet mind not God the fountain and bestower of all This is a truth in it self and because the interpretation is insisted upon by some as the truth intended in the present Text Take this Note from it Oppressors put away the thoughts of God or mind not God when they do or are about to do mischief They make the oppressed cry but they say not Where is God They neither speak nor think of God who hath cloathed them with power and made their arme mighty We finde this frame frequently ascribed in Scripture to oppressors Elihu chargeth Job with it Chap. 22d where having told him to his face of many acts of oppression Thou hast stripped the naked of their clothing v. 6. Thou hast withholden bread from the hungry v. 7. And the armes of the fatherless have been broken v. 9. Having I say reckoned up these his supposed oppressions he concludes v. 13. And thou sayest How doth God know can he judge through the dark Cloud David in prayer speaks the same of his oppressors Psal 86.14 O God the proud are risen against me and the assemblies of violent men have sought after my soul and have not set thee before them Psal 94.5 6. They break in pieces O Lord thy people and afflict thine heritage They slay the widow and the stranger and murder the fatherless Yet they say the Lord doth not see it neither shall the God of Jacob regard it All these Scriptures may be resolved into the Text They say not Where is God my maker They who do all they can to unmake and undo their fellow-creatures care not to remember him who is the maker and creator of us all But Secondly I conceive those words None saith Where is God my maker are rather to be referred to the oppressed than to the oppressors The oppressed cry indeed but not unto God their maker As Job said Job 24.12 Men groan from out of the City and the soul of the wounded cryeth out yet God layeth it not to heart so here Elihu saith men groan and cry yet themselves lay not God to heart None saith Where is God my maker Thus our translation seems to carry it and thus 't is most generally understood None of the oppressed say c. Taking this sense Elihu here begins to assigne the reason why the oppressed are not delivered As if he had said 'T is true there are a multitude of pressures and oppressions and they transport all manner of men with passion the oppressed cry they make much ado when they suffer against them under whom they suffer But few or none are so wise in such a case as to recollect themselves and make serious application to God putting him in mind of his own gracious nature towards the work of his hands to have mercy upon it and in faith to seek to him for remedy and comfort as being only able to relieve and glad the heart in great extremities they look not to the hand of God when they cry out by reason of the arme of the mighty they only toyle and teare themselves with complaints they cry out of this and that man of this and that instrument but alas they find neither redress nor deliverance because they say not Where is God my maker That is they are more forward to complain of wrong done them by men than to remember what good or what favours God hath done them They do not particularly and specially apply themselves to God in their trouble they do not seek nor enquire early after God Non habet cogitationem deliberationem propositum quaerendi deum neque agnitionem aestimationemque beneficiorum ejus sunt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Coc nor humble themselves before him or under his mighty hand neither do they consider what God is to them nor whether he be with them and in them and if they find not God near them not in them they consider not how they may be united to him or get him near them We find God when we heare his voyce speaking to us by his Word and Spiâ—it and hearken to his voyce we find God when we are at peace with him trust upon him confidently and rejoyce in him comfortably The oppressed considered not these things None saith Here is an universal Negative none that is not so much as one yet we may understand it with an allay none that is few or none as we commonly speak say Where is God my maker Possibly many say it with their mouths but few or none say it either fiâ—st heartily or secondly spiritually or thirdly humbly or fourthly repentingly or fifthly believingly or sixthly submittingly and therefore no wonder if they are not heard and helped when they cry It is a common thing for men in distress or under oppression to cry out O God O Lord The name of God is taken by many in vaine when any thing afflicts or hurts them but few call upon his name It is no easie matter to cry out in deed O God my maker or to say with a serious holy and gracious frame of spirit Where is God my maker There is a twofold understanding of these words Sunt verba optontis First Some look upon them as an earnest wish or prayer for help None saith Where is God my maker That is none saith O that God my maker would appear in the present manifestations of his power to succour and deliver me In which sense Elisha is conceived to speak when he smote the waters with Eliahs Mantle 2 Kings 2.14 And said Where is the Lord God of Elijah As if he had said O thou God of Elijah come shew thy glorious power and divide these waters Sunt verba gratulantis Secondly Others expound them as an expression of praise or as the words of a man looking up to God in thankfulness for former benefits in present straights Where is God my maker Where 's he that made me and hath preserved me hitherto As if Elihu had said none of these oppressed ones have recourse to God in the day of their calamity confessing and acknowledging his great goodness to them in their creation and further preservation which might much comfort and encourage their hearts under present grievances and pressures None saith Where is God my maker The word maker may be taken in a threefold notion First for him that hath given us our being As God is the maker of heaven and of earth so he is our maker Gen. 1.26 27. Secondly for him that hath continued us in and preserved our being for providence is a renewed creation Thirdly for him who haâ—h raised us up or preferred us
idle away the day and sport and play and sing away the night As good men have holy songs in the night Isa 30.29 Ye shall have a song as in the night when a holy Solemnity is kept c. So the wicked have their wanton vaine revelling songs in the night when their sensual Solemnities are kept Belshazer was drinking in the night and doubtless he had his musick songs that night And as he had his songs mirth and musick in the night so he said not Where is God my maker who giveth me songs in the night he instead of minding God his maker in his mirth minded only the gods which himself had made as the text speaks Dan. 5.4 They drank wine and praised the gods of gold and of silver c. And thus 't is in proportion with all the wicked to whom God gives songs in the night they say not Where is God my maker This interpretation which carrieth the songs to the oppressors before spoken of contains a truth yet I shall not stay upon it but take the words as referring to the oppressed Here it may be queried how doth God give them songs in the night I shall not insist upon those conjectures which some have made about this giving songs in the night As First implying God so gracious that he giveth us not only in the day but in the night occasion of joy in sorrow namely the view and contemplation of the Heavens and Starrs which are very pleasant and refreshing Psal 19.1 Others Secondly conjecture that God may be said to give the sorrowful and oppressed ones songs in the night by the singing of birds in the night of that bird especially which hath its name from singing in the night the Nightingal Some insist much upon these interpretations It is I grant a great mercy of God that when the Sun is down we have Moon-light and Star-light and that in the night we have the innocent harmless birds to sing and make us pleasant melody But leaving these we may take the words in a double notion First Properly Secondly Metaphorically Properly and so to give songs in the night as the night is taken for night time imports the goodness of God to man not only in the day time but in the night Hence Note God in the night season as well as in the day gives his people matter of joy Night-mercies deserve and call for day-praises especially two sorts of night-mercies First Night preservations Psal 3.6 I laid me down and slept for thou Lord makest me to dwell in safety The night is subjâ—ct to many dangers Qui distribuit nocturnas custodias Sept The Septuagint render fully to this sense Who giveth watch or preservation in the night that 's matter of praise and thanksgiving to God Secondly he gives us cause of praise and singing not only for preserving our lives while we sleep in the night but for refreshing us with sleep in the night Psal 127.2 So he giveth his beloved sleep The Lord gives us not only safety but sleep Sweet sleep is a great mercy Eccl. 5.12 The sleep of a labouring man is sweet whether he eat little or mucâ— and they who sleep sweetly get refreshing and renewings of strength after all their foâ—mer labours for new labours So thaâ— if we take night properly for the night time there is much occasion of rejoycing given by God to mankind in general and more peculiarly to his faithfull servants in reference to those common mercies of bodily safety and the return of natural strength and spirits Secondly Take night properly and then this assertion He giveth songs in the night may have this meaning The Lord gives his people a praising frame of heart in the night season Etâ—am cum nulla ad eum laudandum documenta circumfulgent intus Spiritu excitat ad laudes Jun When they are wrapped up and compassed about with outward darkness when they are solitary and alone when no worldly object holds out any occasion of comfort to them yet then the Lord lets in a light or shines into their sâ—uls by his good Spirit The Lord may well be said to give songs even in the night when by the immediate work of his Spirit he filleth our spirits with joyes unspeakable and glorious These aâ—e the most ravishing songs of the night Hence Note God by his good Spirit doth often suggest sweet meditations and comfortable thoughts to his people in the night In the night the Lord minds his servants either of such mercies as they have already received or of such as according to his promise he is ready to or will surely bestow that so they may be busied in that heavenly work of praising him and rejoycing in him when they awake or cannot sleep This was Davids experience Psal 17.3 Thou hast visited me in the night Men use to visit us in the day when we are up or awake But saith David God gives me visits in the night when I am in bed he gives me many a song or makes me to rejoyce When we are in our retirements or freest from the hurry of worldly businesses and enjoyments then we are in the fittest posture for the entertainment and enjoyment of God The Lord visits his servants in the night not only as David there to try them or as elsewhere to instruct them but to comâ—oâ—t them as David was assured Psal 42.8 The Lord will command his loving kindness in the day time and in the night his song shall be with me That is a song concerning him I will sing and rejoyce even in the night time because of the goodness and kindnâ—ss of God to me in the day The experience of Asaph or of David communicated in that Psalm to Asaph gives further proof of this Psal 77.6 where having said v. 1. I cryed unto God with my voyce and he gave eare unto me he adds v. 6. I call to remembrance my song in the night that is those occasions of joy and singing which God hath heretofore given me These songs were sweeter to me than sleep As it sheweth an excellent frame of spirit to remember the Commandments of God in the night which David also professed as his practise Psal 119.55 I have remembred thy Name O Lord in the night and have kept thy Law The name of God is any manifestation of God either in his word or works And again Psal 119.62 At midnight I will rise to give thanks to thee because of thy righteous judgements Some watch in the night to give thanks Psal 134.1 others give thanks when they wake at any time in the night both are acts of purest love to God and proceed from purest consolation in God Cant. 3.1 By night on my bed I sought him The Spouse doth not say only by night I sought him but by night on my bed I spend not the night in sleeping but in seeking him whom my soul loveth Psal 16.7 My reines instruct me in the night
the learned Authors of it make fairly out from the Original to whom I refer the Reader and shall only offer two notes from it for instruction First The sorest afflictions that fall upon sinners in this life are little or nothing to what God might lay upon them There is no condition here actually so bad but possibly it might be worse though the darkness of night be upon us yet it may be darker with us God can make a night so dark that the former darkness may be called light God can add so much bitterness to that which is veâ—y bitter so much weight to that burden of affliction which is already very heavy that the former bitter may be called sweet and that former weight of affliction light Are any pooâ— sick or pained God can make them poorer sicker and so encrease their paine that former poverty sickness paine may go for riches health and ease And as present sufferings of one kind or other are but little to what they may be so they are but little to what we have deserved they should be The least mercy is more than we deserve and the greatest affliction is less than we deserve Et nunc quia nihil est quod visitavit ira ejus Drus He hath visited thee little or nothing so the word is saith Elihu according to this reading of the Text. The Lord hath not only not visited thee too much O Job but he may be said not to have visited thee at all or the All of thy visitaâ—ion is nothing to that which the Lord could have brought upon thee David gives a general assertion near this concerning the dealings of the Lord in his angry dispensations Psal 103.10 He hath not dealt with us after our sins nor rewarded us according to our iniquities that is our sins and our iniquities might have born out the Justice of God in laying heavier evils and troubles upon us than yet he hath done Sinners never have their full punishment till they come to hell As the sweetest joyes and strongest consolations which the godly find and feel on earth are only tasts and first-fruits of that they shall have in heaven so all the sorrows and sufferings of the wicked in this world are but tasts light touches and beginnings of sorrow compared with the pains and sorrows of the next world where sinners shall be payd their wages in full Vtrumque visitandi recensendi vel cognoscendi verbum in hoc loco judicis vel magistratis in peccatores animedversionem inquisitionem punitioni conjunctum importat Bold Secondly From the latter part of the verse thus translated Neither hath he made any great inquisition that is he hath not taken strict knowledge of thy sins though a multitude though even past number though there be abundance of them and they abounding in sinfulness yet he hath not made any great inquisition after them Hence Note The Lord doth not severely mark the sins of his people no not the multitude nor magnitude of their sins to punish them Psal 130.3 If thou Lord shouldest mark iniquity implying that the Lord doth not mark in the sense here intended if thou shouldest mark iniquity O Lord who shall stand The word in that Psalm rendred to mark notes first to watch or to observe with exactest diligence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and is therefore in the Noun rendred a watch Tower upon which a man is placed to take observation of all things that are done and of all persons that passe by or approach and come neer A Watch-man placed upon a high-Tower is bound industriously and critically to observe all Passengers and passages all that his eye can reach So saith the Text If thou shouldest mark as a Watch-man and eye with rigour every thing that passeth from us Who could stand That is make good his Cause in the day of his judgement and tryal before thee Secondly The word signifieth to keep in mind to lay up to have as it were a store and stock a memorial or record of such and such things by us In that notion it is said Gen. 37.11 Josephs Brethren envied him but his Father observed the saying he marked what Joseph spake about his Dreams he laid it up and did not let it passe away as a Dâ—eam or as a vision of the night Thus in the Psalm If the Lord should mark iniquity if he should treasure up our sins in his memory and keep them by him who were able to stand when accounted with The Lord in a way of grace seeth as if he saw not and winks at us oftentimes when we do amiss as he is said to have done at those times the times of ignorance when not only many things but even every thing was done amiss and out of order in the dark Gentile world before the approach of Gospel light Acts 17.30 And the times of this ignorance God winked at but new commandeth all men every where to repent That is the Lord took little notice of those untaught times in comparison of that strict notice which he will take of these times concerning which he gave command to his Apostles Go and teach all Nations and yet the strictest notice which he takes of our sins in these times is but little to what he might So much from that Translation of the Text our own runs thus Vers 15. But now because it is not so he hath visited in his anger yet he knoweth it not in great extremity We must expound this Verse in Connexion with the latter part of the former But now because it is not so What is not so what is missing what is wanting What had Job done amiss or what had he mist to do Elihu seems to answer he hath mist the doing of that duty to which he was moved in the close of the fore-going Verse expressed in those words Trust thou in him or wait upon him But now because it is not so that is Because thou dost not put forth such acts of holy confidence and patient waiting upon God as thou oughtest and as I admonished thee to do therefore God is engaged and even compelled to treat thee thus roughly and severely He hath visited in his anger As if he had said Though thou hast professed a trust in God yet thou dost not trust in him fully as becomes thee yea thou seemest sometimes as a man forlorn to cast up thy hopes therefore because thou dost not trust in him because it is not so as I have exhorted and directed thee the Lord hath visited in anger Mr. Braughton renders But now for missing his anger doth visit For missing that is for missing of duty or for not acting up to duty for not trusting fully in the Lord the Lord hath visited thee in his anger This sense is obvious and commodious according to our reading But now because it is not so Homo tentatur et in examen vocatur ut probetur ejus spes et patientia
Lord doth often exercise that is as often as there is cause and we give him cause too often to exercise a smart and severe anger towards his own people but his consuming and destroying anger is the lot and portion of the wicked If his anger be kindled but a little namely against his enemies blessed are they that trust in him blessed are they that believe when that anger of the Lord breaks forth against unbelievers Or we may state it thus First God is angry with sinful persons thus he is angry with the world or with wicked men Secondly God is angry with persons for sinning there is a great difference between these two anger with sinful persons and anger with persons for their sin or for sinning and thus he is angry with his own people even with the godly when they sin though not for every sin Further We may distinguish of anger thus There is anger mixed with a desire of taking revenge upon those that we are angâ—y with a revengeful anger thus the Lord is angry only with the wicked Of this anger Moses speaks having described a presumptuous sinner who believes not only without a word but against the word who when he heareth the word of the curse blesseth himself in his heart saying I shall have peace though I walk in the imagination of mine heart to add drunkenness unto thirst then the anger of the Lord and his jealousie shall smoak against that man c. Deut. 29.19 20. Read more of this revengeful anger of the Lord Deut. 32.22 41 42. Secondly there is anger with a desire to reforme and reclaime those that we are angry with Thus a loving and indulgent father is angry with his child when he hath committed a fault he is angry not with an anger of desire to revenge but with an anger of desire to reforme And thus the Lord is angry with his own people with his choicest servants and dearest children when they forget their duty and play the wantons Lastly We may distinguish of anger thus There is First a temporary anger As there is a temporary faith in hypocrites so we may say there is a temporary anger in God against the faithful when offending that is he is angry with them for a while for a season Sing unto the Lord O ye Saints of his and give thanks at the remembrance of his Holiness saith David Psal 30.4 But why doth he call them to singing we have the reason of it given at the 5th verse For his anger endureth but a moment he speaks there of the Lords anger against his Saints and peculiar people while they indeed have cause to mourn for provoking the Lord to anger they may also sing both because his anger endureth but for a moment that is because if that be all it endureth not at all a moment is of no endurance as also because in his favour is life weeping may endure for a night but joy cometh in the morning Once more hear the Prophets report of the Lords anger Micah 7.18 Who is a God like unto thee that pardoneth iniquity and passeth by the transgression of the remnant of his heritage he retaineth not his anger for ever because he delighteth in mercy God doâ—h not retain his anger for ever that is not long yea that not for ever is but a little while a moment and that but a small moment as the Prophet Isaiah spake Chap. 54.7 As if he had said The Lords anger is not retained so long as if it should be alwayes retained his anger towards you is soon blown over and gone upon the matter like a moment as soon as come Such is the anger which God discovers towards his own people Secondly There is an anger for ever an abiding wrath a fire of anger which never goeth out nor can be put out which is kindled in the breast of God against ungodly men and against them only as living and dying without repentance in their ungodliness Job a godly man was visited in the former not in this latter anger Yet for the fuller answer to this query as it concerns Jobs case I conceive Elihu speaks with the highest and hardest towards him For though it be a truth thâ—t the Lord discovers as was shewed before a fatherly anger towards his children when he chasteneth them for their sin yet he chasteneth them more or rather in love than in anger As whom he loves he rebukes and chastens Rev. 3.19 so he chastens and rebukes them in love And as for Job whom God dearly loved it is cleare from the first and second Chapters of this Book that God afflicted him not for any special sin or way of sinning but for his tryal and to set him up as a great pattern of patience to all succeeding generations Or we may say that God afflicted Job not because of any provocation which he had given him but at Satans instance and provocation Chap. 2.3 All that can be said for Elihu's help in saying that God visited him in anger is only this That though Job had not provoked the Lord to visit him in anger when he began to visit him yet some impatient and over-bold speeches of his or that liberty of speech which he took in expostulating and almost contesting with God about his afflictions might cause him to visit him in such anger as hath been set forth in answer to the query And now because it is not so because the Lord misseth those acts of grace trust and patience which thy case calleth thee to the exercise of He hath visited in his anger and what followeth Yet he knoweth it not in great extremity Et non advertit ad auctum valde i. e Nihil discrevit sc deus qued non visitaret etiamsi ea re visitatus magis dolerer Nam necesse erat visitatum ita tangi ut sentiret quod fieri non poterat si non pleraque charissima quóque bona adimerentur Coc Elihu seems to have spoken this turning himself to the company and complaining to them of Jobs insensibleness Yet he knoweth not c. Some refer this clause of the verse to God also He hath visited in his anger and taketh no notice of the great increase or of that which is greatly increased that is God hath spared nothing from his visitation although the party visited were never so much grieved or damnified in the loss and spoyle of his all There was a necessity saith this Author that he who was visited should be so toucht as to be sensible of the stroake which could not be unless the greatest of his encrease and those things which were most dear to him were taken away from him or he were stript naked and bereaved of them Our translation refers these words to the person visited as if he though reduced to the greatest extremities yet was not sensible of it or took no notice of what he suffered or was done to him Yet he knoweth it not in
are wrought above of those both useful and dreadful or terrible Meteors the snow and raine the windes the lightening and the thunder these things may be thought very forreigne and heterogeneal very far off from the business in hand but I will speak to thee of these things even of the woâ—ks of God in the Heavens in the Air in the Chambers of the Clouds and I will convince thee by what God doth there above of his righteousness in what he doth here below The wisdome and power of God in ordering those natural works in the Clouds and in the Air prove that man hath no cause to complain about his providential works on earth For as those wonderful visible works of God are real demonstrations of those invisible things of God his eternal power and God-head so they declare both his righteousness and goodness his wrath and mercy towards the children of men in the various dispensations of them And so although those things might be thought far from the poynt which Elihu supposed Job questioned at least by consequences the righteousness of God in his severe dealings with him yet indeed they contained principles or general grounds by which that which Elihu had engaged to maintain might be fully confirmed and unanswerably concluded This I conceive is the special afar off that Elihu intended to fetch his knowledge from as may appear in the close of this Chapter and in the next quite thorow I will fetch my knowledge from afar Hence note First The natural works of God or the works of God in nature are to be studied and searched out As the works of grace are afar off from all men in a state of nature so the works of God in nature are very far off from the most of men they know little of Gods works in the Heavens or in the Earth in the Sea or in the Aire yet all these are to be searched out with diligence by the sons of men Secondly Note The works of Creation and Providence shew that God is and what he is We may see who God is in what he hath done we say things are in their working as they are in their being God hath done like himself in all that he hath done his own works as well as his own Word speak him best Psal 19.1 The heavens declare the glory of God and the firmament sheweth his handy-work c. The raine and snow declare the power of God Thunder and Lightening shew what he can do Thirdly Note Knowledge is worth our longest travel it will quit cost to go far for it We say Some things are far fetcht and dear bought true knowledge especially the knowledge of Jesus Christ deserves to be far fetcht and it cannot be too dear bought we must drive a strange kind of trade with the truths of God we must be alwayes buying and never selling yet that 's a commodity will never lye upon our hands never brayde If we were to fetch our knowledge from afar as to the distance of place we should not think much of it The Queen of the South fetcht her knowledge from afar she came a very great way undertook a long jouâ—ney to hear the wisdome of Solomon in that sense we should be willing to fetch our knowledge from afar yet some will scarce step over the threshold to fetch in knowledge It is prophesied Dan. 12.4 Many shall run to and fro and knowledge shall be increased Knowledge ought to be travell'd for as much as any thing in the world We fetch our gold and silver and rich Commodiâ—ies afar off we go to the ends of the Earth for them through a thousand deaths and dangers we sayle within three inches of death for many moneths together to fetch woâ—ldly riches f om afar off and shall we not fetch knowledge afar off how far soever it is from us in distance of place and what labour or cost soever we bestow to fetch it in I will fetch my knowledge from afar I will ascribe righteousness to my Maker These words contain the ground purpose or designe of Elihu in this whole discourse which was to maintain the righteousness of God I saith he will ascribe the Hebrew strictly is give righteousness to my Maker here 's a very great undertaking 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to give righteousness to God God gives and imputes righteousness to us 'T is the summe of the Gospel that God imputes or ascribes righteousness to sinners Now as God in a Gospel sense gives righteousness to us both the righteousness of justification which is lodged in the person of Christ and the righteousness of sanctification which is lodged in our own persons though the spring and principle of that also be in Christ still so we must give righteousness to God that is both believe and declare or publish to all the world that God is just and give him the praise of his justice which is the best and noblest work we can do on Gods behalf in this world There are two most excellent works which indeed contain all our work in this world First To do righteously or act righteousness our selves Secondly To ascribe righteousness unto God But you will say what is it to give or ascribe righteousness to God I answer It is to acknowledge that God is righteous in all his wayes and holy in all his works 'T is mans duty to justifie God to ascribe that righteousness to him which is properly his own 'T is Gods grace his free-grace to justifie man to ascribe that righteousness to him which is properly anothers David made profession of the former as his duty Psal 50.3 4. I acknowledge my transgressions and my sin is ever before me that thou mightest be justified in thy sayings and clear when thou judgest That is I 'le confess my sin Is qui peccat et confitâ—tur deo peccatum justifi at deum cedens ei vincenti et ab eo gratiam sperans Ambros l. 6. in Luc that all the world may see the righteousness of thy dealings with me though thou shouldest deale never so severely with me though thou shouldest speak the bitterest things against me pronounce a sentence of heaviest judgement upon me The Apostle referring to this place in the Psalmes quotes the words in a passive forme and sense not of God judging man but of God judged by man Rom. 3.4 Let God be true but every man a lyar as it is written that thou mightest be justified in thy sayings and mightest overcome when thou art judged As if David had said according to the Apostles reading out of the Septuagint which yet as learned Beza in his Annotations affiâ—meth Istud 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 active meo quidem judicio necessario explicandum est ut Graeco Hebraeu respondeant Bez in Rom 3.4 ought to be expounded actively as if I say David had thus expressed himself Lord I know some men will take the boldness to question thee yea and to condemn thee
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
looks to him that is poor in spirit or of a contrite spirit let such be in Rags and lye upon the Dunghil the Lord will look to them and he hath a threefold look for them First A look of honour as respecting their Persons Secondly A look of care to supply their wants Thirdly A look of justice to deliver them from wrong And if they that are poor in spirit be rich also in the world they shall not fail to receive right from the hand of the Lord. The Lord giveth right to all sorts of men against their wicked oppressors but his poor the Godly poor believing poor those that are poor not only in purse but in spirit are more peculiarly under this priviledge of being righted by the Lord. And usually in Scripture the word poor is taken in a good sence Nomen pauperis in bonum sumitur pauperes sunt populus Dei for good men as the word rich in an ill sence for evil men Jam. 5.1 Go to now ye rich men weep and howl for the miseries that shall come upon you The Apostle speaks as if that were the case of all rich or as if he called all rich men to weeping and howling c. Yet some poor men are wicked and some rich men are righteous and therefore I conceive the word poor may be taken here for any wronged or oppressed poor yet especially for the Godly poor For though God giveth right to all men even the worst of men yet here the scope of Elihu is to shew that God takes most care of those whom the wicked do most not only neglect but injure and oppresse He giveth right to the poor Hence Note The poor especially the Godly poor are often wronged and go by the worst in the world Or thus The poor as poor usually suffer from and by the world As the world is apt to oppresse any poor so mostly the Godly poor Psal 12.5 For the oppression of the poor I will arise 'T is possible a rich man may be oppressed a mighty man may be oppressed by one mightier than he but usually the poor are oppressed and they trampled on who are already underfoot And therefore the Lord saith For the oppression of the poor for the sighing of the needy now will I arise and set him at safety from him that puffeth at him This is not exclusive the Lord will arise for the help of the rich and great when any such are wronged but he is said to arise for the help of the poor as intimating that the poor seldome come by their right or find help in the world unlesse God arise to help them or help them to it and because he hath said he will help them to their right we may be sure he will Davids Faith was strong upon this promise Psal 18.27 Thou wilt save the afflicted people Psal 72.4 He shall judge the poor of the People Pâ—al 140.12 I know that the Lord will maintain the cause of the afflicted And his Experience was as clear as his Faith was strong Psal 37.25 I have been young and now am old yet have I not seen the righteous forsaken that is I have often yea alwayes seen him helped one way or other and sometimes set on high from affliction Psal 107.41 The Lord careth so for the poor as if he cared for none else and the best of the poor are little cared for by any but the Lord. Zeph. 3.12 I will also leave in the midst of thee an afflicted and poor people and they shall trust in the Name of the Lord. The rich of this world trust to creature helps but as the Lords poor know they ought not to trust in creature help so they have it not to trust to and therefore they trust in the Name of the Lord not only out of choice which is their grace and duty but out of necessity And what will the Lord do for them that trust in him not only out of necessity but choice he will surely take care of them and do them right Secondly Note God rights the poor freely He giveth them right he doth not sell it What freer than gift They need not bribe for it As he freely giveth them the Righteousnesse of his Son to justifie them so they have common right of free gift to relieve them Note Thirdly The Lord relieves or rights the poor speedily He giveth implyeth a present act and that doubles the mercy Note Fourthly God will always right the wronged poor He giveth imports even a continued act as he did it in former times in the dayes of old so he doth it at this day and will do it always As the Lord giveth right speedily so constantly with him is no variablenesse or shadow of turning Most men do right only by fits but the Lord is ever giving right Lastly He giveth right to the poor not to this or that poor man but to the poor Hence Note The Lord distributes right to all that are wronged As his Mercy so his Justice is not confined to a few but floweth out to all But it may be objected Why then are so many poor without their right If the Lord giveth right and giveth it continually and impartially why do the poor cry and sigh and groan and mourn why see we so many tears of the poor If they have right why do they complain I answer First The Lord giveth right to the poor sometimes when the poor perceive it not Psal 97.2 Clouds and darknesse are round about him Righteousnesse and Judgement are the habitation of his Throne When a man cannot see the Lord doing right yet the Lord doth right The Sun shineth when eclipsed or covered with a Cloud The Lord never ceaseth to right the poor though neither poor nor rich perceive how or which way he doth it Secondly I answer He giveth right to the poor even when they want right or when they are under the sorest oppressions by supporting their hearts in this perswasion that he will give them right The poor have right when their minds are satisfied that they shall have right There is no true Godly poor man in the world how much soever afflicted but his heart is or may be satisfied that he shall have right That 's a sure word Psal 9.18 The needy shall not always be forgotten the expectation of the poor shall not perish for ever And therefore we may pray with confidence Forget not O Lord the Congregation of thy poor for ever Psal 74.19 The poor may rest in this assurance while their troubles rest upon them that God will bring forth their Righteousnesse as the Light and their Judgement as the Noon day Psal 37.6 He hath right who believes he shall have it as he that believeth hath everlasting life in hope long before he attains the possession of it John 3.36 Thirdly Though we say The Lord giveth right to the poor both speedily and constantly yet he reserveth to himself a liberty as to
is it that sin doth exceed or wherein consists the exceedingness of it I answer First There is an exceedingness of sin in the strengâ—h that it hath over us when it doth easily command and prevaile then we sin exceedingly oâ— then sin is exceeding sinfull it hath got a mighty hand over us O how sadly do the sins of many exceed thus they are held down by their corruptions as slaves and captives they cannot get themselves out from under the power of a base lust As the devil leads some so lusts and corruptions lead others captive at their will they are at the beck and command of sin Thus sin exceeds in the wicked who either know not God or who walk daily contrary to their knowledge Secondly That man doth exceed in his transgression or his transgression doth exceed who sins with or hath a very ill frame of heart in sinning Many a good man falls into sin and yet he hath not as I may say a base or wicked frame of heart in sinning but his very sinning is upon the matter against his own heart and the bent of his spirit his heart goeth not with it The more of the heart or will is mingled with any sin the more exceeding sinfull it is I may say of some men I would not be mistaken That they do evill with a better frame of heart than others do good there are some that do good with very bad yea with base hearts The sacrifice of the wicked is an abomination how much more when he brings it with a wicked mind or as we put in the Margin with wickedness Pro. 21.27 that is either for applause to be seen of men or for profit to gain by men or in malice the better to compass revenge upon any man or sort of men under all which covers wicked men have brought their sacrifices that is have appeared in the outward worship of God or have taken up the form of godliness And whosoever doth thus hath a far worse frame of heart in doing good than a good man hath in doing evil who though he doth evil yet he delights not in it and closes not with it By how much any mans heart is more taken with sin by so much the more sinfull it is Thirdly The exceedingness of a sin may be measured by the circumstances of sinning then a man may be said to transgress and exceed in transgression when he sinneth First against light against the checks of his own conscience within as also Secondly when he sins against reproofs warnings and admonitions from without that man exceeds in sin who hath been told of it and yet goeth on Thirdly that man exceeds in sin who sins in the midst of much mercy and daily received or renewed favours as also he Fourthly who sins in the midst of many afflictions and judgements whether upon his person and family or upon the Nation where he liveth such as these not only sin or transgress but exceed in transgression Now the Lord in times of affliction sheweth men these and the like exceedings of their transgression and causeth them to confess not only that they are sinners and have transgressed but they are brought upon their knees to confess that they have exceeded in transgression And when this is done the Lord goeth on yet further to perfect the work of humiliation and repentance while they are bound in fetters and holden in the cords of affliction for then as it followeth Vers 10. He openeth also their ear to discipline and commandeth that they return from iniquity Still 't is Gods work he sheweth before and here he openeth as in the former verse he openeth their eyes to see so in this he openeth their ear to hear He openeth their ear 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Revelavit occulta abscondita revelatio auris notat intimam insinuationem This latter is more than the former this opening the ear to discipline is more than a shewing of sin and the exceeding sinfulness of it Opening the ear imports a close and home-discovery of a mans condition to him Psal 51.6 David after his great sin perceived the Lord shewing him or making him to understand wisdome secretly He openeth also their ear The word which we translate to open properly signifieth to reveale and in Scripture phrase the ear is said to be revealed or uncovered when a secret is brought to us 1 Sam. 20.2 Jonathan said to David God forbid thou shalt not die behold my father will do nothing either great or small but that he will shew it me or uncover my ear and why should my father hide this thing from me Saul also used the same Hebraisme or forme of speech when he upbrayded his servants with their unfaithfulness to him What saith he hath the son of Jesse such preferments for you and are you all so corrupted in your loyalty to me that all of you have conspired against me and there is none that sheweth me or uncovereth my ear that my son hath made a League with the son of Jesse Loquitâ—r de auro cordâ— mentis Scitum illud Mens audit mens vidit caetera surda et caeca sunt Drus Sam. 22.8 Will none of you uncover my ear that is discover the plot that is contrived for my ruine Then the ear is said to be opened or uncovered when any secret is made known to the mind as was further shewed at the 16th verse of the 33d Chapter where Elihu used this expression and therefore I shall not return to that matter but referre the Reader thither Only consider to what or for what the Lord is said to open the ear In the 33d Chapter Elihu told us that when the eyes of men are shut deep sleep being fallen upon them he openeth the ears of men and sealeth their instruction Here Elihu saith God having men undâ—r the rod he openeth also their ear To discipline The Hebrew word is of the same extraction in both places 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ad castigationem i. e. Ne castigatio sit eis absque fructu vel ut ista disciplino seu correctione emendentur Pisc Instruction is for discipline and discipline tends unto instruction It is often rendred chastisement and generally signifies any severer course of instruction or education whereby we are drawn off from evil and unto good When Elihu saith He openeth their ear to discipline we may understand it two wayes First To fit them for instruction and counsel they heard possibly before but not with an open that is a ready and obedient ear The ear is shut though we hear much unless we submit and conforme to what we hear The ear seldome opens fully till the Lord smites as well as speaks and gives us both a word and a blow Secondly He openeth their ear to discipline that is to hearken what Gods chastening or correction speakes or what he speaks by his chastning The Lord would not have his chastnings unprofitable nor his rods
and Sacrifices as in obeying the voyce of the Lord â— Saul had been very carefull to bring home sacrifices He had not obeyed the command of God yet hoped to put him off with a sacrifice But what were heards and flocks of cattel to be sacrificed when Saul rebelled against God Nothing provokes God more than outward services of worship when they are not accompanied with inward and universal submission to his will for that 's no better a sacrifice no purer worship than a Heathen payes to his Idol-god Hypocrites offer God only the blind and the lame Mal. 1.14 that is maymed and imperfect services there is imperfection in the services of the best but theirs are imperfect services so imperfect blind and lame that they are fit only for the blind and the lame so Idol-gods are called 2 Sam. 5.8 And do not they heap the wrath of the true God who serve him no better than false gods are served by their Idolatrous Devoâ—ionists Secondly There must needs be a continual heaping up of wrath by Hypocrites for if not to set the heart right provokes God to wrath Psal 78.8 The Lord was exceedingly displeased with the Israelites because they set not their heart aright Now if the Lord be so angry when the heart is not set aright much more must it provoke the Lord when then do purposely set their hearts wrong when they do evil knowingly advisedly when as it were they study to do evil To do good only in shew doth more displease the Lord than the doing of that which in shew is evil or which is evil above-board known to be so by all beholders As Hypocrites often deceive men so they attempt to deceive God himself This cannot but heap up wrath being it self so great a heap of sin They who think God will be pleas'd with outward Services alone or have no care to give him inward are alike displeasing to him Therefore among all sorts of sinners the Lord declares his wrath and thunders woe upon woe in the Gospel against Hypocrites They have heaped up wrath and it shall be heaped upon them They shall have their Portion in the Lake that burneth with fire and brimstone That 's the first thing what they do They heap up wrath When the hand of God is upon them they are so far from coming forth humbly and penitentially to turn away his wrath or to seek his face that they provoke him more and more and dreadfully enflame the reckoning against themselves They heap up wrath Secondly Elihu tells us what the Hypocrites in heart do not They cry not when hâ— bindeth them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vincire pro castigare species pro genere Licet hanc doctrinam in communi Elihu propâ—nat verisimile tamen est Jobum dicendo pungere But is it a fault or so great a fault not to cry when God bindeth us Are we commanded or bound to cry when we are bound in fetters and holden in cords of affliction wherein lyeth this sin That will appear while I shew what crying is here intended To cry is First to complain and make a noyse this is the cry of impatience Secondly to mourn and be sorrowful this is the cry of Repentance Thirdly to pray to supplicate yea to pray mightily to pray strongly and this is the cry of Faith Luke 18.7 Shall not God avenge his own Elect which cry day and night unto him That is which pray mightily to him night and day The hypocrite in heart often makes the first cry when God bindeth him the cry of impatience but never the two latter he makes not either the cry of Repentance or the cry of Faith in Prayer when God bindeth him This lets us see the second Part of the wickedness of these hypocrites 't is the omission of a most necessary duty yea of two They act very sinfully for they heap up wrath they act not holily for they do not cry when God binds them that is they neither repent nor pray or they repent not heartily they pray not earnestly in the day of their affliction Hence note First Hypocrites humble not themselves when God humbleth them When he binds them as it were hand and foot they are tongue-tyed and heart-tyed The Lord said of such Hos 7.14 They cryed not unto me with their heart when they howled upon their beds they assemble themselves for Corn and Wine and rebel against me They howled and made a noyse but saith the Loâ—d all the while they cryed not to me There was no Repentance no Prayer in their cry they cryed not with their heart Hypocrites will first complain much when God binds them secondly they murmure much when God binds them thirdly they will vex themselves like a Bull in a Nett when God binds them Fourthly they will rail and curse when God binds them but repent or pray they do not Isa 8.21 They shall pass through it hardly bested and hungry and it shall come to pass that when they shall be hungry they shall fret themselves and curse their King and their God and look upward Here was blaspheming but no crying no repenting no praying no deprecating the hand of God or the Judgment felt in an humble and spiritual way Hypocrites cry not to the Lord though he makes them cry they are readier to find fault with God than with themselves in the day of adversity they neither cry the cry of godly sorrow for their sin nor the cry of godly Prayers for help out of their affliction They who are false with God in times of Peace seldom if at all repent or duty apply themselves to God for help in times of trouble the reason is The Conscience of the hypocrite in heart tells him Anteactae turpis â—itae â—emâ—ria anintum enervat he hath dealt basely with God and therefore when he is in streights or bound what face what faith what liberty of spirit can he have to cry to God Such hypocrites often cry out despaiâ—ingly but oh how rately are they brought to cry either believingly or repentingly when God bindeth them Secondly Consider this cry a little further as a Prayer-cry Hypocrites in heart may be much for prayer in time of prosperity they were not hypocrites else if they did not pray they were openly prophane not hypocrites Christ speaking of hypocrites Math. 6. tells us they pray much and Math. 7. they cry Lord Lord. Hypocrites are much in praying especially in times of prosperity yet here he saith They cry not when he bindeth them that is in the day of adversity Hence Observe That which is not done uprightly will not be done constantly Hypocrites cry to God only in shew at best and when 't is best with them but when they fall into a troubled condition they cry not they even lay down their shew they throw up their duties when they miss their desires They who have prayed often in a time of prosperity not throwing away their sins coming into
c. Secondly he applies it by way of conviction that as yet surely he was unhumbled because still under the afflicting hand of God vers 17. But thou hast fulfilled the judgement of the wicked judgement and justice take hold on thee So much concerning the state of these three verses in general I shall now go on to open them in order Verse 15. He delivereth the poor in his affliction 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Traxit exiraoeit detrâ—xit in piet extraxit ex aerumuâ— miseria ericulo or he pulls the poor out of affliction That is the sense of the word and the work of God We find the word used to signifie the pulling or drawing off of the shoo Deut. 25.19 As the shoo is tied or buckled to the foot and must be loosed before it can with any ease be drawn off Chalatz and lachatz two contraries save and undoe are sweetly used â—y Elihu in this verse Brough so afflâ—ctions are tyed to us till the Lord unlooseth and draweth them off from us or us from them To draw out of trouble or to draw us out of trouble is deliverance David expresseth himself by that word Psal 6.4 Return O Lord deliver or draw my soul that is me out of the enemies hand or out of the trouble which compasseth me about and is ready like deep waters to swallow me up He delivereth The poor in his affliction 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Est vox conjugata pauperum a paupertate miserum a miseria Pined Who are meant by the poor hath been shewed before I shall not stay upon it here only consider there are poor as to their outward state and poor as to their inward state that is first poor in spirit which is a blessed poverty and secondly poor in spirituals which is a miserable poverty The two former sorts of poor especially when joyned in one are here intended He delivereth the poor in his affliction or in his poverty There is a great elegancy in the Hebrew text 't is a word of the same root which signifieth the poor who are delivered and the affliction in which or out of which he or they are delivered We may translate the text thus he delivereth the poor in his poverty that is when he is in his poverty or affliction the Lord delivereâ—h him out of his poverty or affliction if poverty be his affliction oâ— whatsoever affliction comes under the name of poverty Hic ב redditur per 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 de ex the Lord delivereth him out of it I have upon other passages of this book spoken of this deliverance yet shall touch it here again because we ought always to remember it we are often in affliction often in trouble and therefore we have need ofâ—en to be put in mind and continually to bear in mind that God is a deliverer the deliverer of his people from or out of afflictions He delivereth the poor in his affliction Hence Note Deliverance is the work of God As â—he poor cannot deliver themselves in affliction so neither can the rich deliver the poor by his riches nor the strong by his power nor the wise man by his wisdom craft or pollicy The Lord often useth the help of man creature help in delivering the poor out of afflâ—ctions yet the whole effect is here and every where in Scripture attributed to God He delivereth the poor Deliverance of any soâ—t is of God yet more especially some sort of deliverances are as Nebuchadnezzar confessed Dan. 3.29 who whâ—n those three Worthies were delivered out of the fiery furnace maâ—e a decree that every People Nation and Language which spake any thing amiss against the God of Shadrach Meshach aâ—d Abednego should be cut in pieces c. and he did it upon this ground because saith he there is no other God that can deliver after this sort He had an opinion that his god could deliver but he appropriated the glory of that deliverance to their God there is no god can deliver after this sort no god but the God of Shadrach Meshach and Abednego can check and stop the rage of fire and b ing out those unburnt who are cast into the burning That 's the first thing Deliverance is of the Lord. Secondly He delivereth the poor Note The lowest and meanest are the objects of deliverance When it 's worst with us then usually God cometh in He will be seen in the Mount and provide at a pinch he loves to do for us when we can do nothing for our selve Take the poor in any notion but especially for such as being destitute of all help and means of deliverance are also poor in spi it not trusting to any help or humane arm these these are the persons whom the Lord delights to deliver and herefore God is so often spoken of in Scriptu e as espousing the cause and quarrel of the Widow and the Fatherless Thirdly From the manner of expression He delivereth the poor in affliction Note They who are not delivered from affliction may yet be delivered in affliction God doth not alwayes deliver his People from affliction either not suffering affliction to fall upon them or presently bringing them out of affliction but he is engaged by promise to deliver them in affliction and this he doth sometimes by checking the affliction that it shall not hurt them sometimes by enabling them to bear yea to conquer the affliction how much soever it hurts them He delivered those in the third of Daniel in the fiery fuâ—nace by checking the fire that it should not hurt them and Daniel in the Lions den by checking the hungry Lyons that they did not devour him He delivered Job and David and Jeremie and the Apostles and all the Martyrs who loved not their lives to the death for the testimony of Jesus by causing them to glory in and triumph over all their tribulations He delivereth the poor in his affliction and openeth their ears in oppression What 's meant by opening the ear was shewed at the 10th verse of this Chapter and at the 16th verse of the thirty third Yet consider somewhat in the words anew And openeth their ear The Hebrew copulative particle which we render and is often in that language used to denote a season or special time and then it is rendred by when thus here he delivereth the poor in affliction when he hath opened their ears by or in oppression Thus also Psal 139.16 Thine eyes did see my substance yet being imperfect and in thy book all my members were written which in continuance were fashioned when as yet there was none of them The Hebrew is and not one in them as if he had said God had a full Idea or platform of Davids b dy before it was framed so here he delivereth the poor in affliction and openeth or when he hath opened their ears in oppression that is taught them effectually to make a good use of their afflictions We may
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
falling before his Enemies hereupon David said I am in a great streight somewhat he must chuse and what-ever he chose it was evil that is penal evil but seeing it was so and could not be otherwise e malis minimum he would chuse the least he chose to fall into the hand of God rather than into the hands of men Into such kind of streights are the people of God sometimes cast they have somewhat before them to chuse but what-ever they chuse it is very hard and troublesome troublesome to stay and troublesome to go troublesome to abide by it and troublesome to flie from it every way it is a trouble and how many of the precious people of God have been brought into these troubles Only this is their comfort as well as their duty that though they may be in such streights as necessitate them to chuse a less good or a penal evil yet as God will not so man cannot bring them into any such streights as necessitate them to chuse a moral or sinful evil Troubles are streights He would have removed thee out of a streight into a broad place Hence Note Thirdly What-ever streights we are in God is able to inlarge us The hand of the Lord is not shortned that it cannot save Isa 59.1 There is no streight so strict but the Lord can open it and remove us out of it or it from us When the Children of Israel were in that great streight having the Sea before them and Pharaoh with his Host behind them the Loâ—d removed them out of that streight and brought them into a large place There are a thousand instances and experiences of this David saith Psal 130.1 Out of the depths have I cryed unto thee O Lord The depth there and streight here are the same under several Allusions David cryed out of the depth of misery when he was at the bottome of the piâ— he cryed unto God and was delivered We can be in no depth but the power and mercy of God can reach a hand to us and draw us out we can be in no streight but the power of God can and his love will make roome for us that we may escape Dum deus velit misereriquia bonus eâ—t possit quia oâ—nipotens est â—pse contra sâ— diâ—inae pietatâ—s januam claudit qui deum sibi aut non velle aut non posse misereri credit August Sâ—r 88. de Temp Seeing then as one of the Ancients speaks fully to this poynt God will help because he is so merciful and can because he is sâ— powerful that man shuts the doore of hope against himself who thinks or through unbelief fears that either God will not or cannot help him And therefore when at any time we are in a streight let the greatness of our streights be the exercise of our faith not a discouragement to it Some make their streights a stop to their faith they cannot believe they shall be delivered out of great streights but the greatness of our streights should quicken not deaden our faith it should encrease our faith not weaken it and so it will if we consider who it is that undertakes to remove his people out of their streights it is the great God and the more their streights are the greater their difficulties are the greater is his glory in removing any of them into a large place 'T is said in the Psalm The Lord makes a way for his anger he doth do so sometimes he makes a broad way for his anger yet remember he makes a way for his love and mercy too that his great power may be seen in opening our greatest streights Fourthly Whereas 't is not only said He would remove thee into a large place but into a large place where there is no streightness Observe God can bring his afflicted people perfectly out of streights and set them out of the reach of danger Oâ—r comforts in this world are usually mixed with sorrows our enlargements with streights yet â—he Lord is able to give us sorrowless comforts and such enlaâ—gements as shall not have the least shadow of a st eight in them As Jesus Châ—ist saveth us to the uttermost of soul streights oâ— we are saved through Christ to the uttermost of our sins that is of our guilt and danger of condemnation by sin so he can save us also to the uttermost of outward troubles he can give a perfect temporal salvation such a salvation as shall have nothing of feare or danger in this life Elihu speaks of such a salvation The Lord can save us to the uttermost of present perils and set us beyond the reach of peril even in such a place where there shall be no feare no suspicion of annoyance 'T is said Pro. 10.22 The blessing of the Lord maketh rich and he giveth no sorrow with it The Lord makes some men rich or gives them a great estate yet they find sorrow enough with it but the Lord through his blessing can give riches and add no sorrow with it put no gravell in our bread nor gall in our cup but all shall be sweet to us that 's bringing us into a large place where there is no present streightness no nor appearing cause to feare any Thus the Nations are brought in rejoycing at the fall of Babylon Isa 14.7 8. The whole earth is at rest and is quiet they break forth into singing yea the fir-trees rejoyce at thee and the Cedars of Lebanon saying since thou art laid down no feller is come up against us Positio vel requies Heb a radice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quod est requiescere Metonymia adjuncti Pisc Est abstractâ—m pro concreto â—ositio requies pro iâ—s quae s per mensam deponuntur a serculariis Quemadmodum jumenta vocantur servitus hominum quia hominibus serviunt Bold Vicinae sunt radices 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quievit â—◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 posuit quod enim ponitur in aliquo loco ponitur ut requiescat Merc The Lord will work full deliverance for his people by Babylons fall when that falls Sion shall not feare the coming of any more fellers Christ will then give his faithfull people such enlargement as shall know no streights This is the first allusion He would have removed thee out of the streight into o broad place where there is no streightness it followeth And that which should be set on thy Table should be full of fatness Here 's the second mercy As if he had said The Lord would not have given thee a bare deliverance out of evil but thou should'st bave received abundance of good thou shouldst not only have roome enough but comfort enough That which should be set on thy Table should be full of fatness Some render That which resteth or abideth on thy Table that is thy meat and thy drink thy wine and thy oyle that which thou feedest upon should be of the best and most nourishing not bare
will-esteem thee for this Certainly no. We may take in both senses of the word Will he esteem thy riches or Nobleness Hence note First Greatness without goodness is of little or no esteem with God Note Secondly God will not be taken off by any outward respect whatsoever from bringing vengeance upon evil men God will not be stopt in his course of Justice wiâ—h riches or great titles with honour or nobleness The riches of one man cannot ransome another Psal 49.7 8 9. They that trust in their wealth and boast themselves in the multitude of their riches none of them can by any means redeem his brother nor give to God a ransome for him Nor can any mans riches ransome himself Pro. 10.2 Treasures of wickedness that is treasures gotten wickedly profit nothing Nor will the treasures of the wicked though well gotten profit them Pro. 11.4 Riches availe not in the day of wrath Zeph. 1.7 Their gold and silver shall not profit them in the day of my wrath If you present your selves before God with titles of honour and bags of gold neither the one nor the other will do it he will not regard thy riches nor nobleness When Ishmael came treacherously upon those Jewes ten of them said Slay us not Jer. 4.8 for we have great treasures in the field of Wheat and of Barly and Oile and of Wine so he forbare and slew them not among their brethren But this will not do in the day of the Lords anger Will he esteem thy riches 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 clamavit Septuaginta id in mente habuissâ— videntur nam vertunt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 opulentus dives Isa 32.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 â—or scurec significat opes cap. 30.24 cap. 34.20 Non estimabit clamorem tuum nihil ducit quantum vis clames non ea movebitur sed pro diâ—itiis malo Merc Some translate thus Will he regard thy crying or clamor As if Elihu had said Cry as much as thou wilt the Lord will not regard it This goes higher Many possibly will not be taken off from the process of Justice by greatness or riches who yet by our humble supplication and cry may be taken off But will the Lord regard thy cry or as the Septuagint read it Will he have regard to thy prayer Wicked men that have rejected the Lords commands will yet hope or rather presume the Lord will hear their cry and therefore they will be at their prayers in times of trouble when the wrath of God breaks out this is their last resort and refuge They who never made the Lord their choyce in good times will yet make him their refuge in evil times or in dayes of trouble they think surely to be sheltered and saved and spared when they pray but this will not do neither Will he esteem thy prayers The Hebrew Text at least allows if not clearly holds out this reading and it can be no hurt to take in as much profitable sense as the words without undue straining may hold out to us So then when the Lords wrath appears neither riches nor honour nor prayers nor teares can give sinners any relief The cryes and prayers of the wicked are no more regarded by God than their riches or greatness Then they shall call upon me saith Wisdome Pro. 1.28 that is When their feare cometh as desolation and their destruction cometh as a Whirlewind when distress and anguish cometh upon them v. 27. when 't is thus with them then they shall call upon me but I will not answer that is I will not esteem their cry That 's a very remarkable Scripture Psal 18.41 where David speaking of his enemies how the Lord had given him their necks and a power to destroy them that hated him presently adds They cryed but there was none to save them but it may be they cryed where they should not for help no saith the Text they cryed even to the Lord but he answered them not then did I beat them as small as the dust before the wind c. The Lord having declared how resolv'd he was to proceed in a way of wrath against the Jewish Nation adds Jer. 14.12 When they fast I will not hear their cry That people had been very obstinate and rebellious they had withstood the call of God by the Prophet yet when they saw wrath appearing and approaching then they betook themselves to fasting and prayer but saith the Lord it shall not advantage them though they fast and in their fasting cry yet I will not regard them nor be entreated I know they will be praying to me but I will take no notice of them See how dreadfull a thing it is to refuse the offers and tenders of grace to go on in a way of sin for then no ransome will do it riches and honours yea prayers and cryes and teares shall not be regarded Will he esteem thy riches No not gold This is to be joyned according to our translation with the former words and it suits fully with our translation of these words Gold being the best of worldly riches and having the greatest power with and command over men yet saith Elihu Will he esteem thy riches no not Gold He mentions that because I say it is the choicest part of riches the worst sort of gold is of higher esteem and worth than any other mettal Gold beaâ—es the greatest price among metals and hath the greatest prevalency among men but none with God The word rendred Gold signifies defending but gold is no defence against God Will he esteem thy riches no not Gold The note is the same in substance with the former The Lord regards not men for their riches no not for the best of riches Not only will he not esteem your Copper and Brasse and Iron and Tynn but not your Gold 1 Pet. 1.18 Gold doth much with men but nothing with God I shall not stay upon this clause it being only an hightning of the same thing before asserted But There are two other readings of the latter part of this verse upon which I shall stay a little First thus Will he esteem thy riches no not in affliction The word which we render as one signifying the best gold Ne quideâ—â— in angustia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ego nomen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 verto in augustia alii reddum in sâ—gnificatione auri in qua râ—paritur cap. 22.24 sed ibi scribitur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in accentu distinguente pro 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pisc refined gold other interpreters render as two words which signifie to be perplexed or in streights Will he esteem thy riches no though thou art in the greatest streights and knowest not what to do Hence Note The Lord will not regard rich wicked men when they are in streights The Lord who esteems not the wicked rich at any time will lest esteem them in an evil time The Lord who hath an esteem of and a regard
Jeremy did not desire the evil day to come on others yet when the evil day was come upon himself we find him venting strange and strong desires of that kind Chap. 9.2 O that my head were a fountain and mine eyes rivers of tears that I might weep night and day for the slain of the daughter of my People He had visions of slaughter and he did even beg a head melted into water for abundant mourning over that day But what were his other what were his further wishes with respect to himself at that time we have them in the next verse O that I had in the wilderness a lodging place of a wayfaring man that I might leave my people and go from them for they be all adulterers a company of treacherous men What uncomfortable desires had Jeremiah as to that day of distress O how did he covet to have a retiring place any hole in the wilderness like a wayfaring man that he might leave his people and see them no more because they were so wicked and their wickedness he foresaw would bring down such dreadful evils upon them And as he wisht this sad retirement upon the foresight of evils to come so we find him in another place Chap. 20.14 15 16 c. wishing that he had never been born to see such presnet evils We have the like plain wish of David in the day of his trouble Psal 55.2 Attend unto me O God and hear me I mourn in my complaint and make a noise because of the voice of the enemy because of the â—ppression of the wicked for they cast iniquity upon me and in wrath they hate me they charged him with evils that he had not done my heart is sore pained within me the terrors of death are fallen upon me fearfulness and trouble are come upon me and horror hath overwhelmed or covered me David was at that time in a very sad day you see and what was his wish that day we have it at the 6th verse And I said O that I had wings like a dove for then would I flee away and be at rest lo then would I wander far off and remain in the wilderness Holy David could not keep his heart in those distresses from extravagant wishes David had the integrity of a dove as he often pleaded before the Lord and being distrest he wished also for the wings of a dove that he might flee away and get out of the reach of all those impendent calamities How usual is it for good men in bad dayes to breath out such wishes one wishes that he had never been born rather than to see such a day another wishes he may die presently rather than live in such a day When the Apostle John had given the prophesie of dreadful judgments to come upon the wicked world or the world of wicked men he presently tells us what their wishes or desires will be Rev. 9.6 And in those dayes shall men seek death and shall not find it and shall desire to die and death shall flee from them Most men flee death that 's a misery but death sleeth from some men and that 's a greater misery They are in the worst of conditions who would have death when death will not be had Their lives are worse than death who only wish to die What non-sense wishes and desires had they also in the day of the Lords anger mentioned in the same book Chap. 6.16 Who said to the mountaines and to the rocks fall on us and hide us from the face of him that sitteth on the throne and from the wrath of the Lamb. It is possible for good men sometimes to have strange wishes but O how lamentable are the wishes of wicked men and unbelievers who have no part nor interest in Jesus Christ in those times when Conscience is wounded and awakened or when a day of the Lords wrath or judgment from the Lord appeareth When Christ the Lamb shall sit upon the throne and call them to give an account O then they will wish for rocks and mountaines to fall upon them that they might not appear how glad will they then be to be hidden with an everlasting night They cannot but desire the night who have sinned against light Holy Job could not forbear to desire the night of death in the day of his distress what desires then must the wicked have who have no hope beyond this life Again as to the vanity of that design of some in desiring the night for shelter Note There is nothing can cover us from the eye or secure us from the hand of God What is darkness to God who is light and in whom there is no darkness at all 1 John 1.5 Desire not the night As gold and silver cannot ransom sinners as great forces all the Armies on earth forces of strength cannot help sinners so the night cannot hide them they that are in the grossest darkness are never the more out of Gods sight The darkness is not darkness to him the darkness and the light to him are both alike Psal 139.11 12. and therefore he said before vers 7. Whither shall I go from thy spirit or whither shall I flee from thy presence If I ascend up to heaven thou art there c. Wheresoever we are God is who is every where nothing can keep us off from or keep us out of the eye of God Lastly as the night is taken for death Desire not the night Hence note It is a vain wish to desire death for our rescue or escape from the evils of this life Death is it self an evil the worst of natural evils How can that help us out of our evils of trouble which is it self the most troublesom evil The Lord promiseth some of his people that they should die before the evil day Josiah and Hezekiah had such promiâ—es 'T is a favour to die as they did in the assurance of eternal life before we feel the evils of this life But death considered in it self is no relief against evil and as it is the worst of natural evils in it self so it carrieth those who are unprepared and unprovided for it to worser evils than any they can meet with in this life Some desire death to escape the evils of this life when as soon as they die they go to the evils of another life which are the second death such a death as hath no second and descend not only to the grave but to hell And what hath any one got by leaving the troubles of this life to fall into the dolors of that second secondless death They only dream of security by death who are unprepared go die Death is good for none but those who are fitted for and have by faith laid hold upon eternal life JOB Chap. 36. Vers 21. Verse 21. Take heed regard not iniquity for this thou hast chosen rather than affliction IN this verse Elihu gives Job another serious admonition or re-enforceth the former warning
him to take heed of speaking or uttering any thing rashly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Custodivit servavit unduely or unbecomingly of God in respect of his troubles and sufferings and this he urgeth upon him by two sorts of arguments as will appear when I come to handle the two following verses Take heed regard not inniquity As if he had said beware be well advised what thou dost and what thou sayest The word which we here render take heed signifies to keep and preserve but most properly to prevent and keep off any evil that it fall not upon us The noun from this root signifies a watch tower upon which a person stands to observe and give warning of any danger or to descry any approaching enemy 'T is translated take heed as here so 1 Kings 2.4 where David upon his death-bed gives counsel to Solomon his son and successor what to do and how to walk in the way of the Lord that saith he the Lord may continue his word which he spake concerning me saying if thy children take heed to their wayes that is if they are very watchful over their wayes both as to their personal and princely walkings if they walk in my statutes then I will do thus and thus for them Thus saith Elihu take heed look about you have your eyes in your head be careful These take heeds are frequent in Scripture From whence before I come to the matter about which Elihu would have Job take heed Observe It is our duty to be heedful We cannot be dutiful unless we are heedful a headless person cannot be a faultless person This duty runs quite through all we have to do take heed first to the inward motions of the soul take heed how what you think Pro. 4.23 keep thy heart with all diligence with all keepings with all heedings it is this word in the text heed thy heart that is thy first stirrings and motions unto any work Secondly take heed as to the first motions of the soul so to the affections of the soul which are soul-motions formed up and stated take heed of your affections how and what you desire how and what you love how and what you hate Thirdly take heed to the tongue how you speak and what you speak where you speak and why or for what ends you speak there is a great deal of take heed belonging to the tongue Fourthly take heed to the ear when ye hear others speak take heed how you hear and when ye hear and what you hear infection may soon come in at those ports Fifthly take heed to the eyes what you behold the eyes are windowes which often let in vanity yea I may say venome and poyson into the soul In a word take heed of all your actions or of your whole conversaâ—ion take heed what you do 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A verbo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quod saepe animi intentionem vel contemplationem valet ad aliquem finem utpote ad miserandum vel interrogandum vel adjudicandum Bold and how you do it see that ye walk circumspectly take heed in and about all these things that ye sin not especially that ye neither have nor carry on any design or work that is sinful take heed that ye be not found falling into that errour to avoyd which Elihu calleth or awakeneth Job to this watchfulness take heed Regard not iniquity Here is the special matter in the text about which Elihu advises Job to be heedful regard not iniquity The word rendred regard signifies the turning of the face to look upon any object that which we much regard we turn about to look upon it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iniqâ—itas vanitas as that which we slight we turn away from it and will not look upon it we turn our face to a person or thing signifying our approbation and we turn away our face to shew our dislike and therefore we do well express this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Absurda indecentia Sept. which signifies to turn the face by regarding turn not thy face to iniquity look not to it give it not any respect or countenance regard not Iniquity The word signifies vanity properly All iniquity is vanity sin is vanity and sin hath brought vanity into the whole creation yea sin makes all things a vexation to us The Chaldee saiâ—h regard not a lie the Septuagint regard not things absurd or uncomly But what Iniquity doth Elihu here chiefly intend I answer It is a truth of Iniquity in general regard not any iniquity yet here Elihu speaks not in that compass as if he should say regard not robbery regard not murder regard not adultery and wantonness regard not any of these foul and gross sins but there was a special sin which Elihu had an aym at and which he thought Job gave too much regard unto regard not iniquity that is undue speeches and heart-g udgings or impatient complainings against the proceedings of God with thee that is do not stand so much complaining about what thou sufferest and justifying thy self in what thou hast done expostulate the matter no more with God wish not for the night of death c. This is to regard or turn thy face to iniquity take heed of these things do not regard these evils this kind of iniquity Further when Elihu saith regard not iniquity we are to expound him by these affirmatives slight it turn from it abhor it loath it despise it reject it all these affi matives are contained in that negative regard not Frequently in Scripture negatives intend their contrary affirmatives When that Scripture saith despise not prophesying 1 Thes 5. the meaning is ye shall regard it love iâ— follow it delight in it so on the other hand when this Scripture saith regard not iniquity the meaning is despise and oppose iniquity to the utmost Take heed regard not iniquity From this part of the verse thus opened Observe First It is no easie matter to keep our selves right when things seem to go wrong with us It is a hard thing to forbear iniquity when we are pinched with adversity not to speak unduely and uncomly not to speak amiss of God not to speak unbecoming our selves require â—reat caution in a day of distress We have need to take heed of this iniquity to be watchful in an evil day that we neither do nor say that which is evil When things are amiss with us we are very apt to speak and do amiss As soon as ever the hand of God toucheth us how do we grieve how do we complain how do we murmur how do we repine O regard not this 't is an iniquity to be taken heed of in a dark day in a day of trouble such as was upon Job as black a day was upon him as ever upon any in the world as to his personal condition If such a Cedar failed have not we poor Shrubs reason to look about in such
a day When an affliction is very great they that are for reputation great and strong in faith very choice believers experienced souldiers in the wars of Jesus Christ when an affliction I say growes very great how apt are they to be dismayed to be out of heart to despond to look upon themselves as undone and all undone O regard not turn from this iniquity It should not satisfie any servant of God that he avoids gross iniquities in practise he must make conscience of an impatient word and order his speech aright under the rod as well as his conversation Secondly Forasmuch as Elihu calls this an iniquity Observe Impatient speeches render us guilty let our afflictions and troubles be never so great Jobs affliction was as heavy as the sand yet Elihu tells him your complainings are your iniquity I have had occasion several times in this book to speak of the evil of complaining under the worst and sorest of afflictions and therefore I only name it here Thirdly taking iniquity in the largest notion Observe Sin deserves no respect from us Sinners deserve no respect much less doth sin 'T is one part of the character which David gives of a Citizen of Sion Psal 15.4 He is one in whose eyes a vile person that is a wicked person a person given up to his lusts is contemned That which makes a person vile and contemptible is worse than a vile person and therefore should have less respect or more contempt from us Remember sin is the only thing which makes any person vile should we then give any respect to sin should we give respect to that which brings utter disrespect upon us have we any reason to honour that which brings us to shame to regard that which makes us regardless both with God and all good men However some men are regarded with men for their wickedness I mean with wicked men they regard their like the more when they are most like them yet I say sin makes every man regardless with God and every good man Therefore regard it not yea slight it trample upon it Take that For a Fourth note in the affirmative Iniquity is utterly to be disregarded and abominated We should abhor it and cast it out of our soules we should throw it out of our conversation Note Fifthly To regard iniquity is the marke of a wicked man As 't is his property to disregard all good Psa 26.4 he seteth not his heart to that which is good he abhorreth not evill that iâ— he hath no regard to the good of duty and he hath a great regard to the evill of iniquity His not abhorring evill is to be interpreted in the affirmative he regards respects evil he prizes and values his very basest lusts before the Law and Will of God David disclaimeth this base spirit Ps 66.18 If I regard iniquity in my heart God will not hear my prayers Now who are they whose prayers God will not hear We have the answer made by the blind man Joh. 9. God heareth not sinners whom will he hear then seeing all are sinners His meaning is he hears not impenitent sinners unbelieving sinners such as trade on in a way of sin Thus David concluded if I regard iniquity in my heart God will not hear me for if I regard iniquity I am of those sinners whose prayers God will not hear Though David had done great iniquities and had much iniquiâ—y in his heart yet he regarded no iniquity in his heart If I have locked to any iniquity in my heart saith he as the word is that is if iniquity in my heart be smiled upon if I have pleased my self with it if I have given it a good look I were a wicked man and God heareth not such Lastly from these words Elihu speaking thus to Job a godly man take heed regard not iniquity Note A godly man should take heed of doing any thing which may signifie the least respect or regard unto sin the least respect to the least sin Indulge not thy self in complainings and impatience lest thou be found to regard iniquity as Job is here charged in the next words For this thou hast chosen rather than affliction Here Elihu applieth the matter yet closer to Job I have advised thee to take heed not to regard iniquity and my admonition is not without cause I do not speak at random for I tell thee plainly thou hast chosen this rather than afflâ—ction that is thou hast regarded iniquity To choose is to regard This thou hast chosen rather that affliction This What This sin impatient complaining and expostulating with God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Elegit selegit this sin thou hast chosen The word which we translate to choose denotes a very serious and exact work of the soul Choice is a deliberate act we choose upon discussion and debate choice is made upon trial and proof Thus the word is used Exod. 17.9 Joshua was to take chosen approved experienced men to go to the war against Amalek David gathered all the chosen men of Israel 2 Sam. 6.1 And thus the Lord spake to the house of Jacob by the Prophet Isa 48.10 I have chosen thee Where I have chosen thee in the fire of affliction Affliction is a tryer and either discovers who are fit to be chosen or sits and prepares them to be chosen This thou hast chosen Rather than affliction But may we say that Job sat down and putting his affliction in one ballance and sin in another chose iniquity rather than affliction or sin rather than suffering Surely the bent of Jobs spirit the frame of his heart was far otherwise nor is it consistent with a gracious state or a state of grace to sit down and make a perfect election of any sin upon any tearms whatsoever Therefore the word choosing may be taken in a milder sence or in a more moderate intendment as if Elihu had said Thou hast spoken and done such things thou hast behaved thy self so under thine afflictions as that a man may say surely thou hast chosen iniquity rather than affliction thou hast given others great cause to judge thus of thee Elihu did not purpose to fasten this upon Job that he had purposely concluded to choose sin rather than affliction Prae afflictione i. e. magis quam afâ—l tionem hoc est tolâ—antiâ—â— afflictionis Meâ—â—n miâ— subjecti Pisc but he had taken liberty through the violence of his temptations anâ— the extreamity of his paines to use such impatient speeches anâ— actings as might be interpreted in a sence a choosing of iniquiâ—y that is impatience rather than affliction that is a quiet sufferance of affliction This thou hast chosen rather than affliction or As some render it For this cause hast thou chosen any thing rather than affliction thou hast choâ—en what came next rather than affliction or thou hast chosen this because of thine affliction so others read it that is thou hast been so prest with thine
prosecuteth the admonition which he had given Job in the 21 verse to take heed of uttering any thing rashly concerning Gods dealings with him or of choosing iniquity rather than affliction And he presseth the admonition by two great arguments First From the power and wisdome of God in the 22t h verse Behold God exalteth by his power who teacheth like him Secondly He urgeth it by an argument taken from the soveraignty of God as also from his most exact Justice v. 23. Who hath enjoyned him his way or who can say thou hast wrought iniquity As if he had said Take heed how thou accusest the Justice of God in any of his dealings with thee If God be of such power of such wisdome of such soveraignty of such integrity then consider well what thou speakest yea what thou thinkest of God beware thou speakest not a word nor conceivest a thought amiss of him Consider I say God himself his wayes and works thoroughly and thou wilt conclude with me That though many in the world have great power and have left the markes of it in many places and upon many persons yet none like God either first in doing his own work or secondly in directing or teaching us how to do ours So that Elihu by this report and commendation of the power and wisdome of God seems to comfort Job in the assurance or hope of better things Ecce deus excelsus in fortitudine sua Vulg 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 excelsus est intransitive sumi potest attollit robur suum i. e. robâ—re suo excelsus est if he would hearken to and accept his counsel for as God had mightily afflicted and broken him so he was as mighty to heal those breaches and deliver him he only waited to see him in a better frame that he might be gracious Isa 30.18 That 's the general sum of the words Vers 22. Behold God exalteth by his power Some read God is high in his own power that carrieth Elihu's reason strongly in it God is exalted in his power above all others and therefore it is no way sutable or consentaneous unto reason that the greater power should be questioned much less condemned of injustice by the lesser power There must be a parity a co-ordination or a co-equality at least if not a superiority where judgement is given That 's a great truth God is exalted in his own power David Psal 21.13 turns it into a prayer or wish Be thou exalted O Lord in thine own strength He makes a like prayer Psal 108.5 The Lord in other places declareth himself pâ—remptorily in it Psal 46.10 Be still and know that I am God I will be exalted among the Heathen I will be exalted in the Earth It shall be so whether men will or will not whether men will or no God will be exalted because he is exalted in his own power not in any derived power or power given him from the creature Men or Angels The power which God puts forth in his works exalt him or shew him to be a great a mighty God Behold God is exalted by his own power But we translate the Text and so I conceive it more fitly sutes the scope of Elihu as expressing an act of God towards others Behold God exalteth by his power So Mr Broughton Mark the Omnipotent sets up by his strength Behold As hath been shewed is a note both of attention and admiration God The strong God the potent the omnipotent God who is able to overcome all difficulties Exalteth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Elevare exaltare corroborare stabilem inconcussum reddere The word which we render to exalt signifieth to set in an inaccessible height or to exalt veâ—y high and not only so but to establish in that exaltation yea so to confirme and corroborate him that is set up in such a height that no power is able to molest trouble or afflict him and therefore a word coming from this root signifieth a fortified Castle or Tower such places if any are exalted and lifted up on high Behold God exalteth As if Elihu had said God is not only exalted in himself he is not only lifted up beyond the reach of all creature-annoyances but he is able to lift up others and he doth actually exalt his when he pleaseth beyond the reach of all danger beyond the hurtfull power of those who hate them and therefore have a mind to hurt them God is so exalted above others that he can exalt others also He exalteth by His Power He hath the power in himself The word which we render power signifieth First That might and strength which is corporal the might and strength of the body Secondly Inward might and strength whether acquired or infused the might of the mind wisdome and pollicy Thirdly Civil might and power honour and riches Whatever maketh a man strong comes under the notion of this word and every way in all the Notions of power God is exalted He exalteth by his power But seeing 't is barely asserted He exalteth by his power nothing being expressed it may be questioned whom doth he exalt or what doth he exalt I answer Forasmuch as the Scripture leaveth it at large and undetermined we may apply this assertion to any either thing or person God exalteth whom he pleaseth and what he pleaseth VVe may take it distinctly these five wayes First He exalteth Himself by his power that is he exalteth his own Name and Glory which is nearest to him yea as himself Secondly He exalteth every work which he will undertake and engage upon He doth not only lay the Foundation of his work and rear up the VValls a little way but he exalteth by his power till he hath set up the Head-stone of his work as the Prophet Zechariah speaketh Chap. 4.7 all that love and fear him shouting and crying Grace Grace to it He exalteth his works of Providence as once he did his work of Creation to full perfection Thirdly The Lord exalteth those that fear him for they are most properly his Favourites and whom should he exalt but those whom he favoureth All the worldly exaltations of evill men are but depressions and abasements compared with those exaltations and advancements which God intendeth for all that fear him and some he exalteth much in this VVorld Fourthly and more specially He exalteth by his power such Job then was those that are cast down by the oppressing power of men even the poor and those that have no help Thou art he saith David Psal 9.13 that liftest me up or exaltest me from the gates of death When I am perishing when I am ready to be swallowed up with death when I am at the greatest loss even as to life it self then thou liftest me up thou liftest me up from the very gates of death Again Psal 18.48 He delivereth me from mine enemies yea thou liftest me up above those that rise up against me When they are casting me down God is
to what we should shun and avoid which is the work of God alone by his grace and Spirit Thus David shews how God is teaching while he is chastening Psal 99.12 Blessed is the man whom thou chastenest O Lord and teachest out of thy Law God teacheth First by his Word that 's his ordinary way of teaching Secondly he teacheth by his Works and those both the workes of Creation and of Providence and by those whether workes of Mercy or of Judgement By all these meanes God teacheth But that which Elihu chiefly aimeth at in this place speaking to afflicted Job is his teaching by affliction Who teacheth like him As if he had said God doth not lay his hand upon thee by affliction only to make thee smart but to make thee wise he is instructing thee while he is afflicting thee Further as God teacheth by his Word and by his Works so he teacheth most eminently by his Spirit who alone maketh the teaching both of his Word and of his Works effectual upon the hearts of the hearers and beholders Many are taught but none to purpose without the Spirit Who teacheth like him Note Secondly God is no ordinary teacher The teachings of God are above all other teachings There is no teacher to be compared with God Elihu doth not say Who teacheth besides God There are many other teachers but there is not one who teacheth like him Some may say wherein doth the excellency of divine teaching lie how hath that the supereminence above all other teachings Take the answer briefly in seven words First none teacheth so plainly and clearly as God The teachings of men are but dark and obscure to the teachings of God Christ said John 16.26 I shall no more speak unto you in parables but I shall shew you plainly of the Father God speaks by his Word and Spirit to the lowest and meanest understanding Secondly none teacheth like God that is so mildly so moderately so condescendingly to the condition and capacity of those with whom he hath to do Christ said John 16.12 I have many things to say unto you but ye cannot bear them now and therefore I will not say them now I will not buâ—den you beyond your strength I know what lessons what instructions you are fit for and I will give you only these and no moâ—e till ye are better prepared to receive them I will give you only milk because ye are children and so not able to digest-st ong meat Thirdly none teacketh like God so patienâ—ly and meekly There is nothing doth more provoke the passion of a teacher than the untowardness and dulness of those that are taught It was a very good Rule given by one of the Ancients he that will teach children must in a manner be a child He must consider what they are and forme himself to their condition else she will never have the patience to teach them O with what patience doth the infinite and only wise God teach his children Isa 28.9 10. He giveth line upon line and precept upon precept here a little and there a little Here is the patience of God He doth not say if ye cannot take it now I will teach you no more No saith God I will give precept upon precept and line upon line though former precepts have not been received yet I will give you more here a little and there a little ye shall have another little to the former little God was forty yeares tutoring and teaching the Israelites in the wilderness to fit them for the possession of Canaan These three yeares saith Christ have I come looking for fruit and all that while he was teaching them to make them fruitfull nor was he hasty then but upon the inâ—ercession of the vineyard-dresser waited one year more O the patience of God in teaching Fourthly none teacheth like him that is so constantly and continually He teacheth and he is alwayes teaching there is no hour no moment but one way or other God is reaching By every thing we hear or have to do with in the wayes of his providence he is teaching us B sides how constant is God in teaching us formally as 't is said in the Prophet Jer. 35.14 15. I have sent unto you all my servants the prophets rising up early and sending them As if the Lord did bestir himself in the moâ—ning to send our teachers betimes He soweth his seed in the morning and in the evening he doth not with hold his hand as he requireth us to do in all sorts of duty whether of charity and righteousness towards our nâ—ighbour or of piety and holy worship towards himself Eccl. 11.6 Fifthly none teacheth like him that is so truly so unerringly While men teach they sometimes mis-teach while they lead they often mis-lead they teach error for truth and unsafe doctrine for sound they build wood hay and stubble in stead of gold silver precious stone upon that sure foundation Jesus Christ 1 Cor. 3.12 The best the wisest and most knowing men may erre only God knoweth the full compass of all mysteries yea he is Truth therefore his teachings are most true Sixthly none teacheth like him that is so authoritatively Men teach in the name and authority of God but God teacheth in his own name and authority The Lord giveth Authentity to his own word If the Lord hath said it that 's warrant enough to receive it and believe it When Christ preached the people wondered at his doctrine Mat. 7.29 For he taught them as one having authority and not as the Scribes that is there went forth a mighty command with the word of Jesus Christ He did not as I may say beg attention and submission to his doctrine but exact it upon them and draw it from them Where God teacheth he commandeth his word worketh mightily when he speaketh all must hear at their peril Whâ—â—e Princes give the rule and publish their Laws subjects must hear and obeâ— or suffer for not obeying How much more where God gives the Rule and publisheth his Law Seventhly who teacheth like him that is so effectually so efficatiously As God hath authority to charge his teachings upon us at our peril to receive them so he hath a power to work our hearts to the receiving of them Who teacheth thus like God The Mâ—â—isters of Christ teach in the authority of God and charge all to receive what they say in his Name but they cannot give an effect to the charge Isa 48.17 He teacheth to profit One translation saith He teacheth things profitable But that is a lean rendring for so doth every Minister that teacheth as he ought but our rendring carrieth the efficacy of the word of God in it He teacheth to profit that is he can make the dullest Scholar learn he can make the most stubborn heart to submit Christ speaking of this great work of God in teaching saith John 6.45 No man cometh unto me except the Father draw him What is that drawing It is this
that thou magnifie his works I shall not stay upon that other reading Remember that thou art ignorant of his work The same word which we translate Memento quod ignores opus ejus Vulg. Hieronimus confundit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quanquam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 potius errare quam ignorare significat Drus to magnifie with the variation of a point signifieth to erre hence that translation There is a profitable sense in it for indeed the best knowledge which we have of the work of God may be called ignorance and we said to be ignorant of that work which we are most knowing in Yet because this is straining of the Text I pass it by and keep to our own rendring Remember that thou magnifie His work What work Here is no work specified therefore I answer First All the workes of God are here included Magnify his work What-ever is a work of God what-ever hath the stamp and inscription of God upon it see that thou magnifie it Secondly and more specially We may undeâ—stand this work of God to be the work of Creation Hujus mundi opificium intelligo Bold the goodly structure and fabrick of this visible world and indeed that 's a work so great and magnificent that it ought to be continually remembred and magnified Thirdly Others restrain it more narrowly to that part of the work of God which is eminent in the heavenly meteors and wonderful changes in the air together with the motions and influences of the stars of which we shall find Elihu discoursing at large like a divine Philosopher in the next Chapter There are strange works of God in these lower heavens where those meteors are born and brought forth Remember to magnifie those works Fourthly I rather conceive though such works of God are afterward spoken of that Elihu intends the work of Providence in both the appearances of it as it is a white or black work as it is for good or for evil as it is in judgment or in mercy A modern Interpreter pitcheth upon the former and upon one particular of the former as if Elihu had directly led Jobs thoughts back to the Deluge that work of God in bringing the Flood upon the old woâ—ld and if we can but go back and honour God for his past works of Providence we shall magnifie him for his present As if Elihu had said Thou complainest that thou art overflowed with a deluge of afflictions but doest thou remember how God destroyed the whole world at once in the universal flood But though I think that may be taken in among other works yet to restraine it to that is a great deal too narrow for this Text. Therefore under this work of God we may comprehend any great work of God which is upon record or which we have heard of wherein he hath shewed his power wisdome and justice Remember his work The work of providence Those works of providence which are afflictive have a great place in this Text because the person spoken to was one in an afflicted condition And I conceive Elihu directs Job not so much to magnifie God for the day of prosperity and Sun-shine which he once had as for the day of adversity and darkness which then covered him Remember that thou magnifie his work Which men behold Which the sons of Enosh behold saith Mr Broughton But the word Sons is not in the Text there 't is only men or weak men The word which we translate to behold 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath a double signification and that hath caused a double translation It signifieth first to sing secondly De quo cecinerunt viri Quod laudaruni justi viri Chald to see or behold It is translated by several in the former sense Remember that thou magnifie his work whereof men have sang The Chaldee Paraphrase saith For which just men have given praise in Psalmes and songs Beholding fully a good thing and praising it or praising God for it go together as Mr Broughtons glosse expresseth it out of Ramban Gracious and holy men do not only speak but sing the wonderful works of God And that praises were in song or verse both the Scriptures and many ancient Authors testifie God works and men sing the praises of God for his works as Moses David and Deborah did And we find all the Saints Rev. 15.3 singing praises to the Lord for the great work which he will do in bringing forth Judgement to perfection upon Babylon Thus it is a truth the work of God is to be sung and set forth in meeter or in verse We take the other translation Which men behold which with respect to that which followeth v 25. where both expressions refer to the eye is I conceive most proper Magnifie the work of God which men behold As if Elihu had said O Job I advise thee to leave off searching into the secrets of God and set thy self to consider and magnifie those works of God which are plain and lye open to every mans eye The word rendred Behold may note both a transient and an intense or fixt beholding to look wishly as we say to look fastning the eye solicitously yea it imports not only to behold with the eye of the body but with the eye of the mind Some Interpreters put an Emphasis upon the word men Quae viderunt non hominos sed viri praestantes ut sit nomen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sic alibi in loco ubi non sunt viri virum te praesta Drus as noting excellent men vertuous men men of vertue in their qualities and of excellency in theiâ— abilities such are men indeed worthy men worthy the name of man as it hath been said of old Where there are no men do thou play the man act and speak like a man Some men have nothing but the outside of a man This is a good notion For good men holy men men of divine excellency are most quick-sighted and quick-sented First espying the appearances of God in any of his providences and then making a due improvement of them Therefoâ—e saith Elihu magnifie his work which men that is holy and good men behold and take notice of David speaking of the woâ—ks of God in that notable place Psal 92.6 saith A brutish man knoweth not neither doth a fool understand this that is such a one as he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Non tam exâ—ellentes quam miâ—â—â— et pleiâ—â—â—s vâ—â— omnes â—â—mmo homines significat cannot behold the work of God And therefore it is more than a cri icisme to restraine the word men to men of this sort yet it must be granted that the word signifies not only excellent men but any sort of men whether wise or foolish rich or poor and the weake sort of men more specially than the stronger and more noble in any kind And to take the word in that universality as compassing and
praise him whether men do or no. All thy works shall praise thee saith David Psal 145.10 What then should they do for whom they are wrought The latter part of the verse shew what they will do who know what God hath wrought for them Thy Saints saith he shall bless thee They who have as most have low thoughâ—s can never give high pâ—aises of the works of God Thirdly In that this counsel and exhortion is given to Job in that this spur is as it were put to his sides Remember that thou magnifie Note The best men need monitours and remembrancers to quicken them about their duty of magnifying the works of God The Lord though he needeth not yet will have us to be his remembrancers to do our works for us if we would have our works done the Lord would have us by prayer to mind him of our own and of all his peoples condition Isa 62.6 Ye that are the Lords remembrancers so we put in the Margine and in the Text ye that make mention of the Lord c. The Lord will have us to be his remembrancers And though he is ever mindful of his Covenant yet he liketh it well to be put in mind of it But O what need have we of a remembrancer to put us in mind of the work of God and to magnifie his work We need a dayly remembrancer to put us in mind of what we should do how much more of what God hath done We need to be minded of that which 't is a wonder how we can forget our latter end or how frayle we are how much more do we need to be minded of those duties which fit us for our latter end and lead us to those enjoyments which never end Fâ—urthly Observe Such is the sinfulness of mans heart and his sluggishness that he hardly remembers to magnifie God for those works which he cannot but see Elihu urgeth Job and with him all men to remember that they magnifie even that work of his which men behold and which every man may see How slack are they in or to that great duty of magnifying God who when they see or may see if they will his mighty works yet mind not the magnifying of him Fifthly Observe Some works of providence are so plain that every man that doth not wilfully shut his eyes may behold them He is altogether stupid and blockish that seeth not what all may see Hence the Psalmist having said O Lord how great are thy works concludeth such among brutes and fools Psal 92.6 The brutish man knoweth not neither doth a fool understand this It was the saying of Plato an Heathen That man is worthy his eyes should be pulled out of his head who doth not lift them up on high that he may admire the wisdome of the Creatour in the wonderfull â—abrick of the world I may adde and in the works of providence Are they not such that as the Prophet speaks He that runs may read them Sixthly Consider why doth Elihu thus charge it upon Job surely to humble him for his sin in that he did not magnifie God for his works Hence Note It is a great aggravation of our neglect of praising God for his works or of our not magnifying the works of God seeing his works are obvious to every man even to the weaker and ruder sort of men If the very blind may see them how sinfully blind are they who see them not The works of God should be sought out Psal 111.2 4. If they lie in corners yet they are to be sought out and they are sought out of them that have pleasure therein If God should hide his work under ground if God should put his Candle under a bushel as Christ saith men do not Mat. 5. yet 't is our duty to seek it out and set it upon a Candlestick that all may behold it and praise him for it Now if the most hidden works of God must be sought out that they may be magnified surely then when the works of God stand forth and offer themselves to our view and we cannot tell which way to draw our eyes from them how great a sin is it not to behold them not to give him the glory of them Seventhly Observe To magnifie the works of God is mans duty yea it is a most necessary and indispensible duty This is the poynt chiefly intended by Elihu in his present discourse with Job This containeth the sum and substance of the whole Text. To magnifie the work of God is so necessary so indispensible a duty that A remember is put upon it lest at any time it should slip from us The Lord knowing how great how weighty how comfortable how profitable a duty it is to keep the Rest day prefixeth this word Remember the Sabbath day to keep it holy Exod. 20.8 I might give instance from several other Scriptures importing those duties which have a memento put upon them to be of great necessity and that the Lord will not bear with us if we lay them by or neglect the constant performance of them To forget any duty is very sinfull how much more those which we are specially warned to remember that we do them David was not satisfied in doing the duty of the text alone but must associate others with him in it Ps 34.3 O let us magnifie the Lord together that 's a blessed consort the consort of the blessed for ever The whole work and reward too of Saints in heaven is and eternally will be to magnify God and they have the beginnings of that work and reward who are sincerely magnifying his work here on earth God hath magnified his word in all things above his name Psal 138.2 and the reason is because his workes answer or are the fulfilling of his word to the praise of his glorious name Now if God hath magnified his word by his workes then we must magnifie his workes or him in his workes For wherein doth God magnifie his word but in his works He hath magnified his work by bringing his word forth in his works Surely then if God hath magnified his word by bringing it forth in his works then 't is our duty to magnifie the works of God which are the product effect and answer of his word But some may say how is that done I would give answer to this question in five things First Then we magnifie the work of God when we magnifie God for his work we cannot magnifie the mercy of God but by magnifying the God of our mercys We cannot magnifie his work while we neglect himself we magnifie God in his work first when we ascribe the whole efficiency of what we see done in the world to him and say This is the singer of God Or when we say according to this or that time What hath God wrought Numb 23.23 To magnifie the work of God is to give the whole of it to God 'T is the hand of God upon a work that sets
the price upon any woâ—k and makes it worthy to be magnified As in some Pictures this â—ets a price upon them to say they are such a mans work the work of such a famous Artist the work of Apelles or of Michael Angelo So if we would magnifie any pâ—ovidential work we must say it is the woâ—k of the great God it is he that haâ—h done it the eye of our mind must look directly at God in ruling and governing of the woâ—ld While we pore much upon or stay our thoughts about second causes we cannot exalt the work of God though we call it Gods wâ—rk yet if our hearts hang about second causes the work cannot be exalted as his 'T is a depression of the work of God to put any thing of man upon it To honour the work of God is to give him the whole effect of the work As we then magnifie God when we look to him alone with a single eye as the end of all our works There is nothing doth magnifie God in what we do but our looking to God as the end of all we do Let our work be what it will never so glittering never so gay and glorious in the eye of the world yet if it be not consigned over to God it is a base and pittiful work if any man dedicates his work to himself he dishonours his work Now I say as it magnifieth our work when we make God the end of our work so that which magnifieth Gods work is when we look upon him not only as having an hand in it but as being both the beginner and ender of it If we take or give this to the creature that is sit down in this or that Instrument as the means by which we have attained our end or as the end of what we have attained we spoil the work as to God or despoil God of his work Remember this and this only magnifieth our work when we with a single eye look to God as the author and as the end of it Every work we see done is magnified and God in it when we look to God as the Alpha and Omega as the Author and Ender of it Nor is this true only in those works of God which he doth more immediately but where men act most and are very instrumental Let us therefore ascribe every work to God and that first in afflicting us such an eye Joseph had Gen. 45.8 It was not you that sent me hither but God that is not so much you as God saith Joseph to his brethren I do not say it was you though you were unkind brethren it was not you that sent me hither but God I look at him more than at you in that great affliction which was brought upon me by your envy and unbrotherly unkindness towards me Such an eye David had when he was under a very grievous black dark providence when his son rose up against him and when his subject Shimei cursed him even then he magnified that work of God by ascribing it wholly unto him 2 Sam. 16.10 The Lord hath said unto him curse David He magnified God in that great affliction by looking at the hand of God alone in it and passing by Shimei's both undutifulness and extream malignity He said as much while he tells us he said nothing in a like or as bad a case Psal 39.9 I opened not my mouth because thou diâ—st it Hence that reproof in the Prophet Isa 5.12 They regard not the work of the Lord nor consider the operation of his hand Secondly Let us ascribe every woâ—k to God in exalting us such an eye had the Church to God Psal 44.1 2 3. Our fathers have told us what work thou didst in their dayes Thou didst drive out the heathen by thy hand and plantedst them they got not the land in possession by their own sword c. but by thy right hand and thine arm c. Here is no mention at all of Joshua's achievements and famous victories in subduing the Canaanites c. All is given to God and he alone exalted for that exalting work That 's the first answer Then we magnifie the work of God when we acknowledge him alone both in afflicting and exalting us Secondly Then we magnifie the work of God when we beat out as it were and sift all the circumstances of his work as we say to the bran that so we may find out every perfection every glory of it when we do not only behold and see the woâ—k but when as direction is given Ps 48. We walk about Zion tell her towers and consider her pallaces that is when we do not look upon things only in the bulk but make an exact scrutiny or take a full view of every part We cannot magnifie the work of God by a bare beholding of it but by prying into every circumstance of it or by considering what excellencies and rarities are in it As we magnifie our sinful works in one sence we should magnifie our sins that is aggravate them not magnifie them to applaud them or glory in them but to make our selves ashamed of them as I say we magnifie our sinful works or what we have done sinfully when we consider all the circumstances of our sins as committed against light and love against mercy and goodness against the patience and forbearance of God against our own professions and promises against our experiences and priviledges all which should oblige us to holiness and engage us to a gracious circumspection in all our wayes and walkings lest at any time we should sin against God and grieve his Spirit So we magnifie the works of God when we eye all the circumstances of them and consider them as done for us when we could do nothing for our selves as done for us when we must have perished and been undone unless God had appeared for us as done for us when we deserved not the least good to be done for us as done for us when none would do any thing for us none caring for our soules as done for us when none could do any thing for us These and such like circumstantial considerations exceedingly magnifie the work of God A bare behold a transient look may discover no great matter but if we seriously weigh every particular we shall then see cause enough to magnifie the work of God Eliah 1 Kings 18.43 commanded his servant to go look towards the sea and when he went first he saw nothing but being commanded to go seven times he at the seventh saw a little cloud rising out of the sea as big as a mans hand but at the last heaven was black with clouds and wind and there was a great rain If we would look again and again if we would look seven times upon the work of God that which at first seemed nothing or afterwards no bigger than a mans hand or no bigger than a mans hand could effect and bring about will at last be magnified to such a
God We owe the full submission of our wills to the Will of God in a twofold respect First to whatsoever he willeth us to do or to his commanding will Secondly to whatsoever he will do with us or to his disp sing Will. In these and in all things let us strive to gâ—eaâ—en all the acting of our souls towards God because he is great Secondly If God be great then we may infer for consolation First Be not discouraged in prayer when you have great things to ask when your wants are great and your necessities urgent when you must have great supplies when small matters will not serve your turn In many caâ—es it is not a little help it is not a small matter which will do the thing which we sue unto God for now here is a mighty ground of comfort for us if we want great things we have a great God to go unto and how great soever our wants are they are all but small to the greatness of that God unto whom we go Ephes 3.20 He is able to do exceeding abundantly above what we ask or think and not only above what we actually ask and think but indeed beyond what possibly we can ask or think above what we are able to ask or think Therefore let us never be discouraged in prayer because of the greatness of the things that we have to ask of God Secondly Be not discouraged though as your wants so your dangers and your troubles are great How great soever the danger is you would be delivered from God is greater to whom you come for deliverance And therefore when a great Mountain stood in the way of the deliverance of the people of God Zech. 4.7 the Prophet speaks in his language Who art thou O great Mountain thou shalt become a Plain before Zerubbabel that is before the power of that God in whom Zerubbabel trusts and whose work Zerubbabel carries on Hence that holy confidence Psal 66.3 Through the greatness of thy power thine enemies shall submit themselves to thee or they shall yeild feigned obedience as we put in the margin which some render thus through the greatness of thy power thine enemies shall be found liars All the readiâ—gs magnifie the g eatness of God Through the g eâ—tness of thy power thine enemies the enemies of thy people shall â—ubmit they shall be found liars tâ—ey shall yeild feigned obedience they shall not be able with all their greatness to stand iâ— out against the great God Therefore be not discouraged at any time at the greatness of danger Though you walk through the very valley of the shadow of death that 's to be in the greatest danger yet as David did not so do not you fear no not that great danger while the great God is with you Thirdly Be not d scouraged though your sins are great when you come to aâ—k the pardon of them As the greatness of sin puts a very great damp upon the spirit of man in asking pardon so the greatness of God should take off that damp My thoughts are not your thoughts saith the Lord Isa 55.7 8 9. in this matter There is nothing wherein God doth more exceed man than in pardoning sin Mic. 7.18 If sin be great the mercy of God is great too infinitely greater than the sin of man if sin be great remember we have a great high Priest Heb. 4.14 not only a Priest but a high Priest and a great high Priest therefore fear not to ask the pardon even of the greatest sin in his name and for his sake And this is true it we respect either national or personall sins it may encourage us in asking pardon for nations how great soever their sins are Moses when the People had greatly sinned against God had recourse to this Numb 14.18 19. The Lord is of great mercy pardon I beseech thee the iniquity of this people according to the greatness of thy mercy as thou hast forgiven this people from Egypt even until now Do thus also with respect to personal sins David made the greatness of his personal sin an argument to go to God for mercy Psal 25.11 Pardon my sin O Lord for it is great He was so far from being disheartened by the greatness of his sin to aâ—k the pardon of it that according to our reading he had great hope of pardon as well as sâ—w he had great need of pardon and all because he knew God was great in mercy Or if we read that text thus Pardon my sin O Lord though it be great the sense is much the same for as the former makes the greatness of his sin a reason provoking him to hasten unto God for pardon as great diseases hasten us in seeking remedies so the latter shews that the greatness of sin is no stop to the mercy and free grace of God in Christ for the pardon of it Christ in that Parable Mat. 18.24 gives instance of the greatest debt he tells us of one that owed his Lord ten thousand talents a vast sum a very vast sum a talent being according to the lowest computation three hundred pounds of money ten thousand times three hundred pounds is a huge sum so that here was a great debt now saith the text When the debtor had nothing to pay he came to his Lord or Creditor and he forgave him all He did not say wouldest thou have me or can I forgive such a debt as this What ten thousand talents He forgave it as if it had been a debt of two mites Thus and many other wayes we may improve this first Attribute of God mentioned in the text his greatness both as to our direction in duty and consolatition in every extreamity Behold God is great And we know him not That 's the second thing The words are plain but the tense is difficult for it may be objected Do not we know God Elihu said but just now in the very verse before the text Magnifie his works which men behold every man may see it man may behold it afar off Surely if the works of God may be known and seen by every one God himself may be known for he is known in his works as the Apostle argues Rom. 1.20 The things which he hath made make him known how is this then said That God is great and we know him not Doth not the Prophet in denouncing that dreadful curse Jer. 10.25 Poure out thy wrath upon the heaâ—hen that know thee not thereby intimate that all the people of God know him Doth not Christ tell us John 17.3 This is eternal life to know thee the onely true God They who have eternal life must have the knowledge of the true God But all true believers have eternal life already in hope and shall have it shortly in hand therefore they know God The Promise of the New Covenant is Heb. 11. They shall all know me from the least to the greatest that is all my Covenant-people shall know me How
of the aire spreading themselves all the Heavens over v. 29. Thirdly He tells us of the sudden changes and successions of rain and faire weather of a cloudy and serene sky v. 30. Fourthly He sets forth the different purposes of God in dispensing the rain which are sometimes for judgement someâ—imes for mercy v. 31 32. Fifthly He intimates the Prognosticks of it or what are the signes and foreâ—unners or foretellers of it v. 33. The two verses under-hand hold out the first poynt the formation and generation of the rain Vers 27. He maketh small the drops of water That is God as it were coynes and mints out the water into drops of rain As a mighty masse of gold or silver is minted out into small pieces so a huge body of water is minted out into small drops that 's the sum of these words according to our rendring The Hebrew word rendred He maketh small hath a two-fold signification and that hath caused a three-fold translation of these words First It signifieth to take away oâ— to withdraw according to this signification of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ademit substraxit a two-fold power of God is held forth about the drops of water First Substraxit deâ—u stillas aquâ—rum scâ— ex mari fluminiâ—us â—â— loc is humidis quae fundunt pluviam ad nubeni ejus Haustus vapor ex aqua cogitur in nubem quae dainde sundit pluviam Merl Qui ausert stillas pluviae Vulg. The power of God in drawing the water up from the Earth to make rain for that in Nature as we shall see afterwards is the cause of â—ain God draws up the water from the Earth which he sends down upon the Earth he draws up the vapours and the vapours become a Cloud and the Cloud is dissolved into rain Secondly The word may very well expresse according to other texts of Sc ipture the putting forth of the power of God in stopping staying keeping back and with-holding rain from the eaâ—â—h when â—od hath drawn water from the earth he can hold it frâ—m the eaâ—â—h as long as he pleaseth The Chaldee Pa aphrase saith He forbids the drops to water the earth or he sends forth a proh bition to the clouds that they give no water The vulgar Latine speaks to the same sence who takes away drops of rain that is from the earth Mr. Broughton renders he withdraws dropping of water In this sence I find the word rendred expresly Numb 9.7 where certain persons are brought in by Moses thus complaining Wherefore are we kept back that we may not offer an offering to the Lord with the children of Israel It is a case there were some it seems suspended from bringing their offerings to the Lord and they demand a reason of it to give which Moses saith stand still and I will hear what the Lord will command concerning you But I quote that scripture only for the force of the word wherefore are we kept back or with held which was for some uncleanness Thus you have the first signification of the word and a double translation upon it both very pertinent to the nature of the rain and the Lords dealing with man in it which is the subject Elihu is insisting upon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mâ—nuit diminuis Secondly The original word signifies to diminish or lessen or make a thing small so 't is rendred Exod. 5.8 when the children of Israel complained that they were oppressed in making brick This commandement came from Pharaoh The tale of bricks which they did make heretofore you shall lay upon them you shall not diminish ought of it It is this word Again Deut. 4.2 Ye shall not add to the word which I command you neither shall you diminish ought from it Man must not make the word of God smaller or greater than it is 'T is high presumption to use either subtraction from or addition to the word of God Thus also the word is used in the case of second or double marriages Exod. 21.10 If he take him another wife her food that is the food of the first wife her raiment and her duty of marriage shall he not diminish Our translators take up this sense of the word as noting the diminishing of a thing in the quantity of it He maketh small the drops of water or he makes the water fall in small drops whereas if the water were left to it self it would poure down like a sea or like a flood to sweep all away This is the work of God and though it be a common yet it is a wonderful work He maketh small the drops of rain A drop is a small thing and therefore the Prophet when he would shew what a small thing or indeed what a nothing man is yea all the nations of the earth are to God saith Isa 40.15 The nations are as a drop of a bucket and are counted as the small dust of the ballance Behold he taketh up the Isles as a very little thing The Spirit of God piâ—cheth upon this comparison when he would set forth that great distance between God and man Man is but a drop to God But are not all drops small why then doth he say He maketh small the drops The reason is because though all drops are smâ—ll yet some drops are smaller than others and we read of great drops in the Gospel History of Christs agony in the Garden which was an immediate suffering in his soul from the hand of his Father pressing him with that weight of wrath which was due for our sins Luke 22.44 He sweat as it were great drops of blood As God made Christ sweat great drops of blood for our sins so he makes the Clouds to sweat small drops of water for our comfort He maketh small The drops of rain 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Guttavit guttatim fluxit The Verb of this Substantive is used Joel 3.18 In those dayes it shall come to pass that the mountaines shall drop down new wine by which we are to understand the plentiful effusion of the Spiâ—it promised in the latter dayes David describing the Lords glorious march thorow the wilderness saith Psal 68.8 9. The earth shâ—ok the heavens also dropped at the presence of the Lord thou O God didst send a plentiful rain whereby thou didst confirm thine inheritance when it was weary Which Scripture principally intends the spiriâ—ual rain which drops down upon believers and refresheth their wearied souls And therefore by a Metaphor this phrase to drop signifies to prophesie or preach the word of God because that like rain falls silently Sâ—binde Praeceptuci auriâ—ulis hoc instillare memento Horat. Lib. 1. lip 8. and as it were in drops upon the hearers it falls in at the ear and soaks down to the heart it soaks quite thorow as Moses spake Deut. 32.2 My dâ—ctrine shall drop as the rain and my speech shall destil as the dew And as the word is used
the waters of the Sea by the heat of the Sun become Clouds and these Clouds cover both Earth and Sea far and near Thus 't is matter of wonder to see such great and sudden changes in the air that the same Sun with its beames should exhale those vapours which are condensed into Clouds and that soon after those Sun-beams should scatter and dissolve those Clouds or thaâ— now the heavens should be so masked with Clouds as to make all dark and in a little space all return to its former brightness and bâ—â—uty He spreadeâ—h hiâ— Light Wha is there in the world that is not Gods â—â—re he calleâ—h Light his Hence note God loves to entitle himself to Light in an especial manner Mat. 5.44 He causeth his Sun to shine c. The Moon is his as well as the Sun and the Stars are his as much as either but because the Sun is the greater Vessel and conveigher oâ— Lighâ— therefore saith Christ He causeth his Sun to shine on the evil and the good c. God himself is Light and the Father of Lights Jam. 1.17 which is true not only of spiritual Light by which the things of God are discovered to us but also of natural Light the light of the Sun that 's Gods Light too he is the Father of it Secondly note The changes which we see in the air from fair to fowl weather from calms to tempests are from God It is not in the creature to make one day or hour fair or foul As Christ gives the reason why no man should swear by his head because he cannot make an hair white or black he cannot change the colour of an hair nor make a hair of any colour So it is not in the power of any man to make one day fair or foul that 's Gods peculiar He spreadeth his Light upon the Clouds and covereth the bottom of the Sea Vers 31. For by them he judgeth the People he giveth meat in abundance This 31th Verse gives us the effect of all that which Elihu had spoken before of the rain of storms and tempests and we may add of lightening and of thunder By them he judgeth the people and giveth meat in abundance Here are two effects First an effect grievous Secondly an effect gracious The former proceeds from the justice the latter from the mercy and goodness of God By them that is by the rain by the winds c. he judgeth the people To judge is taken three wayes in Scripture First To judge is to rule or govern When it is said such a man judged Israel the meaning is he ruled and governed Israel That 's the language of the book of Judges every where when their Governours are spoken of Secondly To Judge is to determine or give sentence in a special case Deut. 25.1 Thirdly To judge is to punish or afflict and thus often in Scripture when God punisheth any person or people he is said to judge them Psal 51.4 That thou mayest be cleared when thou judgest that is when thou afflictest or layest thine hand upon me saith David as God had threatened by Nathan that the sword should not depart from his house this moved David to make confession Against thee thee only have I sinned that thou mightest be justified when thou speakest and cleared when thou judgest As if he had said my confession O Lord will be thy justification all may see I have given thee abundant cause to lay thy chastening hand upon me Heb. 13.4 Whoremongers and adulterers God will judge though men let them pass yet God will not he will punish them Again in that notable place 1 Cor. 11.31 32. If we would judge our selves we should not be judged of the Lord. What it is to be judged the Apostle sheweth in the next words But when we are judged we are chastened of the Lord. The Apostle warns the Church to take heed how they came to the solemn assemblies lest coming rashly and unpreparedly the hand of God should fall heavy upon them by weakness sickness and death When Elihu saith By them he judgeth the People We are to take judging in this third sence He judgeth that is he afflicteth and punisheth men by these things Thus the Allusion is elegantly followed The Lord from his tabernacle or throne in the Clouds sends forth Edicts and signes his Warrants for the punishment both of nations and persons windy stormes rain and thunder going forth as executioners of his orders and appointments By them he judgeth the people Hence observe First God can make a scourge of any of the creatures By them that is by the rain and by the wind he judgeth the people He can use what instrument he pleaseth to afflict and chasten us with Read the holy Scriptures read the Histories of the Church and you will find all sorts of creatures summoned one time or other and sent forth as Gods messengers to punish the pride and stubbornness the impenitency and perversness of mens hearts and wayes How many creatures did God make use of to punish Pharaoh with and many of them veâ—y contemptible ones among the rest the hail rain and thunder spoken of in this place were his instruments of vengeance in plaguing that hardned King Whensoever God afflicts a people by the creatures he judgeth them by the creatures Let us take heed that we provoke not God to turn those things which were given for our good to our hurt that he make not what was made our servant our punishment God made all creatures serviceable and useful to man but through sin they become grievous and destructive to man By them he judgeth the people He giveth meat in abundance Escam ad copium Heb. i. e. copiosum Here is the second effect wrought or produced by these creatures He giveth that is God giveth meat that is all kind of food and provision for the life both of man and beast and he giveth it in abundance He doth not give it scantly or nigardly in small portions and piâ—tances but in full measure pressed down heaped up and running over By them that is Dat escam multis mortalibus Hieron by the rain and by the wind c. God gives us our meat in abundance One translation saith He giveth meat to many that is to all Hence note First Our daily food is the gift of God He giveth meat No man gets his own bread unless God giveth it God must give it before we can get it Secondly note God is a free bountiful and liberal house-keeper He giveth meat in abundance he giveth to very many yea to all and he giveth very much he giveth meat to all the fowles of the Air and to all the fishes of the Sea to all men and beasts living on the earth they all receive food from God he giveth food to all flesh Psal 136.25 He filleth every living thing Psal 147.9 He giveth to the beast his food and feedeth the young ravens when they cry
vel retardabit aliquis fulmen vel fulgur cum deus emittere petit Scult Neque differt illa cum audienda est vox ejus Jun i. e. fulgetra tonitruum praenuncia exhibet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non differt i. e. praemittit Jun Some understand the raine and showers which usually follow upon or after a great thunder and we commonly call them thunder showers Others understand the Lightning and the Thunder as if he had said When Gods purpose is declared that there shall be lightning and thunder he will not stay them or take them by the heele as the word properly signifieth whence Jacob had his name because when Esau was coming into the world Jacob took him by the heele as if he would have stayed or stopped his birth at least have got into the world before him and therefore Esau said Gen. 27.36 Is he nâ—t rightly called Jacob for he hath supplanted me these two times Which some render according to the letter of the Text My brother may well be called an Heeler for he hath heeled me these two times In this sense the Lord will not stay the birth and breaking forth of these terrible twins Thunder and Lightning Lastly learned Junius referrs them to the Lightnings only rendring He doth not defer them when his voyce is to be heard which he thus expounds He sends lightning before foretelling thunder will follow But I conceive the former exposition more cleare which refers this not staying or he will not stay both to thunder and lightning in consort or together Hence note When once God speaks the word and is resolved upon the doing of a thing there is no stopping of him nor will he stay his work He will not take thunder and lightning by the heele when he hath bid them go We have a parallel sense to this câ—ncerning the thunder and lightning of divine Judgements Zeph. 2.1 2. Gather your selves together O gather your selves together before the decree bring forth As if he had said If once the decree bring forth if once God declare that wrath shall come there is no recalling of it He will not stay it when his voyce is heard for then Isa 43.13 The Lord will work and nâ—ne shall let him he will not stop it himself and none else can Thunder and lightning shall come whosoever stand in their way must down And as none can lett God by power so none shall lett him by prayer if once he be resolved ahd hath sent forth his decree therefore do not provoke the Lord to give out the word for then your case is desperate There 's no opposing the work of God or God in his working He will not stay them when his voyce is heard Vers 5. God thundreth marveilously with his voyce great things doth he that we cannot comprehend Consider how often this word is repeated He roareth with his voice He thundereth with the voice of his excellency and here He thundereth marveilously This may teach us First which hath been noted before that the works of God in nature are to be heeded Secondly that we are very backward to heed them Thirdly this is so often ascribed to God least we should think that thunder is only a work of nature God thundereth marveilously Tonat mirabilia Hebr Numerus pluralis indicat ingentem admirationem stuporem mortalium ad vocem tonitrui Pined The words may be read God thundereth marvels 't is in the plural number We render well God thundereth marveilously but there is a greater Emphasis taking it in the plural number God thundereth marvels Consider thunder and lightning in a proper or in a metaphorical sense there are many marvels or wonders in them Naturalists observe many marvels in natural thunder and lightnings these sometimes melt the sword without hurt to the scabbard dissolve the mettal not consuming the purse break the bones and not the flesh these spoyl the Wine without staving or breaking the cask kill or stifle the child in the womb and not the mother God thunders marveilously in these things Again how many marveilous Judgments hath God wrought by thunder how often hath he destroyed the enemies of his people and the blasphemers of his great Name by thunder and lightning from Heaven Anastatius the Emperour an Eutichian persecutor of the Orthodox Christians was slaine by thunder The History of the Church speaks of a Christian Legion or Brigade of Christians in the Army of Aurelius the Emperour who earnestly prayed the whole Army being in a great strait that God would appear for their help and the defeating of the enemy whereupon the Loâ—d sent raine for their reliefe as also thunder and lightning by which the enemy was discomfited and destroyed whereupon that Legion was called The thundering Legion When Julian the Apostate meerly to despite the prophesie of Christ Mat. 24. who had said of the Temple at Jerusalem there should not be left one stone upon another Julian I say in despite of this prophesie yea to despite it gave command for the building of the Temple at Jerusalem and upon his command there was a great quantity of materialls brought together for that purpose but the Lord seeing the pride of this enemy sent a marveilous thunder with an Earthquake which not only amazed the workmen but scattered those materials put a stop to the work Now as there are many marvels wrought by natural thunder and lightning so also by that which is spiritual Nor will it be unuseful for us to consider them upon occasion of what is said of natural thunder in this Scripture God thundereth marveilously in the dispensation of his Word or in his dealings with the souls of sinners to bring them home to himself and to turn them from their sins We may not excluding the proper sense profitably expound the whole 29th Psalm in this spiritual sense wherein the Lord under the Allegory of a terrible thunder-tempest seems to give a prophetical description of his mighty power in propagating the Gospel to the ends of the earth which goeth not out as an empty sound beating the aire but with wonderful efficacy convincing the world of sin and of their need of Christ to save them from their sins And to shew that this is the scope of the Psalm David begins it with a strong exhortation v. 1 2. Give unto the Lord O ye mighty give ye unto the Lord glory and strength Give unto the Lord the glory due unto his Name worship the Lord in the beauty of holiness As if David had said O ye the mighty Princes and Potentates of the world who in most places and times have contemned God and his holy worship and being your selves either irreligious or engaged in a false religion have used your power against and hindered the progress of the Gospel and the advancement of true religion I advise and admonish you to lay down that spirit to embrace thâ— Gospel to love the power of godliness to propagate
the true knowledge of Jesus Christ and to encourage the faithfull dispencers and professors of it both by your favour and example worshiping the Lord in the beauty of holiness If any should ask Why is the Lord to be so worshipped why must he have such high honours from those that are high what doth he in the World which calls for such adoration David answers Meteorologically as well as Theologically he answers from the Clouds vers 3. The Voyce of the Lord is upon the Waters the God of glory thundreth the Lord is upon many Waters The voyce of the Lord is powerful the voyce of the Lord is full of Majesty As if he had said Although the Lord Jesus Christ will not set up an outward pompous political Kingdome such as that of Cyrus or Alexander c. yet by the Ministry of the Gospel he will erect a spiâ—itual Kingdome and gather to himself a Church that shall abide for ever out of all the Nations of the earth For the Gospel shall be carryed and preached to not only the people of Israel the Jewes but to the Gentiles all the world over that the minds of men may be awakened enlightned and moved with that unheard of Doctrine of Salvation by Christ which had been hid from Ages and Generations And though many shall be hardned against and oppose that glad-tydings yet because the God of glory thundereth that is because the voyce of the Lord is powerful and full of Majesty he accompanying the Ministry of the Gospel with power and terror like that of Thunder home to the Consciences of men for their conviction and conversion therefore it shall do great and glorious things subduing the greatest and stoutest sinners to the obedience of his Will This Thunder will cast down the strong holds of sin and every thing that exalteth it self against the knowledge of God and bring into captivity every thought to the obedience of Christ 2 Cor. 10.4 5. This is it which the Prophet David intendeth according to this allegorical interpretation by the effects of Thunder elegantly expressed vers 5 6 7 8 9 The Voyce of the Lord breaketh the Cedars yea the Lord breaketh the Cedars of Lebanon that is proud and high-minded men who are in their own conceit as tall as Cedars these he will make to see that they are but shrubs these he will humble and break â—heir hearts by true repentance for the pride of their hearts and all the abominations of their lives Further vers 6. He maketh them also to skip like a Calf Lebanon and Syrion like a young Vnicorn that is the Lord by his thundering powerful voyce first will make them skip as frighted with fear and secondly as revived with joy Yet more vers 7. The Voyce of the Lord divideth the Flames of fire that is will send and divide to every one as they need 1 Cor. 12.11 the holy Spirit who is compared to and called Fire Mat. 3.11 and who came as with a Thunder-storm of a mighty rushing wind and with the appearance of cloven Tongues like as of fire and sate upon each one of the Apostles Acts 2.2 3. Nor did this Voyce of Thunder accompanied with divided flâ—mes of fire reach Jerusalem only for as it follows vers 8. The Vâ—yce of the Lord shaketh the Wilderness the Wilderness of Kadesh that is the Lord by the voyce of the Gospel shall go forth with power to those Gentiles who are like a wilderness barren oâ— goodness and unmanur'd in spirituals though they dwell in well-govern'd Cities and are well-furnished with Morals It shall go forth also to those Gentiles who inhabit wast wildernesses and are not so much as reduced to civility These wildernesses the thundering voice of the Lord hath shaken heretofore and doth shake at this day and will yet further shake that the fulness of the Gentiles may come in Many of these wildernesses hath the Lord turned into fruitful fields and pleasant lands by the voice of the Gospel sounding among them For in these wildernesses as it followeth vers 9. The voice of the Lord maketh the hinds to calve that is they that were as wild as untaught and untamed as the hind or any beast in the forrest he brings to the sorrows of theiâ— new-birth to Repentance and Gospel-humiliation And in doing this He as the Psalmist goes on discovereth the forrests that is opens the hearts of men which are as thick set and full grown with vanity pride hypocrisie self-love and self-sufficiency as also with wantonness and sensuality as any forest is over-grown with thickets of trees and bushes which deny all passage through till cleared away by cutting down or burning up Such an opening such a discovery doth the Lord make in the forrests of mens hearts by the Sword and Fire that is by the Word and Spirit of the Gospel and when all this is done the forrest becomes a Temple and as that verse concludes In his temple doth every one speak of his glory And if the floods of ungodliness rise up against this people whom the thunder and lightning of the Gospel have subdued to Christ and framed into a holy Temple then the Psalmist assureth us vers 10. The Lord sitteth upon the flood that is 't is under his power he ruleth and over-ruleth it yea The Lord sitteth King for ever and v. 11. The Lord will give strength to his people the Lord will bless his people with peace Thus the Lord thundereth marveilously and these are glorious marvels which he thundereth he converts sinners The thunder of the Gospel frights them out of sin and the grace of it gives them peace Thus though I like not their way who are given to allegorize the Scriptures yet I doubt not but we may make a profitable use both of this and many other Scriptures by way of allegory This being an undeniable truth which is the ground of it That the Lord puts forth as it were the power of Thunder and Lightning in the preaching of his Word these two things are to be marked First That Thunder and Lightning are a kind of Word of God to us they tell us though confusedly yet plainly enough for the conviction and condemnation of gainsayers there is a God the greatest Princes of the world have taken notice of Thunder and Tempest that there is a God over all governing all nor needs there any more teaching than that to condemne Athiests and Mockers at Religion We say proverbially of some men who make a rude noise they are so loud that we cannot hear God Thunder for them yet know there 's no noise can so drown the voice of Gods Thunder in the Clouds but it will condemn all that hear it not so as to acknowledg God in it Secondly We should mark that as Thunder and Lightning are a kind of Voice or Word of God to us so the Word of God or the Voice of God speaking in his Word is a kind of Thunder and Lightning to us
stay at their post where they are appointed they must abide till called off upon pain of death Be thou there saith the Commander to his Souldier be thou there till I fetch thee off and when after signal given the battel begins the Souldier never leaves charging or pursuing the enemy till the trumpet sound a retreat So 't is in this case God saith to the Rain be upon the earth till thou hast wrought my purpose and done all my pleasure and there it is Thus we see the efficacy of Gods command upon these Meâ—eors the Snow and the Rain now follow the effects or what comes of it First we have that effect which respects man Vers 7. He sealeth up the hand of every man He That is God Sealeth up the hand Sealing in Scripture hath a threefold signification 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Proâ—rie claudere occultare First It notes the hiding of a thing or the keeping of it secret and close that which is sealed is also concealed Isa 8.16 Bind up the Testimony seal the Law among my disciples There is a time wherein God commands the Law to be sealed and the Testimony to be bound up and that is a very sad time for though there are various apprehensions about the meaning of this command given the Prophet yet the most probable intendment of it is that God would not have him lose any more time in dealing with those faithless and profane scoffers of his message but reserve those sacred mysteries as secrets to be communicated only to the faithful who would with due reverence and faith religiously receive them Seal the Law among or for my disciples that is such as desire to learn or have been taught and learned of me and by learning are become spiritually skilful and learned as the word is rendred Isa 50.4 Woe to sinners when the Testimony is bound and the Law sealed which is the import I conceive of that place in the same Prophet Isa 29.11 And when in the Revelation Chap. 4.1 a Book sealed with seven seals was shewed to John he wept vers 4. because no man was found worthy to open and to read the Book c. implying that the Book was full of divine secrets hidden from the eyes or understandings of men and so must have continued if the Lion of the Tribe of Judah the Root of David that is the Lord Jesus Christ had not prevailed to open the Book and to lose the seven seals thereof Sealed things are hidden things Is not this said the Lord Deut. 32.34 laid up in store with me and sealed up among my treasures That is is it not kept close and hidden there are not their cursed treasures of sin laid up among my righteous treasures of wrath The Church Cant. 4.12 is called a Fountain sealed because the waters by which she is refreshed and made fruitful are a hidden thing to the world or because the Church must keep her self apart and distinct from the prophane and unbelieving world That 's one thing we seal what we would hide or keep close Secondly the word importeth sometimes to finish or compleat a thing When a Writing is perfected then we seal it when a Letter is made up we seal it to that purpose the word is used Dan. 9.24 Where the Prophet speaking of Christs coming in the flesh and what he should then do saith He shall finish transgression that is he shall compleat by the sacrifice of himself all the sacrifices for transgression Christ had no hand in any transgression as to the doing of it but in this sence he finished all transgression that is he finished the sacrifices of atonement for transgression that so our transgressions might not be charged upon us Further that word as there used may very well bear the first sence of sealing He shall seal transgression that is he shall cover or hide our transgressions for that is the effect of the Mediatorship of Jesus Christ Thirdly To seal a thing is in common sence to confirm it Jer. 32.10 11. I said the Pâ—ophet subscribed the Evidence and sealed it that is I confiâ—med it and made it good in Law Now when 't is said here He seâ—leth up the hand ef every man I conceive we are to take it in the first sence that is he hideth or shuts up every mans hand The hand is the chief instrument of working and therefore to say God shuts up or seals the hand is an elegant Metaphor signifying that God puts a stop or stay to or that he takes men off fâ—om their work If a mans hands be bound or sealed up he cannot use them But how doth God seal up the hand of every man of every working man or labourer By the Snow and by the Rain saith Elihu because when God sends abundance of Snow upon the earth or when he sends the great Rain of his strength men cannot work Hiems inâ—rs dicitur quod homines â—â—gat desidere inertes complicatis mâ—â—ibus in a deep snow or in a great rain without doors Labourers are hindered from their labour And hence anciently Winter had this title given it dull or sluggish Winter because in the extreamity of winter weather many men are forced to sit as we say with their hands in their pockets or folded under their armes He sealeth up the hand of every man that is by tempestuous and fowl weather he bindes their hands and presseth them together as with a Seal In manu omnes homines obsignabit Mont. The Hebrew is In the hand he will seal or sealeth every man From which strict reading some have made a very impious interpretation of this Text thereupon grounding that as most use it most unwarrantable Art of Chiromancy as if God did put certain Lines Prints or Seals upon the hand of every man from whence it may be collected and concluded what as some call it his Fortune or Destiny will be in the world Which as it is an opinion wicked in it self so altogether hetrogeneal to this place the tendency whereof is not to shew how things shall work with men hereafter but how they are often hindered or stopt in or from their present work 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vehementia omnem hominem recludit Merc. pagn There is yet another reading of the place thus He sealeth up every man with strength The word which we translate hand hâ—y translate strength and refer it to God he with streng h or by his mighty power shuts up every man The word hand may be rendred strength because by the hand men act violenâ—ly and put forth their strength And God may be said to shew his strength in â—o soâ—t and fluid a thing as snow and rain that thereby he may give proof how easily or with how small a matter in appearance hâ— can stop any man from his work and purpose There is a truth in this â—eading but I rather take the words as they stand in our translation
to have it so but I rather take it for the frost-making winds which are sent by God By the breath of the Lord that is when the Lord appoynts and orders cold winds to come out of his treasure when the Lord gives out the word of command A verbo dei dat Gâ—lu Chald pro a voluntate dei dat gelu sc Arcturus cold winds issue forth and then frost appears David affiâ—mes in general Psal 33.6 By the word of the Lord were the Heavens made and all the Host of them by the breath of his mouth The Heavens and their Hostâ— all the powers and vertues of them all the influences and â—fficacies of them are given out by the breath of the Lord. And among other things that are given by the breath of the Lord Frost is given Frost is cold in excess frost is great cold every cold is not freezing cold The word which we rendeâ— frost iâ— oâ—â—en rendred ice and it cometh from a root which signifieth to mâ—ke bald because frost and ice cover the grasse which is to the ground as haire to the head of man and so make the su face of the Eaâ—th smooth like a bald head Frost also makes the surface of the Earth not only smooth but bright and shining like a bald head By the breath of the Lord frost is given Hence Note Frost is the gift or dispeâ—sation of God Changes in the air as well as changes in the estates lives or hearts of men are from the Lord Psal 147.17 He giveth snow like wooll he scattereth the hoar frost like ashes He casteth forth his ice like morsels who can stand before his cold It is Gods ice and his cold as well as his rain or his Sun-shine When the Psalmist saith He scattereth the frost he casteth forth his ice he saith the same thing in substance which Elihu doth here By the breath of the Lord frost is given There is a continuall dependance of all creatures in their motions and operations as well as in their beings upon the will of God 't is by his word that frost is given Some deny the working of the first cause with the second causeâ— any otherwise than as God once gave them a working power and conserveth that power once given them Whereas indeed God hath not only given a general power to the creature not only hath he said There shall be frost somtimes and heat somtimes and fair weather somtimes but when-ever the heat or cold or frost come they come by a particular order from him As all things men especially have their being in him so their working and moving from him and that not only because he makes us in general working moving creatures but as to every special work and motion This the Prophet asserts while he puts those reproving questions Isa 10.15 Shall the axe boast it self against him that heweth therewith or shall the saw magnifie it self against him that shaketh it as if the rod should shake it self against them that lift it up or as if the staffe should lift up it self as if it were no wood Living and natural creatures move no more without God thâ—n artificial and liveless instruments such as the axe and saw the rod and staff can move themselves without the hand or help of man By the breath of the Lord frost is given And the breath of the water is straitned This is an effâ—ct of the former Frost drinks up the waters Glacies est copia aquae in angusto and so straitens them some-define ice which is made by the frost to be store of water in a little room or narrow compasse Every years experience tells us that the waters are pinched with the frost Waters which were out before a frost are fetcht in or contracted by the frost hence 't is said Chap. 38.30 The waters are hid as with a stone which is of the same sence with this expressâ—on The breadth of the water is straitned God brings the wateâ—s into their old bounds or into narrower bounds than before by frost From this effect of frost that the breadth of the water is straitned by it Note Cold is a straitner 'T is so in natural things 't is so also to mind the reader of that occasion'd this note in spirituals and morals Take coldness as it is an ill disposition or an indiâ—position upon the heart it straitens us as to the doing of any good foâ— as Christ hath foretold us Mat. 24.12 that because iniquity shall abound in the latter dayes the love of many shall wax cold So when-ever love or zeal or any grace in us waxeth cold piety in all the acts or whole compasse of it will certainly decline and be straitned He that before had a large heart becomes narrow-hearted and is pinched in his spirit by this sinful coldnesse Warmth enlargeth Cold straiteneth God sends the cold of afflictions upon many bad men to straiten their Lusts else they would keep no bounds they would overflow all and it is the gâ—eat design of Satan to send a cold upon or to frieze the spirits of all good men that they may be straitened and made unfit for the service of God Take heed of a coldness in your disposition for that will be a straitner of your graces but welcome the frost of affliction that may be a stâ—aitner of your corruptions There is nothing we should feaâ— more except the loss of them and the favour of God with them than to feel our graces straitened nor is there any thing except the favour of God which we should more desire than to feel our lusts and corruptions weakned and abated Et rursum latissime funduntur aquae Vulg Ego consenserim illis qui participium 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non arctum veâ— angustum sed â— fusum aut solutum potius reddunt Sic aquiloni facultatem efficiendi gelu Austro liquandi fundendi attribuit Bold Some render this latter part of the veâ—se not as we The breadth of the waters is straitned but The waters are dissolved into their breadth As if Elihu had said the ice or frost being dissolved the waters return to their wonted latitude The word rendred straitened may be derived from a root which signifieth to dissolve to melt and pour out Thus as according to our translation we take the latter part of the verse as an effect of the first frost being that whereby the breadth of the waters is straitned so according to this translation it stands in opposition to the former By the breath of the Lord frost is given and he again by his breath diss lveth the water Thawing as well as freezing is from God Thawing is the melting of the ice as mettal is melted in the fire so ice is melted by the heat of the Sun Thus the North makes ice and the South unmakes or melts it The power of God is to be seen in dissolving those huge rocks and mountains of ice into
unawares nor by the unceâ—tain changes of the Air but according to his direction and unchangeable purpose It is turned about by his Counsel The creatures do not govern themselves nor are they Masters of their own motions The way of man is not in himself surely then the way of the Cloud is not in it self Clouds take their course according to the order and command which they receive from God Again The Clouds are thus turned about by the Counsel of God that they may do whatsoever he commandeth them Hence note Clouds are sent about work there 's somwhat to be done by every Cloud God will not have a Vapour arise nor a Cloud stir for nothing he commands them to be doing And if God send Clouds abroad to work much more doth he send man forth into the world to do work appoints him what work to do The first Man was no sooner made and set up in a state of created perfection but he was presently set to work he must be doing Gen. 2.15 And the Lord God took the man or Adam and put him into the Garden of Eden to dress and to till it From the Angels in Heaven to the worms that creep upon the earth there 's no creature but hath somwhat to do yea not only the living and rational creatures but as here in the Text the very inanimate creatures the senseless creatures the Clouds have somwhat to do God sends them forth upon his business Every creature hath a service hath somwhat to do And therefore it will be ill with those whom God finds idle or doing nothing or nothing to any good purpose That servant had been doing to whom Christ in the Paâ—able is represented thus speaking at the last day Well done good and faithful Servant Thirdly observe The Clouds are faithful and ready Servants they do whatsoever the Lord commands them They are Gods Messengers and they will do any or every Eâ—rand which he sends them about and trusts them with 'T is the duty and commendation of a Servant to do whatsoever he is commanded A mans servant must do all his Masters just and lawful commands he must not take up this or that command to do it and pass by the rest The Rule is plain Col. 3.22 Servants obey your Masters in all things Much more must a Servant of God obey him in all things Acts 13.22 I have found David a man after mine own heart he shall fulfill all my Will David was a trusty servant he was not like Saul who did the Lords work to halves The Clouds are trusty Servants they do whatsoever God commands them and we may distribute the commands which God gives the Clouds into two Ranks First The command of God to the Clouds is somtimes for the hurt oâ— punishment of man God threatens and he executes vengeance by the Clouds Ezek. 13.13 Winds conveigh the Clouds and the Clouds pour down overflowing showrs in the anger of God and great hail-stones in his fury to consume and ruine all before them Secondly Clouds execute the command of God in a way of favour as they execute his threatnings so they fulfil his promises Hos 2.21 22. Both these commands to the Clouds are expresly mentioned in the next verse I only touch them here Now forasmuch as the Clouds are here described under the notion of the prest and faithful Servants of God doing whatsoever he commands take these Inferences from it First If Clouds do whatsoever God commands them then surely Christians ought to do whatsoever Christ commands them Shall the Clouds of God out do the children of God in obedience We find that admonition often urged in the Scripture of the New Testament especially in the 13th of Mathew and in the 1st 2d and 3d Chapters of the Revelation He that hath ears to hear let him hear But behold a wonder they that have no ears hear The Clouds have no ears and yet they hear and more than hear they do the commands of God What shall we say when Clouds hear and obey and men do neither Let us learn Duty from the Clouds We are sent to the School of Nature in holy Scripture almost throughout Elihu seems to say Go to the Clouds O ye that are either slothful or disobedient consider their work and be wise they are continually doing whatsoever the Lord commands them Secondly If the Clouds do whatsoever God commands them then here 's matter of comfort to all who do what God commands them surely God will not command the Clouds to do them any hurt who are doing his commands If you can say that you do the commands of God you may rest assured God will never give the Clouds a command to do you hurt I do not say but an affliction may drop out of the Clouds upon a man that is doing the commands of God or the Clouds may have a command to drop affliction upon him that is doing the commands of God but the Clouds drop no hurt upon any that do the commands of God And therefore seeing the Clouds even those Clouds that carry Storms and Tempests Thunder and Lightning Snow Hail and Rain the great Rain of his strength seing I say these Clouds that are the Treasuries and Magazines of such terrible things are at the command of God let not his faithful people fear for when the Winds are Stormy when the Clouds are black and carry as we think nothing but wrath and death in them God will take care of â—hem and charge his Clouds to do them no harm Clouds whatsoever they are doing are doing Gods commands and doubtless he will not give them any commands for their hurt who keep and do his commands And as 't is matter of comfort to the faithful Servants of God that he commandeth the Clouds in the Air so that he also commands those Clouds which are raised in the hearts of men or that sit and appear in their faces and foreheads We often see Clouds gather in the Brows of displeased mortals As some are clouded with sorrow so others are clouded with anger and wrath Those black Clouds in the faces of men are as dreadful as the blackest Clouds in the Air yet the Lord who commands the Clouds in the Air commands the Clouds of anger and choler of wrath and indignation rising out of the hearts and appearing in the faces of men and can blow them over or blot them out whensoever he pleaseth Thirdly If the Lord by his commands orders the Clouds and the Clouds are ready to execute his commands then let us have high thoughts of the power of God and of his commands If men refuse the commands of God if the stout and hard hearts of men will not stoop to them the Clouds of Heaven yea the clods of the earth will Whatsoever God commands he will have it done not one title not one Iota as Christ spake of the Law shall fall short or fail or be unfulfilled If such and such will
to come to that place or person to that Nation or People to which himself hath appointed it He causeth it to come Whether for Correction or for his Land or for Mercy Here are three ends or purposes of God in communicating and commanding forth the Clouds and we may take those three ends two wayes The first of these and the last concern Man more specially the second concerns all other creatures both Plants and Beasts of the earth it concerns all from the Cedar in Lebanon to the Hysop on the wall among the Plants and from the Lion to the Mouse or to the least of living or sensible creatures among the Beasts all wâ—ich God according to his Soveraign Power and Justice doth either comfoâ—t or afflict as he pleaseth Again The ends which God aimeth at respecting Man are either for Correction or for Mercy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sive ad virga◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sive in disciplinam First He causeth the Cloud with whatsoever is its burden Hail or Rain or Snow to unlade and disburden it self for correction The Hebrew is for a Rod so we put in the Margin A Rod is for correction therefore we translate for correction for disciâ—linâ— God sends tâ—â— Clouds to whip or discipline a people Fuâ—ther the wâ—â—d signifies a Rod under a twofold Notion Fiâ—â—t A Râ—â— or a Sâ—â—ff to smite or strike with in which sence it is called Prov. 22.15 The Rod of correction and at the 8th verse of the same Chap er The Rod of anger as also Isa 10.5 O Assâ—rian the Rod of mine anger saith God Here 's a Râ—d to smite with Secondly It signifies a Rod to govern with or to rule with and hence this word denotes the Scepter of a Prince The two great Emblems of Magistracy are a Sword and a Scepter The Scepter is in the fashion of a Rod or VVand which imports chastening and correction and from hence it was that the chief of the Tribes of the Children of Israel Numb 17.2 were commanded to take every one of them a Rod according to the house of their Fathers twelve Rods and to write every mans Name upon his Rod and lay them up in the Tabernacle of the Congregation c. Now those Rods given in by the Princes of the Tribes were as so many Emblems of their Power and Authority because to the chief Magistrate the punishment of the faults and miscarriages of all under his government did belong And hence the same word signifies a Magistratical Rod or Scepter of Government and a Tribe or whole Family under the Rod oâ— Scepter of a Governour because as Rods or Bâ—anches gâ—ow from one Root so many Tribes or Families from one Father thus the Twelve Tribes of Israel spâ—ung from Jacob. And that 's the Reason why the Latine Translator renders this place not as we whether for correction but Whether for a Tribe the meaning of which reading Whether for a Tribe or for his Land is thus given VVhether it be for one particular place or for the whole Country or earth in general as will further appear in opening those words For his Land This Translation of the Vulgar Latine and the Inteâ—pretation given upon it sutes well with that of the Prophet 〈◊〉 4.7 where the Lord saith I caused it to 〈◊〉 upon one City and not upon another Here was Rain for a Tribe and not for his Land not an universal Rain all the Land over he causeth it to rain upon one City not upon ano her upon one Tribe not upon another that 's a good sence and the word will bear it Yet I rather take it here for a Rod which imports chastening or correcting as we translate Whether it be for Correction They that carryed the Rod or the Scepter had also the power of correction in their hand as was toucht before and that may be one Reason why when God sent Moses to Pharaoh Exod. 4.17 upon that great Message the deliverance of the children of Israel out of Egypt he commanded him to take his Rod in his hand which Rod held out these two things First that Mâ—ses came not as a private man to him but like a Prince like an Embassador from the great King or like one whom he had appointed to take upon him the government of that people with a Scepter in his hand Secondly to let Pharaoh know that as God sent him with a power or cloathed him with a Commission to treat with him so with a power to scourge or plague him even with ten Plagues As if the Lord had said O Pharaoh Seest thou this Rod in the hand of my servant Moses assure thy self thou shalt have stroke upon stroke plague upon plague if thou wilt not let my people go But of that by the way He causeth it to come for correction or for a Rod. Hence note God can correct us by any of his Creatures He can make any thing a Rod he can make nearest Relations a Rod. A Son is somtimes a Rod to his Father how often have miscarrying and undutiful children been made a Rod of correction to their Parents and they are usually so when Parents have not duly corrected their children for their undutifulness and miscarriges What are cruel men but Rods to other men Some men have been the scourges of Mankind Attila once a great Commander in War and King of the Hunnes was called The Rod or the Scourge of God Flagellum Dei And so God himself called the Assyrian the Rod of his anger Isa 10.5 David called all wicked men in gâ—â—â— the Sword of God in his prayer for deliverance from them Psal 17 1â— â—â— Deliver my soul from the wicked thy sword from men which are thy hand O Lord thy correcting hand men ordain'd for Judgment and establisht for Corâ—â—â—tion as the Prophet spake of the Chaldeans Hab. 1.12 Who have their portion in this life And as the Lord makes men so the Beasts of the earth a Rod for the correction of Man Thus the Lord threatned by his Prophet I will send among them Sword and Pestilence and noysome Beasts Here in the Text we have a Rod made of a Cloud a strange kind of Rod I 'le send it for a Rod it shall come for correction Parents correct their children wiâ—h Rods God corrects the world with Floods first with unseasonable secondly with superfluous Rains O what severe corrections hath God laid upon the world by the Clouds The Clouds have been terrifying destroying Rods Exod. 9.18 23. Clouds have destroyed the Fruits of the earth for the sin of Man and taken away the hopes of the Harvest Rain from the Clouds hath ruined the dwellings of men and spoyled boâ—h Coâ—n and Cattel Rain from the Clouds was that overflowing scourge which destroyed the whole earth in the dayes of Noah then God caused the Cloud to come I cannot say for correction but for ruine for an universal ruine and devastation And as God then made the
considerable and valuable The Lord saith David Psal 111.4 hath made his wonderfull works to be remembred The old translation saith The mercifull and gracious Lord hath so done his marveilous works that puts a so upon his works he hath not only done them but he hath done them so in such a way with such circumstances he hath put such marks such accents upon them that they are to be remembred that they cannot but be remembred It is but an half consideration of the works of God to consider them abstractly and nakedly without their cloathings that is their circumstances of time place persons when where how for whom and by whom they were done Fourthly We should consider the works of God in their aims ends and tendencies not only what they are but what they lead to what the purpose of God may be in them with respect to our selves with respect to the Church with respect to the world is very considerable There is not a drop of rain that falls from Heaven but it hath a purpose in it and that not only to feed and nourish man by making the earth fruitfull but to make our hearts and lives fruitfull Or thus We are to consider the works of God in their aimes First as to God to set forth his power wisdome goodness Secondly as to man First to draw man nearer to God Secondly to raise him up in thankfulness Thirdly in holiness and conformity to the will of God Now if this be to consider the woâ—ks of God then we may inferre Though there be many who see the works of God yet there are but few who consider them It is an easie thing to see the woâ—ks of God that 's only eye-work but to consider them is difficult that 's head-work and heart-work too Though I conceive that word rendred to see is somtimes used in the sence of this Text for consideration Isa 26.11 When thy hand is lifted up they will not see They could not choose but see with their eyes that such things were done but they did not see or rather would not see as seeing notes considering the hand and aime of God in doing them They who have no mind to answer and submit to to pâ—ofit by and confoâ—me to the works of God have no caâ—e nor will they take the pains to get such a sight of them So that while most see the works of God ocularly while they see the outside the bulke and body of them they see not the works of God spiâ—iâ—ually no nor so much as rationally 'T is not a glance of the eye but the study of the minâ— which is required in seeing the works of God And hence it is that though there are store of spectators and talkers of the works of God yet there are few considerers of them Every one almost will be speaking of the great things which God doth saying What do you hear or do you not hear what is done what is come to passe but where is the consideration of what is done or of what hath passed who stayeth his thoughts and breathes wisely upon the works of God They are wise indeed who do so as David concluded after a long and most excellent discourse of the works of God Psal 107.43 Who is wise and will observe these things as if he had said None but the wise will nor can observe them even they shall understand the loving kindness of the Lord. Thirdly What are those works which Elihu here calls the wonderfull works of God Surely those described both in thâ— foregoing and subsequent part of this Chapter are which are no prodigies in Nature the Winds Rain Frost Snow Thunder and Lightning These are the matter of his discourse and of these he saith Consider the wonderfull works of God Hence observe The common constant and ordinary works of God are full of wonders Though we rightly distinguish the works of God as was touched before into ordinary and extraordinary common and wonderfull yet did we fully understand them there is a kind of wonder and miraculousness in all the works of God even in his most common ordinary or every dayes woâ—ks What is more ordinary and common than the generation and formation of man Yet saith David Psal 139.15 I will praise thee for I am fearfully and wonderfully made marveilous are thy works and that my soul knoweth right well And the reason why we do not look out the wonders of that and of many other common works of God is because they are so common The very falling of the Rain hath a wonder in it the blowing of the Wind hath a wonder in it the motion of the Clouds hath a wonder in it the growing of every spire of grass out of the earth hath a wonder it it the budding out of every leaf and blossom on the tree hath a wonder in it yet because these things are common we do not think nor call them wonderfull Every one would think iâ— a wonder to see a dry rod a rod cut off from the tree blossom as Aarons did Numb 17.8 but who thinks it a wonder to see a tree well rooted in the earth blossom every Spring yet there is a wonder a wonderfull work of God in that alâ—o Magnitudine rerum consâ—etudo subducit Iâ—a enim compositi suâ—â—us ut nos quotidi ant etiamsi admiratione digna sint tranâ—eam Sen l 7. Nat quaell c. 11. A Heathen Philoâ—opher could say from his own obâ—eâ—vation of things and persons Custom takes away admiration Such is the genius or spi it of mankind that we never admire what we often see or meet with though in it self it be never so admirable Who admires the motion of the Sun every day yet the Suns motion every day is as miraculous and stuâ—endious as its standing still was in that day of Joshua's battel with the Kings or as its retrograde motion or going back was in that day of King Hezekiah's recovery from a mortal disease That such a vast body as the Sun should take and fulfill such a journey should pass such an unconceivable space in twenty-four houres is an amazing wonder Sol spectatorem nisi cum dâ—fi it non habet nemo observat lunam nisi laborantam yet no man wonders at it Iâ— hath been said The Sun and Moon have hardly any beholders they can scarcely get a look from us unless when Eclipsed and then all men stand gazing and wondering at them every one will be looking towards them with hands lifted up say O strange yet the Eclipses of the Sun Moon are far easier to the conceptions of Râ—ason than the motion of the Sun and Moon is considering the vast course they run and performe every day We admire things out of course or when their course is disturbed yet the constant course of things is much more admirable every time the Sun riseth every time the rain falleth every time the wind bloweth every time the tyde turneth we have a
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
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
affected with his fear It is both our duty and our commendation so to fear God as not to sin against him or to be kept from sinning against God by the fear of God that is lest God should punish us for our sins and give us to eat the bitter fruit of our own evil doings But to fear God because we hear and are assured that he is ready to pardon our sins especially to fear him when he hath given us a comfortable assurance that our sins are pardoned or even tâ—en to be filled with the fear of his great and reverend Name when we are actuâ—lly praising him and magnifying his free grace in Christ for the pardon of them this shewes a truly gratious spirit indeed With God is terrible Majesty and with God is terrible praisâ— he is at once to be praised and feared All this Elihu would fix upon the heart of Job from the consideration of the works of God his providencial works in the Air how much more should this fear affect us when we behold his terrible works of providence upon the Earth turning the world as it were upside down by the wonderful vicissitudes and revolutions which his hand brings to pass respecting either Persons and private Familyes or whole Kingdomes and Nations With God is terrible Majesty JOB Chap. 37. Vers 23 24. 23. Touching the Almighty we cannot find him out he is excellent in Power and in Judgement and in plenty of Justice He will not afflict 24. Men do therefore fear him He respecteth not any that are wise of heart THese two Verses conclude the whole discourse of Elihu with Job The 23d verse is Doctrinal the 24th is the Use or Application of the Doctrine In the 23d verse we have a four-fold Doctrine held out concerning God First The Doctrine of his Incomprehensibleness We cannot find him out Secondly Of his Power He is the Almighty he is excellent in Power Thirdly Of his Righteousness he excells in Judgement and plenty of Justice But though he is thus full of Justice yet he is also very Gracious and therefore Fourthly We have the Doctrine of his Mercy and Tenderness towards the Creature in the last words of the Verse He will not afflict God is infinitely above man in Power and in Wisdom yet he never useth either the one or the other to the oppression or wrong of any man He will not afflict This is a very suitable peroration of the whole Narrative or matter declared which Elihu had so long insisted upon And having laid down this four-fold Doctrine concerning God he shews us the use of it in the 24th veâ—se where we have a practical Inference from what was before asserted concerning God Men do therefore fear him or therefore men ought to fear him As iâ— he had said Seeing God is thus incomprehensible thus powerful seeing he is thus excellent in Judgement in plenty of Justice as also in Goodness and Mercy therefore good men do and all men should fear him This is a very natural and undeniable Inference yet Elihu doth not leave it bare but adds a strong inforcement in the close of the verse why all men the greatest of men the wisest of men should fear God For he respecteth not any that are wâ—se in heart The wisest the greatest of men cannot carry it with God by their wisdom or policy by theiâ— gâ—â—aâ—ness or power therefore let them fear him This is the sum and scope of these two verses Vers 23. Touching the Almighty we cannot find him out That is He is unâ—earchable and incomprehensible The Original strictly read iâ— The Almighty we cannot fiâ—d him out The Almighty 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Oâ—nipotens nominativus absolute positus Pisc is a Nominative absolute as Grammarians speak we supply that word Touching As if he had said should we enter upon a discourse of the Almighty we cannot find him out Touching the Almighty That God is Almighty and what the word Shaddai here rendred Almighty doth import hath been shewed and opened already in other places of this Book especially in the fifth Chapter at the 17th verse and in the eighth Chapter at the 3d and 5th verses thither I refer the Reader for further satisfaction in that matter and pass from it here Touching the Almighty We cannot find him out This also I shall pass over in a word having spoken to it more fully Chap. 11.7 where Zophar puts this Question Canst thou by searching find out God Canst thou find him out unto perfection In which Questions Zophar challenged Job or any man else to set their understandings upon the tenters to put all their abilities to the utmost stretch to find out God if they could being assured they could not find him out unto perfection So then this assertion in the Text We cannot find him out beaâ—ing the same sence with those Questions I shall not stay upon it Only Note God cannot be compast by the enquiries of man Touching the Almighty we have but this to say of him We cannot say much of him or how much soever we say of him we say but a little of what he is or of what may be said of him for we cannot find him out We may find God but we cannot find him out God is to be found by every humble faithful seeker of him The Prophet Isa 55.6 calls us to that duty of seeking with an assurance of finding Seek ye the Lord whilst he may be found and so doth David Psal 32.5 For this that is for pardon of sin for grace and mercy or for this that is upon the experience which I â—ave had of thy readiness O Lord to pardon my sins even as soon as I confessed and acknowledged them for this I say shall every one that is godly pray unto thee in a time when thou mayest be found God may be found to do us good and shew us mercy when we seek him rightly there is a finding time or a time while God may be found Some give no other limit to this while or finding time than the limit of this life Dum adhuc in haâ— vita estis Rab. Jonath Deus invenire potest iâ—biquo quovis tempore ante obsignata decreta Abenâ— ezra And to be sure if he be not found while we are in this Life he can neither be sought noâ— found after this Life Yâ—t more strictly to seek him while he may be found as one of the Rabbins glosseth that place is to seek him before the Decree comes forth as the Prophet Zephany speaks Chap. 2.2 It is possible we may seek God and seek him too late and then there 's no finding of him Only they shall seek and find him who seek him in the finding time and they who do so shall certainly find as was said before God ready to do them good and shew them mercy But how much soever or how early soever we seek him we cannot find him out that is we cannot find
office and place be to do Jâ—sâ—ice yet they have noâ—hing of justice no tincture of it in them They neither feare God nor regard maâ— to do him any justice as the unjusâ— Judge is described Luk. 18.2 and with most Justice is a very â—carce Commodity they have but a very little of it and they disâ—â—ibute it very poorly and sparingly Where almost is the man to be found that hath plenty of justice in himâ—elf and distributes it plentifully to others There was surely a great scarcity of Justice in the Justicers of Jerusalem when the Lord by his Prophet Jer. 5.1 offered to pardon the whole City if upon the sending forth of his Wâ—it of Enquiry the name of any one man could be returned that executed Judgment O that Dearth of Justice and in what place may we hope to find plenty of justice among men when so little of it was to be found in Jerusalem the City of God yet this may comfort us that though there be little of it in or among men there is plenty of it in God And that there is plenty of justice in God I would demonstrate these five wayes First He hath plenty of justice who deals justly with every man God giveth every man his due all his due and nothing but his due More distinctly take this in two branches First he that rewards all that are good with good not this or that man not his kinsman or his friend only but every man that is good with good he hath plenty of Justice Thus doth God The respect which God hath to the persons of good men is like the respect which good men have to the commands of God it is universall he respects them all As they give him plentifull obedience having a respect to all his Commandements so he gives them plentifull Justice he hath respect to all their persons to all their workings to all their wayes which are holy just and good Again Secondly He hath plenty of Justice who punisheth all that do evil not winking at nor sparing friends or kindred Surely then there is plenty of justice in God for as he rewards all the good with good so he rewards all evil men with evil that 's all the reward they shall have and they shall have plenty of it Psal 31.23 He plenteously rewardeth the proud doer The proud shall have and drink up the last the residue the remainder the very dregs of the bitter cup of the cup of trembling as the Hebrew elegancy used by the Psalmist intimates Tribulation and anguish upon every soul of man that doth evil for there is no respect of persons with God Rom. 2.9 11. As he will punish none but evil-doers so he will punish them every one except they repent Secondly With the Lord is plenty of Justice for he knows the whole Compass of Justice he hath the clear Idea of it in his understanding he knows all the rules of it or rather is the rule of it All the rules of Justice came out from him and are but the signification of his own mind therefore he must needs know them and be well skilled in them Some men have a good mind to do justice yet have no plenty of it because they are unskilfull in the rule of it the Lawes both of God and man A Judge that is blind thâ—ough ignorance and hath not a gift of knowledge and understanding in the Law faulters in doing or is unfit to do Justice as much as â—e â—hat is blinded with gifts oâ— byass'd by relations and private passiâ—ns he that is blind the former way cannot have and he that is blinded by any of the latter wayes will never dâ— plenty of Justice But as the Lord hath an infinitely cleaâ— eye as to the rule â—o no gift can blind him nor can any relation put ouâ— his eyes from seeing a faulâ— nor divert him from punishing it Isa 27.11 It is a people of no understanding either to do goâ—â— or to depaâ—t from evil therefore he that made them that 's a neer relâ—â—ion will not have mercy on them and he that formed them that 's the â—ame will shew them no favour As if the Lord had said Justice shall be done though the work of my own hands be uâ—done by it There 's plenty of justice And as God knows the rule of the Law perfectly and will not be turned aside from it so he knows the matter of fact perfectly and cannot be mislead about that Upon which mistake some who have great knowledge of the rule of the Law yet do not plenty of justice they often condemn the innocent and acquit the nocent because they find not out the truth of their cause but are misinformed about it But the Lord is a God of knowledg by him actions are weighed he knows not only the matter of Law but the matter of fact too and therefore with him there is plenty of Justice Thirdly There must needs be plenty of Justice wi h God because he knows the spiâ—it and hearâ— with which every man acts he knoweth whether a thing be done maliciously or meerly by a surprize of passion Justice is guided much by that consideration in some cases The Lo d knows the heart wherewith every thing is done and the design or ayme of every man in doing it As he will make manifest the Councels of the heart at last to all so now the Councels of the heart a e manifest to him therefore he must nâ—eds be plentiful in justice Fourthly God is clothed wiâ—h sufficient power to execute justice therefore wiâ—h him there is plenty of it Some have a good mind to do justice they know the Law the fact too yet are shortned and straitned in doing justice because they have not power or are not able to carry it out against potent offenders but are forced to forbear the doing of justice because at present they cannot The doing of justice requireth strength of hand as well as strength of Law and integrity of heart David had a good mind to do justice upon Joab though neerly related to him â—â—en he had under a pretence of friendship slain Abner but he â—aw himself under a necessity of forbearance at that time and therefore said I am this day weak though anoynted King and these sons of Zerviah be too hard for me But there are no sons of Zerviah too hard for the Lord he can call them to an account at any time David knew that very well and therefore he referred Joab to Gods Justice in the close of that verse 2 Sam. 2.39 The Lord shall reward the doer of evill according to his wickedness Can thine heart endure or can thine hands be strong in the dayes that I shall deal with thee saith the Lord by his Prophet Ezek. 22.14 They cannot therefore with him is plenty of Justice Fifthly The Lord cannot but have plenty of justice for his very natuâ—e is justice Man doth that readily and plentifully which he doth
not chastise them without cause nor correct them but for their good so when he doth them good or raiseth them up when he sheweth them any favour or giveth them any mercy he doth it not for their wisdom-sake or holiness-sake but for his Sons-sake or for his own Name-sake Acts of favour from God are purely from his free grace not from any desert in man so that every way his mercy is from himself and undeserved by us He respecteth not any that are wise in heart First As the wise in heart stand in opposition to those that fear God spoken of before being so stout that they do not humble themselves in his fear Note True wisdom is alwayes joyned with the fear of God Yea as Job concluded Chap. 28.28 The fear of the Lord that is wisdom and to depart from evil which none do but they who fear the Lord is understanding Secondly Note God regardeth no man for his wisdom who doth not fear him Let men be never so learned and wise never so prudent and politick if they have not the true fear of God before their eyes he values them not he will not cast an eye of favour upon them they shall have no countenance with him no honour from him The most wise the only wise God cares not for the wisest of men who stand so much upon their own understanding as to stout it out with him He is not at all moved unless to displeasure by their wisdom who are puffed up with a conceit of their wisdom Thirdly When 't is said He respecteth not any that are wise in heart Note Wisdom without the fear of God will do no man good at last nor can it keep him off from evil Let no man think by his wisdom policy or subtilty to keep himself out of the reach of God If men will not fear and honour him he knoweth well enough how to deal with them and to recover his honour upon them Note Fourthly Let men be as wise and crafty as they will God is not afraid of them as if they could do him any hurt or spoil his designes as if they could out-wit him and over-throw his counsels Some take upon them as if they by their wisedom could hinder Gods purposes and counter-work him as if they could over-reach or undermine him We are much afraid of wise men If such a wise man if such a head-piece be against us we think surely he will works us a great deal of mischeife When David found his son Absalom rebelling against him and Achitophel joyning with him he prayed that God would turn his counsell into foolishness 2 Sam. 15.31 David feared that Achitophels going over to Absalom might have carryed the whole business against him But God doth not regard a whole conclave of Achitophels he cares not a straw for their plottings and contrivings The Lord is so far from fearing the counsels of the wise in heart that he can destroy them by their own wisdome and not only undoe their counsels but undoe them by their counsels The pit which they have digged they shall fall into it themselves and be entangled in the lime-twiggs which they have set up for others All this the holy Prophet intended when he said of God Isa 44.25 He frustrateth the tokens of the lyers and maketh the diviners mad He turneth wise men backward and maketh their knowledge foolish Diviners grow mad when they see things issuing quite contrary to their predictions and expectations He that can destroy the wise with their own wisdom needs not fear the wisdom of the wisest 'T is the noblest way of vanquishing an enemy when we wound him with his own weapons and turn his own Artillery upon him Thus God dealeth with the wise in heart they are nothing in his hands they cannot put the least stop to what he hath a purpose to do but he can put a stop to all their purposes The foolishness of God saith the Apostle 1 Cor. 1.25 is wiser than men He saith also in the third Chapter of the same Epistle vers 19. The wisdome of this world is foolishness with God for it is w iâ—â—en and that writing is taken out of this Book of Job Châ—p 5.13 He taketh the wise in their own craftiness And again The Lâ—rd knoweth the thoughts of the wise that they are vaine and vain he knoweth them to be in a twofold respect First because sinfâ—ll or evill in themselves Secondly because he knows how to make them barren or abortive successless and ineffectual unto the wise So that they all become like most Adventurers at a Lottery going out with their hearts full of hopes but returning with their hands full of blanks Disappoyntment Disappoyntment being written upon all their counsels and undertakings Again Taking the wise in heart for those who are truly wise godly wise Learn Fifthly God will not forbear when he seeth cause to afflict those who are indeed the wisest and holiest of men Let no man think that because he is wise or holy he must not therefore be touched or medled with Some conceive the chief design of writing this Book was to let us see this truth That let men be never so holy never so upright or godly yet they must not claime priviledge from the cross nor complain when they are under it that God deals not well with them In this Job over-acted supposing there was no cause why such a man as he should have such severe chastenings and rebukes but let men be never so wise never so good God may see cause to lay his chastening rods upon them and had the Lord nothing else to say for it his soveraignty will bear him out in it against the best of men The clay must neither say to the Potter why hast thou made me so nor why hast thou marr'd me so Be silent O all flesh good as well as bad before the Lord. Lastly Observe What-ever favour what-ever mercy God bestoweth upon the holiest and wisest of men he doth it not with respect to any wisdome holiness or goodness in them but for his own Name sake or because he will He respecteth not the wise in heart No man can merit the least favour from God his is free grace All good cometh to us through the Son of his love and it was meerly of his love that ever his Son came to us and dyed for us Therefore let us not say such a one was a good man such a one was an holy man therefore it was so and so with him As what we are or can do cannot oblige him when he sees cause from giving us correction so he is un-obliged as to what we are or can do in giving us salvation whether temporal or eternal He respecteth not the wise in heart There are yet two other readings of the words which I shall set before the Reader and then conclude all The word which we translate respecteth Is certe non invenit sapientes quoscunque
been shewed upon some other passages of Elihu's discourse with Job This is the righteousnesse of our persons as justified we are righteous as sanctified we are also righteous Now when Elihu chargeth Job to say that his righteousnesse was more than Gods we are not to understand it as if he had said his personal righteousness in either notion was more than Gods for that righteousness which is imputed to our persons is indeed the righteousness of God Rom. 10.3 but 't is not a righteousnesse more than Gods And as for that righteousnesse planted in our persons how imperfect and mixt with corruption is that at best in this life And therefore had Job spoken any such words or had harboured such a thought it had been blasphemy at the highest rate and as one expresseth it well If Job had spoken these horrible blasphemies Si haec horrenda blasphemia fuisset ab eo extorta Satan certè non autem Jobus in hoc certamine victoriam obtinuisset Bez. though extorted from him by utmost extremity and in the greatest anguish of his spirit surely Satan had got the day and triumphed as Victor in this great conflict not Job Should the most righteous man on Earth or Angel in Heaven say in strict sence My righteâ—usnesse is more than Gods this saying were a charging of God with unrighteousnesse yea which Satan promised himself and told God Job would do if tryed to the utmost a cursing of God to his face But as Job abhorred to speak irreverently though he sometimes spake passionately of God so that he utterly disclaimed such thoughts of his own righteousnesse hath appeared fully by his frequent protestations against all dependance upon and trust in any self-righteousnesse or perfection in divers passages of this Book Secondly There is a righteousnesse of our Cause or of the special matter in controversie In which sence I conceive Judah said of Tamar Gen. 38.26 She hath been more righteous than I. That is She hath carried this businesse better and more according to right And thus we may understand Elihu charging Job for saying My righteousnesse is more than Gods that is my Cause is more righteous than his and to say that which is the most moderate sence was too great a boldnesse for any creature yea a blasphemy against the Creator Shall man presume to say that God doth not carry things righteously with him or that there is no reason why God should deal so or so with him But did Job ever affirm his Cause more righteous than Gods I answer not categorically or directly But Elihu hearing Job make so many complaints might suppose he thought there was no reason why God should deal with him as he had done and then he had been more righteous in his Cause than God The Septuagint read it without any comparison at all which makes the meaning much more easie they say not My righteousness is more than Gods but I shall be found righteous before God or in the sight of God This Job had said and therefore made so many appeals to God Justus sum ante conspectum Domini Sept. I am just before God that is My cause will be found right and just in the sight of God And as Job had said this often equivalently so once in terms Chap. 23.10 When he hath tryed mâ— I shall come forth as gold or appear innocent before God which he spake especially with an eye to those heavy accusations which his Friends brought against him and laid upon him And even for this Job might well be condemned of rashnesse by Elihu who aimed at the throwing down of all self-righteousness at the stopping of every mouth at the eclipsing of all humane glory in the presence and before the brightnesse of the Most Glorious High and Holy God So then even this other more favourable reading which speaketh not comparatively but positively I am just before God that is Praepositio illa Mom verti potesta vel ab ni hunc sensum justus suma Deo vel justificabo causam mcam apud Deum Cajet I shall be justified by God or I doubt not but I shall be acquitted and found right before God this cannot every way be justified It was Jobs fault and failing that he was so confident God would not he was farre from saying God could not find fault with him We may see if we have spiritual eyes or eyes enlightned by the Spirit so many faults in our best services as may make us ashamed to own them rather than to boast of them before men much more to bear up our selves before God upon them For as Eliphaz told Job in the 4th Chapter God chargeth his Angels with folly and the best of his Saints are unclean before him therefore that was too much fo Job to say of himself though that 's the easiest and most charitable Interpretation of what he said when he said as the Septuagint render I shall be found righteous before God or in the sight of God Our Translation is very hard hardest of all Thou hast said my righteousnesse is more than Gods yet this Elihu might gather up consequentially from what he spake in the 19th Chapter vers 6 7. Behold I cry out of wrong but I am not heard I cry aloud but there is no judgement As also from the passage Chap. 23d vers 2d. Even to day is my complaint bitter my stroke is heavier than my groaning In both places Job speaks as if God had not dealt rightly with him as if God had been over-severe in afflicting him or as if his complainings were short of his sufferings In both or either of which Job exceeds the bounds both of truth and duty such extravagant expressions have no apology but his pain nor can any thing be an Advocate for him but this That Satan who was his Tempter was also his Tormenter and held him so long upon the Rack that he uttered as himself confessed Chap. 42.3 that which he understood not yea words by which Elihu understood that he said in effect My righteousness is more than Gods Note hence first There is no thought of man further from right than to think there is any unrighteousness in the dealings of God with man Man can hardly do any thing that is just and it is impossible God should do any thing that is unjust Let God do what he will it is right and he is righteous in doing it Yea whatsoever evil God doth to a Job to any of his good people he is good to them in doing it Psal 73.1 Truly God is good to Israel even to such as are of a clean heart or clean of heart Not only is God Righteous and Just but Good and Gracious in what he doth though his dispensations are often very sad yet they are never unequal and as the worst of men shall at last acknowledge that he is just so the best of men a Job a David shall find and see at last with
joy and thanksgivings that God hath been good yea best to them considering their state in his sorest and severest dealings For all the paths of the Lord as wel hard as sofr as well those that are set with Bryars and Thorns as those that are set with Roses are mercy and truth mercy as much as truth unto such as keep his Covenant and his Testimonies Psal 25.10 He that shews mercy cannot but shew righteousnesse to his in all his wayes As he that doth righteousness is righteous 1 John 3.7 so he that is righteousnesse cannot but do righteous things God is not only righteous but righteousnesse he is essentially righteous his righteousnesse is himself A mans being and his righteousnesse are two things The man may subsist without righteousnesse all men by nature and while nothing but nature though much sublimated and refined if not converted are unrighteous but it is as impossible for God not to be righteous as not to be How can he who is righteous yea righteousnesse it self but do righteous things in all he doth in every cause in every proceeding whether with Persons Families or Nations Is it not then a most unrighteous thing to think or say God hath or can do any unrighteous thing Secondly Note He that complains that God deals over-severely with him or otherwise than is fit or otherwise than he hath deserved makes himself as to his Cause more righteous than God If we say a man deals otherwise with us then we have deserved at his hands we judge him as to that action uneven and unjust in his dealings Surely then if we think or speak hardly of the hardest wayes of God we speak and think hardly of God himself We cannot think well of God unlesse we say all that he doth is well done A thought that there is but one twig in our rod more than is meet or fit or more than is good for us or to think it abides one minute longer upon our backs than is meet or fit or good for us is to say Our righteousnesse is more than Gods yea 't is to say Our wisdom is more than Gods and our mercies are more than the mercies of God Therefore take heed of such thoughts Though we cannot see the righteousnesse of God in his works yet we must say his woâ—ks are righteous It can never be right not only to say Our righteousness is more than Gods but so much as to say Our righteousness is any thing to Gods Thirdly Note What we speak rashly may at any time be prest upon us hardly and is sometimes very uncharitably It is very usual with those who accuse or oppose others to take things doubtful for certainties their own conjectures for the assertions of their adversarie and every thing which hath a likenesse to an errour to be errour Elihu might have spoken more favourably to Job In disputando cavendum ne ex dictis adversarii per falsam consequentiam absurda deducamus quibus illum gravamus qua in re hic peccavit Elihu Pisc he might have construed his sayings more candidly than he did Had he taken Jobs words with a grain of Salt as we speak he needed not to have put so much Gall and Wormwood into his own Had he not interpreted Jobs complaints strictly according to the sound or letter but considered them with his scope his aime and purpose in speaking so together with the extream pain of his body and anguish of his soul when he spake so he had never given him such cutting answers But God justly and in much wisdome sharpned the spirit of Elihu to speak cutting words to Job that Job feeling the smart might be made sensible of his errour and at last be brought low and broken under his hand Milde words may skin a sore before 't is searcht to the bottom and so not only retard the Cure but endanger the Patient The holy Apostle fore-seeing the murmurings quarrels and disputes which flesh and blood would make about Election or Predestination doth not go about so much to answer them by Reason as to represse them by a strong Reproof and vehement Objurgation Rom. 9.20 Nay but O man who art thou that replyest against God! shall the thing formed say to him that formed it why hast thou made me thus hath not the Potter power over the Clay c. Now as about that unsearchable depth of eternal Election so about present dreadful dispensations and providences our undue reasonings and tumultuating thoughts of heart concerning God breaking our bounds and forgetting with whom we have to do or who hath to do with us call for and deserve sharpest reproofs Who are you that reply against God! Who are you that think this to be right â—â—â—â—h you do or any thing wrong which God doth Who are you that you should presume to say so much as by inference that your righteousness is more than Gods or that it is any thing compared with the righteousness of God! Thou hast said my righteousness is more than Gods What Job had said which might give colour for this accusation hath been touched before in the mention of those Speeches or Passages forced from him by the greatnesse of his suffering But Elihu gives it us yet more expressely in the next verse Vers 3. For thou saidst What advantage will it be unto thee and what profit shall I have if I be cleansed from my sin As if he had said O Job If thou shouldest ask me when or where thou hast said My righteousness is more than Gods or how can I prove that thou hast said so I may soon answer thee and easily prove it thus thou hast said What advantage will it be unto thee c. Thou hast spoken as if no good were to be gotten by turning from evill or that thou sufferest evil being thy self free at least turned from doing evil and that therefore it availeth thee no more that thou art righteous than if thou wert the greatest sinner in the world So thou hast said and in saying so thou hast said what I have charged thee with But here the Question may arise again as much about the Proof as about the Charge When did Job say What advantage will it be unto me and what profit shall I have if I be cleansed from my sin I answer as he said not the former words contained in the Charge directly they were only a collection raised consequentially by Elihu so he said not these words which are the proof of the Charge expressely but by consequences For the clearing of this we must distinguish of what is meant by profit and advantage when Elihu saith Thou saidst What advantage shall it be unto thee and what profit shall I have if I be cleansed from my sin This advantage and profit may be considered First As to his eternal well-being and salvation Secondly as to his present ease and consolation We are not to understand it as if Elihu accused Job for saying That
maketh not or suffereth not the wicked to live The Hebrew strictly is He doth not enliven the wicked So the word is used concerning the Midwives that feared God Exod. 1.17 They did not obey the word of the King but saved the Male Children alive or they enlivened the Male children They who preserve do upon the matter give a new life The like Expression we have Exod. 18.22 Thou shalt not suffer a Witch to live The Hebrew is thou shalt not vivifie or enliven a Witch They who have commerce with the Devil the Prince of the Air they who Trade with Hell to satisfie the lusts and curiosities of evill men on earth are not worthy to breath in the Air or live upon the face of the Earth He preserveth not the life of the wicked There are two things in this negative speech of Elihu First God doth not shew any favour to nor indulge wicked men in their evil wayes He that will not so much as pâ—eserve their lives doth not give them favour while they live Life and savour are two distinct things Job 10.12 Thou hast granted me life and favour Favour with life is the pâ—iviledge of the living favour is better than life The Lord doth but seldome reprieve much less doth he at any time favour or pardon impenitently wicked men Secondly When Elihu saith he preserveth not the life of the wicked Non vivificat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pro intersâ— it et omni vita spoliat Coc. we are to understand it by an ordinary Figure wherein less is expressed than is to be understood He preserveth not that is first he is not solicitous about their preservation he cares not much what becomes of them and not only so but Secondly he destroyeth the life of the wicked the Lord will certainly ruine and utterly undoe them one time or other one way or other he will do it either immediately by his own Arme by some notable stroke of vengeance from himself or he will do it by means he will find out and impower instruments that shall destroy the very life of the wicked And I conceive Elihu brings in this Proposition concerning God in answer to what Job had observed and complainingly alleadged about the Prosperity of the wicked Chap. 21.7 Wherefore doth the wicked live become old yea are mighty in power As if Job had intimated that the Lord surely did shew not only some but much respect unto wicked men they did not only live but they lived a long time and not only a long time a bare life but were mighty in power and over-powered yea oppressed many with their might Elihu replyeth here notwithstanding this Allegation which seemed to reflect upon the Justice of God that the Lord preserveth not the Life of the wicked Mark first he doth not say he preserveth not the Life of a man that sinneth for then whose life should be preserved but he preserveth not the life of the wicked 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is of a man who sinneth presumptuously and goeth on impenitently who is incorrigible Secondly he doth not say God suffereth not a wicked man to live for then most men being wicked in all Ages of the world the world would be very thin and almost naked of Inhabitants But he preserveth not saith he the life of the wicked that is he sets no stoâ—e by them as we do of those things which we carefully preserve We may compare this verse with that of Job Chap. 34.26 27 28. where 't is said of mighty oppressoâ—s the Lord striketh them at wicked men that is as he useth to strike wicked men in the open sight of others because they turned back from him and would not consider any of his wayes So that they cause the cry of the poor to come up to him and he heareth the cry of the afflicted Now as there Elihu speaks affirmatively he striketh wicked men so here he speaks negatively which is the same in effect God doth not preserve the life of the wicked and as there he said God heareth the cry of the afflicted or poor so here he giveth right to the poor These Texts are of the same sence and expound each other From the former part of this sixth verse already opened he preserveth not the life of the wicked Observe First Wicked men are out of Gods Protection they can expect no favour from him They are out-lawed Some persons are out-lawed by men and then if any man injure them or kill them they can have no remedy by the Law they have their amends as we say in their own hands the Law gives them none Wicked men are out of Gods love and therefore out of his care he turns them up as we say to the wide World to shift for themselves whether they sink or swim 't is all one to him He is neither Sun nor Shield to the wicked he is both to the godly Psal 84.11 The Lord is a Sun and a Shield the Lord will give Grace and Glory no good thing will he with-hold from them that walk uprightly As a Sun he giveth out the warm Beams of his savour to refresh and revive them when the World leaves them cold and comfortless And as a Shield he defends and saves them when the World strikes at them and vexes them he will keep them safe from evil as with a Shield The wicked have no share in this not in any such-like promise the Lord is rather Fire and Sword than Sun or Shield to them he neither comforts them while they live nor preserves their lives from death But some may say Doth not God preserve the lives of the wicked Is it not said Job 7.20 He is the preserver of men Which indefinite seems to carry it for all men And Psal 36.6 Thou preservest man and beast Yea wicked men not only live but prosper and flourish in the World as Job complained Chap. 21.7 Wherefore do the wicked live becâ—me old yea are mighty in power Surely then they are preserved and if God do not preserve them who doth Man hath no more power to preserve his own life than to give himself life how is it then that the Text saith God doth not preserve them or that they are out of Gods Protection I answer First It cannot be denyed but that the wicked hold their lives and all the good things they have possibly they have many good things of God But the wicked and their liveâ— or the lives of the wicked are preserved only by that common Pâ—ovidence of God which extends even to the Beasts of the field they are not preserved by any special Providence or Promise of preservation made to them their Souls are not bound in the bundle of life with the Lord their God as Abigail assured David his should be 1 Sam. 25.29 nor are they as one very well expresseth it in the Language of the Prophet Isaiah Chap. 4.3 written or reckoned among the living in Jerusalem Neither
their life nor their death is precious in the Lords sight as both of the meanest Saints are Psal 116.15 The special Promises of preservation are made to the godly the common Providences of preservation extend to the wicked God preserves many wicked men but not one of them can plead a Promise for his preservation or say Lord thou hast undertaken to preserve me I have thy Word or Warrant for my preservation So then the Lord doth not preserve the life of any wicked man upon a word of Promise Secondly I answer When the lives of the wicked are preserved they are not preserved for any love which God bears to their persons as such but either First to bring them into a better state that is to turn them from their wickedness that being converted they may be saved at last according to his purpose Or Secondly they are preserved to serve some ends and purposes of his in this World For though God hath no pleasure in them yet he makes some use of them and doth his pleasure by them Or I may say they are preserved to be Executioners of his displeasure in chastening and correcting his own people The King of Assyria was preserved in great Power and to what end I will send him against an hypocritical Nation Isa 10.6 He must go on my Errand though he meaneth not so nor doth his heart think so as the Lord spake vers 7. He hath other matters and designs in his head but I have this use of him and of his power even to punish the people of my wrath The Lord made use also of Nebuchadnezar and his Army to serve him in the destroying of Tyrus and of him and his Army he saith They wrought for me Ezek. 29.20 Thus the Lord doth some of his work his strange work especially his work of Judgment by the hands of wicked men and therefore he preserves their lives Yea he preserves them many a time to be a help and a defence to his people A Thorn Hedge keeps the Pasture that strange Cattle break not in and eat it up Wicked men are as Bryars and Thorns and they are suffered to live because the Lord can make use of them as a Fence to his people When the Serpent cast out of his mouth water as a Flood after the woman the Church that he might cause her to be carryed away of the Flood then the Earth that is earthly carnal men helped the Woman Rev. 12.15 16 The Lord used bad men to do that good work the preservation of his distressed and persecuted Church Thirdly As the Lord suffers many wicked men to live that they may be brought out of their sins so he suffers others to live that they may fill up the measure of their sins Why did the Lord preserve the Amorites was it because he loved or liked them no but because they were not then ripe for Judgment Gen. 15.16 The Iniquity of the Amorites is not yet full Some wicked men are to fill up their dayes that they may fill up the measure of their Fathers sins by their own as Christ threatned the Scribes and Pharisees Math. 23.32 Such a grant of life though for a thousand years is worse than a thousand Deaths Fourthly we may answer The wicked are not so much preserved from as reserved unto further wrath 2 Pet. 2.9 The Lord knoweth how to deliver the godly out of temptations and to reserve the unjust unto the day of Judgment to be punished God doth not presently punish all the wicked nor take away their lives there is a day of Judgment coming and till that day come their lives are preserved as persons reserved unto Judgment Fifthly VVhen wicked men are said to be out of the Lords Protection consider There is a twofold Protection First ordinary Secondly extraordinary The Lord doth preserve and protect wicked men in an ordinary not in an extraordinary way he doth not work wonders much less miracles to preserve them as he often doth for the preservation of his own people God will not be at such cost in preserving of wicked men as he is at in the preserving the lives and liberties of his eminent Servants rather than they shall perish or not be preserved he will somtimes work a miracle and put Nature out of its course to save their lives VVhen those three VVorthies were cast into the midst of the burning fiery Furnace God stopt the rage of that furious Element that the Fire had no power upon their bodyes nor was an hair of their head singed neither were their Coats changed nor the smel of fire had passed on them Dan. 3.27 Did we ever hear that the Lord restrained the power of the fire to preserve wicked men When Daniel a man precious in the sight of God was cast into the Lions Den the Lord preserved his life also by stopping the Mouths of the Lyons Dan. 6.22 Did we ever hear that God preserved the lives of wicked men in such a way No sooner were Daniels accusers cast into the Lyons Den but the Lyons had the Mastery of them and brake all their bones in pieces e're ever they came to the bottome of the Den v. 24. The Lord doth not preserve the lives of the wicked by miraculous manifestations of his Power and Glory Sixthly I answer Though some wicked men are commonly preserved as other men yet many by their wickedness hasten their ruine and shorten the number of their dayes We may distinguish of wicked men First wicked men may be taken in a General notion for all that are unconverted and unregenerate Many persons pass for honest and good men in the world who yet are wicked being carnal and abiding in a state of nature wicked men of this sort are ordinarily preserved Secondly Take wicked men and such I conceive the Text especially intends for notorious wicked men such as are murderers blasphemers c. the Lord doth not preserve the lives of such but lets mans Justice seize upon them or divine vengeance overtake them Psal 55.23 The blood-thirsty and deceitful man shall not live out half his dayes that is he shall not live half so long as he might according to the course of Nature because of his nefarious sinful courses Histories are full of dreadful Tragedies sealing to this Truth with the blood and untimely death of gross offenders How often have we seen or heard of the Veâ—geance of God following and falling upon those that were signanter notoriously wicked and of â—â—ese we are especially to understand the Poynt and Text He preserveth not the life of the wicked Take this Inference from all that hath been said about this awakening Observation How sad is the life of a wicked man indeed of any man on this side the Line of grace but especially of any very wicked man He can scarce be said to live whose life is not preferved by God a wicked man is alwayes in death seeing God doth not preserve his life The Apostle
is under the hand of God when God hath him fast in his fetters his wrath doth boyl his fury comes up in his face as it is said Ezek. 38.18 concerning the wrath of God towards his enemies this fully answers that assertion of Eliphaz Job 5.2 Wrath killeth the foolish man What wrath his own wrath he kills himself with vexing and fretting The hypocrite in heart is a wrathfull man when things go not right with him Some have so expounded that Eph. 2.3 Ye were by nature children of wrath even at others Children of wrath that is wrathfull children we are full of wrath full of anger by nature Though I do not take that to be the sense of the Apostle but that by children of wrath he means all men as borne under the wrath of God nor do I conceive this the proper meaning here though not unusefull They heap up wrath that is they grow angry vexed and troubled But Secondly Rather the wrath heaped up is the wrath of God which is the most dreadfull thing in the world and so these words may be expounded by those of the Apostle to an impenitent sinner Rom. 2.4 5. Despisest thou the riches of his goodness and forbearance and long-suffering not knowing that the goodness of God leadeth thee to repentance But after thy hardness and impenitent heart treasurest up unto thy self wrath against the day of wrath and revelation of the righteous judgment of God To heap up wrath and to treasure up wrath are the same The abusers of the patience and long-suffering of God are treasuring up wrath against themselves from day to day and so do the hypocrites in heart They heap up wrath Hence Note First The wicked or hypocrites in heart grow more wicked while the hand of God his afflicting hand is upon them The more they are under the rod the more they rebell I ground it upon this If they did not heap up sin they should not heap up wrath were they not more vile wicked under their affliction there would not be more anger against them It was said of those that would have brought in the captives which was a very oppressing purpose 2 Chro. 28.13 ye shall not for Whereas we have effended against the Lord already ye intend to add more to our sins to our trespasse Then presently followeth For our trespasse is great and there is fierce wrath against Israel As if it had been said If ye do this thing ye will increase the wrath of God which is very fierce already and blow it up into a consuming flame While men grow more and more wicked and vile God groweth as to the manifestations of wrath more wrathfull When we hear of the increase of wrath we may be sure there hath been a proportionable increase of sin It is said of Ahaz who was a hypocrite in heart a very prophane person 2 Chron. 28.22 that in the time of his distresse he trespassed yet more against the Lord and trespassing more against the Lord he heaped up more of the Lords wrath against himself For 't is added v. 23. He sacrificed to the gods of Damascus which smote him he got nothing but blows for his paines or impious piety in serving them And he said because the gods of the Kings of Syria help them therefore will I sacrifice to them that they may help me But what got he by this encrease of his sin Surely nothing but an encrease of wrath for it followeth in the same verse They were the ruine of him and of all Israel God makes new rods when men make new sins and he multiplyeth swords while men multiply transgressions The more men draw iniquity with cords of vanity the more they draw misery upon themselves and are held the faster in the cords of affliction Secondly When 't is said The hypocrites in heart heap up wrath We know hypocrites are cunning gamesters they hope to sin so closely and artificially that no hurt shall ever come to them by it yet The hypocrites in heart heap up wrath Hence Note The wiles and policies of hypocrites will availe them nothing They shall not avoyd wrath do what they can the Lord will find them out The Apostle saith Gal. 6.7 God is not mocked for whatsoever a man soweth that shall he also reap for he that soweth to his flesh shall of the flesh reap corruption but he that soweth to the Spirit shall of the Spirit reap life everlasting Let hypocrites in heart sow as cunningly as they can though they seem to sow only good seed yet they shall reap bad fruit because they sowed with a bad heart Hypocrites may deceive men and heap up their favours to themselves but they cannot deceive God who knows their hearts and will therefore consume them in his wrath which they have heaped up to themselves Thirdly Elihu puts it upon hypocrites in heart to be at this work of heaping up wrath All impenitent sinners do it but he puts it upon them especially All sinners open professed sinners that sin and hide it not that throw up even the very name and profession of Religion these all heap up wrath yet they heap up most and are here spoken of as the only helpers up of wrath who are hypocrites in heart Hence Note God is extreamly angry with hypocrites or the wrath of God doth burn extreamly hot against hypocrites He heats the Furnace of his wrath seven times hotter for hypocrites in heart than for ordinary sinners The Lord Isa 10.5 speaking of the Assyrian saith The staff in their hand is mine indignation I will send him against an hypocriticall Nation and against the people of my wrath will I give him a charge to take the spoyle and to take the prey and to tread them down like the mire in the streets The Lord put a staff in the hand of that great King of Assyria and he called it his indignation it was the Lords indignation which was a staff in the Assyrians hand But against whom will he send it That text answers against an hypocriticall Nation Who are they the people of his wrath God hath wrath for all sinners but the generation of hypocrites are the people of his wrath beyond all other people None abuse God like hypocrites For first hypocrites carry it towards God as if he were like the Idols of the Heathen that have eyes and see not ears and hear not hands and handle not feet and cannot walk That is they carry it towards God as if he were but an Idol satisfied with meer outward shews and services An Idol sinds no fault nor troubles any for their hypocrisie and false-heartedness All that is required in the Idols service is but outside and bodily exercise Thus the hypocrites deal with God as if he also would be satisfied and taken up with a little outside service or as if sacrifice would please him when his word is disobeyed 1 Sam. 15.23 Hath the Lord as great delight in burnt offerings
Trench Let me strike him at once and I will not strike him a second time The Lord threatned Nah. 1.9 to bâ—ing destruction upon those at once when he told them Affliction should not rise a second time as if he had said I will not strike another blow at them I 'le hit them home and do my woâ—k with one blow We need not fear how many or how mighty his enemies are he can rid himself of them with one stroke The Lord strikes some to take away their sin thus he strikes his own people others he strikes to take away their persons thus he strikes the wicked especially those who enemy-like designedly strike at Him his Name his Truth his Glory Elihu doth not say Beware least he strike thee but least he take thee away with a stroke The Lord often strikes his own faithful servants they receive many a stroke many a lash many a blow many a chastisement at his hands but he doth not take them away with a stroke as he doth the wicked The Lord strikes his servants to take away their sins and he strikes wicked men to take away their lives to destroy them utterly Secondly As the word signifieth taking away with clapping â—f the hands or with derision Note God will even laugh at the ruine of wicked men He will clap his hands at their fall We read Prov. 1.26 27. how Wisdome called and cried and none would answer all set her calls and counsels at naught what followed I said Wisdome that is Christ will laugh at their calamity and mock when their fear cometh as much as is said in the Text I will take them away with a stroke or with clapping my hands with a kind of deriding plaudite at their going off or rather at their being thrust off the Stage of this world They are in the most sad condition whom God not only destroys but derides they have most cause to mourn in their affliction at whose affliction God laughs It is said Job 9.23 God will laugh at the tryal of the innocent and why was shewed in opening that place I only touch it now upon this occasion The Lord knows the innocent will come off with honour will stand it out in their tryal bravely he sees what Courage Faith Patience they will manifest in and under their sufferings Now as the Lord even claps his hands and laughs when his chosen noble ones go forth to the tryal knowing they will honour him in their tryal so the Lord laughs at the destruction of the wicked knowing that his Justice and Righteousness shall have a full stroke at them and lay both their shame and sin open to all the world That the Lord in his wrath takes away with a stroke should make us all beware fear and tremble but that which followeth may make us wary fear and tremble much more for saith Elihu in the close of the verse Then a great Ransome cannot deliver thee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Redemptionis Pretium quod 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Graeci appellant The word rendred a Ransome signifies that which is paid as a price for the deliverance of a Captive out of bondage Thus Christ gave himself a Ransome for sinners But here is a Case wherein no Ransome will be taken no though it be not a small petty Ransome but a great Ransome of that saith Elihu it cannot deliver thee As if he had said When once God is so far provoked that the Decree is gone forth to destroy thee then it will be in vain to think of getting off by Ransome Here it may be queried What is this great Ransom that will not deliver There is a twofold Ransome by one of which the people of God are somtimes delivered and alwayes by the other First The people of God are somtimes ransomed or delivered by the destruction and ruine of the wicked that 's their Ransom and that not seldom proves a great Ransome It is said expresly Prov. 21.18 The wicked shall be a Ransome for the righteous how a Ransome for the righteous will a wicked man pâ—y a Ransome for the righteous or will the wicked man offer himself a Ransome for him and say I 'le dye instead of the righteous man surely there 's no such thing to be expected from him Peradventure for a good man saith the Apostle Rom. 5.7 8. one would even dare to dye that is one good man may possibly be willing to lay down his life for another good man Scarcely for a righteous man would one dye that is for a man who only gives every man his due oâ— doth every man right but for a good man that is for a man that hath been very kind and bountiful to others some would even dare to dye yet he that doth so must be supposed to be a righteous and a good man himself For it cannot be thought that a wicked man would give himself a Ransome for the righteous that he would dye for him whom he doth not love yea whom he usually hates to the death How then is it affirmed by Solomon that the wicked shall be a Ransome for the righteous The meaning is God will destroy the wicked to save the righteous or he will save the righteous even through the blood and destruction of the wicked In that sence the wicked are many times a Ransome for the righteous rather than the righteous shall perish the Lord will destroy the wicked Thus the Lord spake by his Prophet of old Isa 43.3 I gave Egypt for thy Ransome Ethispia and Sheba for thee How was Egypt a Ransome for Israel had they any mind to deliver the people of God no but rather than God would not have Israel saved he destroyed Pharaoh and the Egyptians in the Red Sea Thus the Lord makes the wicked a Ransome for the righteous Though Egypt were a very goodly Country yet God destroyed it by ten Plagues that he might deliver Israel Though Pharaoh was a great Prince he drowned him in the Sea rather than his people should go back into Captivity Solomon gives us this sense of the Prophets words fully in his own Prov. 11.8 The righteous is delivered out of trouble and the wâ—cked cometh in his stead Secondly There is another a more excellent Ransome for the people of God and that is the Blood of Jesus Christ We are bought with a price dearly bought and that 's the Price with which we are bought 1 Cor. 6.20 that 's a Ransome which sets sinners fâ—ee and makes them free indeed Joh. 8.36 free fâ—om sin anâ— free unto righteousness Math. 20.28 He gave himself a Ransome for many for a great many for all who believe and take hold of his Name When Elihu saith A great Ransome cannot deliver ' â—is not to be understood of the Ransome which Christ hath paid that 's a Ransome so great so precious that it hath and doth and will for ever deliver the greatest the worst of sinners who run to it