observavit this Shaddai will not regard vanity he will not give it a look with respect no not one good look The word signifies to fix or set the eye with strong intention upon any thing or person The Prophet Elisha spake to this sense though he used another word when he said to the King of Israel 2 King 3.14 Were it not that I regard the presence of the King of Judah I would not look to thee nor see thee The Lord will not regard he will not look to vanity to the prayers of vaine men he will as it were shut his eyes he will not see though he doth see The Almighty will not regard it Hence Note First The prayers of vaine and evil persons are vaine things The Text doth not say their oaths are vaine and their lies are vaine and their idle words are vaine but their cry their crys in prayer to God are vaine yea vanity There may be vanity in the prayer of a good man but his prayer is not vanity That 's a just reproof upon the good works of many which Christ gave the Angel of the Church of Sardis Rev. 3.3 I have not found thy works perfect or I have not found thy works full Though that Angel had done good works and possible was full of good works yet his works were not full A man may be full of prayer pray often yet his prayer not full his prayers may be empty vaine prayers that 's a vaine thing which is an empty thing How vaine are they whose best things are vanity If the prayers of a man are vanity then certainly all is vanity and we may say of him in the whole bulke of all he is vanity of vanities all is vanity When once God calls a mans prayer and hearing vanity when he calls those works which are good for the matter of them vanity then the man is indeed altogether vanity You will say when is prayer vanity or a vaine thing I shall answer it in a few particulars First That prayer is vaine or vanity which is not put up in faith A faithless prayer is a fruitless prayer All the prayers of an unbeliever or of him who is in a state of unbeliefe are vaine and the prayers of a believer that is who is in his state a believer are vaine if he hath not faith about that thing for which he prayeth Now if the prayer of a believer is vaine when he hath not actual faith then the prayer of an unbeliever must needs be vaine who hath no habitual faith Secondly All the prayers that are for our lusts or when we resolve to continue in the practise of any lust are vaine prayers When we do not pray with a purpose to glorifie God with what we shall obtain by prayer but only to serve our own turns and so bestow it upon our lusts that 's a vaine prayer James 4.3 Such praying is rather a mocking than a worshiping of God a serving of our selves rather than a serving of God How do they abuse God in prayer who cry to him for help whom they have no mind to honour who would faine be heard of God yet have no heart to hear God Thirdly That 's a vaine prayer when we pray meerly to get ease or deliverance from an affliction not at all minding our profiting by or the improvement of an affliction 'T is not faith in God but sense of our own smart which moves to pray when we rather look how to get off our burdens Tales clamores non fides sed malorum sensus extorquer than out of our sins or to get out of the fire than to get out our dross when we pray more to have the plague taken away than our hard and proud hearts that is a vaine prayer 't is like the prayer of Pharaoh who begged that he might be delivered but it was the plague of God for his sin for his hard heart that troubled him his hard heart his sinning against God never troubled him Pharaoh-like prayers are vaine prayers Fourthly Those prayers are vaine which we make in our own strength What can those prayers be which go forth in our strength seeing we are told that we know not what to pray much less then how to pray but as the Spirit of God helpeth our infirmities Rom. 8.26 Unlesse the Spirit make intercession for us that is make our intercessions for us in our hearts as Christ maketh intercession for us in heaven we pray in vaine Fifthly Those are vaine prayers which we make in our own name not in the name of Christ And remember though it be an easie matter to name Christ in prayer yet 't is no easie matter to pray in the name of Christ 'T is as common as that which is commonest for all sorts of people yea for children to name Christ in prayer but to pray in the name of Christ is the peculiar work of the Spirit in the heart of a true believer If the Reader desire to know more distinctly what it is to pray in the name of Christ I refer him for some help towards it to the 17th verse of the 16th Chapter where also the requisites of pure and powerful prayer are more fully held out Sixthly Angry passionate prayers are vaine prayers The Lord loves zeal and much warmth of affection in prayer but he cannot abide wrath or any the least sparks of passion in prayer The Apostles Rule is 1 Tim. 3.8 I will that men pray every where lifting up pure hands without wrath and without doubting A peaceable heart is as necessary in prayer as a pure hand When a soul coming to God in prayer hath I know not what wrathful and angry disputes within himself against his Brethren how can he look for a gracious acceptance with God Will the Lord be pleased with us while we nourish secret displeasure against our Neighbour Now be sure when you go to God for mercy and favour that ye carry no wrath in your spirits towards man one or other therefore Christ hath taught us in that most perfect model of prayer which he hath left us when we ask the forgiveness of our own trespasses to forgive those that trespasse against us We must lay down our unquiet thoughts of revenge if we would have favour with and compassion from God Seventhly Those are vain prayers which are not both formed and matter'd according to the Will of God 1 John 5.14 which are not grounded upon a just cause and which are not directed to a right end Besides all these I may add all cold Prayers sleepy Prayers slight-spirited or heartless Prayers meer foâ—mal Prayers tongue-wording Prayers which are not soul-working and self-affecting Prayers are to them who pray so but vain Prayers or as the Text speaks vanity These Rules must be observed in all our prayer-addresses to God else prayer is vain or vanity and when the prayer it self is vain the person praying hath no hearing God will not hear vanity
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
a spoon platter oâ— bool or such like utensils which are bowed with a convex and concave superficies it hath also particularly two eminent significations both of which are made use of in this place by Interpreters First it signifieth the hand so we translate it Job 16.17 There is no injustice in my hand The word which here we translate a Cloud is there translated a hand Now the hand we know hath a hollowness or cavity in it unless when it is purposely held forth plaine The second signification is that of the Text a Cloud which is also hollow and as most conclude the same word is put to signifie a hand and a Cloud because Clouds usually â—t the first appearance are but small or like a hand as Elijahs servant repo ted to him after his seventh going to view the Heavens 1 Kings 18.44 Behold a little Cloud like a mans hand In this sence we take it here in our translation Some render With his hand he covereth the light we say With Clouds He covereth the light He covereth or hideth the light that is from our eyes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Texitâ— abscondiâ— imponendo aliquid quo tegos tanquam operculo vel veste he causeth it to disappear or not to appear to us The wo d notes covering as with a garment or covering with any thing that intercepts and stops the sight and hence by a Trope it is applyed to the pardon of sin Psal 32.1 Blessed is the man whose sin is covered When the Lord pardons sin he is said to cover it because he will not suffer it to appear against the sinner nor be charged upon him to condemnation As pardon covers sins so Clouds cover the Heavens and when they are covered the light is covered With Clouds he covereth the light The Prophet Jeremy in his Lamentations Chap. 3.44 complained sadly because God who is light had covered himself Thou hast covered thy self with a Cloud that our prayers should not pass through As God doth sometimes cover himself oâ— hide the light of his Countenance from his people as with a cloud that their prayers cannot pass through so he ofâ—en hides or coveâ—s the light of the aire with natural oâ— proper Clouds that the Sun beams for a time cannot pierce noâ— pass through With Clouds he covereth The light 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tum lucom tum solem a quo lux vel quia est fons lucu significat The word used by Elihu signifies both light and the Sun which is the fountain from whence light flows and issues yea the word signifies also fire The Sun Moon and Stars are called ignes the fires of heaven because like so many fires or mighty torches they give light to us on earth And by a metaphor the word signifies Joy Comfort all sorts of good things as on the other side by darkness troubles and calamities of all sorts are metaphorically exprest in Scripture With Clouds he covereth the light And commandeth it not to shine by the Cloud that cometh between As if he had said When a Cloud covereth the light 't is the command of God which puts the Cloud as a covering upon it Those words not to shine are not expresly in the Hebrew Text theâ—e it is only thus With Clouds he covereth the light and commandeth it by that which cometh between nor is the word Cloud exprest in the latter part of the verse we put it in as a suppliment in another Character more fully to express the sence of the Text. And commandeth it not to shine The word which we translate to command properly signifies to bid or command a thing to be done Verbum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quod significat praecipere quum regit praepositionem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 significat intordicere Pisc but when it stands in construction as here with Gnal it signifieth to forbid or stay a thing that it be not done Gen. 2.16 God commanded the man or concerning the man c. As that command expressed a liberty to eat of every other tree in the Garden so it included a prohibition of eating the fruit of the tree of knowledge which is also expressed at the 17th verse We have a like construction of the word Gen. 28.6 1 Kings 2.43 He commandeth it not to shine By the Cloud that cometh between By that which comeâ—h between or by that which meets it that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 occuâ—rit irruit aggressus est per Metaphorâ—m intercessit occurrit deprecandi cauâ—a Hinc 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 per occurrens sc per occurrenâ—em nubem quaâ—interveniente lucem solu tegit Drus Merc as we supply it by the thick and daâ—k Cloud which meets and intercepts the bright beames of the Sun The root of the word signifies to meet with force not only occurrere but irruere to rush upon to invade to assault or to charge as an enemy is charged in battel and it signifies by a Metaphor to intercede to make prayer or supplication for another which is as iâ— were a coming between man and man An Intercessor cometh between two parties the party offending and the party offended he interposeth himself to make up the breach or to take up the difference that if possible a reconciliation may be made The Latine word which we translate Latinely to intercede is of the same significancy and this Hebrew word is often so rendred Jer. 7.16 Pray not for this people nor make intercession to me that is thou shalt not come between me and this people to stop or stay me that I break not out into wrath or from pouring out my wrath upon them In other Scriptures it is used to note an act of intercession between man and man Gen. 23.8 as also an act of address by prayer and intreaty whether towards God or man Job 21.15 Ruth 1.16 And because the word properly notes meeting another with a kind of violence it intimates with what a holy violence with what strength earnestness and fervency of spirit we ought to meet God either in prayer for our selves or when we come as intercessors and stand before him in the behalf of others whether Persons Nations or Churches Many Interpreters as I shall shew afterward take the word in this sence here for an Intercessor or for a person that prayeth and intercedeth for another We in our translation expound it of a thing and that thing of a Cloud that interposeth or cometh between us and the Light He commandeth the light not to shine by the Cloud that cometh between or by the Cloud that passeth between us and the light of the Sun Hence note First The best and sweetest mercies we have in this world may quickly meet with a stop When we have the Light a Cloud may soon come between the Light and us Which as it is true of the natural Light and Clouds so of that which is Light in a figure our most comfortable enjoyments and that
goodness in all the outward dispensations of God ordering the motions and Meteors of the Heavens the Clouds the Rain the Snow and Hail the Lightning and the Thunder then surely Job ought to sit down convinced that there is a like temperament of eqâ—ity with severity and of goodness with sharpnesse in all his dealings with men and was with him in particular That 's the scope and purpose of Elihu all along in reading Job this Philosophical Lectuâ—e or in putting Questions to him about the things of Nature and the regiment of God in these inferiour heavens the Air where all things seem to move without rule or by no rule other than what Nature alone imposeth Vers 14. Hearken unto this O Job We have more than once met with this awakening exhortation which calleth for such an harkening as if a man were to be all ear in attending what is spoken We may well render it Ear this O Job take it drink it in at thine ear Hearken Vnto this Elihu doth not exhort him to attention in general but draws it down to some special matter Hearken unto this O Job Which words may have a double reference either First to what he had said before vers 13th telling him how God sends the Rain and causeth the Cloud to come either for correction or for his land or for mercy Hearken unto this O Job here 's a lesson for thee remember it well God sends forth these servants of his the Clouds to do his work either for correction or for mercy either in favour or in judgment Hearken unto this O Job Or Secondly The words may refer to that which followeth and so as one calls them they are an Exordium a brief Exordium or short preface to what Elihu had further to say as if he would a little relieve the spirits and quicken the attention of Job by acquainting him that he had some new matter to lay before him As if he had said I have not yet uttered all my mind I have somewhat more upon my heart which I cannot hold in both for thy conviction and instruction Hearken unto this O Job Yet it may be questioned why Elihu should thus stir up his attention either to consider what he had spoken or what he was now about to speak Was Job a heedless an un-attentive hearer We may conceive he was occasioned to give him this spur or excitation for these three reasons or at least some of them First We may suppose that Job having been entertained with a long discourse began to grow weary and slacken his attention and therefore as when we see one in a congregation remisse in hearing or sleeping out a weighty point we jog him or say Hearken to this so Elihu here Hence note First A good hearer of the Word may sometimes want an awakening word He that is not as Job was not a first nor second nor third-ground-hearer but as Job was a fourth-ground-hearer one that heareth with a good and honest heart yet even he may a little let down his watch and give just occasion to the speaker for such a short diversion as Elihu here used Hearken I pray to this There is a willingness of spirit in all fourth-ground or right-hearted hearers yet there is also even in them a weakness of the flesh corruption may be stirring temptation may be working therefore 't is no unnecessary jealousie in the Ministers of the Gospel sometimes to mingle or interweave such passages as these in speaking to them pray hearken stir up and awaken your selves There may be need of this I say where there is a general good bent of heart Some pretending hearers are like the Idols of the heathen who have eyes and see not eares and hear not who when they are hearing set themselves at least give way to sleep and willingly yeeld to the drowsiness of their spirits this sheweth an evil heart but a good man may be overtaken with drowsinesse and find much indisposition to duty while he is in duty and then he will count it a favour to hear such a word as this cast in Pray hearken Secondly Elihu might afresh provoke him to more serious attention because the matter he had to deliver was of more importance or did more nearly concern him than what he had said before Hence note Though the whole truth of God is to be attended to yet there are some truths that call for special attention Here is an accent put upon the point in hand Hearken to this We should not let any truth fall to the ground truth is precious quite through and we may say of truth as of gold the very filings of it are precious We save the least dust of Gold every grain of it is of worth and so is every grain or the least dust of divine truth One jot one tittle of the Law saith Christ Mat. 5.18 shall in no wise passe till all be fulfilled Surely then no jot no tittle of it should be lightly passed by by us Yet there are some divine truth like studs of masse gold or as jewels which ought to be more carefully attended to and laid up in the cabinet of the heart Some truths have an emphasis a Selah set upon them O hearken to these Christ saith in the Gospel about the tything of mint annise and cummin These things ye ought to do but be sure ye do not leave the weightier matters of the Law Judgment Mercy and Faith undone Matth. 23.23 so say I attend to the least truths but be sure ye attend to fundamental truths to those truths upon which the whole weight of the soul stands Such is The great Mystery of Godliness God manifest in the flesh and the great Grace of Faith in that Mystery These with several others are the fundamentals the very vitalls of Religion all falls and dies unlesse ye stand fast and live in these O hearken unto them Thirdly Elihu may be conceived to speak thus to Job because he saw him about to interrupt him possibly he might perceive a little passion stirring in him therefore not only to keep up his attention or to wind up his watch but to repress and keep down some stormy troubled motions rising in his spirit Elihu made this short interlocution or digression Hearken to this O Job suffer me to speak out do not take me off I have not yet done Hence note Patience is necessary in a good hearer And that not only for the doing what is heard but for the hearing of it As we can never bring forth the fruit of that which we hear without patience so neither can we without patience hear that which should make us fruitful The great grace to be exercised in hearing the Word is Faith yet we have need of Patience in hearing the Word and that in a double respect First We have need of Patience as to continuance in hearing Some would fain have done presently they cannot sit it out an hour is an year to them the
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
profit us that therefore Righteousness can justifie us or that because it is profitable to us therefore it can save us All our righteousnesses are but as a filthy garment saith the Prophet and therefore unprofitable for this thing The Apostle counted all things loss not gain dung not profit that he might win Christ and be found in him not having his own Righteousness Phil. 3.8 9. Righteousness is profitable if you keep it in its proper place and apply it to its proper use it is profitable to what God hath appointed it he helps us to work Righteousness and then rewards us for our righteous working God is not unrighteous to forget our work and labour of love Heb. 6.10 Let us be found in our duty and then in due time and place we shall find our profit Our experience will teach us at last that while we have been doing good to others we have done good to our selves Righteousness is profitable unto all things and to all men as well to those who do it as to those for whom it is done JOB Chap. 35. Vers 9 10 11 12 13. 9. By reason of the multitude of oppressions they make the oppressed to cry they cry out by reason of the arme of the mighty 10. But none saith Where is God my maker who giveth Songs in the night 11. Who teacheth us more than the beasts of the earth and maketh us wiser than the fowles of heaven 12. There they cry but none giveth answer because of the pride of evill men 13. Surely God will not hear vanity neither will the Almighty regard it I Have dispatched the first of those great Objections which Elihu made afresh against Job in this Chapter his speaking unduly of God This context contains a second with the answer to it The Connection is given by some thus Whereas Elihu told Job at the 8th verse That his wickedness might hurt a man like himself He here proves that the wickedness of man is very hurtfull to men so hurtfull that by reason of the multitude of oppressions they make the oppressed to cry They cry out by reason of the arme of the mighty Yet I shall not prosecute the words in that dependance but as they are matter of a second complaint or charge brought by Elihu against Job The charge is laid down in the 9th verse and his answer is prosecuted in the 10th 11th 12 th and 13th verses Vers 9. By reason of the multitude of oppressions they make the oppressed to cry This offended Job the poor cryed and they had no helper no deliverer We may conceive that Elihu gathered up this complaint from the words of Job Chap. 24.12 Men groan from out of the City and the soul of the wounded cryeth out yet God layeth not folly to them As if he had said The Lord lightly passeth by and takes little notice of the greatest afflictions the oppressions of the poor though righteous men Elihu grants these general truths First that many are oppressed Secondly that many cry out in their oppressions Thirdly that many remain undeliveeed from and unreliered in their oppressions God sometimes seemeth not to regard the groans and cryes of the afflicted nor doth he alwayes presently take vengeance of oppressors according to their folly Elihu grants all this he grants that many poor men are so mightily oppressed by the mighty that they are forced to cry mightily yet he strongly acquits God from any such imputation as those words of Job seem to admit or insinuate And in the prosecution of his answer as will appear in opening the 10th and 11th verses he sheweth that the reason why the oppressed are not delivered or answered when they cry is in themselves and not in God and he would have Job consider whether he were not of that number they cry saith Elihu but they do not cry with such a frame of heart with such a disposition of spirit as they ought they cry as men pressed rather with the weight of their own sufferings than toucht with any sense of their sins or reverence of the soveraignty of God giving them up to the power of oppressors or as having any faith in him for their deliverance or quiet submission to him who is ready to help all those who religiously fly to him for refuge and is able to bring them out of their daâ—kest and most deplorable condition These may be said either not to pray at all or they pray not with such holy aims and designs with such integrity and uprightness of heart as becometh the people of God They pray under the power of impatience or moved with envy at the power of their adversaries or with a desire of utmost revenge which nothing stops them from but their own want of power or because they cannot and therefore God takes no notice of their prayers v. 12 13. There they cry but none giveth answer Surely God will not hear vanity neither will the Almighty regard it That 's the summe and scope of the Context I shall now open the words in order Vers 9. By reason of the multitude of oppressions they make the oppressed to cry Here are oppressions and a multitude of oppressions 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The word signifieth magnitude as well as multitude the muchness as well as the manyness if I may so speak of the oppressions which were upon them Any one great oppression will make men cry how much more many great ones We render it as a word of number By reason of the multitude Of oppressions 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Oppressit vim fecit quavis injuria affecit The Original notes oppression of all sorts First oppression upon the credit and good name of another by slander and false accusation So the Septuâ—gint render it By reason of calumnies or unrighteous charges or Sycophantismes that 's the word in the Greek Translation they cry False accusers undermine others and bring them into danger by burdening them with lyes Secondly it notes usually oppression upon a mans estate 1 Sam. 12.4 Isa 33.15 Ezek. 18.7 Mal. 3.5 Thirdly upon his person Isa 52.4 Now when a man is oppressed all over when his credit or good name is oppressed by calumniation his estate by wrongfull seisure and his person by violent restraint here 's a troop a multitude of oppressions By reason of the multitude of oppressions They make the oppressed to cry That is the oppressed do not only complain a little but are forced to open lamentations the load upon them is so heavy that they cannot contain they cry yea as the next clause hath it they cry out as a woman in travel when her paines come upon her They make the oppressed to cry They make them cry upon a double Consideration First because of the misery which they feel and are burdened with Secondly for the mercy which they desire expect and think long a-coming men cry for ease for help for assistance for deliverance we may suppose the oppressed
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
every pressing danger let us go to God in faith and hope and he will either give us enlargements or do us good by and in our worst and greatest straits Thirdly Note As it is good when at any time we are in trouble to look to God so we should then look to God specially under this relation as he is our Maker It is good then to say God is my maker and I am the work of his hands therefore he will take care of me and deliver me out of the hand of my oppressors There are five duties which arise from this Consideration that God is our Maker First We should highly esteem and be thankfull for this benefit our making Secondly We should be confident that he who hath made us will preserve us Thirdly We should patiently submit to him when he afflicteth us himself or suffers others to afflict us Fourthly We should give him glory by believing that he will take care of us in or deliver us out of all our sufferings and afflictions Fifthly We should not think nor speak hardly of God because he hath made us subject to tryals and the exercise of patience neither should we take it ill that he hath made others so high or great that they have power to oppress us In all these respects we should look to God our maker and neither murmure at nor be afraid in a day of â—ffliction The Lord himself poynts us to that Isa 51.12 13. Who art thou that thou shouldest be afraid of a man that shall dye and of the son of man which shall be made as grasse and forgettest the Lord thy maker It is good in time of affliction to remember God in all our relations and in this as our maker in a three-fold making of us First As our maker in a natural capacity that is as he hath made these bodies of ours we may plead with and urge the Lord to take care of and preserve our bodyes because he ha h made them preservation is an act of providence and pâ—ovidence followeth creation Secondly As our maker in a civil capacity that is as he hath made us rich or poor high or low in the world or in any worldly enjoyments Pharaoh that great Dragon lying in the midst of the rivers said Ezek. 29.3 My river is mine own and I have made it for my self But grace teacheth us to say otherwise if we are rich or strong God hath made us so if our river be broad and deep full and over-flowing God hath made it so and if we are poor and weak if our river be naâ—row and shallow empty and dry God hath made it so and who shall say to him Why hast thou made it so That God is the maker of our crosse should make us quiet under it Thirdly A godly man should look to God in affliction as his maker in a spiritual capacity I do not mean as he hath made our spirits but as he hath made us spiritual or as we are his workmanship that 's the Apostles word created in Christ Jesus unto good works Eph. 2.10 That we are thus wrought works much upon the heart of God in the day of our affliction That God hath made us men that we are his creatures is a good argument a faire plea and moves much but that he hath made us new men or new creatures his Sons by grace and Temples of his Spirit that he hath made us holy believing righteous is a far stronger argument a suller plea and moves much more A soul that can go to God thus and tell him he is his maker a soul that can say as 't is said of the Church Isa 54.5 My maker is my husband He that made me hath married me to himself a soul that can say this may indeed triumph in and over all his tribulations How sweet is it to have an interest in Christ and by him a relation to God as our maker in this respect When the Lord rejects a people to the utmost he saith he will not be stayd no not by this relation as their maker from doing it Isa 27.11 This is a people of no understanding therefore he that made them will not have mercy on them and he that formed them will shew them no favour As if the Prophet had said If any argument could move the Lord to shew mercy this would do it to tell him he hath made such a people or he is their maker But there are none whom the Lord hath made in the third sense as to a new creation but he will have mercy on them and shew them favour his making of them such is a gâ—eater mercy and an higher favour thâ—n any they can ask of him nor are there any of that making who are of no understanding So then he that is made of God spiritually needs not care for all the unmaking or undoing he can receive from men nor fear that he shall ever be unmade or unmercy'd by God All he can lose in this world doth not cannot make him miserable who is made fit for the world to come He knoweth he hath an estate setled upon him by his Maker which cannot be taken away A man thus made may say to his spoylers Ye have taken nothing from me but the scraps and sweepings the parings and chippings of my estate The Archers indeed have sorely grieved me and shot at me but my bow abides in strength and the armes of my hands are made strong by the hands of the mighty God of Jacob. He that is spiritually made or made a new creature is made for ever and in every strait he may look to God his Maker as a helper and restorer He that made us when we were nothing can help us when we are reduced to a very nothing It is an encouragement to go to God for healing because he hath wounded us Come and let us return unto the Lord saith the Church for he hath torne and he will heale us he hath smitten and he will bind us up Hos 6.1 Much more is it an encouragement to go unto God to be our healer because he hath been our Maker He that hath made us can mend us He that built us can repaire us if we say as we ought and have been taught Where is God our maker Who giveth songs in the night Those words contain a second Consideration why the oppressed should seek to God he giveth songs that is matter of songs or cause of singing joy and comfort even in the night There are several opinions about the meaning of these words Some as I shewed before interpret this verse of the oppressors None of them say Where is God my maker who giveth songs in the night So the words are a description as of the great worldly security so of the great worldly felicity of those oppressors Poor men labour all day hard and being wearied out with their labours when night cometh they go to bed But prophane great and rich men
many lessons more which they should be practising under sorrowful dispensations The Ox loweth and is taught no more when he wants fodder the Ass brayeth and is taught no more when he wants grasse but man is taught to act repentance and faith and patience and submission to the will of God in want How sad is it when we hear nothing but flesh cry in man or when nothing is cryed for by man but flesh that is the supplyes of Nature in the day of his distress As 't is said of those Hosea 7.14 They have not cryed unto me with their heart when they howled upon their beds they assemble themselves for corn and for wine and they rebel against me How miserable are they in their miseries whose tongues cry to God but not their hearts or their hearts being silent who cry for corne and wine not for grace and repentance or not for grace to repent who cry much because they suffer evil but not at all because they have done evil yea who are doing evil at the very time when they are crying out because of the evils which they suffer Such was the wretched frame of those in the Prophet They assembled themselves for corne and for wine and rebelled against God 'T is bad enough when there is crying and nothing but crying this is to cry but as beasts cry but to cry and rebel against God is to be worse than beasts for beasts do not rebel against God when they are pinched with want and cry It is sad to be in afflictions to be put to cry in afflictions is more sad only to cry for the affliction is yet more sad when nothing comes from a man but a cry there is nothing in the cryer but what is meerly of man but to be found sinning against God while we a e crying out in our affliction is most sad that 's the saddest and worst condition of man in affliction The Lord teacheth his people better let us shew our selves better taught than only to cry in our afflictions and let it be the abhorrence of our souls for ever to sin at all much more to sin up to rebellion against God in our affliction that it should be said of any of us as of that wicked King Ahaz 2 Chron. 28.22 that in the time of any distress we have trespassed more against the Lord. Thirdly Whereas those oppressed ones cryed yet according to the second interpretation continued proud and naught Observe The greatest oppression and worldly trouble cannot break the power of sin nor bring down the proud heart of man Neither oppression from man nor affliction from God can break the pride of mans spirit These were oppressed yet proud still Our estates may be broken our relations broken our comforts broken yet our hearts remain unbroken The oppressed are many times as proud as their oppressors and they who are unjustly dealt with are â—s bad as they that deale unjustly with them Oppressors though not all who oppress are alwayes bad and the oppressed are many times so too even as bad as their oppressors There is no proof of any mans grace or goodness by this that he is oppressed or wronged for he may be wronged and ground to powder with oppression yet his heart as hard as a nether Milstone and his spirit as high and as much lifted up as Lucifers There is nothing in affliction trouble or oppression that can humble the heart of man the Spirit of God God himself must do it Outward changes work no inward change we may be emptied from vessel to vessel from one condition to another yet have our sin-sent remaining in us It was indeed said of Moab Jer. 48.11 He hath not been emptied from vessel to vessel neither hath he gone into captivity that is he hath not been troubled much in his own Land nor carried into strange Lands as Israel hath been therefore his tast remained in him and his sent is not changed that is as he still retains his civil state and strength so his spiritual vanity impiety and impurity even as Wines that have not been drawn off the Lees and put into other Cask to that the Scripture there alludes retain their first tast and sent or smel and are not meliorated or made more fit for the palat and stomack of those that drink them Now I say as many for want of changes or afflictions are not mended so some mend not though they have many changes and afflictions nor can any thing or affliction mend us or work a change of heart and life in us unlesse grace work with it Fourthly Whereas it is said they cry but none giveth answer God doth not hear and answer them Note The crys of proud or bad men how much soever they are oppressed do not move God nor will he answer them There is no reason he should answer their cry though they have reason enough to cry who will not answer his call his command let such cry and cry tear the air and rend their throats with crying they shall not be answered Job saith of the hypocrite Chap. 27.9 Will God hear his cry when trouble cometh upon him No he will not Solomon leaves the contemners of wisdoms counsel under the same doom Pro. 1.28 Then shall they call but I will not answer they shall seek me early but they shall not find me But when was this Then in which they called and the Lord would not answer The 27th verse tells us The when or time of this rejection it was when they had most need of hearing and acceptation even when their feare that is the thing feared or at least which made them afraid came upon them as desolation and their destruction as a whirlwind when those sad Messengers came they sought God early that is earnestly and diligently but could not find him But what was the reason of this refusal They hated knowledge and did not chuse the fear of the Lord v. 29. They had been wicked and nought before trouble came and when trouble was come they were no better therefore the Lord regarded not either their persons or their cryes The Lord saith the Apostle preaching to the Athenians Acts 17.27 is not far from every one of us yet 't is said Pro. 15.29 The Lord is far from the wicked but he heareth the prayer of the righteous He is far that is far from hearing and answering far from helping and relieving the wicked when they pray The Lord is not far from any of us as men for in him we live move and have our being v. 28. and he giveth to all life and breath and all things for the support of life and natural being but he is far from all proud men as to any complacency in their persons and as to the hearing of their prayers He is far from hearing them and he knows them a far off Psal 138.6 that is he deals with thâ—m as with men at a distance Thus the Lord told the
impenitents among his own people by the Prophet Isa 1.15 Though you make many prayers I will not hear for your hands are full of blood Ye are full of bloody sins and ye have not humbled your selves nor cleansed your hearts and hands by the blood of the Covenant to this day and being in that case you may cry and pray till your hearts ake and your tongues ake too yet no prevailing with God no grant no hearing Another Prophet tells them as sad newes from the Lord Jer. 11.11 Behold I will bring evil upon them which they shall not be able to escape or go forth of and though they shall cry unto me I will not hearken to them Though the Lord threatned I will bring such evil upon them that they shall not escape they might say well but when the evil hath taken hold of us we hope God will hear us and deliver us No saith God when the evil hath overtaken and arrested you yet your prayers shall not overtake me Though you cry yet I will not hearken unto you That 's a dreadful Scripture of the same import Psal 18.41 They cryed but there was none to save them even unto the Lord but he answered them not They cryed being in great distresse and they cryed to the Lord he brings in that lest any should say they cryed indeed but possibly 't was to false gods to idols possibly they knockt at a wrong doore and so were not heard No they cryed to the Lord to the Lord by name they were right as to the object of prayer but their hearts were not right they were not right subjects of prayer That once blind man saw this truth when answering the Pharisees about the person by whose power he received his sight he told them plainly Joh. 9.31 We know that God heareth not sinners that is Such as love and live in sin such as go on impenitently in their sins By this answer he closely but strongly confuted that blasphemous opinion and censure of the Pharisees who reputed and reported the Lord Jesus Christ who came into the world to save sinners as one of the vilest sinners in the world and upon that account got him crucified at last As if the man had said Were he that cured me of my blindness such a sinner as you reckon him to be he could never have obtained power from God to cure me of my blindness for we know God heareth not sinners When men sin and pray as it were by turns their prayers are turned into sin and therefore will not be returned in mercy God sometimes hears sinners in wrath and judgement and he sometimes will rot hear Saints as to the grant of the thing in hand prayed for in love and mercy but he never denies praying Saints in wrath nor doth he ever hear a sinner such a one as is here intended in mercy when he prayeth Now as when the Disciples heard Christs answer to the Pharisees question about Divorce they presently said Math. 19.10 If the case of the man be so with his wife it is not good to marry so some hearing this doctrine that God heareth not proud sinners when they cry or pray may possibly say if the case of the proud be thus with God it is not good for them to pray at all To such I answer this doctrine is not urged to make proud or impenitent sinners to leave praying but to leave their pride 't is urged to make them humble under their oppressions and afflictions not to make them prophane They who as they are cannot get by prayer certainly they cannot get by casting off prayer What answer can they have who cry not at all to God when some may cry and get no answer as Elihu here speaks There they cry but none giveth answer because of the pride of wicked men This sense or interpretation most insisted upon in this 12th verse will appear more full and faire in opening the 13th Ad dicti superioris confirmationem Epiphonemaris vice subjicit in which Elihu brings down what he said here into a strong and peremptory conclusion or the next verse renders another reason why God would not relieve those oppressed ones It was not only for the pride of their spirits v. 12. but also for the emptiness and heartlesness of their prayers or because the prayers of proud and evil men are heartless or empty Vers 13. Surely God will not hear vanity neither will the Almighty regard it They cry but God will not hear why will he not hear what hinders He tells us both why and what Surely God will not hear vanity What is vanity What saith vanity hath vanity a tongue can vanity speak the Text saith God will not hear vanity 'T is frequent in Scripture to ascribe a tongue and a voyce to sin of any kind though some sins are more vocall and speak louder than others yet all speak But when he saith Surely or without all Question the Lord will not hear vanity by vanity we are to understand vaine men praying or vanity is put for the prayers and crys of those persons who are as vaine as vanity it self The word rendred vanity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 temeritas falsitas mendacium dicitur de re salsa vana levi mutili signifieth a lie as also rashness temerity God will neither hear rash-headed nor false-hearted prayers he will not hear vaine prayers or the prayers of vaine men The Abstract is often put for the Concrete in Scripture Psal 107.42 All iniquity shall stop her mouth When the Lord brings about that mighty work the bringing down of the mighty sets the poor on high those that are at once poor and humble the Lord will set on high then Iniquity that is wicked men men of iniquity shall stop their mouths or have their mouths stopt they shall not have a word to say as gaine-saying that righteous and glorious work of God So here God will not hear vanity that is vaine men or men that pray vainly all that which men speak or act is vaine or vanity if it be not good if it be not answerable to the will and ends of God yea whatsoever prayer doth not proceed from faith and flow from a pure heart is vanity 't is but straw and stubble dross and dung God will not hear vanity Neither will the Almighty regard it He that will not hear will much less regard vanity The sense is gradual regarding is more than hearing we may put both together he will not hear with regard nor regard what he hears from such The strong God who hath all power in his hand the power of Authority or the power of a Judge will not hear vanity The All-mighty The All-sufficient who hath all power of efficiency in his hand the nourisher and preserver the punisher and correcter of all men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 intendit oculos visum intentis fiaeis oculis intuitus est solicitè
soever because he is high nor the great how great soever because gâ—eat God himself is great and mighty and they that are like usually rejoyce in those that are like them Therefore God being mighty himself doth not despise or reject those that are mighty because they are so there must be some other reason it is not their mightinesse why God despises and casts down the mighty God is mighty and despiseth not the mighty Hence Note The great God is no enemy to greatnesse God doth not despise the mighty the Kings and Princes of the Earth as they are such he hath no antipathy in him against greatnesse nor doth he reject any man because he is great if he doth at any time reject a great man it is because of the abuse of his greatnesse God dislikes no mans just power but the unjust exercise of that power The Authority and Power of man over man is of God therefore God doth not despise men because they are in power He ordaineth Powers There is no Power but of God the Powers that be Non potentia justa sed actio prava damnatur Greg. l. 26. c. 24. are ordained or as our Margin hath it ordered of God He puts power into the hands of men and disposeth of their power God cannot despise his own Ordination 'T is the abuse of Power and not the Power it self which the Lord sets himself against and that indeed he doth set himself against he despiseth the most mighty and powerful Princes of the World when they instead of governing are only vexing others with their Power This causeth him to poure contempt upon Princes Psal 107.40 and renders him terrible to the Kings of the Earth Psal 76.12 Yet the Lord is never so angry with nor doth he so aggravate the faults of those that are in Power as to make Power it self faulty Indeed when great and mighty men turn their Power into oppression then the Lord speaks as if he had conceived a displeasure against all great and mighty men yet he is not displeased with their greatnesse but with the mis-improvement of their greatnesse and mal-administration of their Power The Prophet puts the Question Hab. â— 8 Was the Lord displeased against the Rivers was thine anger against the Rivers was thy wrath against the Sea What was the reason why God turned the River of Nilus in Egypt into blood What was the reason why God divided the Red Sea Was he wrath with the River or with the Sea No he was wrath with the great Ones of Egypt his wrath was against Pharoah and the Egyptians Such an expression we have Nahum 1.4 He rebuketh the Sea and maketh it dry and dryeth up all the Rivers Bashan languisheth and Carmel and the Flower of Lebanon languisheth What was the meaning of all this it only signified that the Lord was highly displeased with the great and mighty Ones of the world who were to others as the Sea is to a River and as Carmel and Lebanon were to the Plains and low Valleys of the Earth exceeding them in height and greatnesse I say he was highly displeased with them because these carried it amiss in the exercise of their high Power it was not because they were high and great but because they had not exalted God in their highnesse nor acted towards man as became those who were advanced above and over other men Thus all along the Lord speaks against and rebukes the high and mighty upon no other account but the unrighteous administration of their might highness God quarrels with no man meerly for his might The Historyes of all Ages have reported the great and mighty men of the World opposing the mighty purely because they were so Some say they did it out of Reason of Statel but the true Reason of it usually was their own pride or envy Superbia parem non fert because they could not bear those that were equal with them as Pompey much lesse a Superiour as Caesar could not Or it was out of fear that the great would undermine their greatnesse or bring them down Thus mighty men oppose the mighty as mighty but the Lord is infinitely above these thoughts He is mighty and he despiseth not the mighty nor doth he set himself against them Magnificus magnificentias cogitabit Heb. because they are mighty The liberal Isa 32.8 deviseth liberal things and by liberal things shall he stand David a great P ince prayed Psal 51.12 that God would establish him by his free or Princely Spirit that being a mighty King he might never any more entertain low and unworthy thoughts of any man Maximus virtute cordis Coc. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Potens est robore cordis i. e. valet animi praestantia est magni animi ergo opera manuum suarum non contemnit Merc. nor do any thing unworthy of God or of himself Again Our Translation distributes the latter part of the verse into two Branches of the mightinesse of God He is mighty first in strength and secondly In wisdome This by others is rendred a single Proposition He is mighty in strength of heart Strength of heart may be taken three wayes First For courage in dangers Secondly For patience in troubles Thirdly For noblenesse and greatnesse of mind in all we do In this third or last sense we are to understand it here as if Elihu had said The Reason why the Lord being mighty doth not despise the mighty is this Because he excels all others not only in mightiness and power but in the nobleness of his Spirit The Lord hath such an heroical Spirit that he can do nothing below or unbecoming himself This is an excellent reading of the words Take two Notes â—rom it First By way of Assertion Secondly By way of Illation By way of Assertion thus The Lord hath a wonderful noble heart and magnificent Spirit He hath not only an outward power as many have but an inward power he is not only Master of others but as I may say he is Master of himself Many are Masters of others who are not at all Masters of themselves they are mighty in the strength of hand yet weak as to strength of heart The inward excellency and mightinesse of the heart of God may be seen eminently in a threefold respect First The Lord is mighty of heart as to patience and long-sufferance in bearing with those that are evil The Lord is infinitely above that patience which consists in the bearing of evil though that as was toucht before shews much strength of heart but he is continually in the exercise of that patience which consists in bearing with those that are evil And O how great is the strength and might of Gods heart in this Some of the Rabbies translate the Original Text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 long-suffering The Prophet Nahum speaks of God as slow to anger and great in power Chap. 1.3 It argueth strength of heart indeed when we
can stop and bridle our boisterous and angry passions towards those that have offended us The Lord saith unto or concerning Pharoah Exod. 9.16 And in very deed for this cause have I raised thee up for to shew in thee my power c. What power The Lord shewed forth a twofold power in the raising up of Pharoah First the power of his Arm that he was able to cast down such a mighty Prince Secondly The power of his Patience that he spared him from ruin till he had sent ten messages to him and poured ten Plagues upon him The Lord was so provoked by Pharoah that he might have crushed him upon the first denyal but he forbare him long the Lord might well say I have set thee up that I might shew forth my power my power in forbearing thee long as well as in destroying thee at last The Apostle speaks of this power Rom. 9.22 What if God willing to shew his wrath and make his power known the Lord will not only shew his wrath hereafter in breaking those vessels of destruction but he shews his power now in suffering them long and therefore he to make his power known endured with much long-suffering the Vessels of wrath fitted to destruction Here 's the strength of the Lords heart he bears long with wicked men Secondly There is a mighty power or strength of heart in God as in long-suffering towards impenitent sinners so in pardoning sinners who repent Who Magni animi est ignoscere but the Lord hath such a strength of Spirit to pardon and passe by offences After the People of Israel had mutined and murmured Sola sublimis et excelsa virtus est nec quicquam magnum nisi quod simul placidum Sen. and so provoked the Lord to the height Moses begs and bespeaks the power of the Lords pardoning-mercy Numb 14.17 And now I beseech thee let the power of my Lord be great according as thou hast spoken saying The Lord is long-suffering and of great mercy forgiving iniquity c. As if Moses had said Lord thou must put forth as much power in pardoning the sins of this People as ever thou didst in delivering them from their bondage-sufferings in Egypt Or thus O Lord thou mightest magnifie the power of thine anger in punishing this rebellious People but rather magnifie the power of thy patience and long-sufferance in sparing and pardoning them O what strength of heart is in God who passeth by the great transgressions of his People Thirdly The Lord hath a mightinesse of heart in executing his wrath upon his incorrigible enemies Psal 90.11 Who knoweth the power of thine anger The anger of God is such a thing as no man can go to the bottome of it in his thoughts The Lords wrath is powerful beyond all imagination and apprehension his anger as well as his love passeth knowledge In all these respects the Lord hath strength of heart or he is mighty in strength of heart as well as in hand or arm The greatest discoveries of Gods power are in the wayes of his mercy His Judgements are called his strange work but his mercy is his strength as the Prophet calls it Isa 27.5 where warning the Bryars and Thorns to take heed of warring with God he gives a sinner this counsel Let him take hold of my strength that he may make peace with me and he shall make peace with me But what is meant by the strength of God Some render Apprehendet arcem meam i. e. Christum Coc. Let him take hold of my Tower A Tower is a place of strength but here put for that which God glories in most as his chiefest strength even his goodnesse meâ—cy patience and long-sufferance yea Christ himself as if he had said Let not the sinner struggle with my strength let him not think by strâ—ng hand to overcome my strength but let him take hold of my Christ through whom all those glorious perfections of mine my Goodnesse Mercy Patience c. are given out to the children of men and he shall make peace with me This is the true strength of God nor doth any thing more set forth the strength of man than this that he is ready to pardon to forgive and passe by only impotent spirits are much for revenge 'T is our weaknesse not to passe by wrongs and injuries done to us To bear wrongs is to be like the high and mighty God to bear them in mind is to be like the lowest and weakest spirited men He is strong indeed who is strong in patience against Offenders and as strong in mercy to pardon humble ones as in power to punish stubborn and rebellious ones Secondly By way of Illation Note 'T is the greatness of Gods Spirit or the strength of his heart and mind which moderates him towards sinful man That which keeps men in a moderate frame towards men is true greatnesse of spirit They that are of such a spirit will neither despise those that are below them nor envy those that are above them not willingly oppose those that are equal to them The envy and opposition of others greatnesse ariseth from the meannesse and weaknesse of our own spirits The reason why one man is affraid that another should be high is because himself hath not a real highnesse of spirit or the reason why most oppose the greatnesse of others is the littlenesse of their own spirits Whence spring contentions and strifes envyings at and underminings of one another come they not from the narrownesse of our hearts that we cannot rejoyce in the good of others or from the impotent jealousies of our hearts that we fear others will do us hurt If such a one get up he will pull me down if such a one be high 't is dangerous to me therefore I must pull him down if I can whence comes this but from lownesse and poornesse of spirit from that pitiful thing in man called Pusillanimity The Lord hath so great a Spirit that as he envieth no mans greatnesse so he feareth no mans greatness and therefore doth that which is just and equal to all sorts of men bad and good as is further shewed in the next verse Vers 6. He preserveth not the life of the wicked but giveth right to the poor As if Elihu had said Though the Lord doth not despise any that are great yet he doth not respect any that aro bad he preserveth not the life of the wicked And as the Lord will not do any wrong to the rich so to be sure he will give right to the poor What Elihu had affiâ—med of God he now proveth by instances or particulars and that both in respect of the wicked and the godly That the Lord is most just and righteous he proveth thus He preserveth not the life of the wicked That 's the first instance and he expresseth it negatively 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Non viâ—ificat He preserveth not the life of the wicked he
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
which the neglect of giving God the glory of his corrections and chastenings may bring upon the righteous Hence note Disobedience or neglect of duty is dangerous wheresoever it is found The Church of Corinth felt this many of them died in the sence given without knowledge or not having a due spiritual knowledge of Christ in the holy supper which the Apostle calls their not discerning the Lords body 1 Cor. 11.29 and presently tells them ver 30. for this cause many are weak and sickly among you and many sleep that is are taken away by death Any kind or degree of sin is dangerous not to obey a hint of providence not to obey an intimation of the mind of God in an affliction may be very dangerous afflictions may end in destructions and fetters in death if the purpose of God in them be not attended and answered by us Secondly note Not to obey when God calls and commands is folly and ignorance Such do as if they had no knowledge at all what or how to do Lastly in that he saith they shall dye without knowledge we may learn this from it The ignorance and heedlesness of men undo them and bring destruction upon them Many die because they have no knowledge others not heeding or minding what they know Holy David confessed that in on◠point he was ignorant and foolish even as a beast Psal 73.22 and when good men act like beasts without a due improvement of reason and understanding they may perish as to this temporal life like beasts Isa 5.13 Therefore my people are gone into captivity because they have no knowledge The Prophet I conceive is to be understood as this text not that they had no knowledge at all or were utterly ignorant but they had no knowledge as to that special dispensation of God how to make use of it or improve it at least they took no heed no care to use or improve it and saith he they therefore are gone into captivity they are brought under bondage to their enemies they are scattered ruin'd and as to this world quite lost and undone Wicked men are undone by acting against their knowledge good men may be undone by acting below their knowledge or by not acting according to what they know or should have known and so through their ignorance or heedlesness they dye without knowledge JOB Chap. 36. Vers 13 14. 13. But the hypocrites in heart heap up wrath they cry not when he bindeth them 14. They die in youth and their life is among the unclean ELihu having put the case of the righteous in these two conditional propositions last opened as somewhat doubtful what at least some of them may do as to a right-improvement of outward afflictions he proceeds in these two verses to shew the case of the wicked wholly desperate in their affliction There is an if put upon the righteous but he is conclusive upon the hypocrite to be sure he will neither hear nor obey neither submit nor conform to the voyce of the rod. So that in these words he sets forth the common yea constant issue of the hand of God upon hypocrites in heart Possibly good men righteous men may not alwayes answer the expectation of God when affliction is upon them but as for hypocrites they alwayes heap up wrath And in this we may conceive Elihu hath a respect to Job For though he did not conclude him to be an hypocrite in heart yet he put it home upon him to consider the matter whether he himself had not at least acted and carried it like an hypocrite in heart under the afflicting hand of God forasmuch as he was no more humbled and subdued under it And indeed Elihu turns every stone and tryeth every way to bring down the spirit of Job And therefore as he had shewed what the usuall effects of the hand of God upon the righteous are so he tells him how it is with the wicked in that case thereby to put him upon the triall whether he had not reason to suspect himself to be an hypocrite because his carriage was so like theirs 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vers 13. But the hypocrites in heart c. That adversative particle shews that he is dealing upon another subject hypocrites in heart are far from righteousness I have discoursed somewhat largely concerning the hypocrite in chap. 34 v. 30. upon these words That the hypocrite reign not lest the people 〈…〉 snared Therefore I intend not here to revive that subject but shall only a little open the additional tearm or amplification which is here put upon the hypocrite Elihu doth not say barely hypocrites heap up wrath but The hypocrites in heart heap up wrath as implying some special character and brand of hypocrisie upon the persons here aimed at An hypocrite in heart is no more but this nor is it any thing less than an hearty hypocrite he is one that is not to the halves but wholly hypocritical he that is but half with God such is the hypocrite is wholly profane wholly wicked The same word which signifyeth an hypocrite signifyeth a profane person and so we put it in the margine of this text The hypocrite or the profane in heart This expression is very paralel with that of the Apostle Paul Col. 1.21 Ye that were sometimes alienated and enemies in your mind by wicked workes yet now hath he reconciled He doth not only call natural men enemies to God as indeed they all are the wisdome of the flesh is enmity against God But he calls them enemies in their minds that is such as have a mind to be enemies or such as have a good will to do evil So here an hypocrite in heart is a man heartily hypocritical whosoever is an hypocrite is an hypocrite in heart Hypocrisie is that which lyeth at the bottome it is an heart-sin though hypocirsie act and vent it self at the tongue and by the hand yet all hypocrisie lyeth at the heart nevertheless every hypocrite is not strictly taken an hypocrite in heart The hypocrite in heart is opposed to the upright in heart Psal 92.11 The hypocrite in heart hath a heart as full of hypocrisie as the upright in heart would have hearts full of uprightness Yet further to characterize the hypocrite in heart Take these three considerations to clear it Data opera inpius est First an hypocrite in heart is one who doth evil not out of mistake but our of designe not because he cannot do otherwise but because he will not and is resolved on it such a sinful piece or such a piece of sinfulness is the hypocrite in heart he sins as he should love and serve and obey God with all his heart Secondly as this hypocrite doth evil upon design so also he doth good with a wicked mind It is possible for a man to do good unsincerely or not to be sincere in the doing of it and yet not to do it with a wicked mind and
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
say I have let you sin for your profit For though the Lord is able to and often doth bring good out of sin yet not instrumentally but occasionally Therefore the Scripture atâ—ributes no profit to sin but speaking of sin it saith What fruit have ye of those things whereof ye are now ashamed Rom. 6 21. shew your gain what are your advantages what the revenues which your lusts have brought in what have you got by your malice by your wrath by your conformity and compliance with the world have these b ought you in any advantage are you bettered by them what fruit have you of those things whereof you are now ashamed Let us therefore often consider Moses's choyce Heb. 11.25 Moses was a wise and a holy man and what did he He chose rather to suffer affliction with the people of God than to enjoy the pleasures of sin for a season Herein try your spirits Christ set two things before Moses Come Moses here 's affliction you must be afflicted and afflicted with the people of God which are the greatest afflictions you shall be sure to be lashed with the smartest soâ—rest Rod in their Company or here is Egypt and all the contentments that sin can give which will you have Moses O give me afflictions with the people of God said Moses Let the world ruffle and rant in the pleasures of sin for a season for my part I will have affliction O give me affliction In this choyce Moses approved himself a wise man and understood his good So did the Martyrs Come will you have a pâ—ison or deny Christ a Halter or forsake the Faith will you into this fire or will you commit that iniquity O say they give us Prisons Halters Fires rather than conform to your wickedness Remember this Point this is a needful Point for us at all times I would adde these three things further about it Chuse affliction rather than sin why First Because sin is worse than all affliction Secondly Because sin is the Sting of all afflâ—ction If you are in an afflicted condition and your consciences tell you you have been base vile complying with the VVorld and dissembling or false-hearted with God if your hearts tell you you have been rotten at the heart this will be the sting of your afflictions What is the sting of death The Apostle answers 1 Cor. 15.56 The sting of death is sin Would a man chuse a sting Surely you chuse a sting when you chuse sin and that which will afflict you beyond all your afflictions Thirdly Sin is worse than affliction for when God would declare his severest wrath and bring the greatest affliction upon the children of men when he resolves to affliâ—t a person or a people to the utmost he doth not say I will make this man a poor man or I will send plague or sickness or famine among this people but he saith I will deliver him or them up into the hands of their sins or to the power of their lusts Psal 81.11 Israel would none of me saith the Lord they were coy they had other lovers they would have the world they chose sin rather than God and to go a whoring after the creature rather than keep close to him What then So I gave them up to their own hearts lusts As if the Lord had said Pray take your course you that love your own inventions take your fill of them you that love and would have the vanities of the world take your fill of them The Lord doth not threaten them with famine and pestilence no nor with hell but he threatens them with sin and leaves them to the power of iniquity Thus he gave up the old Gentile Romans to vile affections Rom. 1.26 28. Let them be victorious let them be rich let them subdue all Nations under their iron hands let Rome be the Head and Mistresse of the world and command all people let all stoop to their power but saith God I will give them up to vile affections they shall be basely Idolatrous and basely wanton and basely gluttonous and basely drunken and basely ambitious and basely envious As they were above all people of the world in outward glory and power so God left them under the power of their lusts and gave them up to glut themselves with wickedness He gave them up to a reprobate minde to do things that are not convenient 'T is the most terrible of all afflictions when God makes a sin an affliction and gives men up to hardness of heart to pride to a spirit of loosness and wantonness here is a mischief indeed the mischief of sin Lastly Observe Our Avoydance of or escape from the greatest affliction in the world will not bear us out in the choyce of any iniquity We may understand and prosecute this poynt two wayes First As to guilt It will no way excuse us before God to say I forbore to do duty when commanded by God I did evill because commanded by man not out of any dislike of my duty or liking of iniquity but only to avoyd those afflictions which I saw inevitably falling upon me in case I had either done the one or not done the other This plea will not hold before God for any mans discharge from guilt upon either account And though there may be some seaâ—ons wherein a duty may be laid by or omitted yet there is no season wherein any iniquity may be chosen or committed Secondly We cannot be excused as to Discretion We are fools and act below not only gracious but rational men if we chuse iniquity to avoyd any affliction whether that affliction or suffering be first our own or secondly the suffering of others First though nearly related very near to us wife children c. Secondly though many never so many a whole Nation a whole world the Church I believe that assertion of St Augustine will be found sound and Orthodox Divinity Better let the world perish than attempt to save it by telling an officious ly The evil of sin is so bad that if any good could come by it which of it self cannot it were not worth the having Some said in the Apostles times they said it of the Apostles Rom. 3.8 Let us do evil that good may come of it God by his infinite power wisdome and goodness brought good out of evil even salvation to man out of the fall of the first man but if any man or sort of men shall project the obtainment of good by the doing of evil the Apostle in the same place hath given them this doom Their damnation is just nothing is more just or righteous than their damnation who hope to get good for themselves or others by doing evil which is it self injustice and unrighteousness JOB Chap. 36. Vers 22 23. 22. Behold God exalteth by his power who teacheth like him 23. Who hath enjoyned him his way or who can say thou hast wrought iniquity IN these two verses Elihu
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
mortifie whaâ— grace hath the work of God put you upon the exercise of They only indeed magnifie the work of God who have such workings towards God It were better not receive a mercy than not to be bettered by a mercy It is not our crying up the works of God in our words but in our works which is the magnifying of them It is more safe for us to say nothing of what God hath wrought for us than to publish it or make our boast of it when we our selves do â—â—â—hing worthy of it in a way of condecency and proportion to it 'T is the design of God in giving promises to make us cleanse our selves from all filthiness of flesh and spirit perfecting holiness in the fear of God 2 Cor. 7.1 Much more having given us any great performances of his promises doth he expect that we should be clean and holy O then what a pittiful course do they take who pretending to magnifie the works of God do such things as are a defilement both to flesh and spirit A third design of God in working for us is to make us trust him more or to be more in believing 'T is shewed Psal 78.4 what great things God did for the Jewish nation and for their fathers But what did God ayme at in all we have the answer v. 8. That they might set their hope in him and not forget his workes The aim which God had in those great works was that their hope might be set upon him that they might trust in him more then ever they had done The Lord by the great works he doth would gain upon our faith or cause us to trust him for the future How dishonorably do they carry it towards God who believe not his word much more they who believe not his workes that is who believe him not notwithstanding his workes as 't is said of Israel Ps 78.32 For all this they sinned still and believed not his wondrous works The Psalmist doth not mean that they did not believe such works had been done but the meaning is they did not trust God who had done those woâ—ks These and many more dutyes the Lord teacheth us by his word and he teacheth them also by his workes as it is said v. 22. who teacheth like him The Lord teacheth us many excellent lessons by his works if we had hearts to learn them Lay these things together in practise and they will be the best yea they are the only way of magnifying the works of God done for us And if the works of God are to be magnified all these wayes then they fall short of this duty First Who only make a report of the works of God who tell the story of what he hath done and so have done As we ought to adorne the doctrine of God Tit. 2. so likewise the doings of God or what God hath done by our doings Meer narratives about the work of God is far below magnifying his work Secondly They fail much more who extenuate and diminish the works of God whâ—â—bscure or eclipse his workes As in our confessions of repentance it is a sign of a bad heart barely to report our sins before God without aggravating them in their sinfulness but in confession to extenuate our sin sheweth a very rotten and naughty heart so in our confessions of praise meerly â—o report what God hath done for us without putting an accent or a due emphasis upon his mercies shews much â—oldness of spirit in the duty but to clip and lessen the workes of God to hide and darken them to abate and detract from them shewes a base and a wicked spirit Thirdly How do they fail in magnifying the workes of God who do not only conceal how good they are but bring up an ill report upon them as those searchers did upon the land of Canaan Those works and dispensations of God which like that land slow with milk and honey may be looked upon and censured by some as good for nothing but to eat up and consume those that are under them Fourthly They who ate impatient under any work of God who murmur and repine at it are far from magnifying the work of God Fifthly They are far from magnifying the work of God who think themselves so wise that they could mend the work of God had they the pensel in their hand they would make fairer work of it what hudling is here think some what confusion is here say others what sad work is here saith a third If we had the ordering of things what an orderly woâ—ld would we make if we had the ordering of things as God hath we would quickly cure and remedy all these disorders Though such formal speeches be not uttered yet such things are spoken in parables the actions of some tell us such are their thoughts as if they could mend the work of God and govern the world with greater moderation than t is though indeed we need not scruple to call the wisest man in the world a very dotard if he thinks so or that any thing can be done more equally than God hath done it Let all flesh adore let none presume to question the work of God let God alone with his work as he will have no controler so he needs no counseller Remember t is mans duty to magnifie his work not to mend it to shew how good it is not to attempt the making of it better And indeed as it is the highest poynt of presumption so of ignorance to meddle with the mending of it The Lord is a Rock saith Moses Deut. 32.4 and his work is perfect Who but a fool or who but by the over-working of his own folly would venture to mend that which is already not only perfected but perfect were it only the work of a man much more when it is the work of God the only wise God And that we may be provoked humbly to magnify and for ever deterred from that proud attempt of finding fault with or mending the work of God consider these three things First Take the argument in the text the plainness of the work of God it is such as may be seen afar off none can pretend ignorance of it or if they do that 's a vain covert or excuse every man may see it man may behold it afar off as most worthy to be magnified Secondly If we do not magnifie the work of God God will lessen his own works of mercy and favour toward us Thirdly He will do no more for us if we magnifie not what he hath done It is said Math. 13.58 Christ did not many mighty works there because of their unbeleif God will do no more mighty works for them who refuse or neglect to pay him a tribute of praise and glory for what he hath done JOB Chap. 36. Vers 26. 26. Behold God is great and we know him not neither can the number of his years be searched out ELihu having called upon Job to magnifie
and Lightning In Thunder and Lightning the Law was delivered to Moses on mount Sinai Exod. 19.6 And to affect the peoâ—le of Israel when they had provoked God by their peremptory and discontented way of asking a King Samuel coming to deal with them about it 1 Sam. 12.16 17 18. said Stand and see this great thing which the Lord will do before your eyes Is it not wheat-harvest to day I will call unto the Lord and he shall send Thunder and Rain that ye may perceive and see that your wickedness is great And the Lord sent Thunder and Rain that day even while Samuel was speaking for their conviction and humiliation as the next words shew and all the people greatly feared the Lord and Samuel Thus possibly while Elihu was about to speak of Thunder for the humbling of Job God commanded it to Thunder for his deeper humiliation and if so the cause why Elihu trembled is apparent enough The terrible Thunder-claps which then rent the Clouds and even shook the earth might well cause him to tremble Secondly We may understand these words at this my heart trembleth with reference to the whole matter which Elihu had before him what he had begun to speak and was further to speak of Gods dreadful power might shake his heart with astonishment The due apprehensions of the greatness of God may soon strike man into a fit of trembling it did Job as himself confessed at the 21th Chapter of this Book v. 5 6. Mark ye and be astonished and lay your hand upon your mouth for when I remember I am afraid and trembling takes hold of my flesh as if he had said Quoties mihi divinae majestatis abyssus in mentem venerit expavesâ—it â—or meum c. Brent while I duly consider the great things that I have spoken those greater things if greater may be that I am about to speak I cannot but tremble and stand as one filled with astonishment How was the Apostle Paul amazed at that most mysterious dispensation of God in casting off his ancient people the Jewes the seed of Abraham his friend for so long a time Rom. 11.33 O the Depth c. At this my heart trembleth that is I am heartily afraid The heart is here put for the whole inner man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Motus commotus fuit corpore aut anima ex cura aut metu mali 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sept. or for all the powers of the soul and the word rendered to tremble notes a disturbance of the whole man both of soul and body the Septuagint render it by the same Greek word used Math. 2.3 where upon the wise mens coming from the East to inquire concerning the King of the Jewes it is said When Herod heard this he was troubled and all Jerusalem with him That news of a new King put them into a grievous fright they knew not what to make of it nor which way to turn themselves in such a turn of affaires in such a new world as that new-born King might make This word is else-where in Scripture used to note the suddenest surprize and the strongest possession of fear Thus when Isaac through the subtilty of Rebekah had given the blessing to Jacob which he intended for Esau 't is said that upon the appearance of his mistake he trembled exceedingly Gen. 27.33 Doubtless it did wonderfully astonish the good old man to think that God should carry him beyond and beside his own purpose to bless the yonger brother instead of the elder This strange disappointment by the over-ruling providence of God put him to a stand and troubled his thoughts more than a little especially because he was now taught that by his carnal affections to Esau he was running quite cross to the mind of God revealed Chap. 25.23 Read the same force of the word Exod. 19.16 to which the Apostle reâ—eâ—â—ing saith Heb. 12.21 So terrible was the sight that Moses said I exceedingly fear and quake Read also the same impoâ—tance of the word 1 Sam. 4.13 Chap. 14.15 Such was the Condition of Elihu he was deeply affected tâ—embling â—ook hold of him The Spirits run to the heart in a time of feaâ— or upon a sudden fâ—ight as Ciâ—iz ns to the Castle in a day of danger and then the outward members being deseâ—ted by the spirits grow cold and tremble There is a natural infirmity called The palpitation or trembling of the heart But this of Elihu was supernatural at least some-what more then natural as arising either from the consideration of what God hâ—d done or of what himself was about to speak and not only did his heart tremble but Cordis palpitatio totius animae concursus ad cor in pavoribus oâ—idens est Galen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Effluxit Sept. Evulsum est August Emotum est Hieron Salit seu subsilit Tharg Hiâ— verbis excessum quem Graeci 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vocant puto denotari quae 〈◊〉 effectus causam admirationem cum pavore subsequi solet Bold Et humâ—nas motura tonitrua montes Ovid. 1. Met. Was moved out of its place Which is added to set forth the exceeding greatness of that fear which seized upon him The Text speaks as if his heart were indeed removed or taken out of his body It is usual in Scripture to affirm that as done which is like to be done The ship was said to be broken John 1.4 and the net Luke 5.6 because both were in eminent danger of breaking We say of a man in great fear his heart is ready to leap out of or out at his mouth One of the Ancients renders here my heart is pluckt out the septuagint It floweth out the Chaldee paraphrase takes up the foâ—mer expression my heart leaps or jumps which as it doth sometimes for joy so often for ear or at the unexpected appearance of danger Some conceive by this moving of his heart out of his place that Elihu was in a kind of extasie that he was as it were carâ—ied out of himself upon the hearing of that dreadful voice of God the thunder taking it so Note Thunder is a terrible thing It hath made and may make the stoutest heart to tremble One of Christs Apostles was called Lebbeus Mat. 10.3 as much as to say the hearty man or all-heart Now he that is Lebbeus a man of the greatest courage the most hearty man may be put to a tremble at this when he heares it thunder Heathens have spoken much of this and by a peculiar word have called those who are much amazed men thunder struck Hos Laetinus Attonitos vocat Attonitus est cui casus vicini fulminis sonitus tonitruum dant stuporem Serv in tertium Aenid Tonitrus dici videtur a terrendo quod conterreat hominem Aliqui a tono ruendo quia magno cum sonitu fiat irruat Suetonius de Augusto Caliguâ—a men being so much amazed at the sound of
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
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
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
Hence note What-ever stands in the way of our comforts God can quickly remove it When Clouds cover the light from us God hath â—is wind ready to chase them away and clear up the weather Never did any such thick and dark Cloud of sorrow and trouble hang over the heads or fill the hearts of the people of God but he had means at hand to dispell and scatter it or he could scatter it himself without means When dreadfull Clouds of danger looked black upon and threatned the Church of God during the Reign of Julian the Apostate Athanasius said It is but a little Cloud Nâ—becula est citò transibit a wind will shortly cleanse it away His meaning was now we are compassed about with fear and trouble but peace and prosperity will not stay long before they return This is true also if we carry it yet in a more spiritual way as to those Clouds of sorrow which often darken and afflict our minds in the midst of outward prosperity or in the clearest Sun-shine-day of peace that ever was in this world when these inward Clouds dwell as it were upon the soul the Lord hath a wind which passeth and cleanseth them away too What is that wind it is his holy Spirit The word in the text Bolduc is used often to signifie not only the natural wind in the air but that divine wind the Holy Ghost who is compared unto the wind in many places of Scripture and his opperations are like those of the wind For as the wind bloweth where it listeth we hear the sound thereof but know not whence it cometh nor whither it goeth so saith Christ is every one that is born of the Spirit John 3.8 And as our Regeneration is wrought by that secret yet strong and powerfull wind so likewise is our consolation The Spirit of God doth those â—ffices in our hearts which the winds do in the air As the wind dispells and sweeps away the Clouds which are gathered there so the Spirit of God cleanseth our souls from those Clouds and foggs of ignorance and unbelief of sin and lust which are gathered in and would else abide for ever upon our hearts From all these Clouds the holy Spirit of God cleanseth us in the work of Regeneration And from all those Clouds which trouble our Consciences the holy Spirit cleanseth us in the work of Consolation Some Interpreters expound the words only in this mystical sense quite rejecting the proper But though by allusion we may improve the words to this spiritual sense yet doubtless Elihu speaks here of the winds properly taken or of the natural winds and their sensible effects and so according to our reading this Text as it hath been opened teacheth us what sudden changes God makes in the Air. Now the light is shut up or shut in and anon it is let out again and all by the powerful hand of God who doth administer these things to us interchangeably as himself pleaseth Secondly The text according to another reading which others insist much upon and conceive pertinent to the scope of Elihu runs thus â—im enim non respiâ—iunt homines lucem quum nitida est in superioribus nubibus quas ventus transiens purgavit Translatio Jun For now men cannot see the bright light in the Clouds when the wind passeth and cleanseth them Mr Broughton translates clearly so his words are these And now men cannot look upon the light when it is bright in the Air then a wind passeth and cleanseth it And then the sence of the whole verse is plainly a setting forth of the excellency or superexcellency rather of the light of the Sun which is so clear and splendid that if the Air be but cleansed from Clouds if it be but a pure Air no man is able to face it nor his eye directly to behold it We behold all things by the light of the Sun but no man can stedfastly behold the light in the Sun no man can look right up to the Sun when it casts forth its fiery rayes and shines bright upon us And this some conceive so genuine and clear an exposition of the Text that the light of it may seem to obscure and darken all others Now according to this second reading the whole verse with that which followeth contains an argument to confirm the former proposition laid down at the 20th verse If a man speak he shall be swallowed up that is if a man come too nigh unto God and be over-bold with him he shal even be swallowed up of his brightness that it is so I prove thus saith Elâ—hu The very light of the Sun Nemo potest adversis oculis â—itidum solem contueri quis ergo ferat praesentiâ—m Majestaâ—â— dei Jun which shines in the Air is so bright and so powerful that no man is able to hold up his eyes against it And if so then from the lesser to the greater his argument riseth thus If when the Sun shineth brightly no man is able to look upon it then much less are we able to behold the bright Majesty of God or to comprehend his greatness This rendring hath a very profitable sense in it leading Job to reason thus with himself I plainly see by all that hath been discoursed that for as much as I am not able to bear the brightness which breaks through the Clouds nor the noise of Thunder of which Elihu spake before for as much as I am not able to bear the fiercenesâ— of a great Rain nor the coldness of the Frost nor the impetuousness of the Wind nor the violence of a Tempest for as much as I am not able to bear the clear light of the Sun shining in my face therefore surely I am much less able to bear the Majesty and glory of God if he should unvaile or open himself unto me Thus I say Elihu leads Job to an humbling conviction that he could not stand before the glorious Majesty of God because he was not able to endure the brightness of the Sun shining upon him If the light of the Sun the Created light be too excellent for mortal eyes then what is God the Creating light what is God who dwelleth in light who is light and in whom there is no darkness at all 'T is a Maxime in Nature Excellens visibile visum destruit A â—isible object exceeding bright dazles the eye and even destroys the sight And why was all this spoken to Job Surely to bring him upon his knees as afterwards it did to humble him to take him off from his frequent appeals or desires of approach to God for the debate and determination of his cause The sum of all in a word is as if Elihu had said O Job thou canst not see the bright light of the Air if the wind do but fan it and cleanse the Clouds how then shalt thou be able to dispute thy cause before God to whom the most glorious
be feared because he is so gracious and full of compassion even while he doth afflict There is mercy with God not to afflict that 's sparing mercy and therefore he is to be feared there is mercy also with God in moderating our afflictions that 's sparing mercy too and therefore he is to be feared The graciousness of God manifested somtimes in sparing to afflict us and often in afflicting us sparingly should move us to fear him both greatly and alwayes and if sparing mercy should move us to fear him then much more should forgiving and pardoning mercy When the Lord Exod. 34.6 7. Passed by before Moses and proclaimed The Lord God merciful and gracious long-suffering and abundant in goodness and truth keeping mercy for thousands forgiving iniquity transgression and sin c. At this proclamation of grace Moses vers 8. made haste and bowed his head towards the earth and worshipped How graceless then are they who when they hear that God is gracious merciful and abundant in goodness fear him not but grow wanton and abuse his kindness Now they who fear God upon the due consideration either of his power or goodness find their hearts First Much enlarged in the service of God or in doing the work and walking in the wayes of God Isa 60.5 Secondly This fear keeps their hearts to a close communion with God Jer. 32.32 I will put my fear in their heart and they shall not depart from me We usually not only depart but run from those whom we fear but the true fear of God Covenant-fear makes us cling about and keep close to him Thirdly This fear keeps up good thoughts and high estimations of God in the worst times or when he is pleased to bring the greatest troubles upon us An Israelite indeed who feareth the Lord and his goodness Hos 3.5 will say let God do what he will with him Truly God is good to Israel Psal 73.1 Let us consider whether we have these effects of a gracious fear working in our hearts upon the remembâ—ance both of the power and mercy of God Men do therefore fear him He respecteth not any that are wise in heart These words as was touched before press the former duty of fearing God inferred from the greatness and excellency of his power judgment jâ—stice and mercy yet further upon us As if he â—ad said Men do therefore fear him Why Because He respecteth not any that are wise in heart that is in general he respects none who are so wise or wise in such a way as not to fear him upon those fore-mentioned grounds He respecteth not The word is seeth not There is an elegant paranomisie in this verse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Videre 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 â—imerâ— the words which signifie to fear and to respect or see being very near in sound God doth not see them with respect who do not see him with fear He seeth not any that are wise in heart It cannot be meant of the ordinary sight of the eye that he seeth not the wise in heart God seeth clearly who they are Nor can it be meant of the common apprehension of the mind that he knoweth not the wise in heart God understands fully what they are It must be meant then of a seeing with liking or special approbation God seeth not the wise in heaâ—t so as to like or app ove them Our translation is full and clear to that fence He respecteth â—ot oâ— he regardeth not any that are wise in heart that is he takes no notice of them they are not pleasing to him Or thus He respecteth not any that are wise in heart that is as they fear not him so he is not afraid of them He respecteth not any that are Wise in heart Oâ— wâ—se of heart But some may say Doth not God respect nor regard doth noâ— he take notice of those that are wise of heart Whom then doth he respect or regard of whom will he take notice if not of the wise in heart Hath the Lord any respect for fooles for ignorant men for ideots for sotts Surely men that are wise in heart are not only very amiable but honourable in the eyes of God Why then is it said He respecteth not any that are wise in heart I answer The wise in heart are of two sorts First there are some wise in heart who are so only in their own opinion in their own conceits or eyes they have great thoughts of their own wisdom and therefore as they are apt to despise men so they are far from the fear of God There is a wisdom in some men opposed to the fear of God whereas true wisdome in any man is the beginning of that fear as that fear is called the beginning of wisdom Psal 111.10 Qui sibi videntur esse sapientes Vulg. The vulgar Latine varie h the formeâ— part of the verse yet renders this latter part by way of glosâ— rather than translation They that seem to themselves to be wise and indeed the wise in heart whom God respecteth not are the proudly wise the selfishly wise such as are wise only in themselves and to themselves such as have only that wisdom which the Apostle calleth the wisdom of the flesh or the carnal mind Rom. 8.7 which is not subject to the Law of God nor indeed till mortified can be He that is carnally wise disputes the commands of God and takes the boldness to censure his works such wise men God respecteth not yea they are under his greatest disrespect Secondly Others are truly wise graciously wise wise for their souls wise for heaven wise for happiness submitting their wisdom to the will of God and doing his will They that are thus wise in heart the Lord respects and highly respects how can he do otherwise seeing this is the character of God himself Job 9.4 He is wise in heart and mighty in strength And as God is wise in heart so according to their line and measure they that are godly are wise in heart too Therefore taking our translation the wise in heart intended by Elihu must needs be those that are only carnally wise politickly wise naâ—urally wise that is wickedly wise or at best vainly or vain-gloriously wise Further should we take the wise in heart for those that are truly wise graciâ—usly wise yet it must be acknoâ—ledged that even â—hey may so mis-behave themselves as to miss present respect from God And doubtless Elihu observing that Job had spoken somewhat highly of himself and did not carry it humbly enough under the hand of God though his spirit was broken and brought down at last checks him here by telling him God respecteth not any that are wise in heart no not him in that case and frame of spirit as lifted up in his own wisdom Yea Taking wise in heart in this best sence for the graciously wise it is not for their wisdom and holiness that God respecteth or favoureth them As he will
the righteous subject to them in this world 222. No condition so bad but God can change it to a gâ—od one 248 Chiromancy an unwarrantable Art 478 Choyce sin must not be our choyce what-ever we are put to chuse 324 Church why called Heaven in Scripture 573 Circumstances increasing sin 229. Consideration of circumstances do exceedingly heighten both our sins and the mercies of God 361 City two mystical Cities how built 35 Clouds their differences and spreading 399 400. Three questions answered about the Clouds 401 402. Vses of the Clouds both natural and spiritual 403. Clouds without water like the promises of the world 405 Clouds the Tabernacle of God 407 The same word signifieth a hand and a Cloud why 417. Cloud how it may be said to be wearied 500. Preachers of the Word compared to Clouds 502. Clouds are moved by the counsel of God 505 507. Clouds have their work or somwhat to do 508. Clouds are faithfull servants they do all that God commands 508. Inferences from it 509 510. Clouds sent for correction 5â—5 516. 'T is a divine power which ballanceth the Clouds 550 Cold comes at Gods call 495. Cold how both usefull and hurtfull 495. Cold compared to affliction in the effects of it 495 496. Cold is a straitner 498. True in spirituals as well as in naturals 498 Command of God twofold 233 Conscience how terrible to be under the terrors of it when God is angry 609 Consideration what it is 528. Consideration opposed to two things 529 Conversion what done to a sinner in it 39 Covenant the benefit of the new Covenant 240 Creation the sole work of God 567. An Inference of comfort from it 568 Creature that God hath made a man a new creature a strong plea with God 69. Creatures necessary to one another but none to God 44 45. God can correct us by any of his creatures 515. God hath a care of all his creatures 518. God disposeth the motions of every creature 536 Crying of three sorts 264 Custome takes away admiration 534 D Danger every creature would get out of danger or harmes-way 483. Inferences from it both for instruction and reproof 483 484 Daâ—kness twofold 578. Improper darkness taken foure wayes in Scripture 579. Darkness or obscurity how in the Word of God 586 Death they who live like the wicked shall have their death 272. Death how an ascending 313. How sad their condition is who seek relief by deaâ—h 316. To wish for death in most a vain wish 317. Death when terrible 610 Deliverance from evil is the work of God 276. Deliverance in though not out of affliction 277 Dependance of man upon God for every thing 420 Despising what it is 169. Who are not despiâ—ed by Gâ—d 169 170 Discipline what 231 Distress puts all men upon calling to God yet few do it aright 64 Distrust questions all that God is 122 Dâ—opping the Word what it notes 387 Duty man seldome misseth trouble from God when God misseth duty from man 21 E Eare the opening of it what 230 Eare opened by affliction 232 Eclipses of Sun and Moone why wondered at and not their ordinary shining and motion 534 Effects God can stop the effects of all natural causes 565 Ends of our works to be looked to especially the end of Gods works 363. What the great ends of Gods works are 364 365. Ends of the earth why called wings 450 Establishment as well as preferment is from God 215 Eternity of God hath a double respect 378. Eternity what it is 378 Inferences from the eternity of God 378 379. Thoughts of eternity should take us up 383 Eresian winds what they are 494 Evill of trouble prepares for the receiving of good 278 Exaltation of several sorts all from God 335 336. God can exalt those that are lowest 336 Excessiveness or exceedingness of sin opened 227 Eyes of God what 201. A fivefold eye of God upon the righteous 202 203. How the eyes of God are alwayes upon his peâ—ple 206. Objections answered 207 208. The happiness of the righteâ—us shewed in this 208. The duty of the righteous never to withdraw their eyes from God 210. A threefold eye to be kept alwayes upon God 210 F Faith appropriates God as our own 151. Faith should be great because God is great 370. Faith quiets the mind 528. The strength and firmness of Faith like what 569. How needfull Faith is in our coming to God 586 Fatness what it signifieth in Scripture 286 Feare how in Heaven 611. Feare of God what 639. It is the duty of all men to feare God 640. Feare of God set in a fourfold opposition 640. God to be feared when afflicting us 640 641. Why it may be supposed that all men feare God 641 God is to be feared because he is so powerfull and just 642. God is to be feared because so graciâ—us and mercifull 643. Three effects of the true feare of God 643 644 Fetters and Bonds what they signifie in Scripture 220 Finishing of a thing two-fold 241 Fore-seeing of evil how by a prudent godly man 427 428 Fâ—ost how like ashes 473. what frost is 496. Why the same word signifies frost and baldness 496. Frost the gift of God 497 G Garments what the Hebrew word signifies and how it leads us to consider our first fall in Adam 558 559. A four-fold use of garments 559 560. That our garments warm us is from the blessing of God 560 Gift a Gift what 40. Nâ—thing can be given to God or received by him as any addition to him 42 43. Glory of God the end of all his works 364 God is expressed in Scripture by a word of the plural number and what that may import 65. God no unrighteousness in the dealings of God with man 11. God self-sufficient needs nothing receives nothing of man 42 43. Heathens had such apprehensions of God 44. Four inferences from it 44 45. How God is or may be seen 103 104. Sight or discovery of God to the soul very sweet 104. God knows the right of every mans cause and will do every man right 109. Whom God doth not whom he doth despise 170 171. God hath a due regard to all sorts of men 171. God hath a wonderfull magnificent heart or Spirit 184. The magnificence of Gods heart discovered in three things 184 185. The Will of God the Rule of righteousness 346. His righteousness in all things 347. How God may be said to encrease 368. Greatness of God 369. In what seâ—ce God is not known 373 374. God eternal 378. God is a liberal house-keeper 413. Motions of all creatures under his command 450. It is easie to God to do great things 465. God can do all with a word 473. Inferences from it 473. God is very lâ—beral 501. God is not only a just but a bountifull master 520 God perfect in knowledge the perfection of his knowledge shewed seven wayes 553 554. Five inferences from it 554 555. How men speaking to God must
The Prophet saith concerning Ephraim Hos 7.9 Strangers have devoured his strength and he knoweth it not That is Enemies have swallowed up or taken away that wealth those riches they have subdued those Armies those Forces which he looked upon and boasted of as his strengâ—h they have broken him quite with Warrs Invasions yet Ephraim knew it not and not only so but as it followeth Yea Gray hairs are here and there upon him that is he hath many Symptomes or Signs or ruine and destruction yet he knoweth it not Grief of heart for great changes in our Estate change the hair many grow gray with sorrow So that when 't is said gray hairs are upon him 't is an allusion taken from the Body Natural to the Body Politick for as when the natural Body of a man hath gray hairs appearing or as Solomon allegorizeth Eccl. 12.5 when the Almond Tree flourisheth it is an argument that old Age and infirmities are coming upon him Gray hairs tell us that Death and the Grave are not farr off they signifie some decay of nature Now as the natural Body hath its gray hairs so a Politick Body the body of a State hath its gray hairs too that is somthing may come upon a State which sheweth that it is declining and waxing old that it is ready to break and go to the Grave I shall not stay to enquire what are the gray hairs of a Nation I only bring that Scripture to prove that many are insensible of the hand of God he visiteth in his anger yet man possibly a good man knoweth it not as Ephraim knew not of his gray hairs But did not Ephraim know his affliction or did not Job know his what is it to know or who may be said to know an affliction I answer they only know their afflictions or that God is visiting in his anger First who labour to find out the cause of Gods visitation If we feel the afflicting hand of God upon us and enquire not whence is this why is it so what hath moved or provoked the Lord to this manner of proceeding with us If I say we make not such enquiries we are visited in anger and know it not And therefore in that case the Prophet Jeremy exhorts the afflicted captivated Church of the Jewes in Babylon to search and try their wayes Lam. 3.41 that is to consider why it was so with them what was the cause of their captivity Till we sit down and make diligent search why we are visited why any affliction or calamity is upon our Persons and Families or upon the Kingdomes and Nations respectively where we live we know neither the day of our visitation nor what our visitation is Then only we know Gods visitation when we are studying the causes of it Scire est per causas scire To know a thing is to know it in the causes of it Secondly They may be said to know the visitation of the Lord that are studying as the cause which they have given so the ends and purposes which God hath in visiting them for how much soever we find and see the causes of an affliction yet till our hearts are drawn out to answer the ends of it we do not truly know it But you will say what are the usual ends which the Lord hath in afflicting his people I answer First to turn them from sin Secondly to unglew and wean them from the world Thirdly that they may live nearer to or more with him Fourthly that they may live more unto him or which takes in both the latter ends that they may enjoy him more while they live honour him more with their lives Now I say till we are upon this kind of study both of the causes of our visitation and the ends of it beg that we may both remove those causes comply with or answer those ends we may be said not to know the visitation of the Lord though it be and we are in great extremity And if this be to know the visitation of God surely many are perishing and sinking under the hand of his visitation wâ—â— yet know it not How many are there who neither endeavour to search out the causes nor to fulfil the ends for which the Lord visiteth them in his anger I conceive this assertion or supposition at least of Elihu's concerning Job both as to his not trusting God in his affliction and not knowing his visitation was though in part true and occasion'd on Jobs part yet over-harsh and severe nor was the inference which he made from it in the next verse less severe and harsh Vers 16. Therefore doth Job open his mouth in vain he multiplyeth words without knowledge Here 's the conclusion of Elihu's third Discourse with Job Therefore doth Job open his mouth in vain Some connect this verse with the former according to the first reading of it before mentioned that giving a reason of this But now his anger or he in anger hath visited thee but a little or nothing c. Therefore thou O Job openest thy mouth in vain As if he had said Because the anger of God hath not punished Job sharply enough nor in proportion to the multitude and greatness of his sins therefore he speaks thus boldly and rashly Therefore doth Job open his mouth in vain To open the mouth is a Pariphrasis of speaking As if he had said therefore Job speaks in vain To speak in vain or to use vain words is to speak to little or no purpose as I have had occasion to shew upon other places of this Book Chap. 15.2 Chap. 16.3 and therefore shall not stay upon it here Job was no vain speaker he used to speak words of weight words of soberness and truth yet was overborn by passion though not to speak vain words in the matter yet to speak or open his mouth in vain Therefore doth Job open his mouth in vain Consider the Inference therefore that is First Because he doth not humble himself in a patient dependance upon God Secondly because he doth not as he ought duly take notice of the purpose of God in visiting him Thirdly because he seems more solicitous and zealous in defending his own right and credit than the honour and righteâ—usness of God for all these Reasons he openeth his mouth in vain that is he loseth his labour in all this discourse and might as we speak proverbially have saved his breath to cool his broth Therefore doth Job open his mouth in vain Taking the Charge which Elihu brought against Job in the former verse to be well grounded and true we may Note All our complaints to and debates with God as also all our Apologies for our selves in affliction are fruitless and succesless till we give Glory to God and answer his purposes in laying his hand upon us Gratio vana sensus atque sapientiae inops tantum sonitu verborum querimoniarum clamosa Unless our hearts bow to
God he will not bow his ear to us We only fill the air with words we are but sounding brass and tinkling Cimbals in all we say to God unless we do what God saith Elihu supposing Jâ—bs spirit yet unsubdued or not wrought and brought into a right frame under his affliction might well say he openeth his mouth in vaine and as it followeth to the same effect in the close of this verse and Chapter He multiplieth words without knowledge Here is another hard censure upon this good this holy and wise man Job Some Expositers fall heavy upon Elihu as charging Job too far he spake say they many things that were right but not rightly he spake many things that were true but he did not speak truly in fixing them upon Job he spake all uprightly but somewhat too rigorously And indeed if he had charged him so far as to say he had no knowledge at all and had not opened his mouth at all to purpose he had charged him beyond both truth and modesty But Elihu who was set up by God for this very end to humble Job had ground to tell him that as to some things he had both opened his mouth in vaine and multiplied words without knowledge that is he had spoken many words which seemed not to proceed from any sound or well-grounded knowledge and I may give a four-fold ground of it First Because he had not sufficiently attended and magnified the Soveraignty of God in laying those afflictions upon him Secondly Because he had not as he ought sate down quietly under the hand of God but often called to know the cause and that God would plainly tell him the reason or give him an account why he suffered Whereas he should have remembred that as many of the judgements of God are unsearchable and his wayes past finding out by man so he hath reserved some of them as secrets in his own breast and will no more give any man an account of them than any man ought to desire an account of them Thirdly Because he had not more considered his sin or had not been so much in considering the greatness of his sin as he had been in setting forth the greatness of his integrity For though it were true which Job spake that his way was upright and though God had given testimony to his uprightness and integrity in all his wayes yet he should not have insisted so much upon that poynt which had so much affinity with self-boasting though he intended it only for self clearing or for the righting of himself It had been more becoming him to have been aggravating his sin than setting forth his righteousness this was the poynt that Elihu struck at that he had justified himself too much and judged himself too little Yea Job was convinced of this at last Once have I spoken but I will speak no more that is of my own integrity or righteousness Fourthly He may be said to have multiplied words without knowledge because he had spoken so much in the aggravation of his afflictions 'T is true his afflictions were very great yet Elihu censures him deservedly because he took too much notice of them complaining often and often how heavy the hand of God was upon him yea that God was an enemy to him whereas he should rather have lookt upon the visitation of God as light and easie Inscritam objicit quod pugnantia saliem non satis inter se cohaerentia conjunaeit Merl or at least as but little comparatively to what the Lord was able to lay upon him or what his sin might justifie God in laying upon him Elihu having observed Job often and long striking upon that string hightning his sufferings and troubles had reason enough not only to call him off from it but to check him for it And therefore let us remember and be admonished that in all our afflictions we should not so much set forth the greatness of our suffering as the greatness of the mercy of God we should look upon little mercies as great it shews an excellent spirit when we heighten and greaten the mercy and goodness of God even in little things but we should speak of and look upon our greatest chastenings and afflictions as light and little Job fayled somewhat in all these things and in some of them his faylings were great and upon some of if not upon all these grounds I judge Elihu gave this judgement upon Job He openeth his mouth in vaine and multiplieth words without knowledge Job also yeilded himself thus faulty at last Chap. 42.3 Who is he there he speaks of himself in a third person Who is he that hideth counsel without knowledge therefore have I uttered that I understood not things too wonderfull for me which I knew not I shall close my thoughts upon this Chapter with minding the Reader First of Elihu his candedness â—owards Job beyond what he found from his other friends for Elihu chargeth Job here only with vanity and inadvertency not with any premeditated wickedness or blasphemy as Eliphaz had done Chap. 22.13 14. Secondly let me mind the Reader of that liberty and plainness of speech which Elihu used towards Job in telling him of and censuring him for his faylings as also of that patience meekness and equanimity with which Job heard received and bare his sharpest censures not replying one word in passion nor so much as pleading the least excuse for his former passionateness but taking all in good part and doubtless improving all for his spirituall profit JOB Chap. 36. Vers 1 2 3 4. 1. Elihu also proceeded and said 2. Suffer me a little and I will shew thee that I have yet to speak on Gods behalf 3. I will fetch my knowledge from afar and will ascribe righteousness to my Maker 4. For truly my words shall not be false he that is perfect in knowledge is with thee ELihu hath already made three addresses or speeches to Job and here he begins a fourth this and the next Chapter are wholly spent in it and are the issue of his whole discourse with this sorrowful man In which we may consider three parts First The Preface or rather the Prefaces of his speech Secondly The Body or Substance of his Speech Thirdly The Conclusion of it The Preface or Prefaces the Introductions of this Discourse of Elihu with Job are contained in the foure verses of this Text under hand The Body of his Discourse is begun at the fifth verse inclusively and continued to the 23d verse of the next Chapter exclusively The Conclusion of all is laid down in the two last verses of the 37 Chapter In this copious Discourse or long Oration Elihu brings not any new assertion or saying of Job to be proved against him nor doth he reprove Job for any new fault but insists upon the proof of what himself had asserted before to shew that God is righteous or to maintain the righteousness of God which he doth variously by
affliction they throw away their prayers Prayer will forsake them who forsake God while they pray Such as want Faith will not have a heart to pray in their wants If holy Duties cause us not to leave our sins sinning will at last cause us to throw off our holy Duties Will or doth the hypocrite pray alwayes was Jobs denying question at the 27th Chapter of this Book They who do not love prayer cannot hold out in prayer They who do not find a sweetness in drawing near to God in good Times will soon withdraw from him in evil Times Thirdly They cry not when he binds them Note Hypocrites when they have most need of prayer are least in the use of it When more need of Prayer than in time of affliction yet the hypocrite bound in affliction is bound in spirit from supplication Fourthly They are said not to cry though in some sense as hath been shewed they do cry when God bindeth them Hence Note That holy Duty which is not rightly and holily done is reckoned by God as not done at all What almost is more common among hypocrites yea among some prophane ones than to pâ—ay and desire others to pray for them in time of affliction Pharaoh will needs have Moses pray for him and when Ahab was threatned with a binding he humbled himself yet this goes for nothing and gets nothing at most but what Ahab got a reprieve from some present or temporal punishment Fifthly Those words are brought in as an aggravation of the sinfulness of the hypocrite he doth not cry when God binds him he prayeth not when God afflicts him Hence Note It is an heightning of our sin to neglect prayer in time of affliction It is a sin to neglect prayer at any time but their sin is exceeding sinful who neglect it then who cry not to God when God binds them Is it not extreamly evil that they should not pray at all or but little when they should be all and alwayes in prayer Affliction doth as it were naturally draw us yea forcibly drive us to God In their affliction they will seek me early Hos 5.14 As if the Lord had said If ever they will seek me surely they will seek me then and then they will seek me early that is earnestly and with all their hearts Therefore how unnaturally sinfull are they who in their affliction will not seek God! The Prophet saith Isa 26.16 Lord in trouble have they visited thee they powred out a prayer when thy chastening was upon them Yet the hypocrite will not pray when chastened How sinful it is not to pray when God binds us appears upon many accounts First To neglect prayer in time of affliction is very sinful because then we have most occasion for it Secondly In time of affliction God especially calls us to prayer he commands us at all times but chiefly then Is any among you afflicted is that any mans case let him pray Jam. 5.14 What should an afflicted man do else What is he so much engag'd to do by his own necessity what so much by the will of God as to pâ—ay Affliction which takes us off from many other woâ—ks sets us upon and about this Thirdly Prayer in time of affliction is under most promises to be heard Now not to pray not to cry to God when we have so many promises to assure us of hearing encreaseth our sin in the neglect of prayer Though I do not say the hypocrites prayer is under these promises of hearing yet it shall be reckoned as a sin that he haâ—h not prayed in affliction because there are so many promises of hearing prayer in affliction The Lord is very gracious to those thaâ— cry in affliction and the hypocrite hath often heard that he will be so how wretchedly sinâ—ul is he then against God as well as regardless of his own good it God hear not of him or from him in his affliction Psal 102.17 He will regard the prayer of the destitute and not despise their prayer that is graciously accept and answer it Again Psal 69.33 The Lord heareth the poor and despiseth not his Prisoners that is any who are bound in affliction For I suppose that Text is not to be restrained to those only who are shut up in prisons but takes in all those that are bound in any trouble In which sense the word is used Lam. 3.34 The Lord doth not afflict willingly nor grieve the children of men to crush under his feet all the Prisoners of the earth The Hebrew is All the bound of the earth by whom he means as chiefly the Jewes gone into Captivity who were more properly bound so any detained under any calamity whatsoever to all or any of them that Scripture is applyable The Lord doth not willingly afflâ—ct Seeing then there are so many promises made to those that cry in affliction this will be urged upon the hypocrite as an heightning of his naglect that he hath not cryed when God bound him Thus we see the second part of these hypocrites misery by what they do not They cry not when he bindeth them The third thing by which the woful misery of hypocrites in heart is set forth is by what they suffer Vers 14. They dye in youth and their life is among the unclean They dye in Youth The Hebrew is their Soul dyeth The Soul strictly taken is immortal and dyeth not yet 't is often said in Scâ—ipture the Soul dyeth the Soul being taken either First for the Life or Secondly for the Person To say their Soul dyeth in youth is no more than to say as we translate they dye in youth The word rendred Youth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sâ—gnifies in the Root of it to shake and trouble or to make some great concussion hence some render the Text In tempestate Vulg In excussione Rab. Sal. q. d. Excussione et vt afflictionum in quibus sunt peribunt They dye in a Tempest or in a Storm One of the Jewish Doctors gives it thus They shall dye with a stroaker shaking that is they shall perish by the force and violence of that affliction which hath arrested and taken hold of them But I conceive our reading is clear They dye in Youth because Youth is the most stirring time of our life or that time of life wherein we use the most violent motions without and are subject to the most violent passions within therefore the Hebrew expresseth both by one word Now when we say They dye in Youth the meaning is they dye in the prime in the best in the most flourishing time of their life in the spring of their dayes But is it true that all hypocrites in heart dye in youth Do not many who discover themselves to be but hypocrites dye in old age I answer Such-like Scriptures do not intend an universality as to every individual but only shew that 't is so for the most part or often so Hypocrites in heart men
of prophane spirits usually dye in their youth and are cut off in the Flower of their Age. They who multiply their sins substract from their dayes and they have least gâ—ound of hope to live long who live ill As bloody so deceitful men such are hypocrites in heart shall not live out half their dayes They who live not out half their dayes dye in youth That also is the meaning of Eliphaz Chap. 15.32 where he saith The wicked man shall have his recompence before his time as also when he saith Chap. 22.16 They were cut down out of time that is before the ordinary time of cutting man down by Death was come And therefore I answer Secondly they die in youth needs not be taken in that strictness as importing that they die before they come to mens estate but only that they die before the common time of dying To die in youth signifieth any immature death or when death cometh suddainly upon any they may be said to die in youth Thus here they die in youth that is some immature or suddain death overtakes them they come to an hasty or untimely end they prolong not their dayes on earth Thirdly this dying in youth may refer to the hypocrites unpreparedness or unfitness to die Unprepared persons may be said to die in youth because youths or younger men aâ—e usually unprepared to die Hence that serious memento or warning given them Eccles 12.1 Remember now thy Creator in the dayes of thy youth Young men are commonly so unprepared to die that whosoever die unprepared may be said to die in youth yea though they die in old age they die infants I may say at least in alusion to that of the Prophet possibly it may be a proof of what I say Isa 65.20 An old man that hath not filled his dayes by being good and doing good dieth a child As a child may be said to die an hundred years old when he dies full of grace so a man of an hundred years old may be said to die a child an infant when he hath no grace for though he hath been long in the world yet he can hardly be said to have lived at all So then how long soever the hypocrite in heart hath had a being on the earth and a breathing in the air he alwayes dieth in youth or before his time Moritur cum Juventa Jun. Ponitur ב pro 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ut cap. 9.26 Psal 143.7 Pisc Aeque morientur pari judicio Dei conterentur atque juveniles illi animi qui proterve obnituntur Deo palam ad omne flagitium projecti sunt Jun. Vt hic vita mori dicitur sic Authores Latini dicunt vita vivere vitam vivere vita moritur cum homo vitam cum morte commutat Drus Vita eorum suppleo ausertur Pisc Cum meritoriis Pisc Latini vacant cinaedos pathicos qui in concubitu libidinoso vice mulieris funguntur Id. because he hath not yet learned the way to eternal life There is yet another reading of the woâ—ds we say they die in youth that saith they die with youth or young men that is as dissolute deboyst vitious and riotous young men die so hypocrites die The hypocrite is opposed to the outwardly profane in his life but he shall be like him in his death As if Elihu had said look as vain voluptuous youths carnal youths or young men who give themselves up to their pleasures look as or how they die look what wrath is upon them when they die even so shall the hypocrites in heart die they die with the youth I shall touch this further upon the last clause where Elihu gives us this sence in other words and in words that more fully reach this sence for having said they die in or with youth he thus concludes And their life is among the unclean Here it may be queried forasmuch as he said before they die in youth how doth he here say Their life is among the unclean what life have they when dead I answer By their liâ—e we may understand that life which hypocrites in heart shall have after death which may be taken two wayes First for the life of the soul while the body remaines a consuming or consumed caâ—kass in the grave that life after death the life of their soules is among the unclean Secondly for the life which they shall have after the resurrection of their bodies that will be among the unclean too Some translate the words thus Their life is taken away among the unclean we say their life is among the unclean The word is is not in the original text and we may make the supply by a word signifying to take away Their life is taken away among the unclean that is they shall die like the worst of sinners they shall make no better an end than the unclean and profane no better than the most foul and filthy Sodomites as the original imports For The word which we render unclean hath a double yea a contrary signification holy and unholy clean and unclean They who are holy onely in name are most unholy in heart and life 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Duo contraria signifiâ—at sanctura profanum pollutum scortatorem Recte simulatores effaeminatis comparat quia ex pravitate animi contingit quod homines sint simulatores est enim proprium magnanimi esse manifestum Aquin. The Scripture often by the same word expresseth things of utmost opposition so here he calleth those who are most unholy by a word which signifieth holiness the Hebrew saith their life is among the Sodomites Mr. Broughton translates and their life with fornicators Sodomites who are the most unclean and filthy sinners worse than fornicators are expressed by a word by this word which also signifieth holy or holy ones Deut. 23.17 There shall not be a Sodomites or an holy one among you and therefore as we read of Sodomites in the land who are sinners against the the law of nature 1 Kings 14.24 so according to that law of Moses we read 1 Kings 15.12 and Chapter 22.46 as also 2 Kings 23.7 of the destroying of the houses of the Sodomites and of the removing of Sodomites out of the land Sodomites being the most abominable of all unclean ones how unclean are they whose life is among them or whose life is taken away wiâ—h them The Spirit of God doth rightly compare hypocrites to Sodomites and filthy persons because it proceeds from the heat of some base lust or other that any are hypocrites 'T is proper to those who are magnanimous or of noble spirits to be open clear-hearted and ingenious Their life is with the unclean Hypocrites have a great affectation to be numbered among the clean and holy and possibly they have been or may be high in the opinion of men for holiness for very Sainâ—s But their life shall be among the Sodomites or the unclean It being a shame to