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
as well as found and orthodox I will speak the truth and speak it in truth Some speak that which is false as I may say in the sincerity of their heart thinking it to be true and others speak truth in the falseness of their heart that is they have some by ends in speaking it from both those Elihu here clears himself and with both these Job had taxed his Friends Chap. 13.7 Chap. 17.5 Hence observe It is the highest Commendation of a Speaker to speak truth and the higher the Truth the higher the Commendation of the Speaker Words can have no greater beauty nor richer ornament than Truth and Truth is never more adorn'd than by plainness of Speech nor more beautiful than when like our first Parents in innocency 't is naked To speak truly is much more honourable than to speak eloquently one plain word of plain truth is better than a long painted Oration tinctured with the least errour What then are long Orations and large Volumes which have upon the matter as many errours as words as many lyes and flatteries as Periods and Sentences at best some in putting off their words do as others in putting off their wares mingle good and bad together 'T is dangerous to make such medlies As we must not put bad for good darkness for light bitter for sweet falshood for Truth so we must not blend or put bad among the good nor mix darkness with light nor falshood with Truth And as 't is dangerous to mix any falshood of Doctrine with Truth so to mix falshood of Heart with Truth of Doctrine or to speak Truth but not in truth The Apostle is zealous in protesting against falshood and professing for the Truth in both these respects First as to the truth of the Doctrine or of the matter spoken 2 Cor. 2.17 We are not as many which corrupt or deal deceitfully with the Word of God we do not adulterate or mix it with our own imaginations or inventions which he further confirms Chap. 4.2 We have renounced the hidden things of dishonesty c. Secondly As he spake truth of Doctrine so he spake it in the truth of his heart as he assured the Corinthians in both the places last mentioned we are not only no corrupters of the Word of God but as of sincerity there 's truth of heart as of God in the sight of God speak we in Christ And again We walk not in craftiness nor handle the Word of God deceitfully but by manifestation of the truth commend our selves to every mans Conscience in the sight of God He makes a protest yet once more in the same tenour and somewhat higher 2 Cor. 13.8 We can do nothing against the Truth O blessed Impotency but for the Truth O blessed Ability Who would not be weak against the Truth who would not be strong for the Truth which is strongest of all and will prevail And as we should speak nothing against the Truth so nothing but the Truth nothing beside the Truth nothing that may be any blemish or turn to the least disservice of the Truth yea though it should be as we hope for the service of that excellent and amiable thing called Peace a thing so excellent that we cannot over-bid nor pay too much for it unless we part with and pay away truth for it and if ever we do so we over-bid for it and over-buy it indeed and shall have cause at last to repent of our bargain and cry out we have burnt our Fingers and it would be well if that were all Therefore let us remember the Lords admonition by his Prophet Zech. 8.19 Love the Truth and Peace First Truth then Peace Nor was there ever any true Lover of Truth that was not also a Lover of Peace nor any true Lover of Peace but was such a Lover of Truth that he could lay down or let go his Peace for it One of the Ancients tells us Tantus sit in te veritatis amor ut quicquid dixeris juratum putes Hieron There ought to be so great a love of Truth in us that whatsoever we say to be true should be as much as if we had sworn it to be true or had delivered it upon Oath There is no more goodness in what we say than there is Truth in what we say A Lye in report or Discourse and a Lye in Doctrine or Dispute are both abominable to God and should be so to man therefore Elihu heartily disclaims it Truly my words shall not be false He that is perfect in knowledge is with thee This Assertion suits well with the fore-going Protestation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Integer scientiarum vel integer scientis Heb. He that is perfect in knowledge will not cannot utter words of falshood But who is that and where to be found Some understand it of God He that is perfect in knowledge is with thee that is God is with thee in this business and without all controversie it may be said of God in the highest and strictest sense of Peâ—fection He is perfect in knowledge The Lord is a God of knowledge 1 Sam. 2.3 as well as 〈◊〉 God of mercy he is as knowing as he is merciful perfect in both Taking the Text so 't is as if Elihu had said Thou hadst need O Job look to thy self and diligently attend to what is spoken for thou hast not to do with man with one like thy self only but thou hast to do with God Some insist much yea altogether upon this Interpretation of the word God is with thee therefore receive truth God cannot be deceiv'd nor doth he deceive therefore hearken and obey Yet Elihu might speak thus with respect to the message brought by himself for when man speaking in the Name of God speaks the mind of God to us it may be said God is with us and speaks to us by him The Apostle saith 2 Cor. 13.5 If any require a Sign or Token of Christ speaking in me Christ speaks while his Messengers and Ministers speak truth The same Apostle testified of the Thessalonians that they took his speaking as Gods speaking 1 Thess 2.13 When ye received the Word of God which ye heard of us ye received it not as the word of man but as it is in truth the Word of God And therefore I conceive we are to understand the words of Elihu concerning Elihu himself yet not as in himself but as fitted for and assisted in the work by God He that is perfect in knowledge is with thee As if he had said Though I am but a young man yet thou hast not to deal with an ignorant man with one who is but a novice or smatterer in the things of God with one that is yet in the Elements of Divine knowledge and learning He that is perfect in knowledge is with thee And it is conceiv'd that Elihu speaks thus in the third person for Modesties sake as the Apostle Paul also did 2 Cor.
without fruit to us and therefore he openeth the ear to discipline and sheweth us the meaning of such a cross or sickness of such a loss or affliction He openeth their ear to dâ—scipline Hence note First It is a special power of God which helps us to understand his mind either in his Word or in his Works We neither understand the dealings nor sayings of God if left to our selves the heart of man is shut his ear is deaf the ear of his heart that 's the ear here intended till God say as in the Gospel to the bodily ear Ephatha Be thou opened Pro. 20.12 The hearing ear and the seeing eye the Lord is the maker of them both That 's a great truth First of the sensitive ear and eye 't is the Lord who hath made the one to hear and the other to see as he told Moses Exod. 4.11 and as 't is said Psal 94.19 Secondly 't is as true if understood of the intellectual eye and ear the hearing ear and seeing eye that is the ear that heareth obediently and practically that ear is of Gods forming and making such an ear did God create Acts 16.14 where it is said A certain woman named Lydia a seller of purple of the City of Thyatira which worshipped God heard us whose heart the Lord opened that she attended to the things that were spoken by Paul Further what was the season of opening the ear It was a day of affliction when they were bound in fetters and holden in cords of affliction Hence learn God useth afflictions as medicines or means to restore spiritual hearing Man is often cured of his spiritual deafness both as to the voyce of the word and workes of God by sickness A good man in health Fles prospera donum est dei consolantis res odversa est donum dei admonentis quod igiturpateris un de plangis medicina est non paena castigatio non damnatio August in Psal 102. Qui juhentis verba non audiunt ferientis verberibus admonentur ut ad bona aeterna paenae trahant quos praemia non invitant Greg l. 26. Moral c. 26. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 et dicit peace prosperity may have his ears so stopped that the Lord sees it needful to send some sharp correction to get out the ear-wax and unlock them Prosperity saith one of the Ancients is the gift of God comforting us adversity is the gift of God admonishing us why then dost thou complain that thou sufferest thy suffering is a medicament not a punishment 't is for thy bettering not for thy undoing 'T is a favour to feel God striking when we have not heard him speaking and he therefore strikes that we may attend what he speaks When words do not prevaile to open the ear fetters and cords shall That 's the second designe of God when he brings the righteous into streights Then he openeth their ear to discipline The third is given in the close of this verse And commandeth that they return from iniquity Here 's the issue of the former two The shewing them their transgressions the opening their ear are that they may return from iniquity and here is a command that they must And commandeth that they return c. The Hebrew text may be rendred He speaketh or saith that they return from iniquity and this speaking may be expounded two wayes First by perswading He speaks perswadingly The Lords afflictions are perswasions his stroaks are entreaties he beseecheth us by ouâ— sorrows and sicknesses and weaknesses and pains that we would return from our iniquity Secondly we take speaking or saying in the highest straine He speaks by commanding he speaks authoâ—itatively Thus we render He commandeth The command of God is twofold First formal or express when God gives the rule in so many words Secondly vertual The command of God I conceive is here to be understood in this latter sense When the Lord afflicteth the righteous he vertually commands or sends out his Edict that they return from their iniquity The word return implyes them formerly following some iniquity gone far from the Lord This returning is repenting all the Scripture over I need say no more of that As by sin we turn from God so by repentance we return from iniquity and as the Lord at all times commands the righteous by his word so they even force him sometimes to command them by his rod which is called discipline in the former part of the verse because sinners feel paine and find matter to learn all at once He commandeth that they return from iniquity The word rendred iniquity signifies a vain empty thing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 habet significationem nihili Ab operibus suis malis quae similia sunt vanitate nihilo Chald a thing of nought so the Chaldee paraphraseth it here He commands that they return from their evil works which are like to vanity and a thing of nought What is sin but a kind of nothing we look for great matters from sin but it is a vanity it is like an Idol nothing in the world that is it is not such a thing as it doth import or as it promiseth or as the opinion of men make it to be Iniquity is no such thing as it pretendeth or as is pretended The Lord commandeth that they return from iniquity that is from doing that which will profit them nothing at all or no more than a vaine thing a thing of nothing can And yet though iniquity be nothing good or profitable yet 't is all things evil and hurtfull nor had any thing ever hurt us or been evil to us had it not been for iniquity He commandeth that they return from iniquity Hence Note First Affliction hath a voyce God speaks loudly to us by affliction He speaks to us as loud in his works as he doth in his word he trumpets to us he thunders to us in his works God speaks aloud but sweetly to us in his works of mercy he speaks aloud but terribly to us in his works of judgement Secondly Seeing as was touched in opening the words this command is not to be taken for a standing Law for so God alwayes commands men to return from iniquity but the command here is a renewed act or a special dispensation there is as it were a fresh command issued when a man is under the afflicting hand of God Hence Note God reinforceth or reneweth his command to return from sin as often as he reneweth our afflictions That we return from iniquity is a standing an everlasting Law but when we are in affliction then there is as it were a fresh Edition of the command 't is as I may say new printed and proclaimed the fetters print this command upon our heels and the cords upon our hands that we return from iniquity Thirdly Note Iniquity is a vaine thing it is a nothing Shall we not then return from it one would think a little perswasion
intuetur Bez signifying properly to see some keep to that propriety of it and render the text thus He seeth not all wise in heart that is when the Lord looketh among the children of men he doth not find many yea scarce any of them wise Thus the sense runs in connection with the foâ—mer part of the verse Men should be so wise as to feare God and not dispute any of his proceedings But he seeth or knoweth that all are not so yea he findeth that a great many even the most of men by much are very fools The truth is all men naturally are no better Psal 14.2 The Lord looked down from heaven upon the children of men to see if there were any that did understand and seek God but he did not find one wise in heart among all the children of men as Descendants from the first Adam And when he cometh among the best of men men of a second birth the seed and descendants of the second Adam he doth not see them so wise as to give him glory in every condition nor under every dispensation yea he finds a great deal of folly in their hearts Taking this sense of the words Elihu seems here again to give Job a close rebuke as not having behaved himself so wisely under his sufferings as became a man professing the feare of God 'T is rare to find a man wise throughout a man having true wisdome of heart and oâ—dering himself according to the rules of that wisdome in all the turnes and changes of his life Secondly The latter part of the verse is translated thus Men though never so wise in heart Non videbit cum omnis sapiens corde vel non v debunt cum sc deum omnes sapientes â—orde q. d nullus eorum ipsum videbit Drus cannot see him This reading runs the construction of the words quite another way The former said He seeth not all wise in heart this saith Men wise in heart cannot see him The sence of which reading may be thus conceived The wisest men cannot see God he is both invisible and incomprehensible As men cannot see him at all by sence so neither can they comprehend him by reason As the eye cannot take him in who is invisible so neither can a finite understanding take him in who is infinite in understanding We have a sight of God through faith in this life Thus Moses saw him who is invisible Heb. 11.27 We see him here darkly through a glass the glass of his word and woâ—ks of his ordinances and providences 1 Cor. 13.12 But the clear sight of him face to face the sight of him as he is is reserved to hereafter 1 Cor. 13.12 1 John 3.2 These two latter readings of this latter part of the verse hold out usefull truths for further meditation but I adhere to our own as more clear in the originall as also more sutable to the scope and intendment of the foregoing discourse Elihu having said this sits down and is silent leaving Job to meditate upon and consider what he had said And now no sooner had Elihu wound up his bottome and made an end but behold God began and took Job in hand he spake to him out of the whirlwind at the beginning of the next Chapter and brought him upon his knees before he had done with him as will appeare further if the paâ—ience of God give time and opportunity to go so far To him be all the praise and glory who hath helped thus far Ameâ— A TABLE Directing to some speciall Points noted in the Precedent EXPOSITIONS A ADvocate To be one for God a great honour as well as a duty 140. Three wayes of being an Advocate for God 141. They who are Advocates for God should have audience and may have courage 142 Aetna the top of it said to be covered alwayes with snow 472 Affliction many cry and complain in it who look not to God in it 65. God comforts his in affliction 73. To cry in affliction and not to repent is very sad 87. The sorest afflictions of this life are little to what God might lay upâ—n sinners 115. God expects the work of faith and patience in affliction and if he see it not he will afflict more 120. God looks for two things in time of affliction 121. God afflicts his children with fatherly anger 123. A good man under great affliction may not be sensible of Gods hand 129 Whâ— are sensible in affliction 130. Ends of affliction 131. The best men may fall into the worst afflictions 221. Afflictions are grievous to the flesh 223. How Gâ—d shews us 〈◊〉 work in affliction 224 225. Afflictions are perswasions 232. Affliction hath a loud voyce 233. Gods design in afflâ—ction 234. Not profiting by lesser draws on greater â—fflictions 253. Affliction a seas n for prayer 267. They that are humbled in affl ction are neer deliverance from affliction 278. Hard to keep our selves from sin in times of great afflâ—ction 320. Any affliction is to be chosen rather than sin 327. Six wayes affliction good sin not at all 328 329. Affliction compared to cold weather 495 God can afflict us by any of his creatures 515. In what sense God may be said not to afflict shewed in foure things 631 632. God doth not afflict man in extremity 634. God sometimes afflicteth the wisest and holiest men 648 Africa called Ammonia and why 559 Anestatius the Emperour slaine with Thunder 460 Anger how the Lord is angry with his children and visits them in anger 124 125 Apostates their case desperate 304 305 Appeales to our selves very convincing 4 Arme what it signifies in Scripture 57 Artaxerxes long-hand why so called 41 Athanasius his saying concerning the troublesâ—me reigne of Julian 601 Attila called the scourge of God 515 Attributes of God how distinguisht 177 Augustus Caesar his fearfulness of Thunder 437 B Babylon dangerous being in it because threatned with falling or with a fall 485 Ballancing or weighing three or foure things which God is said in Scripture to ballance 550 551 Bath col what 456 Beasts of the earth how they teach us 75. How we are taught more than the beasts of the earth 76 77 79. Men act sometimes below the beasts 81. Beasts affected with the providences of God in changes of weather 482. This a reproof to many men 483 Beholding a far off may import foure things 355 Belial son of Belial who 16 Benefits common benefits of God to be much acknowledged 150 Blaspheming the name of God what 34 Blood of Christ what kind of sinners that will not ransome 304 Bounty of God he thinks nothing too good for his good servants 287 Breath of the Lord what 496 C Cattel foreshew weather-changes 427 Why G d hath given them such a natural instinct 427 Cham the name of one of Noahs sons what it signifies 558 Changes God gives warning of them 425. Changes in all things both natural and civil 564. Changes the state of
shall see God no more they shall not see him as long as they live they are afraid they shall never have comfort more nor peace more while they are in this world while they are on this side heaven yet whether ever they shall come to see him in heaven is their greatest their saddest their most heart-disquieting and heart-breaking doubt and feare And indeed as we cannot see God untill he gives us eyes so we cannot believe we shall see him untill he gives us hearts Many times his dealings both as to outward terrible providences and inward terrors are so dark that we can see nothing but darkness nor say any thing but as Job is here charged to say that we shall not see him Yea God doth often hide himself from his people on purpose to try whether they will trust him and wait upon him under such withdrawings for salvation whether temporal or eternal Isal 45.15 Thou art a God that hidest thy self O God of Israel the Saviour Let us therefore take heed of saying he will be for ever hidden or that we shall never see nor behold him as a Saviour say not it is so dark with us that as now we see no light so our night shall never have a morning Fourthly From these words Although thou sayest thou shalt not see him Note A good man is apt to give his heart and tongue too much liberty We should watch our hearts to keep out or cast out vaine thoughts we should strangle distrustful and unbelieving thoughts in the very birth that so our tongues may never bring them forth nor publish them to the offence of others Thou hast said thou shalt not see him But when our unbridled tongues have run at randome and spoken what is not right yet God will do what is right as the next words assure us Yet Judgment is before him These words plainly intimate that Jobs scope when he said he should not see God was that he should not see him as a Judge clearing up his cause or appearing to vindicate the wrong done him and to do him right As if Elihu had said Whatever thy opinion is concerning God that he will never appear in thy cause to do thee right yet know this O Job Judgement is before him and therefore I advise thee be thou better perswaded both of his presence with thee and of his providence over thee The word rendred Judgement is that from which one of the Patriarks had his name and it is a great elegancy Gen. 49.16 Dan shall Judge his people The proper name Dan is the same with the Verb which follows shall Judge When Judgement is said to be before the Lord it may be taken three wayes so we find it in the Sc ipture First we read there of Judgement as it is opposed to mercy These terrible and dreadful Judgements of God are every where spoken of Secondly Judgement is opposed to imprudence and want of understanding or discretion Judgement is a wise and clear sight or apprehension of things as we say such a one is a Judicious man or a man of a great Judgement Thirdly Judgement is opposed to injustice or to unâ—ighteousness thus we do judgement and justice Many have a great stock of judgement or understanding who yet will do little judgment that is little justice they have a right understanding of things yet will do little or nothing right Here when it is said Judgment is before him we are to understand it in the two latter senses for though it be a great truth that judgment as opposed to mercy is before the Lord And he shall have judgement without mercy that hath shewed no mercy though as the Apostle adds in the same place James 2.13 Mercy rejoyceth or glorieth against Judgement The Lord hath judgements all manner of judgements about him yet that notion of judgement doth not belong to this place but the two latter Judgement is before him that is he is a God of infinite understanding and wisdome he seeth every thing to the utmost he goes to the bottome of every mans case yea to the very bottome of every mans heart he sees every action quite through and every person And as he knows the truth of every mans cause and case so he will do every man right according to the merit of his cause and case Justice and Judgement are the habitation of his throne while clouds and darkness are round about him Psal 97.2 that is though present dispensations are obscure as in Jobs case yet both the procedure and dealings of God as also the issue or determination which he gives in every matter is just and righteous to all men as well as gracious and comfortable to good and upright-hearted men Thus Judgement or this judgement is alwayes before him that is he hath a clear sight of it and he is ready to do it Hence Note First God hath a right and clear apprehension of all persons and actions His understanding is infinite The Lord is as Hannah spake in her Thanksgiving-Song 1 Sam. 2.3 a God of knowledge and by him actions are weighed That is he knoweth them exactly to a grain as we do the weight of those things which we have laid in an even Balance It is required of Judges in that advice which Jethro gave to Moses Exod. 18.21 That they should be able men that is not so much men of able purses as of able parts men of able judgement and of more than common understanding even such as were able to look through every mans Cause that came before them Such is the ability of the Lords understanding to the full he is Omniscient He is light and in him is no darknesse at all And as in him there is no darknesse so nothing is dark to him the most intricate and knotty Case the most ravel'd and vext Cause that ever was is plain and evident before his eyes with whom we have to do and who hath to do with us Judgement is before him neither is there any Judgement before any other in comparison of him God hath so much light that Men and Angels are to him but darknesse God seeth so much that all others may be said not to see or to be stark blind even those Judges may be called blind who are not blinded we may say they have no eyes whose eyes are not put out with gifts compared with God How blind then are those Judges who are blinded and whose eyes are put out either by prejudice or passion by hopes or fears it cannot be but Judgement must be before God because as he cleerly sees and fully understands whatsoever comes before him so nothing can divert or biass him fâ—om doing every man right according to his sight and understanding Judgement is before him Hence Note Secondly God will do right to every man as sure as he knows the right of every man There are many who know what is right who know whose Cause is right yet will not
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
word is a weariness to them they soon think they have enough Secondly There is need of patience for submission to what is heard How short soever the Sermon is yet when it pincheth the conscience and pricketh the heart it is not easily born They who hear quietly some woâ—ds of truth will not enduâ—e some other we hardly continue hearing with any patience when to us the word heard is a hard saying and bares hard upon either our consciences or our practises when the singer is as it were laid upon and presseth the sore few can endure it 'T is easie to hear pleasing things but that which crosseth our spirits or our wayes calls for patience When Stephen the Proto-martyr preached to the Jews and brought the word home to their consciences by that close application Acts 7.51 Ye stiff-necked and uncircumcised in heart and ear ye do alwayes resist the Holy Ghost as yâ—ur Fathers did so do ye At this word or when they heard these things they were cut to the heart saith the text and they gnashed on them with their teeth their patience was quite spent they could hear no longer And when St. Paul spake to that gâ—eat Assembly Acts 22.1 22 23. They gave him audience unto this word I will send thee to the Gentiles and then lift up their voices and said away with such a fellow from the earth for it is not fit that he should live Then they cryed out and cast off their clothes and threw dust in the air Thus they raved and were enraged like angry yea like mad dogs when once their title was questioned or as we speak their coppy-hold toucht by the mention of the Gentiles whom they greatly despised and judged themselves so much above Hearken to this to this pinching word to the word that strikes upon your lusts The length of a Sermon spoiles the patience of some but the strength and searching power of it spoiles the patience of more A sincere heart is willing to hear all and is most pleased to hear that word which gives deepest wounds to any corruption of heart or transgression of life Such words are wholsome though bitter or sharp and the more they make us smart the more medicinal and healing they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Stat sc permentis rectitudinem Aquin. Hearken unto this O Job Stand still and consider the wonderous works of God Elihu not only desires Job to hearken but to stand still and consider There is a twofold standing still First Bodily I do not conceive Elihu imposing any such gesture or composure upon Job as to stand still and not stir his body The Hebrew is but one word stand up There is a liberty as to any comly gesture of the body in hearing a man may lawfully sit as-well as stand and hear yet to stand up and hear sheweth a readinesse of the mind and a hungring desire after the Word Secondly There is a standing still of the mind The body may stand as still as a stake or stone while the mind is in strong motion yea while there are most vehement commotions and perturbations in the mind This still-standing of the mind in hearing what is spoken may be taken in a double opposition First To any impatience unquietness or uncomposedness of the mind when the word is spoken Secondly To any irreverence slighting or disregarding of the word spoken To stand still is to get the spirit quiet to hear patiently or to stand still is to get the heart into a reverential frame to hear affectionately So then to stand still implieth both patience and reverence We have like admonitions in the 30th chapter of this book vers 20. and chapter 32d vers 16. Yea that admonition of Balaam was of like sence with this Num. 23.18 Rise up Balak and hear When Balaam was about to deliver his parable and declare the mind of God concerning Israel he called upon Balak to rise and stand up that is to entertain the message with respect Hearken unto this O Job stand still Hence note We ought to be in a gracious quietness and composure of spirit when we are called to hear and mind what God hath done or spoken Further We ought to have a quiet sedate composed spi it not only when we hear doctrinal truths delivered from the word of God but also when we hear of the providences and various woâ—ks of God As this word stand still may refer to the words going before Hearken unto this so to those which follow Consider the wonderful works of God And then the duty required in them reaches both his Word and Works It is a great power of grace which causeth the heart to stand still in this sence that is to be in a quiet frame when the works of God trouble us or are troublesome to us Thus Mâ—ses bespake the Israelite Exod 14.12 Stand still and see the salvation of God It was a very tâ—oublesome time with the Israelites they were ready to give themselves and all they had for lost when Moses exhorted them to stand still Nothing but faith in God can make us stand still when we are ready to fail and that will certainly do it Unbelief makes the heart as unquiet as theirs was upon the report of a war against Judah Isa 7.2 And 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 'T is hard travel of soul to staâ—d still and see the salvation of God when every thing seen threaâ—ens desâ—lation The Lord is represented requiring us to do so Psal 46.10 Be still and know that I am God When the Psalmist had spoken of the desolating works of God he added this word from the Lord be still as if he had said the Lord commandeth you â—o be of a quiet and composed spirit when all things seem to be in a hurry or confusion for he had said before vers 8. Come behold the works of the Lord what desolations he hath made in the earth Yet even now saith the Lord Be still and know that I am God David at the beginning of the Psalm had professed a fâ—rm purpose in himself and in all the faithful wâ—th him for such a still-standing how-ever things moved or matters should go yea tumble in this world vers 1 2. Though the earth be moved and though the mountains be carried into the midst of the sea though the waters thereof roar c. We will not fear God is our refuge and strength How comely is it for man thus to stand still in a silent and believing consideration of what God hath done or is doing to which Elihu called Job expresly in the next words stand still Consider the wonderous works of God Here is First Consideration Secondly Consideration of the works of God Thirdly Consideration of the wonderous works of God To consider 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 intelligere is
signifies every believer a Servant 238 Service and Worship often the same in Scripture 237. God expects our seâ—vice and then especially when we suffer under his hand 237. To serve God what or the service of God described 238 239. To seâ—ve God our Freedâ—m 240. Service of God pleasant and easie in a twofold respect 240. Service of God not lean but prâ—fitable 240 241 Sight of God two-fold immediate mediate and that by a threefold means 102. The sight of God or his discovery of himself to us very sweet to the the soul 104 Signes of changes in the weather and other natural things 424. Inferences from it as to other thâ—ngs 424 Signes why given by God 549 Sin how sinful it is to say there is no profit in leaving sin 17. The benefit or profit of leaving sin 19. God receives no hurt or damage by the sin of man how many or how great soever his sins are 31. Yet sinners shall be dealt with as if they had hurt him and why 31. How the sins both of good and evil men turn to the glory of God 32. Sin considered in a threefold opposition 33. Sin dâ—th six things to God yet cleared how no damage to him 34 35 36. The least sin hurtful 47 48. Sin hurts the whole Creation but chiefly man 48 49. The sad effects of sin as well as the filthy nature of it should move us to avoid it 48. Sin hurts others but thâ—se most who commit it 49. Sin is vâ—cal 92. God doth not severely mark the sins of his people 116. Sin mans work 224. God doth not suffer sin to grow potent in his people 226. There is an excessiveness in some sins 227. In what sence sin may reign in a righteous man 228. Sin may be seen and not the exceedingness of it 228. The exceedâ—ngness of sin shewed in three things 228 2â—9 Sin a vain thing how 234. God will not indulge sin in any 293. Sin should have no respect 321. Sin not to be chosen in any case 324. Sin strictly taken cannot be chosen 325. Vpon what accounts sin is chosen by many 325 326. They make a very bad choice who choose sin rather than affliction 372. Sin worse than any the worst affliction 330 331 Singing an act of Praise 352 Skie two things considerable in it clearness and strength 568. How the skie may be said to be strong 569 Snow what it is 469. When it usually falleth 469. Six things wonderful concerning the Snow 472. Snow how like wâ—ol shewed in three things 472 473. Snoâ— and Rain at the command of God 474 Sodomites how expressed in the Hebrew 271 Song in the night what 70 71 73 Soveraignty of God over all creatures three Inferences from it 14 20 Soul how taken in Scripture 268 South why expressed by a word that signifies a secret place 487. Whirlwinds come from it 488 Sparing mercy God will not spare his own if they obey not 252 Speaking two things of great use in it 139. Speaking of two sorts 232 233 Spirits of men weighed â—y God 552 Standing-still two-fold that of the mind to what opposed 527 Star-gazers their vanity 27 Stormes in the hearts of men allayed by God 562 Streight who may be said to be in it 282. No streight so great but God can deliver out of it 283 Strength of heart wherein it consists 175. 183. Strength of wisdom in God two-fold 175. There is no strength against the Lord. 311 Suddenness of divine Judgments 300 Sufferings did not hurt the Martyrs and why 51 Sun in its brightness cannot be looked upon 602 Swearing the Lords saying as much as his swearing 549 Sword how taken in Scripture 252 T Tabernacle what 407 408 Teacher God is pleased to be a Teacher of his people 338. The teachings of God above all teachings 339. How God exceeds all Teachers shewed in seven things 339 340. Three Inferences from it 342. Several Evidences of our having been taught of God 342 343 344. Teaching 'T is mans shame when he acts not according to the teachings of God 82. Teaching is to make us knowing 576. There are two sorts of persons who call for teaching 577 Terribleness of God to sinners in four dayes 609 Thundering Legion 460. Thunder a terrible thing 436. Thunder the Voyce of God 440 442. Thunder called the Voyce of God in a twofold respect 442. Six Inferences from it 443. Word of God like Thunder shewed in five things 444. Thunder Gods Hera d. 454. Thunder how it followeth Lâ—ghtning 454. Why we see the Lightning before we hear the Thunder 454. Six degrees or sâ—rts of Thunder 455. Thunder described 457. Marvels in Thunder 460. The effects of the Word like those of Thunder 461 462. Two Inferences from it 464 Tiberius the Romane Emperour his Character 630 Time at the dispose of God 379 Trembling what 436. Great appearances of God should make us tremble 437. A fourfold trembling 437 438 Troubles are streights 281 282 Trusting in God a Duty in darkest times 112. Tâ—ust in God fixes the heart 113. Some not to be trusted 114. We should trust God more upon experience of what he hath wrought 365. The Eternity of God a groâ—nd of trusting him 380 Truth will prevail though many be against it 23. No matter if we are alone so Truth be on our side 23. Some speak Truth with false hearts others speak falsly with a true heart 153. To speak truth a high commendation of the Speaker 154. Truth taught us by God four effects of it 342 343 344. Some Truths are specially to be attended to 524 U Valentinian his zeal and advancement 213 Vanity what aâ—d who 92 Visiting of three sorts 119 Undeâ—standing how an undeâ—â—â—anâ—ing man may be said not to undersâ—aâ—d 81 Uprightness That which is not done uprightly will not be done constantly 266 W Waiting on God in hardest times 112 113. Warnings Gâ—d gives them before he sends great Judgmeâ—ts 425 426. Warning God gives waâ—ning before he strikes 455 Water of two sâ—rts 388. Waâ—er held up in the Air by the Power â—f God 392 Way of God what it is 345 Whirlwind what 489 Wickedness what 47 Wicked men out of Gods Protection he takes not care of them 189. How God doth and doth not preserve the lives of the wicked 189 190. Wicked not so much preserved as reserved 191. Wicked men of two sorts 192. Their life sad 192. God will at last utterly destroy them 193. God will not be taken off by any outward respect from destroying them 301 Winds four Cardinal 487. What the Wind is 489. Winds come at Gods appoyntment 489. God makes a twofold use of the Wind. 490. Six uses of it for mercy or for the good of man 490 491. Winds the Broomes of Heaven 490. Afflicting effects of the Wind. 492. Seven Wonders observable in the Winds 493 494. What the Wind is 598. Causes of the Wind. 599. Life preserved by the Wind. 599. Spirit of God compared to the Wind. 601 Wise
forgets God as his Maker will never remember much less answer and accomplish the ends for which he was made Thirdly I will ascribe righteousness to My Maker Note A godly man takes God as his own and appropriates him by Faith in all his Relations Faith takes not only a share in God but all of God My God my Father my Maker my Redeemer are strains of Faith A Believer doth as it were ingross God to himself yet desires and endeavours that all as well as himself may have their part and portion in God yea God for their Portion Job said Chap. 19.25 I know that my Redeemer liveth He spake as if he had got a Redeemer not only to but by himself Thus also holy Paul of Christ Gal. 2.22 Who loved me gave himself for me as if he had been given for him alone and loved none but him This is the highest work of Faith and 't is the signification of our hottest love to God it shews endearedness of affection to him as well as neerness and clearness of interest in him when we thus take him as our own Saviour Father Maker I will ascribe righteousness to my Maker Observe Fourthly He who is the Maker of all men can be unrighteous to nâ— man nor is lyable to the censure of any man whatever he doth 'T is impossible that he who made us should wrong or injure us and that upon a twofold Principle First Of the respect he hath for Justice towards all those whom he hath made God is so tender that he doth not willingly or with his heart afflâ—ct nor grieve the children of men to crush under his feet all the Prisoners of the earth Lam. 3.33 34. much less will he as it followeth vers 35 â—6 turn away the right of a man before the face of the most High that is before his own face who is the Most High As if it had been said The Lord will not pervert Judgment in any mans Case that comes before him Or if we take those words before the face of the Most High as denoting the highest Judicatory on Earth as our Margin intimates putting there for Most High A Superiour then the meaning is The Lord doth not approve that any earthly Judge though Supream or most Superiour should turn aside the right of a man how inferiour soever for as the 36th verse hath it To subvert a man in his Cause the Lord approveth not or as the Hebrew is rendred seeth not that is he seeth it not with approbation but indeed with detestation and will severely punish such subverters of Justice Secondly It is impossible that he who hath made us should wrong or injure us upon the principle of his Soveraignty over all those whom he hath made He that gives all men their being he that gives all to all men that are in being can be unrighteous to no man whatsoever he taketh from him or doth with him We have Job in the beginning of this Book Chap. 1.21 ascribing righteousness to God his Maker upon this reason or principle The Lord hath given and the Lord hath taken away blessed be the Name of the Lord. It is he that made me a man 't is he who once made me a rich man a great man the greatest man of all the men of the East Chap. 1.3 What if now he hath lessened me and left me little or nothing what if he hath now made me a mean man a poor man in account a no man what if God hath now stript me naked and taken all from me He hath taken nothing but what he gave why then should I take it ill at his hands or have so much as an ill thought of him the Lord gives and the Lord takes there 's no unrighteousness in all this If God should utterly undoe us he doth us no wrong if he should as it were unmake us let us consider he is our Maker then we must say there is no unrighteousness in him yea we shall be ready with Elihu in the Text to ascribe righteousness unto him And therefore as a Corollary from the whole Note Fifthly Whatsoever God doth with us or others we ought to maintain the honour of God and retain good thoughts of him both as righteous and good Though Heaven and Earth be moved though the World be full of confusion and unâ—ighteousness yet we must ascribe righteouâ—nesse to God Whatsoever or whosoever falls to the dust the Honour and Justice of God must not Thus far of Elihu's third Argument for attention the Fourth is at hand in the next verse Vers 4. For truly my words shall not be false he that is perfect in knowledge is with thee As if he had said I am purposed to speak the truth and nothing but the truth therefore hear me Truly my words shall not be false He gives assurance for or warrants the truth of his words while he saith they shall not be false Negatives in Scripture often carry a strong affirmation The Father of a Fool hath no joy Non est â—â—num pro passimum est sic non remittâ—tur ei i. e. famietur Drus saith Solomon Prov. 17.21 that is he shall have a great deal of sorrow When the Scripture denyeth forgiveness to any sort of impenitent sinners or saith their sin shall not be forgiven the sense is they shall be punished When we say proverbially Goods ill gotten shall not prosper the meaning is they shall perish and do him mischief that hath gotten them not only shall he not thrive with them but they shall ruine and undoe him his goods ill gotten shall do him no good when the evill day is come much less shall they be able or he by them to prevent the coming of an evil day Once more When we say Such a thing is not ill done our intendment is 't is very well done excellently done So here when Elihu saith Truly my words shall not be false his meaning is I will speak truth and truth to the highest I will speak nothing but what shall endure the Touchstone and the Test I will not offer thee a Syllable of falshood what I alledge and urge either for God or against thee shall not be fetcht oâ— hammer'd out of my own brain and so subject to errour and mistake but such as God who cannot erre by whose Spirit and in whose stead I speak unto thee hath inspired me with or taught me for thy conviction and instruction Fourthly When he saith Truly my words shall not be false we may take it two wayes First As to the matter spoken Secondly As to the mind of the Speaker when truth is thus spoken t is truly spoken thus much Elihu engag'd for As if he had said The matter that I speak shall be true and I will speak it in truth or with a true mind and heart I will not speak any thing to flatter thee nor for my own ends to trouble thee my words shall be candid and sincere