praise him whether men do or no. All thy works shall praise thee saith David Psal 145.10 What then should they do for whom they are wrought The latter part of the verse shew what they will do who know what God hath wrought for them Thy Saints saith he shall bless thee They who have as most have low thoughâ—s can never give high pâ—aises of the works of God Thirdly In that this counsel and exhortion is given to Job in that this spur is as it were put to his sides Remember that thou magnifie Note The best men need monitours and remembrancers to quicken them about their duty of magnifying the works of God The Lord though he needeth not yet will have us to be his remembrancers to do our works for us if we would have our works done the Lord would have us by prayer to mind him of our own and of all his peoples condition Isa 62.6 Ye that are the Lords remembrancers so we put in the Margine and in the Text ye that make mention of the Lord c. The Lord will have us to be his remembrancers And though he is ever mindful of his Covenant yet he liketh it well to be put in mind of it But O what need have we of a remembrancer to put us in mind of the work of God and to magnifie his work We need a dayly remembrancer to put us in mind of what we should do how much more of what God hath done We need to be minded of that which 't is a wonder how we can forget our latter end or how frayle we are how much more do we need to be minded of those duties which fit us for our latter end and lead us to those enjoyments which never end Fâ—urthly Observe Such is the sinfulness of mans heart and his sluggishness that he hardly remembers to magnifie God for those works which he cannot but see Elihu urgeth Job and with him all men to remember that they magnifie even that work of his which men behold and which every man may see How slack are they in or to that great duty of magnifying God who when they see or may see if they will his mighty works yet mind not the magnifying of him Fifthly Observe Some works of providence are so plain that every man that doth not wilfully shut his eyes may behold them He is altogether stupid and blockish that seeth not what all may see Hence the Psalmist having said O Lord how great are thy works concludeth such among brutes and fools Psal 92.6 The brutish man knoweth not neither doth a fool understand this It was the saying of Plato an Heathen That man is worthy his eyes should be pulled out of his head who doth not lift them up on high that he may admire the wisdome of the Creatour in the wonderfull â—abrick of the world I may adde and in the works of providence Are they not such that as the Prophet speaks He that runs may read them Sixthly Consider why doth Elihu thus charge it upon Job surely to humble him for his sin in that he did not magnifie God for his works Hence Note It is a great aggravation of our neglect of praising God for his works or of our not magnifying the works of God seeing his works are obvious to every man even to the weaker and ruder sort of men If the very blind may see them how sinfully blind are they who see them not The works of God should be sought out Psal 111.2 4. If they lie in corners yet they are to be sought out and they are sought out of them that have pleasure therein If God should hide his work under ground if God should put his Candle under a bushel as Christ saith men do not Mat. 5. yet 't is our duty to seek it out and set it upon a Candlestick that all may behold it and praise him for it Now if the most hidden works of God must be sought out that they may be magnified surely then when the works of God stand forth and offer themselves to our view and we cannot tell which way to draw our eyes from them how great a sin is it not to behold them not to give him the glory of them Seventhly Observe To magnifie the works of God is mans duty yea it is a most necessary and indispensible duty This is the poynt chiefly intended by Elihu in his present discourse with Job This containeth the sum and substance of the whole Text. To magnifie the work of God is so necessary so indispensible a duty that A remember is put upon it lest at any time it should slip from us The Lord knowing how great how weighty how comfortable how profitable a duty it is to keep the Rest day prefixeth this word Remember the Sabbath day to keep it holy Exod. 20.8 I might give instance from several other Scriptures importing those duties which have a memento put upon them to be of great necessity and that the Lord will not bear with us if we lay them by or neglect the constant performance of them To forget any duty is very sinfull how much more those which we are specially warned to remember that we do them David was not satisfied in doing the duty of the text alone but must associate others with him in it Ps 34.3 O let us magnifie the Lord together that 's a blessed consort the consort of the blessed for ever The whole work and reward too of Saints in heaven is and eternally will be to magnify God and they have the beginnings of that work and reward who are sincerely magnifying his work here on earth God hath magnified his word in all things above his name Psal 138.2 and the reason is because his workes answer or are the fulfilling of his word to the praise of his glorious name Now if God hath magnified his word by his workes then we must magnifie his workes or him in his workes For wherein doth God magnifie his word but in his works He hath magnified his work by bringing his word forth in his works Surely then if God hath magnified his word by bringing it forth in his works then 't is our duty to magnifie the works of God which are the product effect and answer of his word But some may say how is that done I would give answer to this question in five things First Then we magnifie the work of God when we magnifie God for his work we cannot magnifie the mercy of God but by magnifying the God of our mercys We cannot magnifie his work while we neglect himself we magnifie God in his work first when we ascribe the whole efficiency of what we see done in the world to him and say This is the singer of God Or when we say according to this or that time What hath God wrought Numb 23.23 To magnifie the work of God is to give the whole of it to God 'T is the hand of God upon a work that sets
to hear even those things that have no ears are call'd upon to hear him speaking or what is spoken from him Hear O Heavens and hearken O Earth saith the Lord Isa 1.2 Now as when the Lord speaks all should hear so all should hear when any thing is spoken on the Lords behalf they that speak for the Lord in truth speak also frâ—â— the Lord. As truth bears the stamp and Image of God so it tends to the glory of God To resist the truth of God spoken by a true Messenger is to refuse the God of truth Luke 10.16 He that heareth you heareth me and he that despiseth you despiseth me Not to hear those that speak for the Lord and from the Lord is indeed not to hear the Lord and so they will be judged in the great day Thirdly In that Elihu gathers up his Spirits girds up the Loins of his mind upon this consideration that he was to speak on Gods behalf Note They who speak for God may speak with courage and be bold If any thing can encourage us to and in a work 't is this that we engage for God That which puts spirit and life into us is our end and design in doing or speaking now this is the highest end or design to argue for God and therefore it may put the highest life and liveliest spirits into man it may make him that is weak strong as a Gyant and him that is fearful bold as a Lyon when he can speak in truth that he is speaking truth on Gods behalf I will shew thee that I have yet to speak That word yet hath a great Emphasis in it he had been speaking in Gods behalf before and sayes he I have yet to speak Observe They that truly begin to speak for God will persevere in speaking for God As when we have spoken our all of God and for God there is yet more to be spoken of him and for him God is an everlasting Argument a Subject that can never be finished so they who have begun with an honest heart and right aims to speak for God will hold on and never give over to speak for him while they have a call to it A soul toucht with true zeal finds it hard to make an end when once he hath begun so good and so honourable a service as to speak for God So much of the second Argument used by Elihu to gain attention Suffer me a little and I will shew thee what I have yet to speak on Gods behalf He spake for God The third followeth Vers 3. I will fetch my knowledge from afar and will ascribe Righteousnesse to my Maker This I say is Elihu's third Argument brought to the same purpose as before I will fetch my knowledge from afar Or a great way off From how far 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e longinquo ' ex abundâ—mâ—i ex linguae idiomate adjicitur Merc. Vtar scientia quadaâ—â— longâ—peâ—ita Vâ—â— There are four notions under which knowledge may be said to be fetcht from afar First That 's knowledge from afar which is of things out of sight or invisible of things which not only are not but cannot be seen As if Elihu had said I will not discourse about such things as fall under common sensitive observation I will not speak of eye-objects but of that and such things as no eye hath seen nor can see of God and of Divine things the things of God Secondly From afar may imply this I will not treat about matters of a late Date or Edition but of things done long since Thus David prefac'd his Speech Psal 68.2 3. I will open my mouth in a Parable I will utter dark sayings of old which we have heard and known and our Fathers have told us Such things are far off from us which were transacted and done a great while ago or in former Ages or in the first Age. As if Elihu had said I 'le fetch my knowledge not from yesterday but from ancient times from the very beginning of the Creation or from the Foundation of the world such things are truly afar off or I will fetch my knowledge from those things which were before the beginning that 's more truly afar off Thus a Learned Translater glosseth upon the Text Prout res fuit non tantum in de a seculis sed etiam ante omnia secula Jun. I will speak even of those things which were before any thing visible was even from Eternity The things of Eternity are most proper to set forth and illustrate the honour of God and most lively expresse his Power and Divine Perfections Thirdly When he saith I will fetch my knowledge from afar the meaning may be this It shall be of admirable and sublime things Ex operibus Dei admirandis et sublimibus Merc. the reason of which could not easily be given nor presently found out Those things are far from us which we cannot dive into nor reach nor fathome the bottome of by the Line of our understanding Such are the secret Counsels of God before the world was and some wayes of his Providence in dealing with men ever since the world was which are therefore said to be unsearchable and past finding out and of these Elihu speaks at large in this Chapter to the 26th verse Fourthly I will fetch my knowledge from afar may be thus understood I will speak to thee of things which I have much studied for I will not speak what comes next nor what lyes uppermost Ex ramotis sed necessariis principiuÌ„ agam non noviter excogitata seda principio cognita et accuratè paremeditata proseram Scult but will beat my brains for what I say in most serious meditation I will not offer thee any raw or undigested sentiments but shall well and maturely consider before I speak nor will I speak what my weak reason only tells me is true but what by light from above and I hope by me special teachings of God I know to be true I will fetch my knowledge or that which I make know from the depths of my heart not from sudden flashes and conceits of my head In all these senses possibly Elihu was resolved to fetch his knowledge from afar he would not take up nor trouble Job with things that were obvious common or easie to be had but bring what he had to say out of the closest Cabinets and utter conceptions which were most remote from the common road There is yet anoâ—her apprehension concerning Elihu's purpose when he saith I will fetch my knowledge from afar with which I rather close than any of the former that his meaning was to speak to Job of those things which as they are not easily comprehended because the sublimest works of God in nature so because they might seem far from the present matter As iâ— he had said We have been arguing all this while about Gods dispensations here below but now I 'le speake of things that
vastness that all must confess the hand of God hath done it Thirdly We then magnifie the works of God when we freely submit to God in them as just and righteous when we accept and take them kindly at his hand not only when they are outward kindnesses but crosses All the great words and rhetorick we can bestow upon the works of God will not magnifie them unless we freely submit to them as just and righteous They that would magnifie the works of God must say Judgment and righteousness are the habitation of his throne while they can see nothing but Clouds and darkness round about him Psal 97.2 I saith the Psalmist am in the dark about all that God is doing at this day yet of this I am as confident as confidence it self Judgment and Righteousness are the habitation of his throne I know God doth nothing amiss no not in the least Thus John in the Revelation Chap. 15.3 saw them that had gotten the victory over the beast and over his image and over his mark and over the number of his name and they saith he sing the Song of Moses c. saying great and marvelous are thy works just and true are thy wayes The works of God in Judgment upon Babylon are full of justice and we magnifie them by proclaiâ—ing and crying them up as just yea the work of God in judgment upon Zion is exceedingly magnified when Zion submits to it and embraceth it as just and righteous It was the great sin of the house of Israel when they said Ezek. 18 25. The wayes of God are not equal As if they had said are these the Lords equal dealings that we his People should be given up to the hand of the enemy and suffer such things as these yea the house of Israel must say all the works of God not only his exalting works but his humbling works are equal just and righteous for we have sinned This is to magnifie the work of God Fourthly To magnifie the work of God is to look upon his work what-ever it is not only as having justice in it towards all men but as good and being full of goodness to his People Possibly it may be very hard work yet we must bring our hearts to say it is good work good to and for the Israel of God Thus the holy man of old magnified the work of God Psal 73.1 Truly God is good to Israel This he spake while he was bemoaning himself under very afflicting providences We magnifie the afflicting works of God when we submit to them as just much more when we embrace them as good And it was very much the design of Elihu to bring Job off from disputing about the evils with which God had so long exercised him to a ready yeeldance that they were good for him and that in all the Lord intended nothing but his good Fifthly To magnifie the work of God is to answer the end of it Every work is magnified when it receiveth its end if a work be done yet if it have not its effect if it bring not that about to which it was designed the worker receives no honour from it nor is the work honoured To work in vain is a debasing a lessening of any work not a magnifying of it The Apostle was afraid to bestow his labour in preaching the Gospel in vain When people still continue in their blindness and unbelief c. this layeth the preaChing of the Gospel low but when souls are convinced and converted and come flocking in then the Gospel is magnified and the word of the Lord glorified as the Apostle prayed it might 2 Thes 3.1 Now as the word of God is magnified when it attains its end so the work of God is magnified when we give him or come up to those ends for which he wrought it But if we let God lose the end of his work we do what we can to debase his work as if he had done it in vain We say he works like a fool that hath not proposed an end to every woâ—k he dotâ— and he appears not very wise at least not very powerful who aâ—taineth not the end or ends for which he began his work The most wise God hath his end and aim in all his works in this world and this is the honour we do his work when we labour first to know and secondly to give him his end in every work But if any ask What are the ends of God in his work I answer They are very various First The chief end of all that God doth is the advancement of his own Name and Glory As he made all things for himself in Creation so he doth all things for himself in Providence That which is the sin of man is the holiness of God to seek himself It is most proper for God who is the chief good and whose glory is the ultimate end of all things to set up himself in all things Prov. 16.4 The Lord hath made all things for himself saith Solomon And the Apostle faith as much Rom. 11.36 Of him and through him and to him are all things to whom be glory for ever Amen All things are of him therefore all things should return unto him If we would magnifie any work of God we must be sure to give him this end the glory of it Let it not satisfie us that we are advanced or get up by the works of God unless we our selves advance his glory by them Many advance themselves and are lifted up with pride when God works for them or by them not at all minding that which they should chiefly mind the glorifying of God in by what he hath w ought either for themselves or others Secondly God hath this in design by all his works to make us better If it be a work of Judgment it is to make us better and then we exalt his works of Judgement when we are bettered by them when we are more humbled and weaned from the world by them And as 't is the design of God to make us better by his works of Judgment so by all his works of mercy The Apostle beseecheth us by the mercies of God to present our bodies that is our whole selves a living sacrifice in all holy service to himself Rom. 12.1 What will it advantage us to be bettered in our outward enjoyments by what God works or doth for us unless we learn to be better and do his work better that is unless our hearts be more holy and we more fruitful in every good word and work Some will magnifie the work of God by keeping a day of thanksgiving because they are richer or greater by what God hath wrought for them who yet are not a whit more holy or spiritual by it Wo to those who magnifie the work of God because they think it shall go better with them when themselves are not better Enquire therefore what lust hath the work of God moved you to
designes through all the world He will carry them through against all Psal 92.8 9. Thou Lord art most high for evermore Lo thine enemies shall perish thine enemies who would hinder thy work they shall certainly fall Christ is called The first and the last He saith St John Rev. 1.17 laid his right hand upon me and said fear not I am the first and the last Why should he not fear what did Christ offer to cure him of his fear Christ doth not give him a bare disswasive Fear not but a rational ground why he should not fear Fear will not be blown away with a breath Our passions are never truly quieted nor attempered but by reason Upon what ground then would Christ take off Johns fear even upon this in the Text I am the first and the last As if he had said John why doest thou fear knowest thou not who I am what a Lord and Master thou servest Why John I tell thee I am the first and the last and therefore thou mayest be sure I will do my work and none shall lett me John had wonderfull things in vision shall all these be done thought he yea saith Christ Fear not I will carry on my designes all the designes that Christ had in the world were then in vision Eternity triumphs over all difficulties The Eternall will see the last man born as we say he will have the last word and the last blow I am the first and the last Lastly From this Consideration of God let us take a prospect of our selves what poor short-lived short-breathed Creatures we are There is no searching out the number of the years of God but we may quickly search out the number of our own years our life is but a span long Psal 39.5 yea our age is nothing before God Did we consider the eternity of God what should we judge of our span-long life we are said to be of yesterday Some expresse man thus He is yesterday as if he were not to day but were already past while he is The best that can be said of him is this he is but of yesterday and possibly he shall not have a to morrow but the Lord is for ever and ever the same And though we are short-lived as to this world though our years may soon be told over yet let us remember that God hath called us to the participation of eternity though we have not the eternity of God which is without beginning yet we shall have an eternity from God without end every man is everlasting as to his soul The godly shall be blessed for ever and there is an eternal estate of wo and misery to the wicked the number of the years of their sorrows and sufferings who live and die without Christ cannot be searched out The number of the years of the joy and blessedness and rest and happiness and tranquility of those that believe of those that are faithfull of those that are godly of those that walk with and fear God I say the number of the years of their joy and happiness cannot be searched out neither No man can number or tell how long-lasting the felicity of Saints shall be As the number of the years of God cannot at all be searched out so he hath given man as to his future estate a numberless number of years And it were well if we who enjoy this life and are dying every moment would often consider there is a life coming which will never die the number of our years also in that sense cannot be searched out The thoughts of eternity should swallow up all our time yet alass how doth time or the things which are but temporary swallow up in most men the thoughts of eternity What-ever we do in time should be to fit us for eternity yet alass most use their time so as if they did not believe or at least hoped there would not be any such thing as eternity Did we but spend two or three minutes of time every day in the serious remembrance of our eternal estate it would be an effectual means to make us both holy in and contented with what-ever temporal estate we meet with in this world We should be earnestly searching after God all our dayes did we consider what it imports to us that the number of his years cannot be searched out Thus Elihu labours to draw Job to the consideration of God himself who is the Author of those great providential works both of those he had spoken of before the works of providence ordering men here in civils as also of those works of providence in natural things of which he comes to treat largely both in the latter part of this Chapter and in most of the next Where we shall find Elihu giving us as iâ— were a Systeme or body of natural Philosophy in his discourse about the wonderfull works of God which he is calling Job to consider JOB Chap. 36. Vers 27 28. 27. For he maketh small the drops of water they pour down rain according to the vapour thereof 28. Which the clouds do drop and distill upon man abundantly ELlihu having shewed the greatness of God himself in the former verse proceeds to shew the greatness of his wo ks he had done it before as to Civil Administrations and the ordering of humane affaires in casting down and lifting up the sons of men he doth it now in natural things or in ordering the motions of nature still in reference unto man He describes the greatness of the works of God aloft or above in the Aire and in the Clouds as he had before described the greatness of his works here below on the Earth The whole remainder of Elihu's speech in this Chapter and to the end of the 37th is spent in a philosophical discourse about the Meteors and those various operations and changes that are wrought in the Aire he discourseth of Rain of Thunder and Lightning of Snow and Winds from all which works of God in Nature Elihu would convince Job of the Justice and Righteousness of God as well as of his power which was his chief purpose He begins this philosophical Lecture or Lecture of divine Philosophy with the Rain in the two verses now read and he mingles much of that matter in this and the following Chapter He speaks here I say of the Rain which is a dispensation of God usually both very profitable comfortable what more profitable or more comfortable than the rain It is also a dispensation of God sometimes very dreadfull and hurtfull The Lord sends the very same Creature upon contrary services sometimes for good sometimes for evill aâ— one time as a blessing and at another as a curse to the inhabitants of the earth What Elihu speaks of the Rain in this Chapter may be reduced to five heads First He sheweth the manner of it's formation and generation v. 27 28. Secondly The vastness or huge extent of the vessels containing it which are the clouds
not as noting the hand or power of God sealing men but â—ods sealing the hands of men putting them off from or besides their labour Thus by Snow and Rain he sealeth or shutteth up the hand of every man and why so the reason is given in the next words That all men might know his work God by extraordinary Snowes and Raines stops men from their work But what Is it that they should be idle No but that they may know his work Whose work Some understand it of mans own work As if the meaning were this God stops men a while from further or present work that they may take a view of their past works or he takes them off from their civil works and employments that they may employ themselves in considering their moral works as the Prophet admonished the Jews Isa 1.5 Now therefore thus saith the Lord of hosts consider your wayes Another Prophet reproved them for the neglect of this duty Jer. 8.6 No man saith what have I done The Lord often brings his people to hard sufferings that they may know their own doings or works This is a profitable sense yet I rather conceive that the work here intended is Gods work and so I shall prosecute the words That all men may know his work This woâ—k of God may be taken two wayes First More st ictly thus God by rain shuts up the hands of men from their woâ—k that they may know those extraordinary stormes of Snow and Rain which drive them in from their labour and shut up their hands from working are his special work Great Snowes Raines declare to all men the great power of God who doth not only astonish men by terrible thunder and lightning but can by Snow and Rain his much weaker weapons put them beside their purpose and stop their work Secondly Take his work more largly God sealeth up the hands of men that they having a vacancy from their own work may consider his he doth as it were force them from what they were doing or intended to do that so they may have leisure to take notice of what he hath done That all men may know his work Hence note First God can hinder or stop any man or all men in their work He when and as he pleaseth can seal up the hand of every man If God hath a mind to work none can lett him Isa 43.13 Who can seal the hand of God I may say also whose hand cannot God seal How easily did the Lord seal up the hand of the the builders of Babel Gen. 11.7 They were hot upon a mighty work but God by confounding their tongues sealed their hands and they as 't is said v. 8. Left off to build the City Secondly When the text saith God sealeth up the hand of every man that all men may know his work Observe How diligent soever men are about their own works yet they are slow enough too too slow to take notice of the workâ— of God When the hand of God is lifted up some will not see it they are not only backward to see it but opposite to the seeing of it and though others do not set themselves against yet they do not set themselves to the knowledge of his works 'T is a great and common sin our not studying to know the works of God we should study the works of God as much as we do the word of God we should study both his work of Creation and his works of Providence whether works of Mercy or of Judgment we should endeavour to know all his works From the universality of the expression that all mâ—n may know his work Note God would have all study this Book the book of his works They whose business and labours lie in fields the Plow-men and the Vine-dressers he would have them know his works as those special works of his the Snow and the Rain so his works in general The meanest of men cannot excuse their ignorance of the works of God seing the Text and Point tell us God drives them many times out of the field home to their houses and will not let them do a stroak of work more abroad on purpose that they might know his work Hence note Thirdly The aim and intendment of God in keeping us at any time from our work is that we may know more of his works It is a great part of our wisdom to answer the designes of God in all his providences to us We seldom think what God intends by a wet day by a rainy day by a tempestuous day we little think the aim of God in calling us from our works is to call us to the consideration of his work Some men would never find a time to bestow their thoughts upon the works of God if God did not take them off from their own work they would never be at leisure if he did not give them a leisure a vacation time and as here in this text seal up their hand God hath various wayes to take men off from the hottest pursuits of their own works he takes many off from them by sickness he binds them as prisoners to their beds others are taken off from their own business by proper imprisonment and restraint of liberty and why what is the reason of this is it not that they may know his work that they may well consider the dealings of God with them A sick bed is a School and so is a Prison where we should study both the Word and Works of God Let us remember when-ever God takes us off from our Callings by sickness or restraineth our liberty by imprisonment his gracious purpose is that we may know his work Possibly when we had liberty to go about our own work we could find little or would not find much leisure to meditate upon the works of God Well saith God I see I must take you off from your works else you will never be Students in mine That 's the effect of Snow and Rain with reference to man He sealeth up the hand of every maâ— that all men may know his work But here we have another effect with respect to beasts Vers 8. Then the beasts go into dens and remain in their places 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Potius fera quam bestia a vivaâ—itate nam eadem vox vitam significat Drus There are two words in the Hebrew which signifie bruits or beasts The word here used properly signifies wild beasts the other tame beasts such as are for our use and brought up to our hand The text intends the wild beasts the beasts of the forrest the beasts of prey they go into dens these seek shelter in snow time or when the great rain of the strength of God falleth upon the earth The Psalmist Psal 104.20 describes the beasts ordinarily going out of their dens when the night comes Then saith he all the beasts of the forrest go forth Here we have the beasts whether night or day driven to
quandoquidem igitur illa non extat invasit ira ejus qua odit et amolitur peccat m etiam in iis ques diligit et salvâ—s vult maxime Coc. He hath visited in his anger or strictly his anger hath visited That is God hath heavily afflicted thee God is far from all passion and perturbation of mind only he is said to be angry or to visit in his anger when he doth that which anger produceth among men when he casts down and punisheth when he lays his hand sorely upon the Creature then he is said to be angry then His anger hath visited The word notes quick breathing in the Nostrils anger appears or vents it self there as it is said of Paul when Saul Acts 9.1 And Saul yet breathing out threatnings and slaughter against the Disciples of the Lord went unto the High Priest You might see anger as it were foam yea flame out of his mouth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ira ejus visitavit and evaporate at his nostrils Thus saith Elihu Because it is not so his anger Hath visited To visit is properly to go to and see any person whom we respect and love thus we visit friends in civility and courtesie Secondly To visit is an act of pity and mercy and thus we visit the sick the widdow and the fatherlesse James 1.27 Pure Religion and undefiled before God and the Father is to visit the fatherlesse and widows in their affliction that is to go to them in pity either for the supply of their wants by our purse or for the comforting of their hearts by our counsel Thirdly We visit in care as well as in kindnesse that is when we go to our Families or Flocks or places of charge wheresoever they are and see that or whether all things are well and right with them or well and rightly done towards them according to the rules that such persons under our charge ought to act and live by Thus in Colledges and Hospitals there is a visitation of care to make enquiry of persons in trust about persons and things under their trust To the Point in hand there is a twofold visitation of God First He visits in love and mercy Ruth 1.6 Then she that is Naomi arose with her Daughter in Law that she might return from the Countrey of Moab for she had heard in the Countrey of Moab how that the Lord had visited his people in giving them bread That is God had shewed them kindnesse and mercy in relieving them from that devouring famine Again Gen. 21.6 And the Lord visited Sarah as he had said that is he gave her the promised mercy of a Son Once more Luke 1.68 Blessed be the Lord God of Israel for he hath visited and redeemed his People and that 's a blessed visitation indeed which brings redemption Thus the Scripture often speaks of Gods visitation in mercy Secondly There is a visitation of God in anger wrath and judgement The Law saith Exod. 20.4 5. Thou shalt not make to thy self any graven Image c. Thou shalt not bow down thy self to them nor serve them for I the Lord thy God am a jealous God visiting the iniquity of the Fathers upon the Children unto the third and fourth Generation of them that hate me That is punishing the iniquity of the Fathers upon the Children these Children continuing in their Fathers ways to do sinfully such Children as take up the evil examples or tread in the bad steps of their fore-Fathers shall suffer for it The Prophet at once upbraided the impudent Jews and threatned them in this Language Jer. 6.15 Were they ashamed when they had committed abominations nay they were not ashamed neither could they blush therefore they shall fall among them that fall at the time that I visit them they shall be cast down saith the Lord. Again Isa 26.14 Therefore hast thou visiâ—ed and destroyed them There is a visitation for destruction that 's a sad visitation In this sense we read of a time of visitation Jer. 8.12 Jer. 10.15 We read of days of visitation Hosea 9.7 The dayes of visitation are come the dayes of recompence are come We read also of a year of visitation Jer. 23.12 For I will bring evil upon them even the year of their visitation saith the Lord. As also Chap. 11.23 I will bring evil upon the men of Anathoth even the year of their visitation This is the visitation here spoken of it is a time a day a year of sore visitation with thee O Job Because it is not so he hath visited in his anger Hence Note First God expects the work of Faith and Patience when his afflicting hand is upon us Faith hath much work to do at all times but most in times of affliction There is also a use of two sorts of patience in our best dayes the patience of labouring in Gods work and the patience of waiting for the reward of our work after all our labours But in sad dayes the Lord expects we should exercise both patience in suffering and in waiting for deliverance out of all our sufferings then 't is that both Faith and Patience trusting and waiting must have their perfect work Secondly Note When the Lord doth not find or see as he expects the work of Faith and Patience in a time of affliction he will afflict more and more until he finds or works it This is it which Elihu saith in the Text Because it is not so he hath visited in his anger Job was sorely afflicted before but now he is visited in anger because he did not manifest such trust in God as he expected in that condition As when the wicked repent not of their sins under the punishing hand of God he will punish them more and more even seven times more for their sins Levit. 26.41 So when good men act not their Graces believe not trust not under the afflicting hand of God he usually afflicts them more and more gives them soarer stripes and layeth yet heavier burdens on them When God misseth what he lock'd for we may quickly feel what we looked not for Mr. Braughtons Translation speaks the Point fully But now for missing his anger doth visit Man seldome misseth tâ—ouble from God when God misseth duty from man and 't is a me cy that he doth not 't is mans mercy when God minds him of his deficiencies in duty though by a smart visiting rod. Thus the Lord spake of Davids Seed and 't is to be understood of all the Seed of Christ whom David typed Psal 89. If his children forsake my Law v. 30 31. Then vers 32. will I visit their transgressions with the Rod c. How true this charge of Elihu was as to Jobs omission of duty I shall not stay to enquire only this we know Job had professed trust in God yet because it was mingled with so much complaint with so many unbelieving expostulations Elihu might say the Lord missed the patience trust and confidence
wisdome for it Thus common wisdome as well as political and spiritual wisdome is of God as Daniel confessed when the secret was revealed to him Dan 2.21 He giveth wisdome unto the wise and knowledge to them that know understanding Seeing then all wisdome is from God we must confesse He is only wise Fourthly The Lord may be said to be only wise because he is victoriously wise his wisdome is a conquering wisdome he conquers by his wisdome as well as by his power his wisdome overthrows the wise men of the world Prov. 21.30 There is no wisdome nor understanding nor counsel against the Lord. Many men will be taking and giving counsel against the Lord but it shall not stand Isa 8.9 He is only wise who destroyeth the wisdome of the wise 1 Cor. 1.19 1 Cor. 3.19 20. Thus the Lord is mighty in strength of wisdome in knowing and disposing wisdome discerning all things most clearly and ordering all things most wisely according to the pleasure of his holy and righteous will and he is so wise in all these things that he ought to be acknowledged and reverenced as the only wise God or as God only wise Hence take these Inferences First If the Lord be mighty in strength of wisdome as well as in strength of power then fear to do any thing amiss before him he will spy out every fault and the more you cover the faults cracks and flawes in what you do the more the Lord sets himself to find them out you cannot hide what you do from him therefore take heed what you do Secondly Is God mighty in strength of wisdome then do not find fault with any thing he doth for he can do nothing amiss The works of providence whether they regard persons or Nations are done with as much exactness as the works of Creation were In what beauty and order was the fabrick of this world set up at first in six dayes It is called Cosmos in Greek from the beautiful order visible quite through it and certainly the works of providence are as orderly and perfect as the work of Creation and so will appear at last though now we see so many appearing confusions disturbances and tossings up and down The Lord keeps order how disorderly so ever men are The Lord doth all things in number weight and measure There is not one the least slip error or mistake in what himself doth not in what he suffers men to do as to his own ends how many errors and mistakes soever there are in the wayes of men or in the means which they use Then take heed of picking holes in Gods work much more of picking quarrels with his work We are apt to find fault where there is none with what God doth but how slow are we to find faults where there are many in our own doings Thirdly Is the Lord mighty in strength of wisdome then never be troubled though you have mighty wise men against you be not afraid only labour to assure the mighty wise God for you If you can but assure God who is mighty in wisdome for you you need not be troubled though mighty wise men are against you though Achitophels though Matchevels though the Conclave of Babylon be against you if the wisdome of God be with us and for us we are well enough and shall do well enough notwithstanding the wisdome of the world against us Fourthly If God be mighty in strength of wisdome then when we want wisdome and know not what to do or how to suffer let us go to God if we want wisdome to mannage a prosperous estate or to bear an afflicted estate let us go to God The Apostle gives this direction James 1.5 If any man lack wisdome he speaks of a man in a troublous condition in a time of temptation let him ask of God who giveth to all men liberally and upbraideth not God hath wisdome enough for us and can make us wise enough apply to him and you may be supplyed for all occasions Fifthly If God be mighty in strength of wisdome then confidently cast your care on him put your all into his hand Psal 37.5 Commit thy way to the Lord trust also in him and he shall bring it to passe Prov. 16.3 Commit thy works unto the Lord and thy thoughts shall be established that is thy thoughts about thy works and usually our thoughts are more unsetled than our works When we have left a matter in the hand of a wise man how confident are we and how composed are our thoughts as to the well-issuing of it how much more may we be confident and composed when we have believingly left our matters in the hand of the only Wise God! Sixthly If the Lord be so mighty in Wisdome that he only is Wise then beware of trusting to your own wisdom or of being wise in your own eyes That 's the counsel of Solomon the wise Prov. 3.5 Lean not to thy own understanding We are apt to lean too much to the understanding of others if we have such a wise man to counsel us we think all 's safe we are Cock-sure as we say the work cannot miscarry 'T is dangerous to lean to the understanding of others but much more to lean to our own Remember God is only Wise and we never shew our selves more fools than when we lean to our own wisdome or think to carry it by our own wit and so depart from the wisdome of God Therefore be fools be nothing in your own wisdom and you shall be wise with the wisdome of God Thus I have prosecuted the Text according to our Translation There is yet another reading as to both the parts of this 5th verse which I shall touch a little because they are much insisted upon by Learned Interpreters The former part of this verse which we render Ecce Deus pâ—tens et non fastidit potentes robore cordis Scult Deus potentes non abjecit cum et ipse sit potens Vulg. Vt haec explicatio verbu Hebraeis conveniat vau quod saepe sit redundante verti popest Ecce Deus potentem non fastidit vel Ecce Deus potens non fastidit sc potentem Cum enim verbo illo accusativus addendiu sit satius est ex praecedenti 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Potentem repetere quam objectum ex mente fingere Scult Behold God is mighty and despiseth not any is thus rendred Behold God is mighty and despiseth not the mighty The vulgar Latine thus God doth not cast away the mighty seeing he himself also is mighty The scope of this Translation is thus conceived Job in the 29th Chapter of this Book having set forth his own mightinesse or greatness complained in the 30th that notwithstanding all his former power and might yet God had cast him down and laid him in the dust Here Elihu tells him though God be mighty yet he doth not despise the mighty he doth not reject any man how high
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
sweet pleasant and easie in a twofold respect Fiâ—st comparatively to the service of sin and the world of lust and the devil that 's a weariness indeed as well as a baseness Secondly It is easie also if we consider the help we have in it The people of God serve him in a Covenant of Grace which as it calls them to work so it gives them help to work The New Covenant doth not call us as Pharaoh did the children of Israel to make brick and deny us straw yea under that Covenant we have not onely straw afforded us to make our brick but we have strength afforded us to make our brick thar is the very power by which we serve our Master is given in by our Master The Masters of this world set us a work but they give us no strength but what work soever God sets his Covenant-servants about he gives them strength to do it Then O how sweet is it to serve him and how readily should our hearts come off in his service Let me add one thing more which brings us to the next words serve him for his is not a lean service not an unprofitable service there is a reward promised to those who serve him yea his very service is a reward his work is wages Therefore what calls soever we have from him let us answer and serve him There are two things which should be the daily meditation of Saints or they should be continually acquainting themselves with them First The Cross of Christ that they may know how and be willing to suffer for him Secondly The Yoak of Christ that they may know how and be willing to serve him If they obey and serve him What then even that which was the last consideration prove king us to his service there is a reward in iâ— If they obey and serve him They shall spend their dayes in prosperity and their years in pleasures Here 's good wages who would not serve that Master who will pay him for his work in that desireable coyne Pleasure and Prosperity They shall spend their dayes in prosperity that is they shall run out their dayes in prosperity their dayes and their prosperity shall be like two parallel lines one as long as the other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Significat tum consumere tum consummare significat etiam consumi desiderio quod dicitur aliquem deperire amore The word which we translate to spend signifies to finish and that in a double respect First in a way of Consumption Secondly in a way of Perfection or Consummation That which is consumed is finished or ended So the word is used Psal 90.7 Numb 16.45 The Lord saith to Moses Go you up from this Congregation that I may consume them in a moment I will dispatch them and make an end of them presently The Lord can soon rid his hand of sinners And as it notes a consuming by suddain judgements by diseases or age so by longing or desire 2 Sam. 23.15 And David longed 't is this word he was even spent and consumed with a longing desire and said Oh that one would give me drink of the water of the well of Bethlehem which is by the gate Now as that which is consumed or spent so that which is perfected is finished Thus Moses having set down the particulars of the whole work of Creation summes all up in this word Gen. 2.1 2. Thus the heavens and the Earth were finished and all the host of them that is God compleated or brought that great work of Creation to its utmost perfection he put as we may speak his last hand to it there was nothing more to be added Here in the text we aâ—e to take this word spend not only as it often signifies to spend in a way of Consumption but also to spend in a way of Perfection they shall perfect not barely wear out their dayes A godly man hath not so much consumed as perfected the dayes of his life when he is come to and hath ended the last day of his life They shall spend their dayes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In bono i. e. in omni jacunditâ—tâ— In prosperity or in good saith the Original Prosperity is a good thing a good blessing of God They shall spend their dayes in good we translate it in the 21 Chapter v. 15. in wealth Wealth also is a good blessing of God to those that are good and prosperity takes that in prosperity is a large word comprehending all good health and wealth honour and peace what-ever we can imagine to render our lives comfortable comes under the name of Prosperity They shall spend their dayes in prosperity or in good this reward they shall have from the Lord who serve him Is not this good wages The carnal rich man pleased himself and said Luke 12.19 Soul take thine ease thou hast goods laid up for many yeares The godly do not please themselves that they have goods laid up for many years in their own Stock in their Lands in their Houses in their Purses in their Shops but they please themselves that they have good laid up for many years yea for eternity in the Promises of God They who serve him they shall spend their dayes in good they shall have good for every day and so finish their dayes with good yet this is not all They shall spend their dayes in prosperity And their years in Pleasures In the former words he promised dayes of Good here years of Pleasure as if he had said they shall enjoy their prosperity long they shall not only have Dayes but Years filled up with it One year containes many dayes how many dayes of pleasure are there in years of pleasure Our life is measured by days to shew the shortness of it the longest measure of it is by years They shall spend their years 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 â—t jucundis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Affort jucunditatem delectaticâ— in pulchrâ—udinem rei nobis gratissimae In Canticis Parg. in Epithâ—lmiis Munst 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sâ— pt in deloctâ—tionibus Pagn In Pleasures or as we may read it in sweetnesses in pleasuntnesses in deliciousnesses in beauties The word is used 2 Sam. 1.23 to shew the loveliness of Jonathan and Saul they were a pleasant pair a couple of goodly persons They shall spend their dayes in pleasantness or in pleasures Further Take notice the word is plural he doth not say they shall spend their dayes in pleasure but in pleasures implying all sorts and varieties of pleasure in Songs saith one in Marriage Songs saith a second in graceful Beauties saith a third and which may be all or any of these in delights saith a fourth But here are two Questions that I must give answer to for the clearing of this Scripture First The Question may be Is this a mercy much to be reckoned upon to spend our years in pleasure saith not the Apostle 1 Tim. 5.6 The widow that lives
make our lives comfortable to us I answer Secondly This promise or promises of a like nature were fitted to the time wherein Elihu spake he spake of the times long before Christs appearing in the flesh when the Lord did as it were lead on his people very much by promises of temporal and outward prosperity of which the Scripture is more sparing in the new Testament where we are come to the fulness of Christ and the riches of the grace of God to us in him of which there is but liâ—tle comparatively spoken in the old Testament And therefore under that darker dispensation of spirituals the Lord saw it good to encourage that people to obedience by a multitude of very particular outward promises as we may read Deut. 28. He would bless their basket and their store the fruit of the field c. These promises were suted to the state of that under-age people who were led on and enticed by visible and sensible blessings as we do children with toyes and Gaudees and indeed all visible enjoyments are but such in comparison of spirituals Believers under the Gospel being come to a higher state to fuller attainments the promises made to them run not much in that channel yet it cannot be denied that the Gospel also holds out promises for temporals as well as the Law and this latter dispensation of the Covenant as well as the former hath provided sufficiently for our outward comforts Thirdly For answer let us consider the drift of the Spirit of God in this promise of pleasure Job had often complained of his own sorrowfull condition and concluded himself a man of sorrow for all the remainder of his dayes though his faith was strong for the resurrection of his body after death yet he had little if any faith at all that he should be raised out of that miserable estate wherein he was in this life He also had spoken somewhat rashly and amiss concerning the dealings of God with his servants in general as if nothing but trouble and sorrow did attend them and that the wicked went away with all the sweet and good of this world Now Elihu to take him off from these sad and almost despairing thoughtâ— as to the return of his own comforts and to rectifie his judgement in the general poynt as to the dealings of God with others he assureth Job that if righteous men being bound in fetters c. hear and obey God will break those bonds and cut the cords of their affliction and they shall spend the remainder of their dayes in prosperity and the rest of their years in pleasures So that Elihu in holding out this promise to Job would rather clear his judgement from an error concerning the lastingness or continuance of his pains and sorrows than heat his affections in the expectation of joyes and pleasures in this world Fourthly I answer Though the people of God have nor alwayes dayes of such outward prosperity nor years of such sensitive pleasures yet they have that which is better and if they have no pleasures they do not want them The Apostle could say Phil. 4.11 I have learned in what state scever I am therewith to be content What is pleasure if content be not We may have outward pleasures yet no content but he that hath content within cannot miss of pleasure A man may have riches but no contentment but he that hath contentment is very rich 1 Tim. 6.6 Godliness with contentment is great gaine and great gaine is prosperity this great gaine this heart-pleasure or soul-rest contentment is the assured portion of those who obey and serve the Lord what-ever their outward portion be in this world And he may be said to spend his dayes in good and his years in pleasure who hath these pure gaines of gracious contentment resting the soul in God in all conditions The life of man that is the comfort of his life doth not consist in the abundance of that which he possesseth Luke 12.15 or in sense-pleasures but in that sweet composure and sedateness of his soul resting by faith in the promises of God or rather in the God of the promises and so sucking sweetness from them Lastly As though a servant of God should be exercised with sorrows all the dayes of his life yet he cannot be said to spend his dayes in sorrow because he meets with many refreshing intervalls and shines of favour from the face of God in the midst of those clouds so he may be said to spend his dayes in pleasure because at least when his dayes here are spent he consummates his dayes which is one signification of the word by an entrance into everlasting pleasures So much for the answer of these questions concerning this promise They shall spend their dayes in prosperity and their years in pleasure From the promise it self Note Fiâ—st Obedience to God is profitable to man God hath no profit by our Obedience but we have God doth not call us to serve him in his work as we call servants to do our work to get his living by us or better himself no the Lord calls us to serve him and obey him for our own good They consult their own good best who do most good I may say these three things of those who do good and what is serving God but doing of good or what is doing good but serving God First they shall receive true good Secondly they shall for ever hold the best good the chief good they shall not only spend their dayes and years in good but when their dayes and years are spent they shall have good and a greater good than any they had in spending the dayes and years of this life they shall have good in death they shall come to a fuller enjoyment of God the chief Good when they have left and let fall the possession of all earthly goods Thirdly they that do good shall find all things working together for their good if they have a loss they shall receive good by it if they bear a Cross that shall bear good Outward troubles cannot disturb much less pollute our spiritual good for All things work together for good to them that love God who are the called according to his purpose Rom. 8.28 Surely then the service of God is a gainful service a profitable service though the work may be hard and the way painful yet the wages will be sweet and the end pleasant The contemplation of this put David upon putting that question Psal 34.12 13. What man is he that desireth life and loveth many dayes that he may see good that is that he may enjoy good keep thy tongue from evil and thy mouth that it speak no guile depart from evil and do good The Psalmist makes Proclamation What man is he that would have good let him do good let him obey and serve God and he shall have good Again Consider the Promise in relation to the Persons described vers 8 9 10. They
book at the second verse as the servant earnestly desireth the shadow c. When a labourer is hot and sweltered almost as we say at his work in the Sun how earnestly doth he desire the shadow We say in the Margine of that place he gapeth after the shadow A man when he is hot gapes to suck in fresh air Such an intendment and force there is in this word desire not long not for gape not after the night The night seems not to be a thing or a season so desireable that we should gape for it or long after it Solomon saith Eccl. 11.7 Surely light is pleasant and it is a comfortable thing for the eyes to behold the Sun but who hath a desire after the night what is the beauty or comeliness of the night that any should so much desire it why then doth Elihu here forbid Job as supposing he did to desire it desire not the night I answer the night may be taken two wayes or under a twofold notion First properly as that which casteth a vail or mantle of darkness over both persons and things and covers them from our sight in allusion to which the sense is this Do not hope to hide or conceal thy self from the eye or knowledge of God As thou canst not be ransomed as thou canst not be rescued from his power which was shewed before so desire not the night for thou canst not be obscured from his knowledge under the covert of it there is no hiding from God Though I judge that interpretation too gross which supposeth Elihu counselling Job not to desire the night as robbers and adultereâ—s to cover him while doing wickedly yet possibly he might think Job was not so free to confess the evils which he had done and therefore rather desired the concealment of them Secondly the night in Scripture as also in humane Authors is put improperly for death All the dead are wrapt up in a night of darkness Hence that counsel John 9.4 Work while you have the day the night cometh when no man can work We may work yea much work is done in the natural night It is said of the vertuous woman Prov. 31.18 Her candle goes not out by night she and her maids are at work in the night therefore it cannot be strictly meant that no man can work in the night The night there is the night of death Ne aspires ad illam noctem sc mortis qua abeunt populi ad locum suum Jun. Qua e medio tolluntur populi in loâ—o ipsorum Pisc or of an extream troublous life in these nights especially in the former no man can work for there is no wisdom nor device nor labour in the grave whether we are going Eccl. 9.10 According to this Scripture interpretation desire not the night is desire not death Job had put forth such desires more than once Chap. 7.15 My soul chooseth strangling and death rather than life Mr. Broughton translates Breath not unto that night for peoples passage to their place That is saith he desire not death the common passage of all men as thou hast done Therefore Elihu seems here to call Job off from those desires do not thou peeviâ—hly or impatiently because of the trouble of thy life call for death lest it come too soon and it do by thee as it hath done by many others whom it hath cut off in judgment So it followes here Desire not the night When people are cut off in their place Death is a cutting off As many die in the night so when-ever any die they are cut off from this world and all the imployments of it they are cut off from their dearest friends and relations Death cuts off the thread of life and us from the comforts of this life The Hebrew is when people ascend The Original Scripture expresseth dying by ascending though the death of the wicked is rather a descending Verbum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ascendere pro excidi tolli â—umitur It is said by a late Writer concerning the heathen profane and wicked Emperors of Rome Such a one descended that is died in such a year of his abomination Now though the wicked descend when they die yet there is a sence also wherein all men may be said to ascend when they die and there is no doubt but the godly as to their more noble part ascend to God when they die Thus the word is used in the fifth Chapter of this Book at the 16th verse where Eliphaz speaking of the death of a godly man saith to Job Thou shalt come to thy grave in a full age like as a shock of corn cometh or ascendeth in his season David deprecated an immature death under this Metaphor Psal 102.14 Take me not away in the midst of mine age The word is let me not ascend in the midst of mine age that is before I have measured the usual course of life Translatio a condelis quarum lumen ascendit atque ita paulatim consumuntur ipsa Thus to ascend is the same with to be cut off death cuts off the best from this world and then they ascend to a better This sense of the words suits well with the latter exposition of the night as taken for the night of death The word ascend is conceived to have in it a double allusion first to corn which is taken up by the hand of the reaper and then laid down on the stubble Secondly unto the light of a candle which as the candle spends or as that which is the food of the fire is spending ascends and at last goes out and vanisheth There is yet a further sense of the whole verse thus Desire not the night c. That is do not curiously enquire the cause of that divine judgement by which God sometimes sweeps away whole nations good and bad together in the night or suddenly Or thus disquiet not thy mind in the night but rather rest in the will of God when thou seest or hearest of those great destructions which come upon persons or nations 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sub subter saepe significat in loco Desire not the night when people are cut off in their place that is when they die in or are removed from the place where they formerly lived and had their abode in which sense it is said of the dead their place shall know them no more Psal 103.16 How well soever any are setled death cuts them off in their place First Forasmuch as Elihu speaking to Job in this distressed estate wishes him not to desire the night Observe In times of distress and trouble we are apt to make many strange wishes or to express uncouth requests and desires The Prophet Jeremiah quits himself from this in one point chap. 17.16 I have not desired the woful day Lord thou knowest He was so far from desiring it that he prayed for the peace and prosperity of that people but though
few are there in power who do not much iniquity who do not either for want of better information or of a better conscience oppress grieve and afflict those that have to do with them or are subject to them God may do what he will yet will do nothing but what is right How infinitely then is God to be exalted in his truth and righteousness And thus the word of truth exalts him Deut. 32.4 2 Chr. 19.7 Rom 9.14 There is no unevenness much less aberration in any of the ways of God he never trod awry nor took a false step Who can say unto him without great iniquity thou hast wrought iniquity Hence we may infer If God works no iniquity in any of his wayes whether in his general or special providences Then All ought to sit down quietly under the workes of God Though he bring never so great judgments upon nations he doth them no wrong though he break his people in the place of dragons and cover them with the shadow of death he doth them no wrong Though he sell his own people for nought yet he doth them no wrong All which and several other grievances the Church sadly bemoans Psal 44. yet without raising the least dust concerning the justice of God or giving the least intimation of iniquity in those several sad and severe wayes Secondly We should not only sit down quietly under all the dispensations of God as having no iniquity in them but exalt the righteousness of God in all his dispensations as mingled also sprinkled with mercy Though we cannot see the righteousness of God in some of them yet we must believe he is not only so but merciful in all of them though the day be dark we cannot discern how this or that su es with the righteousnes much less with the goodness and mercy of â—od yet sit down we ought in this faith that both this and that is righteous yea that God is good to Israel in the one and in the other When the prophet was about to touch upon that string he first laid down this principle as unquestionable Jer. 12.1 Righteous art thou O Lord yet give me leave to plead with thee about thy Judgments Why doth the way of the wicked prosper Why is it thus in the world I take the boldness to put these questions O Lord yet I make no question but thou art righteous O Lord. It becomes all the sons of men to rest patiently under the darkest providences of God And let us all not only not charg God foolishly but exalt him highly and cry up both his righteousness and kindness towards all his people For who can say to God thou hast wrought iniquity Having in several other passages of this book met with this matter also I here briefly pass it over JOB Chap. 36. Vers 24 25. 24. Remember that thou magnifie his work which men behold 25. Every man may see it man may behold it afar off THese two verses contain the third advice counsel or exhortation given by Elihu to Job stirring him up to give glory to God in his providential proceedings with him There are three things considerable in these two verses First The general duty commanded which is to magnifie the work of God Secondly We have here a special reason or ground of that duty the visibility and plainness yea more than so the illustriousness of his work The work of God is not only such as some men may see but such as every 〈◊〉 â—ay see yea behold afar off Thirdly We have here an incentive to provoke to this duty in the first words of the Text Remember Vers 24. Remember that thou magnifie his work which men behold To Remember imports chiefly these two things First to call to mind what is past Mat. 26.75 Then Peter remembred the words of Christ. Secondly To remember is to keep somewhat in mind against the time to come in which sence the Law runs Exod. 20.8 Remember the rest-day that is keep it in mind that when-ever it cometh or upon every return of that day 〈◊〉 may be in a fit posture and preparation for it Remember the rest or sabbath day to keep it holy To remember in this place is set I conceive in a double opposition First To forgetfulness of the duty here called for remember and do not forget it Secondly To the slight performance of the duty here called for the magnifying of the work of God Remember that thou magnifie As if he had said Be thou daily and duely affected with it do not put it off with a little or a bare remembrance the matter is weighty consider it fully As if Elihu had said to Job Thou hast much forgotten thy self and gone off from that which is thy proper work I have heard thee much complaining of the workes of God but thy work should have been to magnifie the work of God Though God hath cast thee down and laid thee low yet thy business should have been to exalt the work of God Remember it would much better become thee to act another part than this thou shouldest have acted the part of a magnifier of the work of God not the part of a complainer gainst it Remember that thou 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Augeas extollas ejus opus non accuses ut nunc facis Merc. Magnifie The root signifieth to encrease and extol We may consider a twofold magnifying of the work of God There is an inward magnifying of the work of God and there is an outward magnifying of the work of Goâ— First There is 〈◊〉 â—â—d magnifying of the work of God when we think highly 〈◊〉 it thus did the Virgin in her song Luke 1.46 My soul doth magnifie the Lord. Her heart was raised up and stretched out in high thoughts of God Secondly There is an outward magnifying of the work of God To speak highly of his work is to magnify his work to live holily and fruitfully is to magnifie his work We cannot make any addition to the work of God there is no such magnifying of it but we must strive to give the works of God their full dimension and not lessen them at all As we must not diminish the number of his works so we must not diminish the just weight and worth of them There is such a charge of God to the Prophet about his word Jer. 26.2 Go tell the people all the words that I command thee to speak unto them diminish not a word Deliver thy message in words at length or in the full length of those words in which it was delivered unto thee We then magnifie the woâ—k of God when we diminish not a tittle As we cannot add any thing to it so we must neither abate nor conceal any thing of it To magnifie is not to make the works of God great but to declare and set forth the greatness of them that 's the magnifying here especially intended Remember
that thou magnifie his works I shall not stay upon that other reading Remember that thou art ignorant of his work The same word which we translate Memento quod ignores opus ejus Vulg. Hieronimus confundit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quanquam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 potius errare quam ignorare significat Drus to magnifie with the variation of a point signifieth to erre hence that translation There is a profitable sense in it for indeed the best knowledge which we have of the work of God may be called ignorance and we said to be ignorant of that work which we are most knowing in Yet because this is straining of the Text I pass it by and keep to our own rendring Remember that thou magnifie His work What work Here is no work specified therefore I answer First All the workes of God are here included Magnify his work What-ever is a work of God what-ever hath the stamp and inscription of God upon it see that thou magnifie it Secondly and more specially We may undeâ—stand this work of God to be the work of Creation Hujus mundi opificium intelligo Bold the goodly structure and fabrick of this visible world and indeed that 's a work so great and magnificent that it ought to be continually remembred and magnified Thirdly Others restrain it more narrowly to that part of the work of God which is eminent in the heavenly meteors and wonderful changes in the air together with the motions and influences of the stars of which we shall find Elihu discoursing at large like a divine Philosopher in the next Chapter There are strange works of God in these lower heavens where those meteors are born and brought forth Remember to magnifie those works Fourthly I rather conceive though such works of God are afterward spoken of that Elihu intends the work of Providence in both the appearances of it as it is a white or black work as it is for good or for evil as it is in judgment or in mercy A modern Interpreter pitcheth upon the former and upon one particular of the former as if Elihu had directly led Jobs thoughts back to the Deluge that work of God in bringing the Flood upon the old woâ—ld and if we can but go back and honour God for his past works of Providence we shall magnifie him for his present As if Elihu had said Thou complainest that thou art overflowed with a deluge of afflictions but doest thou remember how God destroyed the whole world at once in the universal flood But though I think that may be taken in among other works yet to restraine it to that is a great deal too narrow for this Text. Therefore under this work of God we may comprehend any great work of God which is upon record or which we have heard of wherein he hath shewed his power wisdome and justice Remember his work The work of providence Those works of providence which are afflictive have a great place in this Text because the person spoken to was one in an afflicted condition And I conceive Elihu directs Job not so much to magnifie God for the day of prosperity and Sun-shine which he once had as for the day of adversity and darkness which then covered him Remember that thou magnifie his work Which men behold Which the sons of Enosh behold saith Mr Broughton But the word Sons is not in the Text there 't is only men or weak men The word which we translate to behold 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath a double signification and that hath caused a double translation It signifieth first to sing secondly De quo cecinerunt viri Quod laudaruni justi viri Chald to see or behold It is translated by several in the former sense Remember that thou magnifie his work whereof men have sang The Chaldee Paraphrase saith For which just men have given praise in Psalmes and songs Beholding fully a good thing and praising it or praising God for it go together as Mr Broughtons glosse expresseth it out of Ramban Gracious and holy men do not only speak but sing the wonderful works of God And that praises were in song or verse both the Scriptures and many ancient Authors testifie God works and men sing the praises of God for his works as Moses David and Deborah did And we find all the Saints Rev. 15.3 singing praises to the Lord for the great work which he will do in bringing forth Judgement to perfection upon Babylon Thus it is a truth the work of God is to be sung and set forth in meeter or in verse We take the other translation Which men behold which with respect to that which followeth v 25. where both expressions refer to the eye is I conceive most proper Magnifie the work of God which men behold As if Elihu had said O Job I advise thee to leave off searching into the secrets of God and set thy self to consider and magnifie those works of God which are plain and lye open to every mans eye The word rendred Behold may note both a transient and an intense or fixt beholding to look wishly as we say to look fastning the eye solicitously yea it imports not only to behold with the eye of the body but with the eye of the mind Some Interpreters put an Emphasis upon the word men Quae viderunt non hominos sed viri praestantes ut sit nomen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sic alibi in loco ubi non sunt viri virum te praesta Drus as noting excellent men vertuous men men of vertue in their qualities and of excellency in theiâ— abilities such are men indeed worthy men worthy the name of man as it hath been said of old Where there are no men do thou play the man act and speak like a man Some men have nothing but the outside of a man This is a good notion For good men holy men men of divine excellency are most quick-sighted and quick-sented First espying the appearances of God in any of his providences and then making a due improvement of them Therefoâ—e saith Elihu magnifie his work which men that is holy and good men behold and take notice of David speaking of the woâ—ks of God in that notable place Psal 92.6 saith A brutish man knoweth not neither doth a fool understand this that is such a one as he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Non tam exâ—ellentes quam miâ—â—â— et pleiâ—â—â—s vâ—â— omnes â—â—mmo homines significat cannot behold the work of God And therefore it is more than a cri icisme to restraine the word men to men of this sort yet it must be granted that the word signifies not only excellent men but any sort of men whether wise or foolish rich or poor and the weake sort of men more specially than the stronger and more noble in any kind And to take the word in that universality as compassing and
again At the hearing of this voice the people that stood by said that it thundred others said that an Angel spake to him This voice was an articulate sound coming with the Thunder and the Hebrew word which we commonly translate voyces signifieth thunder The Jewish Writers tell us that Bath col the daughter of voice which they reckon the only way of divine revelation left them after the Babylonish Captivity was the will of God made known to them immediately from heaven by this sort of Thunder Thunders and voyces are often joyned in the Book of the Revelations Chap. 4.5 chap. 8.5 implying the revelation of those prophetick wonders was made by Voyces accompanied with Thunder And thus those two texts which seem contradictory may be reconciled Act. 9.7 it is said They who journied with Paul stood speechless hearing a voice But Act. 22.9 Paul saith They saw indeed the light and were afraid but they heard not the voice of him that spake to me The voice which they heard in the 9th Chapter was the voice of Thunder and the voice which they did not hear the 22d was the distinct articulate voice of Christ saying Saul Saul Why persecutest thou me From this consideration of Gods gradual speaking to us in the Clouds we may be led to consider how gradually he speaks to us in the Ministry of his Word there he speaks sometimes whisperingly gently he at first awakens the ear a little but at last he roareth with his voice If we will not hear he hath louder and louder voices which we shall hear whether we will or no. At the giving of the Law Exod. 19.19 The voice of the trumpet sounded long and waxed louder and louder There are different degrees in the loudness of the voice when God speaks to his people We should take warning by the light that shineth we should hear the smallest voice the first whisperings of God and not put him to his roaring voice God is said to roar out of Zion Joel 3.16 yea many times he roareth upon Zion because of the disobedience and negligence of the Citizens of Zion After it a voice roareth the words that follow speak the same thing He thundereth with the voice of his excellency This is the first time that we have the word Thunder exprest in the text though the sense of the whole place speakes thunder 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tonuit intonuit commotus fuit prae indignatione Tonitru est fragor editus ex plaga compactorum ignium e nube erumpeutium Plin. The word which signifieth Thunder signifieth any great noise or dreadful cry Ezek. 27.35 Psal 96.11 it signifieth also the voice of any one that complaineth or bemoaneth his or her condition or that is troubled or fretted at the crosness of relations It is said of Peninnah she provoked her that is Hannah sore or as the Margin reads it angred her for to make her fret because the Lord had shut up her womb The word is that of the text to make her thunder or to cause a tumultuation in her spirit like that in the Clouds Tonitru est horrendus sonus in nube spissa qui excitatur ab exhalatione calida sicca conclusa intra nubem quae cum fremitu quaerons exitum magna violentia erumpit undique nubem concutit Garcae Meteorolog ex Aristot lib. 2. Meteor c. 9. when heat and cold contend for the masteryes Thunder is so unquiet and tumultuous that any thing which is so may by a figure be called Thunder The text speaks of proper Thunder and if we enquire among Philosophers about the nature and generation of Thunder some tell us briefly Thunder is a crashing or cracking noise made by the stroke of enclosed fires breaking through the louds Or thus Thunder is a dreadful sound in a thick Cloud caused by the hot and dry exhalation shut up in the bowels of it which seeking passage out makes its own way with mighty violence But though the matter here treated upon by Elihu be philosophical yet I must remember that mine is a Divinity not a Philosophy Lecture and therefore it may suffice me to touch these things and leave the Reader who desires to know more of them or of other mysteries in Nature to seek his satisfaction in those learned Authors who professedly handle this subject of Thunder and shall here only take notice that Elihu doth not only say He thundereth but He thundereth With the voice of his excellency 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Excellentia elatio supernia verbum medium est That 's an explication of he roareth The voice of his excellency is his high voice The word signifieth pride because they that are in high places are so apt to be proud or because high-mindedness is the same with pride Proud men think themselves higher than their brethren as Saul was above the people by head and shoulders therefore the same word signifieth pride and light The Lord thundereth with the voice of his highness or excellency of his greatness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In voce â—â—ntutumâ—â—iae suae Sept. Scoâ—ia explicant in voceâ—â—in â—rum plena The Septuagint saith He thundereth with the voice of his reproach or with his reproaching voice A man that is angry poures out his displeasure in reproaches upon such as have provoked him God knowes how to Thunder just and deserved reproaches upon provoking sinners The Scoliasts explain that translation of the seventy with the voice of his reproach thus with â—r by a voice fall of threatning and 't is a truth the mouth of God is full of threatnings and his heart of indignation against presuming sinners We may put all these together yet I conceive our own reading most suitable He thundereth with the voice of his excellency like a great Commander in war of whom God speaks Job 39.25 in the most high-strained rhetorical description of the strength and courage of the horse He smelleth the Battel afar off the thunder of the Captain and the Shoutings When an Army is engaged in Battel there is not only a thundering of the Guns but of the Captains and Commanders they speak highly they thunder with a voice of their high courage and excellency much more doth God in the day of his Battel thunder with the voice of his excellency Hence note God works like himself he makes his excellency and his highness appear to the children of men in the very works of nature And doth he not often so it in his works of Providence whether for the Salvation of his faithful people or for the Destruction of his enemies I shall not stay upon this point having met with matter of the same purpoâ—t more than once before He thundereth with the voice of his excellency And he will not stay them when his voyce is heard 'T is question'd who are meant by them He will not stay them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 calcaneum tenuit Aliqui exponunt retardabuntur impersonaliter
the special work of the Understanding or of the intellectual Powers To consider is the most proper work of a rational creature It is no easie matter to consider our selves what we are and what we have done or what we are doing Hag. 1.7 Consider your wayes But 't is a harder matter to consider God as good in his being and naâ—u e and as good in his workings operations That 's the business of this text â—onsâ—der the wonderous works of God consider them in the fullness of them and consider them fully In which sence the Prophet reproves the Jews for their non-consideration Israel doth not know my people do not consider Isa 1.3 They do not consiâ—er what I have done nor what I am doing they are an inconsiderate and regardless people and therefore a people not to be regaâ—ded There 's nothing worth the taking notice of in a people or person who take no notice of the works of God They who will not consider his doings will quickly be inconsiderable and of no account with him Consider the wonderful works of God Consideration is opposed to two things First To slightness of Spirit or the light passing over of what we hear or see Secondly to unquietness and passionatess of spirit because of what we hear or see Some lightly pass things by others think of the woâ—ks of God in a passion or with a kind of rage they are rather vexing themselves about the wonderous works of God than considering them Consideration is a woâ—k that stands between these two extreams slightnesse and unquietnesse of spirit Consideration requires a serious soul and if right it makes the soul patient They who once consider the works of God rightly will rest in them satisfiedly Consider the wonderful works of God Elihu was speaking of those works of God in the Air the Meteors Clouds and Rain c. as under the rule of his providence now saith he Consider The wonderful works of God This informs us that the works of God are very considerable First In natural things that is what God doth in disposing the course of nature must be duely considered by man Secondly In civil things that is in what he doth in ordering the affaires of men and these either publick in Nations or private in Families In all these God hath his workings and his woâ—ks in all must be considered Thirdly In spiritual things what he doth in wayes of grace upon the souls of men in convincing and converting them in humbling and comforting them which are his choicest and most excellent works of all Now though all these works of God are to be consideâ—ed the last especially yet the workes of God here set before Job are those in Nature and the providential disposure of them these are no small matters Elihu calls them and so they are wonderful Consider the wonderful works of God These works of God in and about natural things may be distâ—ibuted into those that are common and ordinary or those that are rare and extraordinary Elihu is not treating here about the rare extraordinary works of God but about the common and ordinary works of God in the Clouds the Rain and Winds c. yet he calls them wonderful Consider saith he the wonderful works of God From the connexion in that Elihu bids Job stand still and then consider the wonderful works of God Observe Fiâ—st We can never consider things aright till our minds come to a rest and are quiet We cannot make a true use of our reason when we are much moved with passion we must stand still before we can consider Moses when the bush bu ned and did not consume said I will now turn aside and see this great sight why the bush is not burnt Exod. 3.3 He went near and stood considering that wonderful wo k of God He was not in a fright he was not scared to see a burning bush but he stood in a well composed frame of mind to consider what his eyes beheld or the meaning of that strange sight Secondly Note The works of God are matter of great consideration As the word of God is to be conside ed so his works and none can profitably consider the word of God unless they consider the works of God too His woâ—ks are a Comment upon his word the word of God is exemplified in his woâ—ks what God speaketh that he doth We may find the word of God transc ibâ—d in his works I saith David Psal 77.12 will meditate also of all thy works and talke of thy doings The Character given of a godly man Psal 1.2 is He meditates in the Law of God night and day and Psal 119.148 Mâ—ne eyes prevent the night watches that I might meditate in thy word Nâ—w â—â—â—g dâ—y man should meditate the word so the works of God nighâ— and day David was resolved to do so in the place before-menâ—ioned as also Psal 143.5 I saith he remember the dayes of old I meditate on all thy works I muse on the work of thy hand Did we rightly consider the works of God how just how gooâ— they are we would bâ— more in doing good woâ—ks and we should do â—uâ— good wâ— ks better If any ask How are we to consider the works of God I answer First Consider them in their number that they are many The wondeâ—full works of God are innumerable he doth not only one not only two or three but many very many wonderfull works Many O Lord my God saith David Psal 40.5 are the wonderfull works w ich thou hast done Secondly Consider the wonderfull works of God in their kinds oâ— sorts woâ—ks of Creation or woâ—ks of Providence The woâ—ks of God in Providence are very vaâ—ious His woâ—ks in the Heavens his woâ—ks on the Earth his woâ—ks of jâ—dgment and his works of mercy his woâ—ks of patience his woâ—ks of vengeance his works in delivering us from evill and his works for the continuance of our good â—â—e very various and 't is our duty to consider them all Whatsoever or howâ—oever God is pleased to woâ—k the thoughts of man should work upon it and give him the glory of it Thirdly The woâ—ks of God are to be considered as in their number and kinds or so â—s so in their circumstances As we are to consideâ— ouâ— sins not only in their kind but circumstances which exceedingly aggâ—avate and heighten sin so circumstances in the woâ—ks of God must be considered for they exceedingly heighten the works of God As the circumstances of a sin may make a sin liâ—tlâ— for â—he maâ—ter very great and exceeding sinfull so a circumstance in my wo k of God may make it though little in it self great and wonde full We leave out the very strength of a wo k of meâ—cy when we passe by the circumstances of it A work of meâ—cy done in suâ—h a â—ime in such a way a work done for such a people for a people so undeserving renders the work much more
considerable and valuable The Lord saith David Psal 111.4 hath made his wonderfull works to be remembred The old translation saith The mercifull and gracious Lord hath so done his marveilous works that puts a so upon his works he hath not only done them but he hath done them so in such a way with such circumstances he hath put such marks such accents upon them that they are to be remembred that they cannot but be remembred It is but an half consideration of the works of God to consider them abstractly and nakedly without their cloathings that is their circumstances of time place persons when where how for whom and by whom they were done Fourthly We should consider the works of God in their aims ends and tendencies not only what they are but what they lead to what the purpose of God may be in them with respect to our selves with respect to the Church with respect to the world is very considerable There is not a drop of rain that falls from Heaven but it hath a purpose in it and that not only to feed and nourish man by making the earth fruitfull but to make our hearts and lives fruitfull Or thus We are to consider the works of God in their aimes First as to God to set forth his power wisdome goodness Secondly as to man First to draw man nearer to God Secondly to raise him up in thankfulness Thirdly in holiness and conformity to the will of God Now if this be to consider the woâ—ks of God then we may inferre Though there be many who see the works of God yet there are but few who consider them It is an easie thing to see the woâ—ks of God that 's only eye-work but to consider them is difficult that 's head-work and heart-work too Though I conceive that word rendred to see is somtimes used in the sence of this Text for consideration Isa 26.11 When thy hand is lifted up they will not see They could not choose but see with their eyes that such things were done but they did not see or rather would not see as seeing notes considering the hand and aime of God in doing them They who have no mind to answer and submit to to pâ—ofit by and confoâ—me to the works of God have no caâ—e nor will they take the pains to get such a sight of them So that while most see the works of God ocularly while they see the outside the bulke and body of them they see not the works of God spiâ—iâ—ually no nor so much as rationally 'T is not a glance of the eye but the study of the minâ— which is required in seeing the works of God And hence it is that though there are store of spectators and talkers of the works of God yet there are few considerers of them Every one almost will be speaking of the great things which God doth saying What do you hear or do you not hear what is done what is come to passe but where is the consideration of what is done or of what hath passed who stayeth his thoughts and breathes wisely upon the works of God They are wise indeed who do so as David concluded after a long and most excellent discourse of the works of God Psal 107.43 Who is wise and will observe these things as if he had said None but the wise will nor can observe them even they shall understand the loving kindness of the Lord. Thirdly What are those works which Elihu here calls the wonderfull works of God Surely those described both in thâ— foregoing and subsequent part of this Chapter are which are no prodigies in Nature the Winds Rain Frost Snow Thunder and Lightning These are the matter of his discourse and of these he saith Consider the wonderfull works of God Hence observe The common constant and ordinary works of God are full of wonders Though we rightly distinguish the works of God as was touched before into ordinary and extraordinary common and wonderfull yet did we fully understand them there is a kind of wonder and miraculousness in all the works of God even in his most common ordinary or every dayes woâ—ks What is more ordinary and common than the generation and formation of man Yet saith David Psal 139.15 I will praise thee for I am fearfully and wonderfully made marveilous are thy works and that my soul knoweth right well And the reason why we do not look out the wonders of that and of many other common works of God is because they are so common The very falling of the Rain hath a wonder in it the blowing of the Wind hath a wonder in it the motion of the Clouds hath a wonder in it the growing of every spire of grass out of the earth hath a wonder it it the budding out of every leaf and blossom on the tree hath a wonder in it yet because these things are common we do not think nor call them wonderfull Every one would think iâ— a wonder to see a dry rod a rod cut off from the tree blossom as Aarons did Numb 17.8 but who thinks it a wonder to see a tree well rooted in the earth blossom every Spring yet there is a wonder a wonderfull work of God in that alâ—o Magnitudine rerum consâ—etudo subducit Iâ—a enim compositi suâ—â—us ut nos quotidi ant etiamsi admiratione digna sint tranâ—eam Sen l 7. Nat quaell c. 11. A Heathen Philoâ—opher could say from his own obâ—eâ—vation of things and persons Custom takes away admiration Such is the genius or spi it of mankind that we never admire what we often see or meet with though in it self it be never so admirable Who admires the motion of the Sun every day yet the Suns motion every day is as miraculous and stuâ—endious as its standing still was in that day of Joshua's battel with the Kings or as its retrograde motion or going back was in that day of King Hezekiah's recovery from a mortal disease That such a vast body as the Sun should take and fulfill such a journey should pass such an unconceivable space in twenty-four houres is an amazing wonder Sol spectatorem nisi cum dâ—fi it non habet nemo observat lunam nisi laborantam yet no man wonders at it Iâ— hath been said The Sun and Moon have hardly any beholders they can scarcely get a look from us unless when Eclipsed and then all men stand gazing and wondering at them every one will be looking towards them with hands lifted up say O strange yet the Eclipses of the Sun Moon are far easier to the conceptions of Râ—ason than the motion of the Sun and Moon is considering the vast course they run and performe every day We admire things out of course or when their course is disturbed yet the constant course of things is much more admirable every time the Sun riseth every time the rain falleth every time the wind bloweth every time the tyde turneth we have a
wonderfull work of God presented to our contemplation Though Astronomers and Philosophâ—rs have spoken much of the reason or cause of these things yet they cannot reach the bottom of them The Stoicks differ from the Peripateticks each having probable and plausible aâ—guments for their opinion about naturall things yet none of them hit the matter fully because there is a wonderfulness in them which God is pleased to hide from man as also because they were not at all guided by a divine Light in the disquisition of them but meerly by humane reason and nâ—turall understanding Let this be remember'd The oâ—dinary works of God have wonders in them I shall conclude this poynt with paralelling the extraordinary and ordinary works of God as to the reall wonderfulness of them by two Scripture miracles The stopping of the fire from burning the three Children was a wonderfull work of God so also is the making of such a creature as burning Fire yet who wonders at it It was a wonderfull work of God to stop the mouthes of those hungry Lyons from devouring Daniel so also is the making of a devouring Lyon yet who wonders at it Now seeing there are wonders even in the ordinary works of God We may take much comfort in our straits for 't is no hard matter with God to work wonders he works some for us every day they are his daily works If we need a miracle to save us in an eminent danger God can do it when we see no means in the world to produce such an effect yet we are never the further from it Gods ordinary works are full of wonder He doth the hardest things with as much ease as those which we call and count the easiest Elihu having thus awakened the attention of Job and called him in generall to that internal work of consideration about the external works of God he I say having done this descends to particulars in the next verse and those which follow Vers 15. Doest thou know when God disposed them and caused the light of his Cloud to shine Here Elihu begins to come upon Job thick and three-fold as we say with his questions he puts him many questions and hard ones and so doth God also Chapter 38th 39th and 40th And as here Elihu so there God poseth or examineth Job in the things of Nature If we look from this verse to the end of Gods discourse with Job we may find this question Doest thou know put more than twenty times to Job But why are these posing questions put so often I answer to humble Job and silence him from questioning the dealings of God with him why did God alter my condition why have I been thus afflicted why emptied from vessel to vessel said Job I would faine know the reason of my sufferings Well saith God answer my questions first I would know this or that of thee and so saith Elihu in the behalfe of God Doest thou know when God disposed them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ordinare statuere decernerae The word rendred dispose signifieth to order direct appoynt and determine to dispose is all these Doest thou know when God disposed them What Some refer the them to all that had been spoken of before to the Clouds the Rain the Thunder the Lightning the Light Doest thou know when God did order the Clouds to Thunder and Rain or the Sun to shine As if he had said God disposed of these without asking thy advise did he acquaint thee with the orders he sent to the Clouds or with the commands which he gave to the Lightning and the Thunder Canst thou tell when God will work or what he will work in the Clouds He may be making preparation for faire weather or soule weather there and thou never the wiser but altogether uncertain of what he is about Thus he humbleth Job labours to take him off from his murmurings and complainings as also from over-bold queryings and questionings about the providential woâ—kings of God with and towards him by bringing him under a full conviction of his great inability to understand or comprehend the natural works of God or when God set the Law and gave the Rule to or about these things Doest thou know when God disposed them Hence Note First God did not only make the world and all the furniture of it but he disposeth the motions of every creature in it All things move as they are influenced by his power and directed by his wisdome The date of Gods order for disposing the creature is from the beginning yea from everlasting As the model of the Creation what things should be was with him from everlasting so was the model of Providence how all things should be governed and disposed of The government of the world is as much of God as the Creation oâ— giving of it a being From the Starrs in Heaven to the Wormes creeping upon the Earth all creatures were and are guided in their course by him he hath set them bounds which they cannot passe and sent out his word to them which they faile not to observe Heathens generally did not acknowledge God to be the Maker of the world nor did they acknowledge him the disposer of it but ascribed all the vicissitudes here below to blind Fortune or to uncertain Chance Aristotle the fore-man the wisest of that rank thought the World was eternal he could not find how it had a beginning and therefore concluded it had none yet others of the wise Heathen had a notion that there was a beginning that there was a first-worker but when or how he wrought they could not tell And as the wisest men who had but the light of nature and reason to teach them were very dark about the beginning of all things so also about their motion they thought that all things either moved of themselves or that the supream Power having put Nature into a course it acted alone so that God never medled about particulars Whereas we are taught and assured by this Scripture-Text and many more that God not only made all things but disposeth all things even to the fall of a Sparrow upon the ground or to the loss of an hair of the head Math. 10.20 Christ saith also John 5.17 My father worketh hitherto and I work Creation was a work ended in six dayes but Providence is a woâ—k that never ends thus God alwayes worketh though alwayes at rest That 's the lesson here intended It may be matter of much comfort to us that all things are ordered by God that he disposeth of Thunder and Lightning of Rain and Wind of Snow and Frost much more may it comfort us that he disposeth the affaires of men of his Church and People Known unto God are all his works from the beginning of the world Acts 15.18 and therefore the Prophet brings in the Loâ—d thus speaking of himself Isa 46.9 10. I am God and there is none else I am God and there is none