An exposition with practical observations continued upon the thirty-fifth, thirty-sixth, and thirty-seventh chapters of the book of Job being the substance of thirty-five lectures / by Joseph Caryl ...

JOB, Chap. 36. Vers. 1, 2, 3, 4.

1. Elihu also proceeded, and said,

2. Suffer me a little, and I will shew thee, that I have yet to speak on Gods behalf.

3. I will fetch my knowledge from afar, and will ascribe righteousness to my Maker.

4. For truly my words shall not be false: he that is perfect in knowledge is with thee.

ELihu hath already made three addresses or speeches to Job, and here he begins a fourth; this and the next Chapter are wholly spent in it, and are the issue of his whole discourse with this sorrowful man. In which we may consider three parts.

• First, The Preface, or rather the Prefaces of his speech.
• Secondly, The Body or Substance of his Speech.
• Thirdly, The Conclusion of it.

The Preface or Prefaces, the Introductions of this Discourse of Elihu with Job, are contained in the foure verses of this Text under hand.

The Body of his Discourse, is begun at the fifth verse inclu∣sively, and continued to the 23d verse of the next Chapter exclu∣sively.

The Conclusion of all, is laid down in the two last verses of the 37 Chapter.

In this copious Discourse or long Oration, Elihu brings not any new assertion, or saying of Job, to be proved against him, nor doth he reprove Job for any new fault, but insists upon the proof of what himself had asserted before, to shew that God is righteous, or to maintain the righteousness of God; which he doth variously by looking through the various works of God, those especialy which are wrought on high, the Meteors of the aiery region, the

raine, the snow, the lightening, and the thunder, in and by all which, report is made, as of the Wisdome and Power, so of the Justice and Righteousnesse of God, who often declareth his mind to Mankind by those Teachers, and proclaims by their mouths (as it were by sound of Trumpet) how terrible he is, and will be to wilful and impenitent sinners. That's the summe of his Ar∣gumentation, or the Scope of this his last undertaking with Job.

Vers. 1. Elihu also proceeded, and said.

This is the Pen-mans Preface, he makes the Connexion thus between the former and this discourse; Elihu also proceeded, and said: The Hebrew is, Elihu added, that is, to his former speech∣es he added this. We render the word he continued, (Chap. 23.1.) Elihu also proceeded, or continued his speech, and said; and what said he? that begins at the next verse.

Vers. 2. Suffer me a little, and I will shew thee, that I have yet to speak on Gods behalf.

Here begins Elihu's own Preface, the aim or tendency of which is to gain Jobs attention and subscription to what he had to say, and he suggesteth four Arguments or Motives in these three Ver∣ses, to draw out the attention of Job, and likewise to gain his sub∣mission to what he should lay before him.

First, He gives him an Argument from his intended brevity, I'le be short, I mean not to be tedious, I will not tire thee, nor wear out thy patience with a long Discourse: Suffer me a little.

His second Argument is taken from the greatness of the Per∣son, in whose name and behalf he was about to speak: As if he had said, Hear me, for it is not my own Cause, nor the Cause of any man that I have in hand, I speak for God, Suffer me a little, and I will shew thee, what I have yet to say for God.

His third Argument is taken from the Authority in which he would speak. Hear me diligently, for what I have to say, is not only for God, but from God; I will fetch my knowledge from afar, and ascribe righteousnesse to my Maker, vers. 3.

Fourthly, Which is a necessa y Consequent of the former two, he would be heard, because he resolved (and hoped he should make good that resolu ion) to speak the truth, and nothing but the truth; he offers this at the 4th Verse, For truly my words

shall not be false, he that is perfect in knowledge is with thee. These are the four Arguments contained in this Preface, by which Eli∣hu like a wise perswasive Orator, would draw on the attention of Job in hearing, and gain his approbation in receiving what he had to say. We may gather up the spirit and substance of all his Ar∣guments into this one.

He is to be patiently heard, and readily assented to, who intends to speak but a little, and that little for God, and that little from God, and that in truth, and nothing but the truth.

But what I am now about to speak shall be but little, and that for God, and from God, and that in truth and nothing but the truth;

Therefore I am to be heard patiently, &c.

Suffer me a little.

Some render, stand, or stay about me; that is, have patience a while, be not hasty. Impatient persons will be gone, they will not abide by it, to hear another out. Our Translation reaches this sence fully (according to the Idiom of our Language) Suffer me a lit∣tle. The word which we render little, may referre either to the littleness or brevity of his Speech, or to the littleness of the space or time which he would spend in speaking; we joyn both here; as if he had said, I will not speak much, and therefore I shall not take up much of your time. The word is used by the Prophet with an addition, (Isa. 10.25.) Yet a very little while, and the indigna∣tion shall cease, and mine anger in their destruction; that is, in the destruction of the enemies of my People. As if he had said, My wrath shall not abide, it shall not last long, nor continue upon my People; and when I have done with them, it shall be turned upon their enemies and oppressors, the Assyrians, and towards them it shall not cease, till they are utterly overturned. Take one instance more in the same Prophet, nearer the businesse of the Text in Job. (Isa. 28.10, 11.) Line upon Line, Precept upon Precept, here a Little, and there a Little, or now a little, and then a little. They shall not be overburdened, they shall have it by drops, by inch∣es, by little and little, as they are able to bear; just as children and young Novices are taught, who cannot receive much at once, but now a letter and then a letter, now a rule, and then a rule.

Possibly Elihu perceived Job was not in a case to hear much, and therefore condescending to his weak condition by reason of his long sufferings, he saith to him, Suffer me a little.

Yet further, I conceive, when Elihu saith to Job, Suffer me a little, it may signifie one of these two things, or both of them. First, That Job had given him some interruption as he was speak∣ing before. It is usual with us, if when a man is speaking, any interpose, to say, Pray suffer me a while, you shall have your liber∣ty to object or reply what you please when I have done. Secondly, That he had shewed some dissatisfaction with what Elihu had spoken fully out, or when he had done speaking, and therefore he desired that he might further cleer the matter, and speak out his mind, yet, at least, a little more, if it might be to his full sa∣tisfaction, and the removal of all his doubts. Suffer me a little.

Lay all these things together, and they will teach us a poynt of prudence, so to compose and compact what we have to say, that it may not be grievous or burthensome to those that hear us, especially not to those who (as Job was) are already grieved in mind, or body, or both. As the Spirit of God, lest the Faith and Patience of his People should fail in sufferings, telleth, yea assureth them, it is but a little while that they shall suffer; relief, or deliverance, and which is more, the Reliever, the Deliverer, is making hast towards them, (Heb. 10.27.) Yet a little while, and he that shall come, will come, and will not tarry; as the Spirit of God (I say) doth thus nurse up the Faith of his People in suf∣fering times: so we had need to nurse up the attentions of our Hearers at all times, but then chiefly when they are under any kind of suffering, and say, yet a little, suffer us a little, we will not burthen you much. There are two things of admirable use in speaking. First, Brevity. Secondly, Perspicuity. 'Tis true, that they that strive to be short, prove very obscure; yet doubt∣less, 'tis no very hard thing, in most matters, to joyn perspicuity with brevity, and to give a clear sense in a few words. And though it be a truth, That when we have said much of God, and of the things of God, we have said but little, yea, that when we have spoken our all, there remains infinitely more to be spoken, yet we should as much as may be, aim at brevity, especially where the Person spoken to is weak, and unfitted by bodily indispositi∣ons to hear much. Suffer me a little,

And I will shew thee, &c.

That is, I will make all plain to thee, I will give thee a full declaration of my mind, and I hope of the truth, I will set all be∣fore thee, that so upon a ••eview thou mayest the easier apprehend my sense, and give thy sentence about it. Day unto day uttereth speech, (saith David, Psal. 19.2.) and night unto night sheweth knowledge. 'Tis this word, and it notes a very plain and evident manifestation of that which is offered to be known; the very night carrieth a light in it concerning the glory of God; I will shew thee

That I have yet to speak on Gods behalf.

Some read for God, or to God; that is for the glory of God, or to the honour of God, in the clearing up of his righteousness, against those blemishes which thy speech, if not intentionally, yet consequentially, hath cast upon it; I will speak that which may both convince thee, and justifie God. The Original Text strictly is thus, I will shew thee that there are yet words for God; that is, I will make it appear that many things more may be said and pro∣ved in pursuance of this Poynt, for thy further humiliation under the mighty hand of God, and for the Lords vindication in all his dealings with thee. I speak for God: Nor was this a meer pre∣tence, or a vain boast, as I find some Expositers (I conceive very causelesly) charging Elihu, as if here he published a zeal to speak for God, that he might gain applause, or draw a reverence upon himself, in what he had to speak. Some ('tis granted) have c••y∣ed up the Name of God, when they closely aimed at their own: But doubtless, Elihu was honest and plain hearted, when he said, that what he had to say was for God; as he pretended, so he was really for God; I have yet to speak on Gods behalf.

Hence Observe, First;

It is a mans honour, as well as his duty, to be an Advocate for God.

As it is mans comfort, his choicest comfort, that God hath p••ovided an Advocate for him, that he hath found out one to speak to himself in our behalf, namely, Jesus Christ; so it is both the duty and honour of man, to be an Advocate for God.

For if, First, it be a great honour to know God, and to have God made known to us; He hath not dealt so with any Nation (as he dealt with the Jews, in giving them the knowledge of his mind) and as for his Judgements they have not known them, (Psal. 147.20.)

Secondly, If it be a greater honour to believe, and obey ac∣cording to what we know, then

Thirdly, When we know, when we believe and obey, our greatest honour of all is to plead for, and stand up in Gods be∣half, to undertake (being called) the defence of his truth and of his wayes, to contend earnestly for the Faith, once (by God) de∣livered to the Saints, which is indeed the only good contention. Paul saith (Phil. 1.17.) I am set for the defence of the Gospel. Paul was a Champion ready to cope and buckle with all comers for Christ or the Gospel; and therefore at the 20^th verse of the same Chapter, he saith, the great thing he lookt after was, That Jesus Christ might be magnified in his body, whether by life, or by death. There are three wayes whereby we appear as Advo∣cates on Gods behalf; First, By saying, or arguing; Secondly, By doing or practising; Thirdly, By enduring and suffering; and by all Christ is magnified in our body; the two former wayes, by life, the latter by death, or by that which bears the Image of it. There's no••hing needs a fuller measure of defence for God, than the Truth of God; and we never stand up so fully on Gods be∣half, as when we stand for his Truth, though ••ur selves fall. To speak and do on Gods behalf, is most for our own behoof, though we get but small fees or wages, yea though we lose our all in this world for such speaking and doing. I could wish there were not too much cause of complaint, that God hath not many to speak on his behalf, and that Christ Jesus, our great, our only Advocate with God, hath few Advocates among men. When God as it were calls to us, Who is on my side? who? Truly there are but few that will appear for him, that is, for Truth, for Holiness, for holy Wor∣ship; few appear for these things when differences arise about them. The corrupt part of the world in any Age will not, and the better part are not so free as they ought, to speak and appear (in such Cases) on Gods behalf. The world (saith St. John in the Reve∣lation) wondred after the Beast; & he cannot want Advocates, who hath so many Admirers. But as the Admirers, so the Advocates

of the Lamb are not many, they are only a sealed, a selected Com∣pany. We can be very warm in speaking in our own Cause, and on our own behalf; but how cold and dead-hearted are we when we come to speak in the behalf of God! what a sad withdrawing is there from that duty! God stands up often on the behalf of his People, and owns them in their need, yet few own God, or the Truth of God, when there is most need. Remember, as it is our honour, so our duty to speak on Gods behalf; and they will come to a bad reckoning at last both for their doings and speakings, for the work both of hand and tongue, who have done and spoken much in their own behalf, and little or nothing on Gods.

Again, As Elihu makes this an Argument to provoke Job to hear him patiently,

Note,

They that speak for God, ought to have audience.

It is an Argument commanding attention, to say, I speak from God, or for God. As when the Lord himself speaks, all ought 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 fr•••• 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, 'tis 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 Ly∣on, 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 everlast∣ing 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 honour∣able a service, as to speak for God. So much of the second Ar∣gument 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? 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, 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, the reason of which could not easily be given, nor present∣ly 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 up∣permost, but will beat my brains for what I say, in most serious meditation; I will not offer thee any raw or undigested senti∣ments, 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 sud∣den 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, com∣mon, 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 ano••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 compre∣hended, because the sublimest works of God in nature, so because they might seem far from the present matter; As i•• he had said, We have been arguing all this while about Gods dispensations here below, but now I'le speake of things that are wrought above, of those both useful and dreadful or terrible Meteors, the snow and raine, the windes, the lightening and the thunder; these things may be thought very forreigne and heterogeneal, very far off from the business in hand, but I will speak to thee of these things, even of the wo••ks of God in the Heavens, in the Air, in the Chambers of the Clouds, and I will convince thee by what God doth there above, of his righteousness, in what he doth here below. The wisdome and power of God, in ordering those natu∣ral works in the Clouds, and in the Air, prove that man hath no cause to complain about his providential works on earth: For as those wonderful visible works of God are real demonstrations of those invisible things of God, his eternal power and God-head, so they declare both his righteousness and goodness, his wrath and mercy towards the children of men in the various dispensations of them. And so although those things might be thought far from the poynt which Elihu supposed Job questioned, at least by con∣sequences, the righteousness of God in his severe dealings with him, yet indeed they contained principles or general grounds, by which that which Elihu had engaged to maintain might be fully confirmed and unanswerably concluded. This, I conceive, is the special afar off, that Elihu intended to fetch his knowledge from, as may appear in the close of this Chapter, and in the next, quite thorow. I will fetch my knowledge from afar.

Hence note;

First, The natural works of God, or the works of God in nature, are to be studied and searched out.

As the works of grace are afar off from all men, in a state of nature; so the works of God in nature, are very far off from the most of men, they know little of Gods works in the Heavens, or in the Earth, in the Sea, or in the Aire, yet all these are to be searched out with diligence by the sons of men.

Secondly, Note;

The works of Creation and Providence, shew that God is, and what he is.

We may see who God is, in what he hath done; we say things are in their working, as they are in their being. God hath done like himself in all that he hath done; his own works (as well as his own Word) speak him best, (Psal. 19.1.) The hea∣vens declare the glory of God, and the firmament sheweth his handy-work, &c. The raine and snow declare the power of God, Thun∣der and Lightening shew what he can do.

Thirdly, Note;

Knowledge is worth our longest travel, it will quit cost to go far for it.

We say, Some things are far fetcht, and dear bought; true know∣ledge, especially the knowledge of Jesus Christ deserves to be far fetcht, and it cannot be too dear bought; we must drive a strange kind of trade with the truths of God; we must be alwayes buy∣ing, and never selling, yet that's a commodity will never lye up∣on our hands, never brayde. If we were to fetch our knowledge from afar, as to the distance of place, we should not think much of it. The Queen of the South fetcht her knowledge from afar, she came a very great way, undertook a long jou••ney, to hear the wisdome of Solomon; in that sense we should be willing to fetch our knowledge from afar; yet some will scarce step over the thre∣shold to fetch in knowledge. It is prophesied (Dan. 12.4.) Many shall run to and fro, and knowledge shall be increased. Know∣ledge ought to be travell'd for as much as any thing in the world. We fetch our gold and silver, and rich Commodi••ies, afar off, we go to the ends of the Earth for them, through a thousand deaths and dangers; we sayle within three inches of death for many moneths together, to fetch wo••ldly riches f om afar off; and shall we not fetch knowledge afar off, how far soever it is

from us in distance of place, and what labour or cost soever we bestow to fetch it in? I will fetch my knowledge from afar,

I will ascribe righteousness to my Maker.

These words contain the ground, purpose, or designe of Elihu in this whole discourse, which was to maintain the righteousness of God; I (saith he) will ascribe (the Hebrew strictly is give) righteousness to my Maker; here's a very great undertaking, to give righteousness to God; God gives and imputes righteousness to us; 'Tis the summe of the Gospel, that God imputes or a∣scribes righteousness to sinners: Now as God in a Gospel sense, gives righteousness to us, both the righteousness of justification, which is lodged in the person of Christ, and the righteousness of sanctification, which is lodged in our own persons, though the spring and principle of that also be in Christ still; so we must give righteousness to God; that is, both believe and declare or publish to all the world, that God is just, and give him the praise of his justice, which is the best and noblest work we can do on Gods behalf in this world. There are two most excellent works, which indeed contain all our work in this world.

First, To do righteously, or act righteousness our selves. Se∣condly, To ascribe righteousness unto God.

But you will say, what is it to give or ascribe righteousness to God?

I answer, It is to acknowledge, that God is righteous in all his wayes, and holy in all his works. 'Tis mans duty to justifie God, to ascribe that righteousness to him, which is properly his own. 'Tis Gods grace, his free-grace to justifie man, to ascribe that righteousness to him which is properly anothers. David made profession of the former as his duty, (Psal. 50.3, 4.) I acknow∣ledge my transgressions, and my sin is ever before me; that thou mightest be justified in thy sayings, and clear when thou judgest: That is, I'le confess my sin, that all the world may see the righte∣ousness of thy dealings with me, though thou shouldest deale ne∣ver so severely with me, though thou shouldest speak the bitterest things against me, & pronounce a sentence of heaviest judgement upon me. The Apostle referring to this place in the Psalmes, quotes the words in a passive forme and sense, not of God judg∣ing man, but of God judged by man, (Rom. 3.4.) Let God be

true, but every man a lyar; as it is written, that thou mightest be justified in thy sayings, and mightest overcome when thou art judg∣ed. As if David had said, according to the Apostles reading out of the Septuagint, (which yet as learned Beza in his Annotati∣ons affi••meth, ought to be expounded actively, as if, I say, David had thus expressed himself) Lord, I know some men will take the boldness to question thee, yea and to condemn thee of rigour, when they see thy afflicting hand heavy upon me; therefore, ei∣ther to prevent such rash judgements of man, or that thou mayest gaine the day, and have the better in the opinion of all good and wise men, over thy Judges, Behold, I here freely confess my great sin, with all the aggravating circumstances of it, and sure∣ly they who know, or shall hear, how greatly I have sinned against thee, cannot but justifie thee, how great soever my sufferings may be. To speak thus is to ascribe righteousness unto God, in all that he doth, whether with respect to his publique judgements upon Nations, or particular, upon persons, in any way of affliction he is pleased, and seeth need, to exercise them with.

And the reason why Job was here charged by Elihu as a person not giving righteousness to God, was, because he did not sit down quietly and patiently under his hand in sufferings, but muttered and complained as a man unsatisfied with, though he did not o∣penly murmur against the dealings of God with him. To give righteousness to God, is not only, not to accuse him as unrighte∣ous and unjust, but to thank him for, and honour him in all that he doth, or to speak good of his Name, under all our sufferings of evil. Further, to ascribe righteousness to God, is to justifie him, though he give never so much prosperity to unjust and wicked men (Jer. 12.1.) Righteous art thou, O Lord, when I plead with thee; yet let me talke with thee of thy judgements. Wherefore doth the way of the wicked prosper? wherefore are all they happy that deal very treacherously? Some begin to think, surely God is not righteous, when they see the unrighteous prosper, and at rest, while righteous ones are afflicted with continual hurries and troubles; but whatsoever God doth with us or ours, whatsoever peace he gives to wicked men, whatsoever trouble to good men, he is still righteous; and to acknowledge this sincerely, is actually to do what Elihu undertakes to do, even to ascribe righteousness to our Maker. And surely that knowledge will quit the cost,

though we have fetcht it very far, by which we are taught, and have learn'd to ascribe righteousness (for that's the ascribing of glo••y) to our Maker. I (saith Elihu) will ascribe righteousness

To my Maker.

There's something in that expression very considerable; Elihu doth not say, I will ascribe righteousness to God, but speaks of God under that relation, His Maker. The word signifies not on∣ly in General to make or create, of which work Moses treats in the first of Genesis, but it notes the doing of a thing, first, with di∣ligence, secondly, with skill & great intention of mind, 'tis to draw all our spirits together in a work, as Artists do; This divine art or skill did chiefly appear and shine forth in the creation or forma∣tion of man. Not that God straines himself in any work, but he speaks thus, to shew that the highest perfections and exactness imaginable, yea beyond all imagination, were centred and laid into the works of God, or the things that he hath made. will ascribe righteousness to

My Maker.

He doth not say, to the Maker of man, or to the Maker of Hea∣ven and Earth, but to my Maker; he appropriates that common work of God to himself. God is the maker of every Creature, the least worme, the least fly is of his making, yet Elihu speaks of it as his peculiar priviledge, my Maker.

There's a great Emphasis of affection in those Pronounes, Mine, Thine, His. Elihu in this my intimates a friendly sweetness and closeness of relation between God and him. To call another Mine, is more than to call him a friend of mine; And to say, God is my Maker, is more than to say, He is the maker of me, or the maker of my soul and body. 'Tis the Dialect of lovers: Whom we love we call Ours. It is so in the writings of Heathen Poets and Orators. One of them said, I must do this with the gifts of mine, that is, of my friends; and another, I only am my to mine. Much love reignes in this Language of faith up and down the Scrip∣tures, chiefly in those raptures of divine delight between Christ and the Spouse in the Book of Canticles. Elihu is here greatly affected, as with the righteousness of God in all his works, so in the workmanship bestowed on him: I (saith he) will ascribe righteousness to my Maker.

Hence Note;

First, God is the Maker of man.

I shall not stay upon that.

Secondly, In that he holds himself engag'd to stand up for God as his Maker,

Note,

The Common benefits of God to man, should be acknowledged, and he honoured for them.

God hath made man and beast, and he preserves man and beast. A godly man sees peculiar mercy to him in both, though they be common mercies. General mercies should have, they highly deserve, special remembrances. All the works of God are to be lookt to as personal engagements. God hath made others as well as thee, yet so remember him to be thy Maker, as if he had made none but thee; and indeed every one that is made, is as much beholding to God, as if he alone had been made. As some things which are made in common for all men (the Sun, the Air, &c.) are so made, that no man could have more of them than he hath, if they had been made for him only: So though it be common to all men, that God is their Maker, yet no man could have more in his making, if none had been made but he. One of the Ancients represents all the Creatures offering themselves to man, in general, and speaking these three words: First, Receive us cheerfully, for we were made for thee; Secondly, Render thanks for us daily, for we are all made useful unto thee; Thirdly, Take heed you do not abuse us, for you must give an account to our Maker and yours, how you have used us. And surely, as we should strive to honour God for all things which he hath made, so mostly for our own making. The Lord is often (in the Old Testament especially) spoken of under this Relation (Psal. 121.2.) Our help standeth in the Name of the Lord, who made Heaven and Earth. (So Psal. 124.8. Psal. 95.6. Psal. 146.6.) Still God is remembred as the Maker of all things; and he is thus remembred, not only in opposition to Idols, or false gods, who are gods made by man, not the makers of man, but God is thus remembred and recorded in Scripture, to preserve a grateful memory of God in man, as he is the Maker of man. He that forgets God as his Maker, will never remember, much less

answer and accomplish the ends for which he was made.

Thirdly, I will ascribe righteousness to

My Maker.

Note, A godly man takes God as his own, and appropriates him by Faith in all his Relations.

Faith takes not only a share in God, but all of God; My God, my Father, my Maker, my Redeemer, are strains of Faith. A Be∣liever doth as it were ingross God to himself, yet desires and en∣deavours, that all, as well as himself, may have their part and por∣tion in God, yea God for their Portion. Job said (Chap. 19.25.) I know that my Redeemer liveth: He spake as if he had got a Re∣deemer, not only to, but by himself. Thus also holy Paul of Christ, (Gal. 2.22.) Who loved me, & gave himself for me; as if he had been given for him alone, and loved none but him. This is the highest work of Faith, and 'tis the signification of our hottest love to God, it shews endearedness of affection to him, as well as neerness and clearness of interest in him, when we thus take him as our own Saviour, Father, Maker. I will ascribe righteousness to my Maker.

Observe, Fourthly;

He who is the Maker of all men, can be unrighteous to n•• man, nor is lyable to the censure of any man, whatever he doth.

'Tis impossible that he who made us should wrong or injure us, and that upon a twofold Principle; First, Of the respect he hath for Justice towards all those whom he hath made. God is so ten∣der, that he doth not willingly (or with his heart) affl••ct, nor grieve the children of men, to crush under his feet all the Prisoners of the earth (Lam. 3.33, 34.) much less will he (as it followeth, vers. 35, ••6.) turn away the right of a man before the face of the most High, that is, before his own face, who is the Most High: As if it had been said, The Lord will not pervert Judgment in any mans Case, that comes before him. Or, if we take those words before the face of the Most High, as denoting the highest Judicatory on Earth, as our Margin intimates, putting there, for Most High, A Superiour; then the meaning is, The Lord doth not approve, that

any earthly Judge, though Supream, or most Superiour, should turn aside the right of a man, how inferiour soever; for, as the 36^th verse hath it, To subvert a man in his Cause, the Lord approv∣eth not; or, as the Hebrew is rendred, seeth not, that is, he seeth it not with approbation, but indeed with detestation, and will se∣verely punish such subverters of Justice. Secondly, It is impossible that he who hath made us should wrong or injure us, upon the principle of his Soveraignty over all those whom he hath made. He that gives all men their being, he that gives all to all men that are in being, can be unrighteous to no man, whatsoever he taketh from him, or doth with him. We have Job in the beginning of this Book (Chap. 1.21.) ascribing righteousness to God his Ma∣ker upon this reason, or principle, The Lord hath given, and the Lord hath taken away; blessed be the Name of the Lord. It is he that made me a man, 'tis he who once made me a rich man, a great man, the greatest man of all the men of the East, (Chap. 1.3.) What if now he hath lessened me, and left me little or nothing? what if he hath now made me a mean man, a poor man (in account) a no man? what if God hath now stript me naked, and taken all from me? He hath taken nothing but what he gave; why then should I take it ill at his hands, or have so much as an ill thought of him? the Lord gives, and the Lord takes; there's no unrigh∣teousness in all this. If God should utterly undoe us, he doth us no wrong; if he should as it were, unmake us, let us consider he is our Maker, & then we must say, there is no unrighteousness in him, yea we shall be ready (with Elihu in the Text) to ascribe righteous∣ness unto him. And therefore, as a Corollary from the whole,

Note, Fifthly;

Whatsoever God doth with us, or others, we ought to maintain the honour of God, and retain good thoughts of him, both as righteous and good.

Though Heaven and Earth be moved, though the World be full of confusion and un••ighteousness, yet we must ascribe righte∣ou••nesse to God. Whatsoever or whosoever falls to the dust, the Honour and Justice of God must not. Thus far of Elihu's third Argument for attention; the Fourth is at hand in the next verse.

Vers. 4. For truly my words shall not be false; he that is per∣fect in knowledge is with thee.

As if he had said, I am purposed to speak the truth, and nothing but the truth; therefore hear me. Truly my words shall not be false. He gives assurance for, or warrants the truth of his words, while he saith, they shall not be false. Negatives in Scripture often car∣ry a strong affirmation. The Father of a Fool hath no joy, saith Solo∣mon (Prov. 17.21.) that is, he shall have a great deal of sorrow. When the Scripture denyeth forgiveness to any sort of impeni∣tent sinners, or saith, their sin shall not be forgiven, the sense is, they shall be punished. When we say proverbially, Goods ill got∣ten shall not prosper, the meaning is, they shall perish, and do him mischief that hath gotten them; not only shall he not thrive with them, but they shall ruine and undoe him; his goods ill gotten, shall do him no good when the evill day is come, much less shall they be able, or he by them, to prevent the coming of an evil day. Once more: When we say, Such a thing is not ill done, our intendment is, 'tis very well done, excellently done. So here, when Elihu saith, Truly my words shall not be false, his meaning is, I will speak truth, and truth to the highest, I will speak nothing but what shall endure the Touchstone and the Test; I will not offer thee a Syllable of falshood; what I alledge and urge either for God, or against thee, shall not be fetcht o•• hammer'd out of my own brain, and so subject to errour and mistake, but such as God, who cannot erre (by whose Spirit, and in whose stead, I speak unto thee) hath inspired me with, or taught me for thy conviction and instruction.

Fourthly, When he saith, Truly, my words shall not be false, we may take it two wayes: First, As to the matter spoken; Second∣ly, As to the mind of the Speaker: when truth is thus spoken, tis truly spoken; thus much Elihu engag'd for: As if he had said, The matter that I speak, shall be true, and I will speak it in truth, or with a true mind and heart; I will not speak any thing to flatter thee, nor for my own ends, to trouble thee; my words shall be candid and sincere, as well as found and orthodox: I will speak the truth, and speak it in truth. Some speak that which is false (as I may say) in the sincerity of their heart, thinking it to be true; and

others speak truth in the falseness of their heart, that is, they have some by ends in speaking it; from both those Elihu here clears himself, and with both these Job had taxed his Friends, Chap. 13.7. Chap. 17.5.

Hence observe;

It is the highest Commendation of a Speaker, to speak truth, and the higher the Truth, the higher the Commendation of the Speaker.

Words can have no greater beauty, nor richer ornament, than Truth, and Truth is never more adorn'd, than by plainness of Speech, nor more beautiful, than when (like our first Parents in innocency) 'tis naked. To speak truly, is much more honourable, than to speak eloquently; one plain word of plain truth, is better than a long painted Oration, tinctured with the least errour: What then are long Orations, and large Volumes, which have, upon the matter, as many errours as words, as many lyes and flat∣teries, as Periods and Sentences! at best, some in putting off their words, do as others in putting off their wares, mingle good and bad together. 'Tis dangerous to make such medlies. As we must not put bad for good, darkness for light, bitter for sweet, falshood for Truth, so we must not blend or put bad among the good, nor mix darkness with light, nor falshood with Truth. And as 'tis dangerous to mix any falshood of Doctrine with Truth, so to mix falshood of Heart, with Truth of Doctrine, or to speak Truth, but not in truth. The Apostle is zealous in protesting against falshood, and professing for the Truth, in both these re∣spects; First, as to the truth of the Doctrine, or of the matter spoken, (2 Cor. 2.17.) We are not as many, which corrupt (or deal deceitfully with) the Word of God; we do not adulterate or mix it with our own imaginations or inventions; which he fur∣ther confirms (Chap. 4.2.) We have renounced the hidden things of dishonesty, &c. Secondly, As he spake truth of Doctrine, so he spake it in the truth of his heart, as he assured the Corinthians, in both the places last mentioned; we are, not only no corrupters of the Word of God, but as of sincerity (there's truth of heart) as of God, in the sight of God, speak we in Christ. And again, We walk not in craftiness, nor handle the Word of God deceitfully, but by manifestation of the truth, commend our selves to every mans Con∣science,

in the sight of God. He makes a protest yet once more in the same tenour, and somewhat higher, (2 Cor. 13.8.) We can do nothing against the Truth; O blessed Impotency! but for the Truth; O blessed Ability! Who would not be weak against the Truth? who would not be strong for the Truth, which is strongest of all, and will prevail? And as we should speak nothing against the Truth, so nothing but the Truth, nothing beside the Truth, nothing that may be any blemish, or turn to the least dis∣service of the Truth; yea, though it should be (as we hope) for the service of that excellent and amiable thing called Peace; a thing so excellent, that we cannot over-bid, nor pay too much for it, unless we part with, and pay away truth for it: and if ever we do so, we over-bid for it, and over-buy it indeed, and shall have cause at last to repent of our bargain, and cry out, we have burnt our Fingers, and it would be well if that were all. Therefore let us remember the Lords admonition by his Prophet (Zech. 8.19.) Love the Truth and Peace: First, Truth, then Peace. Nor was there ever any true Lover of Truth, that was not also a Lover of Peace; nor any true Lover of Peace, but was such a Lover of Truth, that he could lay down, or let go, his Peace for it. One of the Ancients tells us, There ought to be so great a love of Truth in us, that, whatsoever we say to be true, should be as much as if we had sworn it to be true, or had delivered it upon Oath. There is no more goodness in what we say, than there is Truth in what we say. A Lye in report or Discourse, and a Lye in Doctrine or Dispute, are both abominable to God, and should be so to man; therefore Elihu heartily disclaims it, Truly my words shall not be false.

He that is perfect in knowledge is with thee.

This Assertion suits well with the fore-going Protestation: He that is perfect in knowledge, will not, cannot utter words of falshood. But who is that? and where to be found? Some un¦derstand it of God; He that is perfect in knowledge is with thee, that is, God is with thee in this business; and without all contro∣versie, it may be said of God, in the highest and strictest sense of Pe••fection, He is perfect in knowledge. The Lord is a God of know∣ledge (1 Sam. 2.3.) as well as 〈◊〉〈◊〉 God of mercy; he is as knowing, as he is merciful, perfect in both. Taking the Text so;

'tis as if Elihu had said, Thou hadst need, O Job, look to thy self, and diligently attend to what is spoken, for thou hast not to do with man, with one like thy self only, but thou hast to do with God. Some insist much, yea, altogether upon this Interpretation of the word; God is with thee, therefore receive truth; God cannot be deceiv'd, nor doth he deceive, therefore hearken and obey. Yet Elihu might speak thus with respect to the message brought by himself; for when man speaking in the Name of God speaks the mind of God to us, it may be said, God is with us, and speaks to us by him. The Apostle saith (2 Cor. 13.5.) If any require a Sign or Token of Christ speaking in me. Christ speaks, while his Messen∣gers and Ministers speak truth. The same Apostle testified of the Thessalonians, that they took his speaking as Gods speaking, (1 Thess. 2.13.) When ye received the Word of God which ye heard of us, ye received it not as the word of man, but (as it is in truth) the Word of God. And therefore I conceive we are to un∣derstand the words of Elihu concerning Elihu himself, yet not as in himself, but as fitted for, and assisted in the work by God, He that is perfect in knowledge is with thee; As if he had said, Though I am but a young man, yet thou hast not to deal with an ignorant man, with one who is but a novice or smatterer in the things of God, with one that is yet in the Elements of Divine knowledge and learning; He that is perfect in knowledge is with thee. And it is conceiv'd that Elihu speaks thus in the third person for Modesties sake, as the Apostle Paul also did (2 Cor. 12.2, 3.) I knew a man in Christ, &c. He doth not say, I Paul was caught up to the third Heaven, and heard unspeakable words, &c. but I knew such a man. Thus Elihu here; and doub••less, he had been lyable to censure, as ar∣rogating too much to himself, had he spoken in the first person, I that am perfect in knowledge am with thee: Therefore he covers and conceals himself by expressing it in the third person, He that is perfect in knowledge is with thee; that is, He that is with thee to convince thee of thy former errour, and to give thee better coun∣sel, is perfect in knowledge.

But is that true? was Elihu, or is any man perfect in knowledge, or (as the Hebrew ha••h it plurally) in knowledges, that is, in all kinds of knowledge, or in all the degrees of knowledge of any kind? Surely, No man is perfect in the knowledge of any one thing, much less of all things, (1 Cor. 13.9, 12.) We know in

part, and prophesie in part, we see but darkly, &c. How then can it be said of Elihu, He is perfect in knowledge? I answer; There is a twofold perfection. First, Absolute. Secondly, Comparative. There's no man living here below hath absolute perfection of knowledge; yet one man being compar'd with another, may be said to be perfect in knowledge, another not: There are various degrees of knowledge in man; the highest degree of knowledge compar'd with the lowest, may be call'd perfect knowledg. Thus we are to understand Elihu speaking at the rate of a creature, not of God, or as becomes and is commensurable with the state of man in this life, whose best perfection in knowledge, is to know his own imperfections.

Secondly, Elihu speaks not of any perfection of knowledge, but of being perfect, that is, sincere, in knowledge. As if he had said, What I know, I know with an honest, upright heart and intention: I do not know to abuse thee or others, I make not use of my know∣ledge to deceive the simple, but to inform them. Some are crafty and cunning in knowledge, not perfect in it; they are knowing as the Devil is knowing, who takes his name Daemon from his know∣ledge, yet he is not perfect, but corrupt in his knowledge, he is subtil, and full of devices to do mischief with his knowledge. That's perfect knowledge, which is sincerely imployed for the Glory of God, and the good of those with whom we have to do. So then, the meaning of Elihu may be summ'd up thus in short; He that is with thee (that is my self) will deal with thee to the best of my understanding, and in the Integrity of my heart. This also suits well with the former part of the verse, Truly my words shall not be false.

Hence Note;

First, Though no man knoweth all things, yet some know much more than others.

One is a Babe, and needs milk; another is a grown Christian, and can, not only receive, but give the strong meat of instruction, (Heb. 5.13, 14.) Some cannot understand wisdome, when spo∣ken by the perfect, they know not how to learn, yea, some (as the Apostle speaks, 2 Tim. 3.7.) are ever learning, but never able to come to the knowledge of the truth. Others can speak wisdome among them that are perfect (2 Cor. 2.6.) that is, they are got

to the highest Form of Gospel knowledge, and are fit to be Teachers.

Secondly, Note;

Whether we know little or much, this is the perfection of our know∣ledge, honestly to imploy and improve it, for the information of the ignorant, and the conviction of those who are in errour.

If we have but one Talent of knowledge, yet if we use it well, we are perfect in knowledge. They who have digged (as they think) to the heart, and dived to the bottom of all Sciences, yea into the heart of the Scriptures too, yet if they keep their know∣ledge to themselves, or know only for themselves, if they have base ends and by respects, in vending their knowledge, if they trade with their knowledge for self only, or to do mischief to others, their knowledge is not only utterly imperfect, but, as to any good account, nothing, or none at all. As he that slothfully hides his Talent, so he, who either vain-gloriously shews it, or deceit∣fully useth it, shall be numbred among those who have none, (Math. 25.29. Luke 8.18.)

Lastly, Elihu speaking of himself in a third person, Note,

Modesty is a great vertue, and the grace of all our Graces.

He that saith, I am perfect in knowledge, knoweth not what is neerest him, himself. We should use our knowledge as much as we can, but shew it as little as we can, unless in the using of it. 'Tis best for us to take little notice of our own goodness, and not to know our own knowledge. Usually they have but little, who are much in shewing (unless much called to it) what they have. Empty Vessels sound most, and shallow Brooks make the loudest noyse in passage. Moses put a Vail upon his face, as unwilling to have that Divine beauty seen. While we are provoked, and even necessitated to discover our knowledge, we should cover our selves. It is our duty to impart our knowledge, but our folly to p••oclaim it.

Thus far Elihu hath been preparing his Patient Job, to receive his Medicinal instructions; he is now ready to administer them, for the cure and quieting of his distempered mind.

JOB, Chap. 36. Vers. 5, 6.

5. Behold, God is mighty, and despiseth not any: he is mighty in strength and wisdome.

6. He preserveth not the life of the wicked: but giveth right to the poor.

ELihu having done prefacing, proceeds to the matter of his discourse, wherein he giveth a large description, of the power, wisdome, and Justice of God, in his disposure and government of the world; First, In things Civil, which he prosecutes to the 26th verse of this Chapter. Secondly, In things Natural, which he handles to the 23^d verse of the following Chapter. He begins in these two verses, with an excellent Elogium, or with the high praise of God in his divine perfections, into which he leads us with a command of attention, or serious consideration, yea of wonder and admiration.

Vers. 5. Behold, God is mighty.

I have several times opened the sense and intendment of this word Behold, and therefore will not stay upon it here; But what are we to behold? what is the sight which Elihu represents to our faith? it is God in his might; Behold, God is mighty. God is strong, potent, omnipotent, God is mighty, yea Almighty: The words are a plain assertion of that royal Attribute, the Mightiness or Almightiness, the Potency or Omnipotency of God. Elihu pro∣mised to ascribe righteousness unto God his Maker, yet here he begins with his Mightiness; and this we find often both ascribed to God, and asserted by him. When God made a Covenant with Abraham, he thus offers himself to his faith, though by another word in the Original, (Gen. 17.1.) I am the Almighty God, walk before me, and be thou perfect, or upright, or sincere, (as our Margin reads it) The same title is again repeated by Isaac, when he dispatcht his son Jacob with a blessing to Padan-Aram, to avoyd the fury of his brother Esau, (Gen. 28.3.) Thus also spake the blessed Virgin, (Luke 1.49.) He that is mighty hath done to me great things, and holy is his Name. The holy Scrip∣tures

every where exalt the name of God by this glorious Attri∣bute; The mighty God, even the Lord hath spoken, (Psal. 50.1.) And he seems even to delight in this title, The mighty God of Jacob. Jacob was mighty with God in prayer, as a Prince he had power with God and prevailed; and God loved and loves to put forth his might for Jacob, his Church and people, in answer of their prayers. But I shall not stay in general upon this title, only open∣ing it a little, shall make some inferences from it. God is mighty in a two-fold notion.

First, In authority, or in command; he commands in chief; God is Soveraigne and Supreame; the Legislative power is in his hand, he gives Lawes, and he gives the Law to all the world, (Psal. 62.11.) Once hath he spoken, and I heard it twice, that power (Soveraignity, Law-giving power) belongs to God; He is so mighty in this governing power, that he doth not only give Lawes to rule Nations, but he disposeth of all the Rulers in Nations, (Daniel Chap. 2.21. Chap. 4.17.) And again, (Psal. 22.28.) The Kingdome is the Lords, and he is the Governour among the Nations.

Secondly, Besides this power of Authority, which the Lord exerciseth paramount over all the world, he hath also another power or might; he hath the might of Strength, as well as the might of Authority. Some have a great, a mighty Authority, but they have little or no might to make good that Authority; they cannot effect or carry on what they comm••nd, how much right soever they have to command, yea how just and right soever that is which they command: they have Authoritive might, yet want Executive might, they cannot bring about, nor issue what they determine. But when Elihu asserts, Behold, God is mighty, we are to take it under both notions, he is mighty, as he hath the whole Legislative power in his hand, and he is mighty, as having also the whole Executive power in his hand. The sons of men are jealous about these two Powers, and labour to keep them in di∣stinct hands, that they who have the Legislative power, may not have the Executive power also, as fearing what they would do were they vested with both: But God (beyond all dispute) hath both powers in himself, and it is impossible they should be taken from him, or devolved upon any others, otherwise than himself pleaseth, or permitteth; behold and wonder, God is mighty,

(and O how mighty is God!) in the union of these two powers; and to set forth yet further the wonder of his might, I shall give you seaven brief propositions, or assertions, concerning the might of God, as it is twisted and made up of these two mights or powers.

First, He is so mighty both in strength and power, that all the might which is in the creature, all the Legislative might, and all the Executive might, all the Authority, and all the ability which is in any man, is from him, and by him; that's it, which is said, (Pro. 8.15.) By me Kings reigne, and Princes decree Justice; they have both their Authority, and their power to execute that Authority from me; every kind and degree of might (whatsoe∣ver it is) is but a derivation, a rivolet, from the Might and Power of God, that's the fountaine, the spring of all.

Secondly, Behold the mightiness of God, as in giving, so in taking away power, whether the power of authority or of strength, from the sons of men; He taketh away might from the mighty. Sometimes such power, such authority, such command is put into the hands of others, that they who put it there, know not how to get it out again, but are mastered and over power'd with the ve∣ry power, which they trust others with; but such is the might of God, that whatever might of authority or strength he hath trusted or cloathed any of the Princes or Powers of this world with, he can presently take it out of their hands again, (Psal. 75.7.) God is the Judge, he putteth down one, and setteth up another; and it is as easie with him to put down, as it is to set up; as he can make the weak strong, so he can presently make the strong weak; this is the glory of the might of God, he can take away power, as well as give it.

Thirdly, Behold, God is mighty, for, he can do whatsoever pleaseth him; Certainly, he is Almighty that can do so; He whose power runs paralel with his will, he who can act as far as he de∣sires, how mighty is he! none of the mighty ones of this world can do this. Oh, what work would some men make in the world, if they could do as much as they desire, if their power should al∣wayes extend, as far as, or be commensurate with their Will; yet thus it is with God. The Scriptures of truth are clear in it, (Psal. 115.3.) where, when some prophane wretches had scoffed and jeered the people of God, wi••h where is your God?

they presently answer, Our God is in heaven, and he hath done whatsoever pleaseth him. It is not what this man pleaseth, or what that man pleaseth, or what this sort or gange of men please, but what the Lord pleaseth, that is done, (and that he doth well, how ill soever men do it) both in heaven and in earth. The Lord will not do all that he can, for he could by his power reduce this world to its first principles, a Chaos, or into a nothing, as it was before that, but he can do whatsoever he will; all things are possible to God, yea all things are easie, nothing hard or difficult to God: And we may very well put a behold of admiration upon his might (and such is the might of God,) who can do whatsoever he willeth.

Fourthly, The Lord is so mighty, that he can do all, without the help of any. Some men are very mighty, but it is with other mens hands, with other mens strength; let them alone, let them stand by themselves, do but desert and leave them, and what can they do? just nothing. But such is the mightiness of God, the Almightiness of God, that if all second causes, if all persons, powers and Nations should leave him, in that which he intends should be done, he can do it himself without them. The Prophet setting forth the victory of Christ over his enemies, represents him speaking thus, (Isa. 63.3.) I have trodden the wine-press alone, and of the people there was none with me. Which though ma∣ny interpret of his passive conquest by suffering as a Priest, yet most, of his active conquest as a King, which he usually atchieveth by himself alone, without any appearance of help from man. And though Deborah in her Song (Judg. 5.) pronounceth a curse up∣on those that came not out to help the Lord against the Mighty, yet it was not because the mighty God needed their help or ser∣vice, but because they did owe it him, & in duty should have gi∣ven it him. For, that the Lord wants no help, is further clear from the Prophet, (Isa. 59.16.) He saw that there was no man, and wondered that there was no Intercessor, (none so much as to speak a word) therefore his arme wrought salvation, and his righteousness it sustained him. Not only, no arme was put forth to help, but no tongue so much as move or intercede for help to do it, yet his own arme did it. Thus the Prophet, (Isa. 44.24.) He stretcheth forth the Heavens alone, and laid the Foundations of the Earth by himself. Now as it was with the Lord in the work of Creation, he

had no helper, no assistant, he did it alone by himself; so it is as true, as to all works of providence. Let all men forsake him (as the Apostle Paul complained they did him, 2 Tim. 4.16.) and no man stand by him, yet the Lord (what his purpose and counsel is) can bring to pass alone: O behold this might! he can do all things without the help of any; and not only so, but

Fifthly, God is so mighty, that he can bring all things to pass, or do what he pleaseth, though all creatures should be displeased, though all men and Angels, though all second causes stand up to hinder and to stop him. The Lord can work his will against every will, against all contradictions and oppositions. Thus the Pro∣phet extols the power of God, (Isa. 14.27.) The Lord of Hosts hath purposed, and who shall d••sanul it? His hand is stretched out, and who shall turn it back? Where we have, first, the purpose of God, none can disanull that; Secondly, the execution of that pur∣pose, He stretcheth out his hand (to do such or such a thing) who shall turn it back? Let all men and Devils joyn forces and counsels, let them strive to do it, they shall not be able to do it. We have a like confession, (Dan. 4.35.) He doth according to his will in the Armies of Heaven, and among the Inhabitants of the Earth, and none can stay his hand, or say to him, what dost thou? Such is the mightiness of God, that he can work, not only when the creature doth not help him, or when they apostatize from and desert him or his interest, but though they set their hearts and heads, their hands, and their all against him, they cannot stay him, nor hinder his work; I (saith the Lord, Isa. 43.13.) will work, and who shall let it?

Sixthly, Behold, how mighty the Lord is, he is so mighty, that he can do all these things, and never trouble himself in doing of them; he can do all things, and not be weary. We see the migh∣tiest among men, the Powers of this world, how they are toyled, and moyled, how they are worn out, how they sweat and labour, and are ready to faint and tire, in b••inging some poor business, some petty project about, or to its issue. But the greatest designes which the Lord hath in his heart to do, he can do them, without any wearisomness or trouble at all, (Isa. 40.28.) Dost not thou know that the Lord is not weary, neither doth he faint: and when the Prophet saith, the Lord is not weary, neither doth he faint, the meaning is not this, the Lord is somewhat weary, only

he doth not faint, but the meaning is this, he hath not the least wearisomness upon him, no more than a man hath in turning his hand; not only are all things possible to God, or such as he can do, if he put forth the utmost of his power and strength, if he make (as we say) much adoe, if he lay himself out to the full; not only are things thus possible to God, (which yet argueth wonderfull might) but behold, the Lord is so mighty, that there is nothing difficult unto him. Not only can he possibly do great things, but he can easily do them, he can do them without the least trouble to himself: There is nothing hard to him, who can do every thing. Mighty men have done great things, but they will tell you they could hardly do them, they were forced to turn every stone, to straine every veine of their hearts to do them; whereas the mighty God can do his work with as much ease, as desire to have it done.

Seaventhly, Behold, God is mighty, so mighty that he can do any thing, but that which will argue that he is not almighty. The Scripture speaks of something which the Lord cannot doe, (Tit. 1.2.) In hope of eternal life, which God who cannot lye hath promised. And again, the Apostle saith of God, not only making promise but oath to Abraham, (Heb. 6.18.) That by two Immutable things, in which it is impossible for God to lye, the heirs of promise might have strong consolation. Once more, (2 Tim. 2.13.) If we believe not, yet he abideth faithfull, he cannot deny himself. We have these and such like negative Propositions concerning God, telling us what he cannot do. Now the only reason why it is said, the Mighty God cannot do these things, is because the doing of them would argue him not to be Almighty. To lye is to be weak; to deny himself would affirme his impotency, therefore he cannot do these things; the Lord is so mighty, so strong, that it is impossible for him to do any thing, which should declare any weakness or impotency in him. Thus I have given you seaven as∣sertions concerning the might of God, all which may very well call for a behold of admiration and astonishment at the mightiness of God. Take a few Inferences from this grand Assertion.

First, For Comfort.

Secondly, For Terror. Behold, the Lord is Mighty, Almigh∣ty; this speaks comfort to the people of God.

First, Surely then he can do whatsoever he hath promised to

do, and if so, then look through the promises and see, whether God hath not promised, to do good things for his people in gene∣rall, and for every believer in particular; Behold, the Lord is mighty, these are not vaine words, he can fill up, and fulfill all his promises. As he hath made promises, so he can create per∣formances. Abraham was fully perswaded that what he had pro∣mised he was able to performe, (Rom. 4.21.)

Secondly, If the Lord be mighty in all those notions fore∣shewed, then certainly he can do whatsoever we desire him to do according to his will. As God hath not out-promised his power, so we cannot out-pray the power, nor out-ask the arme of God, we may quickly out-pray the power of man, and ask what he can∣not do; he may say, I cannot do this for you, it is not in my power: but here is our comfort, if what we pray and ask be good for us to have, if it be just and righteous for him to do, let it be what it will, it is within the compasse of the power of God, who is also ready to performe it for us. The Apostle assureth us of this, (Eph. 4.20.) He is able to do for us abundantly, above what we ask or think; he cannot only do what we ask, but he can do above what we ask, yea, abundantly above what we ask. How narrow, and short, and poor, are our words and prayers, compared with the power of God! He can do abundantly for us above what we ask, and not only so, but above what we think. If a man should have somewhat in his mind, that he is not able to express, (as the mind is far larger than the tongue,) if a man think what he can∣not speak or utter, yet the Lord is of such power, that he can do not only what we think, but abundantly above what we are able to think. How many requests do we put up daily to God in prayer for our persons, for our families, for the Church of God, and a∣bout the Kingdoms of men, our own Kingdome especially, is it not matter of singular comfort, that all these requests are before a Mighty God, a God who can quickly send down all our prayers in performances, and give us the fruit of all our askings? 'Tis an ever∣lasting Spring of comfort and encouragement unto the people of God, both in prayer and unto prayer; they pray to him who is mighty, mighty to do what they pray for.

Thirdly, If God be so mighty himself that he can do all things, then he is able to give us might to do what he requireth of us; if he be mighty enough to do what we ask, then he is mighty

enough to enable us to do what he commands. We ask many things of God, God commands many things at our hands; when we ask, God is mighty to help us to what we ask; and if what we ask be what he commands us, he will surely help us to do what we ask, even whatsoever he commands us to do; he strengthens his people with might by his Spirit in the inner man, (Eph. 3.16.) Paul could say, (Phil. 4.18.) I can do all things, through Christ strengthening me; Christ hath strength to do all things, and Christ can make me strong (saith the Apostle) to do all things; Christ hath strength to do all things that he hath a mind to do, and he is strong to strengthen us in and for the doing of all things, that are according to his mind.

Fourthly, If God be thus mighty to do all things, if he hath all strength, both commanding and executing strength, then as he can give us strength to do all things that he calls us to do, so he hath strength enough to reward us for all we do for him; this is comfortable. Sometimes we work and labour for men, who are not able, they have little power, or if power enough, yet no will at all to reward us for it. But as the Lord is not unrighteous, to forget our labour, (Heb. 6.10.) so he is not unable, that is, he is infinitely able to reward us. We find the strength of God spo∣ken of to this poynt, (Jer. 32.18, 19.) Thou shewest loving kindness unto thousands, &c. The great, the mighty God, the Lord of Hosts is his Name; Great in counsel, and mighty in working, for thine eyes are open upon all the wayes of the sons of men, to give every one according to his wayes, and according to the fruit of his doings. When the Prophet had asserted, God is mighty in working, he brings it down to this, he is mighty in rewarding us for all our works. Do not think (what labour soever you have taken for the Lord) that you shall want a reward, for the Lord hath treasure and store, strength and power enough, to give you a sufficient re∣compence for all your labours.

Fifthly, This truth is matter of comfort and encouragement in doing good, not only as 'tis a service to God, but as it is a kind∣ness to men, especially to the poor, and more especially to Gods poor. The mightiness of God should move us to be charitable, yea, liberall and bountifull in our charity. The Apostle useth this Argument, (2 Cor. 9.8.) for having said, God loveth a chearfull giver, he presently adds, God is able to make all grace abound

towards you, that ye alwayes having all sufficiency in all things, may abound in every good work. As if he had said, Be not a∣fraid to give, nor sparing in giving, for God (to whom you lend, when you give to the poor) is a good debter, a sufficient pay∣master, and he will pay you, not only in your own, but in better coyne, than you lent: he will pay you in spiritualls for your tem∣poralls, in grace for your gold, and that abundantly, both in the grace of his favour shining upon you, as also in the Graces of his Spirit working in you; yea, ye shall have, not only an All-suffici∣ency in spiritual things, but in all things, which must needs include temporal things; even your Gold and Silver will multiply as Seed, by sowing and scattering it abroad (as he alludes in the 9t^h verse) so that ye shall (through this ability of God) be enabled to abound in every good work, that is, every good work of Grace, in gene∣ral; and if you are called to that special good work of Charity again and again, you shall be able to abound in every one of them. Some are doubtful, if they should give freely and liberally, they should lose by it, and be straitned themselves: No, saith the Apostle, I avouch and engage the Almightiness of God for it, if you be cheerful givers, God will shew his All-sufficiency in giv∣ing you an All-sufficiency in all things. Here are three or four Alls, promised to those, who give but somwhat in a due manner. Here is, First, all grace; Secondly, All-sufficiency; Thirdly, in all things; and Fou••thly, alwayes; and all these grounded up∣on the mightiness of God: God is able.

Sixthly, God is mighty: Then he can protect us from, support us under, or deliver us out of all those dangers, which we incurre for his Names sake, (Dan. 3.17.)

Secondly, Hence we may inferre matter of terrour to the wick∣ed world, the sons of Belial, the mightiest enemies of God. What is the might of sinful man, to the mightiness of God! The weak∣ness of God is stronger than man; what then is his mightiness! We read (Rev. 6.15.) how, the (Heathen) Kings of the earth, and the great men, and the rich men, and the chief Captains, and (which may be the recapitulation of all these) the mighty men, hid themselves in Dens, and said to the Mountains fall on us, and hide us from the face of him that sitteth upon the Throne, and from the wrath of the Lamb. The Apostle checks the madness of the Corinthians in sinning, by an intimation of the mightiness of God,

against whom they sinned (1 Cor. 10.22.) Do we provoke the Lord to jealousie? Are we stronger than he? As if he had said, What do ye mean? (he speaks to those that would venture to go to the Table of Devils, that is, who cared not how they min∣gled themselves, and held Communion, in the things of God, with those who worshipped Devil-gods, or (as all Idolaters do) Devils rather than God; what mean you (saith he to these) consider your selves, Will you provoke the Lord? are you stronger than he? are you his match? are you able to graple with him? not so well as a Child with a mighty Giant, or a Lamb with a Lion. The mightiness of the Lord, his Almightiness, should make sinners tremble, and fear to provoke him; he can crush them as a Moth, and break them in pieces like a Potters Vessel. As 'tis the Joy of all true Believers, that God hath laid help for them (as 'tis said, Psal. 89.19.) upon one that is mighty, that is, Christ, of whom David was but a shadow; and as 'tis the comfort of the Father∣less, (how weak soever) that their Redeemer is mighty (Prov. 23.11.) So it may fill the faces of the wicked and presumptuous with confusion, and their hearts with despairing sorrow, to hear, that God, who is ready to take vengeance on them, is mighty, Behold, God is mighty; that's a glorious sight; and yet behold a sight more glorious, if more glorious may be,

And despiseth not any.

What a temperament is here? God is so mighty that he feareth none, no, not the mightiest, yet so meek, that he despiseth not any, no, not the meanest. Elihu having asserted the mightiness of God, amplifieth it, First, by his gracious condescension and moderation in the use of his mightiness; he is mighty, yet he doth not exer∣cise his might in a proud vaunting or contemning way, he despiseth not any; that's the first thing, in which he amplifies the excellen∣cy of God in his mightiness. Secondly, As God is thus mighty, and moderate in the exercise of his might, not despising any; so behold another excellency of this might of God, He is mighty, not only in strength of Arm and Authority, but (as the last words of the verse set him forth)

In strength and wisdome;

Or, he is as wise as he is strong. Some men have a great deal

of might, and they presently swell proudly, this spoyls all; others have a great deal of might, but not a bit of wit, or wisdome, or understanding, how to dispose or make the best of it: But what a mighty God have we to do with! who is mighty, and despiseth no man; who hath, not only might of strength, but might of wis∣dome too. Thus we see how Elihu, in this latter part of the verse, advanceth or extolleth the mightiness of God, in these two things, the infinite Moderation and Wisdome, that go along with it and act it. I shall a little open both. First, his wonderful Modera∣tion in the exercise of his mightiness; He is mighty,

And despiseth not any.

To despise is an act of Pride; Pride is a bad Mo••her of many bad Children, these three especially. First, boasting of our selves. Secondly, contending with others. Thirdly, despising of others. The word here used signifies to despise with abhorrence or loathing, as the Stomack doth meat which is offensive to it; ill savoured meat is loathsome, and any thing which the mind nau∣seates, is an abhorrence to us. The Lord despiseth not, he doth not nauseate any. The word any is not exprest in the Original Text, that saith only, The Lord is Mighty, and despiseth not; we put that supplement in our Translation, any; He is Mighty, and despiseth not any. Others render more strictly, thus, Behold, God is Mighty, and despiseth not his own people. The Chaldee Paraphrase speaks exegetically, The Lord is mighty, and despiseth not the righteous man. The Greek Version hath a fourth supplement, to the same purpose, God is mighty, and despiseth not the innocent person, the man free from evill or wickedness; a man of integrity, a man of simplicity, the Lord will not despise: such are often afflicted, but never despised, especially not as such. Lastly, thus, God is mighty, and despiseth not the mean, the affl••cted, the poor, or those of low estate, (Psal. 22.24.) He hath not despised, nor abhorred, the affliction of the afflicted, neither hath he hid his face from him, but when he cryed unto him, he heard. And this seems most proper to the scope and meaning of Elihu here; God is mighty, and despi∣seth not those who have no might. Thus the words reflect chiefly upon Job, who at least seemed to charge God, that he did not con∣sider him in his affliction, or in his low estate when he complained and cryed to him. We have two Texts in this Book of Job, which

might very well move Elihu to speak thus unto him; though God be mighty, yet he despiseth not the afflicted, or the poor. Job said (Chap. 10.3.) Is it good to thee that thou shouldst oppress, that thou shouldst despise the work of thy hands, and shine upon the Coun∣sell of the wicked? As if he had said to God, Thou seemest to despise me, the work of thy hand, now that I am poor, low, and reduced, as it were, to dust. Again (Chap. 19.7.) we have neer the same ••••nguage, Behold, I cry out of wrong, but I am not heard, I cry a loud, but there is no Judgment. As much as to say, I am despised and neglected, I am not regarded when I cry. This Elihu takes off in the present Text, Behold, God is mighty, and despiseth not any; he despiseth not the afflicted, not the poor, when they cry un••o, and call upon him; and therefore in this, O Job, thou hast mis∣behaved thy self, or spoken amiss.

But which-soever of these supplements we take, the sense is good, and the Proposition true, he despiseth not; what will he not despise? we say, not any; a second, his own; a third, the Just; a sourth, the Innocent; a fifth, the afflicted (there is a sixth, which I shall offer before I part with these words) All these are true, God despiseth not.

Hence Note;

First, Though the Lord be infinitely more mighty than the mightiest of men, yet he doth not despise any man;

He doth not despise man in general, who is the work of his hand; yea, Job said once (Chap. 14.15.) Thou wilt have a de∣sire to the work of thy hand. The Lord doth not despise any of his works, as they are his works, or as they come out of his hand; and therefore when Jonah seemed to set so low a rate upon the Nini∣vites, who were the work of his hand, his Creatures, the Lord re∣proved him for it, by the Gourd, which when the Lord smote, Jonah was angry; but said the Lord, Dost thou well to be angry for thy Gourd? Hast thou mercy upon a Gourd, and should not I spare this City, wherein are more than six score thousand persons, that know not their right hand from their left, and also much Cattle? The Lord did not despise, but pity them. Go through all the sorts of men, the Lord despiseth none; the Lord despiseth not great men, because great (which will come to a fur∣ther consideration, upon another Translation of the Text) nor

mean men, because mean; he despiseth not men in prosperity, because they are rich and prosperous, nor doth he despise men in adversity, because poor and unprosperous. He despiseth not any upon any of these accounts; the Lord despiseth none but the wic∣ked, and the ungodly, the unbeliever and the impenitent, and all them he despiseth, and them he ever will despise, how great, how high, how mighty, how rich soever they are; the Lord despiseth them, and he will alwayes despise them. He doth not despise any man because a great man, if he be not a wicked great man; and let men be never so poor or low, the Lord looks not disdainfully upon them because they are so; God doth not despise any man be∣cause he is in a bad case, he only despiseth men, because their case or Cause is bad, and then he will despise them, let them be who or what they will. Such is the goodness of God, and this good∣ness is his Glory, That although the highest and greatest of men, are but as worms to him, or not so much to him as the dust of the Ballance, or the drop of the Bucket, yet he despiseth not any, no, not the lowest and least of men.

S••condly, When the Text saith, he desp••seth not, there is more in it than is exprest. We may take it affirmatively, God gives all sorts of men due regard and favour, he takes care of them, and bestows suitable mercies upon them, even upon the meanest and poorest of them: if they be his, if they be faithful and godly, how doth the Lord own them! how doth the Lord honour them! how doth the Lord embrace and lay them in his bosome, though they lye upon the Dunghil, as Job did! As when we are warned not to despise the chastnings of the Lord (Heb. 12.5.) we are taught to take them in good part; and as when the Apostle admonisheth us (1 Thess. 5.20.) not to despise Prophesie, his meaning is not only this, that he would not have us slight it, and throw it at ou•• heels, but he would have us give it due esteem, and honour it as one of our choycest mercies, he would have us set a g••e••t price upon it, and bless God heartily for it. So here, when Elihu saith The Lord despiseth not any, his purp••••e is to shew, that he respects and favours men according to their condition, but most his own faithful and obedient Servants. This Interpreta••ion may give us another Instruction:

God hath a due regard and respect to all sorts and conditions of men.

Having made all men, he doth not throw them up to the wide world, much less trample upon them himself; but owns them, preserveth them, wa••cheth over them all. And as for his special people, he tends them as a Nurse her infant, or as a Father ten∣ders his children; he counsels them, he guides them, he directs and leads them, he supports and comforts them, he carries them through this world, as it were in his own armes, as the Eagle car∣ries her young ones upon her wings. The Lord is a consuming fire to burn up the wicked, those that are unlike him, and like him not; but he is a warm Sun, to cherish, and a safe-guarding Shield, to protect those that fear him and trust in his Name: He indeed will be as a refining Fire, to fetch out and consume the dross that he sees in his people, and as a trying Fire (by affliction) to their Graces (as Jobs case was) But when he is so, and doth so, he is so far from despising them, that he honours them, and makes them more honourable. And therefore having made Promise of being with his people when they should be called to walk through the fire (Isa. 43.2.) he presently subjoyns, (vers. 4.) Since thou wast precious in my sight, thou hast been honourable. As if he had said, Since thou hast given a proof that thou art good Metal, and that thou hast lost and left nothing in the fire of affliction, but thy dross, I both honour thee my self, and will cause others to honour thee also.

Again, He desp••seth not any. Elihu in this sets out the honour of God, he puts this as a Crown of Glory upon the head of his Power. God is mighty, yet he despiseth not any.

Hence Note;

To be mighty in Power, and meek in Spirit, shews an excellent God-like Spirit.

As God is great, so good; bo••h are equally essential to him: goodness, gentleness, and meekness, meet together and are matcht with greatness and mightiness in God, (Nahum 1.8.) The Lord is great in Power, and sl•••• to anger; he is not presently in a flame with sinners, but waiteth to be gracious. Fury is not in me, (saith the Lord, Isa. 27.4, 5.) I do not presently execute my power, because great in power. Who would set the Bryars and Thorns against me in battel? I would go thorow them, and burn them t••gether; or let him take hold of my strength, and make peace

with me, and he shall make peace with me. As if he had said, If sinners, of one sort or other, who are to me, or to my people, like Bryars and Thorns, vexing and troubling both me and them, should take the boldness to contend with me, I could quickly rid my hands of them, even as soon as fire can consume Bryars and Thorns fully dry; yet I rather advise them to humble themselves, and humbly make suit for peace, and they shall not find me inexorable, though I am invincible▪ they may have Peace for the asking, though I fear not at all the issue of the War. O that the mighty men of the World, would strive to imitate this overture of the mighty God: But oh how unlike are the most of the mighty men of this World to God!

First, Some mighty men of this World rather pride themselves that they can do hurt, than please themselves, that they may do good with their might. (Psal. 52.1.) Why boastest thou O migh∣ty man, that thou canst do mischief? that thou canst tread and trample upon others? this thy boast should be thy shame. Migh∣ty men are apt to despise all men (upon the matter) that are be∣low them, that are their underlings; but why dost thou boast, O thou mighty man, seeing (as it followeth in the Psalm) the goodnesse of God (who is mightier than thou) endureth continu∣ally.

Secondly, How unlike are they to God, who having might and power in their hand, despise the mean, and the oppressed, who come to them for Justice! Such are not like God, the Judge•• all men, but like that Judge, whose Character was (Luke 18.2.) He feared not God, nor regarded man; he despised all; what cared he for them, or their tears, so he might serve his own turn, and carry on his own ends? Woe to the mighty, who despise the Cause, much more who despise the cryes of the oppressed.

Thirdly, The mighty men of the earth usually despise those whom God honoureth most. God despiseth not any, but he high∣ly esteemeth his own; whereas the mighty men of the World are apt to despise all, especially his, that is, the Generation of the righteous; they that are nearest to Gods heart, are farthest from theirs. The affections and estimations of the mighty, seldome fall in with, but run cross to Gods, (Psal. 10.3.) He blesseth the Covetous, whom God abhors; that is, he hath a high esteem of those, whom God cannot abide; and he that doth so, will never

abide those whom God highly esteems, and those least whom God esteems most highly; away (saith he) with those that are so strict in their way, away with them (saith he) that walk in the narrow way. O let such mighty ones as despise these, consider how un∣like they are to the mighty God, who despiseth not any, who great∣ly honoureth these. Michal, Davids Wife, Sauls Daughter, had a piece of this spirit in her; though David was a mighty King, she despised him, only because he was a holy and a zealous King: When she saw how he danced before the Ark, when she saw how he was taken with the things of God, she despised him in her heart, and for that was punished with a barren womb, as long as she lived, (2 Sam. 6.23.) They who act highest in holiness, are alwayes lowest in the thoughts of the unholy.

Fourthly, They that are mighty in Parts and Gifts of speech and knowledge, they who are got a Form higher than their Bre∣thren, how apt are they to despise all that are below them! Not is this the sin of carnal vain men only, but of many (for the main) good men also, who taking too much notice of their own great Abilities, will scarce take any notice of them who have but little. This dead Fly hath corrupted many a Box of precious Ointment; this Weed hath been found growing in the richest grounds; and the richer any ground is, the more apt it is to bring forth this Weed, unless the Lord, with those other Gifts, give also that which is more excellent than all Gifts, even than the Tongue, yea H••ad of men and Angels, an humble and self-denying heart. St Paul himself was in danger to be lifted up (and certainly had, if God had not given him preventing Physick) with this distem∣per, through the abundance of Revelations; now, he that is lift∣ed up in himself, is within a step of despising others. And O how unlike are these in this also to God, who is mighty, not only in strength, but in wisdome, yet despiseth not any! And, that God who is mighty and despiseth not any, is mighty, not only in st••ength, but in wisdome, is Elihu's Assertion also concerning God, in the close of this verse, and comes next to be opened and handled.

He is mighty in strength and wisdome.

The Original may be thus rendred strictly; He is mighty, the strength of heart: Now, the strength of the heart consists, first, in

courage; secondly, in wisdome; and hence we translate distinct∣ly, He is mighty in strength and wisdome. Here are two poynts of Gods might according to our reading: He is mighty, First, in strength; Secondly, in wisdome. As before we had that Noble combination of Mightiness & Meekness in God, He is mighty and despiseth not any; so here we have another noble combination, in his mightiness, of strength and wisdome; He is mighty in strength and in wisdome. Some men are mighty in strength, who are weak in wisdome; others are mighty in wisdome, but not in strength; bo••h meet and are joyned in God (in whom all things are but one, he being but an infinite simplicity, though they are acted diversly towards man, both these (I say) meet in God) and he equally excels in both.

Yet because, if these two be taken distinctly, we can under∣stand nothing in God by strength, but what was comprehended in mightiness before spoken of, therefore I conceive, these words, He is mighty in strength and wisdome, signifie no more in this place than this, That God is mighty in the strength of wisdome, or that he is mighty strong in wisdome. And so I shall proceed with the Text.

This strength of the wisdome of God, or his strong wisdome, is of two sorts, or consists in a two-fold wisdome. First, there is his knowing and discerning wisdome. Secondly, there is his govern∣ing and disposing wisdome.

First, There is a strength of wisdome in knowing and discern∣ing: God is mighty strong in this wisdome, in this knowing, this discerning wisdome, (1 Sam. 2.3.) The Lord is a God of know∣ledge, by him actions are weighed; He knoweth our actions exact∣ly, and he will weigh them to a grain, he knoweth our actions to the utmost. And as he knoweth our actions, so our intentions; he knoweth our inside as well as our outside, (Heb. 4.13.) All things are naked and manifest before him, with whom we have to do; and they are not only naked to the skin, but unbowelled, and anatomized to every veine and bone, (Acts 15.18.) Known to God are all his works from the beginning of the world; he know∣eth all his own works, much more ours. Thus God is strong in wisdome, as wisdome consists in knowledge; and thus strong he is, he knoweth all things; First, the least things, as well as the greatest; 'tis no burden, no distraction to God, to take notice of

the smallest matters, even to the numbering of the haires of our head. That's true greatness of knowledge, to know the least things and motions of the meanest creature. Secondly, he knoweth the most secret things; Secret things belong to God, (Deut. 29.29.) that is, God hath secrets which he reserves to himself, man can∣not know them, man must not attempt to know them, such an at∣tempt were insufferable intrusion. Now as God hath secrets of his own, which no man must meddle with, so be medles with all our secrets, our secrets belong to God as well as his own; he knows the secrets of our hearts, he hath a key to that Cabinet, and can unlock it, and look into it; we may lock men, one and other, out of our hearts, but we cannot lock out God, he seeth what's there, such is the strength of his knowing wisdome. Thirdly, He knows things future, or what shall be; he knoweth what as yet is not, as clearly as what is; He declareth the end from the beginning, (Isa. 46.10.) Upon this ground the Prophet challengeth all the Idols of the world, (Isa. 41.23.) Shew the things that are to come hereafter, that we may know that ye are Gods; tell us what shall be next, tell us what will be to morrow; that will be a demonstration of your Divinity; the Lord declareth things to come, and he only declares them. We know little of that which is, he, and he only, knoweth that which will be. All fu∣tures unrevealed, are secrets, and among them our thoughts are the greatest secrets, yet them the Lord knoweth, (Psal. 139.2.) Thou (saith David) understandest my thoughts afar off, that is, be∣fore I think them; Is not this strength of knowing wisdome? Fourthly, God knoweth all things alwayes, or everlastingly, there is not one of them slips out of his knowledge, they are at all times alike, that is, perfectly before him; Is not this also strength of knowing wisdome? Fifthly, The Lord knoweth all these things as distinctly as if he had but one thing to know. Sixthly, He know∣eth all things by one act of single and simple intuition, he doth not know (as we) by report from others, nor by comparing one thing with another, nor by inferring one thing from another, that is, he doth not know by discourse, argument, or demonstration, but all things are before the eye of his knowledge nakedly and immediately, as they are. These two last as well as any of, or all the former, are a clear proof, not only, that God is knowing and wise, but that he is mighty in strength of knowing wisdome.

Secondly, Consider wisdome, as it is applyed in working. Some have much of that wisdome which we call Theoreticall, knowing, discerning wisdome; but as for practicall, working wis∣dome, how to put things together, how to order them as to the businesses and affairs of this life, they are very far to seek. We say, Great Scholars are not alwayes the wisest men: many are knowing, they know almost all things, they will dispute (de omni scibili) of all things knowable, yet are very weak when they come to lay things together for practice or government; if it be but the go∣vernment of a family, or of their private estate, they know not how to mannage it, much less can they mannage the government of great Societies or Corporations, least of all of Kingdomes and Nations. But as for the Lord, he hath not only a knowing wis∣dome, but a disposing, a governing, a working, practical wisdome, in ordering all affairs, which we properly call prudence or discre∣tion, (Psal. 112.5.) We have seen knowing learned men do things very foolishly, imprudently, indiscreetly. But all the works of the Lord are contrived and model'd, as also effected and perfected with infinite wisdome. Hence that Holy exclamation, (Psal. 104.24.) O Lord, how manifold are thy works, in wisdome hast thou made them all? Which as it is true of all the works of Creation, so likewise of the works of Providence, the former of which are spoken of in the beginning of the Psalme, and the lat∣ter in the following parts of it. The Lord in wisdome made the world, He made the heavens by his wisdome, (Psal. 136.5.) and by wisdome hath he founded the earth, (Pro. 3.19.) If in both those places we understand Christ by wisdome, it doth not hinder, but advance this truth; now as the Lord made the world both heaven and earth in wisdome, so in and by the same wisdome he governs heaven and earth, and all his works in both are full of wisdome. Thus it appears that the Lord is mighty in strength of wisdome, both as to the knowing and ordering of all things: yea, the Lord is so mighty in both these kinds of wisdome, that there is indeed none wise but he. And therefore the Scripture not only calls him, The wise God, but God only wise, (Rom. 16.27. Jude v. 25.) And surely he is mighty strong in wisdome, who hath all the wis∣dome, or is only wise. Some may say, How are we to understand that? is not wisdome one of those communicable Attributes of God? so we distinguish the divine Attributes, some are commu∣nicable,

o••hers are incommunicable. The infiniteness, the omni∣science, the unchangableness, the simplicity of God are incommu∣nicable, but the holiness, the justice, the mercy and wisdome of God, are communicable; that is, God doth communicate unto man his holiness, his justice and wisdome. Why then is it said, That God is only wise, seeing God hath endowed many with a spi∣rit of wisdome, or hath made many wise men in the world?

I answer, First, God is said to be only wise, because there is none so wise as he; his wisdome is so much beyond the wisdome of all men, that no man may be called wise but God. Thus also God is called the only Potentate, (1 Tim. 6.15.) be∣cause though there are many Potentates in the world, yet Gods potency is beyond them all. His life also is such, that, at the 16th verse of the same Chapter it is said, He only hath immortality, yet both the Angels and the souls of men are immortal; but God hath immortality in a way of such eminency, that the very Angels and souls of men are mortal in comparison of him. David said of his life, (Psal. 39.5.) My age is nothing to thee; I scarce live at all, when I consider the life of God; so the wisest man in the world may say of his wisdome, my wisdome is nothing unto thee, I have no wisdome when I consider how wise God is.

Secondly, God is said to be only wise, because there are none originally wise but he; his wisdome is of himself, yea his wisdome is himself; the wisdome of God is not a separable quality from him, as the wisdome of a man is. Many are men, but not wise men; but it is impossible for God to be God, and not to be wise; his wisdome is essential to him. The wisdome of man is like gild∣ing upon an earthen vessel; but the wisdome of God is like a gol∣den vessel. The wisest men are gilded over with wisdome, they are adorned and beautified with it, but no man, how wise soever is wisdome, only God is. God is (if I may so speak) an Immense and immeasurable vessel of gold, he is all gold, you cannot distin∣guish the gold from the vessel, 'tis gold quite through, he is mas∣sie gold, massie wisdome. The wisdome of man is another thing from himself. The wisdome of God is himself; and thus God alone is wise.

Thirdly, God is only wise, because all wisdome is from him; as he hath his wisdome from himself, so all others have wisdome from him; all the wisdome of men and Angels, is but a ray from

his light, but a stream, yea, but a drop from his Ocean. Bezaliel's Artificial wisdome was from the Lord, Solomons political wisdome was from the Lord; Solomon asked wisdome from the Lord to go∣verne. And not only is the wisdome of Princes, Statesmen and Po∣liticians, but the very Plowmans wisdome is from the Lord, (Isa. 28.26.) where the Prophet having shewed how the Plowman tills the ground, how he harrows and casts in the seed, how he thresheth and gets out the graine, he addeth (v. 29.) This comes from the Lord, who is wonderfull in counsel, and excellent in working. The Plowman knoweth not how to till his ground, to sow his seed, to harrow his land, to thresh his corne, if the Lord did not give him 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 understand∣ing. 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 dispo∣sing wisdome, discerning all things most clearly, and ordering all things most wisely, according to the pleasure of his holy and righ∣teous 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, there∣fore 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 Nati∣ons, 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 beau∣tiful 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 soe∣ver 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, notwithstand∣ing 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 suf∣fer, let us go to God; if we want wisdome to mannage a prospe∣rous estate, or to bear an afflicted estate, let us go to God. The Apostle gives this direction (James 1.5.) If any man lack wis∣dome, (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 confi∣dently 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 con∣fident are we, and how composed are our thoughts, as to the well-issuing of it! how much more may we be confident, and compo∣sed, 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. 'Tis dangerous to lean to the understanding of others, but much more to lean to our own. Re∣member 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 Translati∣on.

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. Behold God is mighty, and despiseth not any, is thus rendred, Behold God is migh∣ty, 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 29^th Chapter of this Book, having set forth his own mightinesse or greatness, complained in the 30^th, that notwithstanding all his for∣mer 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 soever, because he is high, nor the great, how great soever, because g••eat. God himself is great and mighty, and they that are like, (usually) rejoyce in those that are like them. Therefore God

being mighty himself, doth not despise or reject those that are mighty, because they are so; there must be some other reason (it is not their mightinesse) why God despises and casts down the mighty. God is mighty, and despiseth not the mighty.

Hence Note.

The great God is no enemy to greatnesse.

God doth not despise the mighty, the Kings and Princes of the Earth, as they are such; he hath no antipathy in him against greatnesse, nor doth he reject any man because he is great; if he doth at any time reject a great man, it is because of the abuse of his greatnesse: God dislikes no mans just power, but the unjust exercise of that power. The Authority and Power of man over man is of God, therefore God doth not despise men because they are in power. He ordaineth Powers, There is no Power but of God, the Powers that be, are ordained (or as our Margin hath it, ordered of God.) He puts power into the hands of men, and disposeth of their power. God cannot despise his own Ordination. 'Tis the abuse of Power, and not the Power it self, which the Lord sets himself against, and that indeed he doth set himself against; he despiseth the most mighty and powerful Princes of the World, when they instead of governing, are only vexing others with their Power: This causeth him to poure contempt upon Princes (Psal. 107.40.) and renders him terrible to the Kings of the Earth (Psal. 76.12.) Yet the Lord is never so angry with, nor doth he so aggravate the faults of those that are in Power, as to make Power it self faulty. Indeed, when great and mighty men turn their Power into op∣pression, then the Lord speaks as if he had conceived a displea∣sure against all great and mighty men, yet he is not displeased with their greatnesse, but with the mis-improvement of their greatnesse, and mal-administration of their Power. The Prophet puts the Question (Hab. ••.8.) Was the Lord displeased against the Rivers? was thine anger against the Rivers? was thy wrath against the Sea? What was the reason why God turned the River of Nilus in Egypt, into blood? What was the reason why God divided the Red Sea? Was he wrath with the River, or with the Sea? No, he was wrath with the great Ones of Egypt, his wrath was against Pharoah and the Egyptians. Such an expression we have (Nahum 1.4.) He rebuketh the Sea, and maketh it dry,

and dryeth up all the Rivers: Bashan languisheth, and Carmel, and the Flower of Lebanon languisheth. What was the meaning of all this? it only signified that the Lord was highly displeased with the great and mighty Ones of the world, who were to others, as the Sea is to a River, and as Carmel and Lebanon were to the Plains and low Valleys of the Earth, exceeding them in height and greatnesse; I say, he was highly displeased with them, because these carried it amiss in the exercise of their high Power; it was not because they were high and great, but because they had not exalted God in their highnesse, nor acted towards man as became those who were advanced above, and over other men. Thus all along the Lord speaks against, and rebukes the high and mighty, upon no other account but the unrighteous administration of their might & highness. God quarrels with no man meerly for his might.

The Historyes of all Ages have reported the great and mighty men of the World, opposing the mighty, purely because they were so. Some say they did it out of Reason of Statel, but the true Reason of it, usually was their own pride, or envy, because they could not bear those that were equal with them, as Pompey, much lesse a Superiour, as Caesar could not. Or it was out of fear that the great would undermine their greatnesse, or bring them down. Thus mighty men oppose the mighty, as mighty; but the Lord is infinitely above these thoughts, He is mighty, and he de∣spiseth not the mighty, nor doth he set himself against them, be∣cause they are mighty. The liberal (Isa. 32.8.) deviseth liberal things, and by liberal things shall he stand. David a great P ince, prayed (Psal. 51.12.) that God would establish him by his free (or Princely) Spirit; that being a mighty King, he might never any more entertain low and unworthy thoughts of any man, nor do any thing unworthy of God, or of himself.

Again, Our Translation distributes the latter part of the verse into two Branches of the mightinesse of God. He is mighty, first, in strength; and secondly, In wisdome. This, by others, is rendred a single Proposition. He is mighty in strength of heart. Strength of heart may be taken three wayes: First, For courage in dan∣gers. Secondly, For patience in troubles. Thirdly, For noble∣nesse and greatnesse of mind, in all we do. In this third or last sense, we are to understand it here; as if Elihu had said, The Reason why the Lord being mighty, doth not despise the mighty, is

this, Because he excels all others, not only in mightiness and power, but in the nobleness of his Spirit. The Lord hath such an heroical Spirit, that he can do nothing below or unbecoming himself. This is an excellent reading of the words. Take two Notes ••rom it. First, By way of Assertion. Secondly, By way of Illation. By way of Assertion, thus,

The Lord hath a wonderful noble heart, and magnificent Spirit.

He hath not only an outward power (as many have) but an in∣ward power; he is not only Master of others, but, as I may say, he is Master of himself. Many are Masters of others, who are not at all Masters of themselves; they are mighty in the strength of hand, yet weak as to strength of heart. The inward excellency and mightinesse of the heart of God, may be seen eminently in a threefold respect.

First, The Lord is mighty of heart, as to patience and long-sufferance, in bearing with those that are evil. The Lord is infi∣nitely above that patience which consists in the bearing of evil, (though that as was toucht before, shews much strength of heart) but he is continually in the exercise of that patience, which con∣sists in bearing with those that are evil. And O how great is the strength and might of Gods heart in this! Some of the Rab∣bies translate the Original Text, long-suffering. The Prophet Nahum speaks of God, as slow to anger, and great in power, (Chap. 1.3.) It argueth strength of heart indeed, when we can stop and bridle our boisterous and angry passions, towards those that have offended us. The Lord saith unto, or concerning Pharoah (Exod. 9.16.) And in very deed, for this cause have I raised thee up, for to shew in thee my power, &c. What power? The Lord shewed forth a twofold power in the raising up of Pharoah: First, the power of his Arm, that he was able to cast down such a mighty Prince. Secondly, The power of his Patience, that he spared him from ruin till he had sent ten messages to him, and poured ten Plagues upon him. The Lord was so provoked by Pharoah, that he might have crushed him upon the first denyal, but he forbare him long; the Lord might well say, I have set thee up that I might shew forth my power, my power in forbearing thee long, as well as in destroying thee at last. The Apostle speaks of this power (Rom. 9.22.) What if

God willing to shew his wrath, and make his power known (the Lord will not only shew his wrath hereafter in breaking those vessels of destruction, but he shews his power now in suffering them long, and therefore he to make his power known) endured with much long-suffering the Vessels of wrath fitted to destruction. Here's the strength of the Lords heart, he bears long with wicked men.

Secondly, There is a mighty power or strength of heart in God, as in long-suffering towards impenitent sinners, so in pardo∣ning sinners who repent. Who, but the Lord hath such a strength of Spirit, to pardon and passe by offences! After the People of Israel had mutined, and murmured, and so provoked the Lord to the height, Moses begs and bespeaks the power of the Lords pardoning-mercy, (Numb. 14.17.) And now I beseech thee let the power of my Lord be great, according as thou hast spoken, saying, The Lord is long-suffering, and of great mercy, forgiving iniquity, &c. As if Moses had said, Lord, thou must put forth as much power in pardoning the sins of this People, as ever thou didst in deli∣vering them from their bondage-sufferings in Egypt. Or thus, O Lord, thou mightest magnifie the power of thine anger in punishing this rebellious People, but rather magnifie the power of thy patience and long-sufferance in sparing and pardoning them. O what strength of heart is in God, who passeth by the great transgressions of his People!

Thirdly, The Lord hath a mightinesse of heart in executing his wrath upon his incorrigible enemies, (Psal. 90.11.) Who knoweth the power of thine anger? The anger of God is such a thing as no man can go to the bottome of it in his thoughts. The Lords wrath is powerful, beyond all imagination and apprehensi∣on; his anger, as well as his love, passeth knowledge. In all these respects the Lord hath strength of heart, or he is mighty in strength of heart, as well as in hand or arm. The greatest disco∣veries of Gods power, are in the wayes of his mercy. His Judge∣ments are called his strange work, but his mercy is his strength, as the Prophet calls it, (Isa. 27.5.) where warning the Bryars and Thorns to take heed of warring with God, he gives a sinner this counsel, Let him take hold of my strength, that he may make peace with me, and he shall make peace with me. But what is meant by the strength of God? Some render, Let him take hold of my Tower. A Tower is a place of strength, but here put for that

which God glories in most, as his chiefest strength, even his good∣nesse, me••cy, patience, and long-sufferance, yea Christ himself; as if he had said, Let not the sinner struggle with my strength, let him not think by str••ng hand to overcome my strength, but let him take hold of my Christ, through whom all those glorious perfections of mine, my Goodnesse, Mercy, Patience, &c. are given out to the children of men, and he shall make peace with me. This is the true strength of God; nor doth any thing more set forth the strength of man, than this, that he is ready to pardon, to forgive, and passe by; only impotent spirits are much for revenge. 'Tis our weaknesse not to passe by wrongs and injuries done to us. To bear wrongs is to be like the high and mighty God, to bear them in mind, is to be like the lowest and weakest spirited men. He is strong indeed, who is strong in patience against Offenders, and as strong in mercy to pardon humble ones, as in power to punish stubborn and rebellious ones.

Secondly, By way of Illation,

Note.

'Tis the greatness of Gods Spirit, or the strength of his heart and mind, which moderates him towards sinful man.

That which keeps men in a moderate frame towards men, is true greatnesse of spirit: They that are of such a spirit, will nei∣ther despise those that are below them, nor envy those that are a∣bove them, not willingly oppose those that are equal to them. The envy and opposition of others greatnesse, ariseth from the meannesse and weaknesse of our own spirits. The reason why one man is affraid that another should be high, is because himself hath not a real highnesse of spirit; or the reason why most oppose the greatnesse of others, is the littlenesse of their own spirits. Whence spring contentions and strifes, envyings at, and under∣minings of one another? come they not from the narrownesse of our hearts, that we cannot rejoyce in the good of others, or from the impotent jealousies of our hearts, that we fear others will do us hurt? If such a one get up, he will pull me down; if such a one be high, 'tis dangerous to me, therefore I must pull him down, if I can; whence comes this, but from lownesse and poornesse of spirit, from that pitiful thing in man, called Pusillanimity. The Lord hath so great a Spirit, that as he envieth no mans greatnesse,

so he feareth no mans greatness, and therefore doth that which is just and equal to all sorts of men, bad and good, as is further shewed in the next verse.

Vers. 6. He preserveth not the life of the wicked, but giv∣eth right to the poor.

As if Elihu had said, Though the Lord doth not despise any that are great, yet he doth not respect any that aro bad; he preserveth not the life of the wicked. And as the Lord will not do any wrong to the rich, so, to be sure, he will give right to the poor. What Elihu had affi••med of God, he now proveth by instances or particulars, and that both in respect of the wicked and the godly. That the Lord is most just and righteous he proveth thus,

He preserveth not the life of the wicked.

That's the first instance, and he expresseth it negatively, He preserveth not the life of the wicked, he maketh not, or suffereth not the wicked to live. The Hebrew strictly is, He doth not enliven the wicked: So the word is used concerning the Midwives that feared God, (Exod. 1.17.) They did not obey the word of the King, but saved the Male Children alive, or, they enlivened the Male children. They who preserve, do, upon the matter, give a new life. The like Expression we have (Exod. 18.22.) Thou shalt not suf∣fer a Witch to live: The Hebrew is, thou shalt not vivifie or enli∣ven a Witch. They who have commerce with the Devil, the Prince of the Air, they who Trade with Hell, to satisfie the lusts and curiosities of evill men on earth, are not worthy to breath in the Air, or live upon the face of the Earth. He preserveth not the life of the wicked. There are two things in this negative speech of Elihu.

First, God doth not shew any favour to, nor indulge wicked men in their evil wayes. He that will not so much as p••eserve their lives, doth not give them favour while they live. Life and savour are two distinct things, (Job 10.12.) Thou hast grant∣ed me life and favour. Favour with life is the p••iviledge of the living; favour is better than life. The Lord doth but seldome reprieve, much less doth he at any time favour or pardon impeni∣tently wicked men.

Secondly, When Elihu saith, he preserveth not the life of the

wicked, we are to understand it by an ordinary Figure, wherein less is expressed, than is to be understood; He preserveth not, that is, first, he is not solicitous about their preservation, he cares not much what becomes of them; and not only so, but Secondly, he destroyeth the life of the wicked; the Lord will certainly ru∣ine and utterly undoe them, one time or other, one way or other; he will do it either immediately, by his own Arme, by some nota∣ble stroke of vengeance from himself: or he will do it by means, he will find out, and impower instruments, that shall destroy the very life of the wicked. And I conceive Elihu brings in this Pro∣position concerning God, in answer to what Job had observed and complainingly alleadged about the Prosperity of the wicked, (Chap. 21.7.) Wherefore doth the wicked live, become old, yea are mighty in power? As if Job had intimated, that the Lord surely did shew, not only some, but much respect unto wicked men; they did not only live, but they lived a long time, and not only a long time a bare life, but were mighty in power, and over-power∣ed, yea, oppressed many with their might. Elihu replyeth here, notwithstanding this Allegation (which seemed to reflect upon the Justice of God) that the Lord preserveth not the Life of the wicked. Mark, first, he doth not say, he preserveth not the Life of a man that sinneth, for then whose life should be preserved? but, he preserveth not the life of the wicked; that is, of a man who sin∣neth presumptuously, and goeth on impenitently, who is incorri∣gible. Secondly, he doth not say, God suffereth not a wicked man to live, for then (most men being wicked in all Ages of the world) the world would be very thin, and almost naked, of Inha∣bitants: But he preserveth not (saith he) the life of the wicked; that is, he sets no sto••e by them, as we do of those things, which we carefully preserve. We may compare this verse with that of Job (Chap. 34.26, 27, 28.) where 'tis said of mighty oppres∣so••s, the Lord striketh them at wicked men (that is, as he useth to strike wicked men) in the open sight of others; because they turn∣ed back from him, and would not consider any of his wayes: So that they cause the cry of the poor to come up to him, and he heareth the cry of the afflicted. Now, as there Elihu speaks affirmatively, he striketh wicked men, so here he speaks negatively (which is the same in effect) God doth not preserve the life of the wicked; and as there he said, God heareth the cry of the afflicted, or poor, so here,

he giveth right to the poor. These Texts are of the same sence, and expound each other. From the former part of this sixth verse already opened, he preserveth not the life of the wicked,

Observe, First;

Wicked men are out of Gods Protection, they can expect no favour from him;

They are out-lawed. Some persons are out-lawed by men, and then if any man injure them, or kill them, they can have no remedy by the Law; they have their amends (as we say) in their own hands, the Law gives them none. Wicked men are out of Gods love, and therefore out of his care; he turns them up (as we say) to the wide World to shift for themselves: whether they sink or swim, 'tis all one to him. He is neither Sun nor Shield to the wicked, he is both to the godly, (Psal. 84.11.) The Lord is a Sun and a Shield, the Lord will give Grace and Glory; no good thing will he with-hold from them that walk uprightly. As a Sun he giveth out the warm Beams of his savour, to refresh and revive them, when the World leaves them cold and com∣fortless: And as a Shield he defends and saves them, when the World strikes at them and vexes them; he will keep them safe from evil, as with a Shield. The wicked have no share in this, not in any such-like promise; the Lord is rather Fire and Sword, than Sun or Shield to them; he neither comforts them while they live, nor preserves their lives from death.

But some may say, Doth not God preserve the lives of the wicked? Is it not said (Job 7.20.) He is the preserver of men? Which indefinite seems to carry it for all men: And (Psal. 36.6.) Thou preservest man and beast. Yea, wicked men not only live, but prosper and flourish in the World, as Job complained, (Chap. 21.7.) Wherefore do the wicked live, bec••me old, yea, are mighty in power? Surely then they are preserved, and if God do not preserve them, who doth? Man hath no more power to pre∣serve his own life, than to give himself life; how is it then that the Text saith, God doth not preserve them? or that they are out of Gods Protection?

I answer, First, It cannot be denyed, but that the wicked hold their lives, and all the good things they have (possibly they have many good things) of God. But the wicked, and their live••,

or the lives of the wicked, are preserved only by that common P••ovidence of God, which extends even to the Beasts of the field; they are not preserved by any special Providence or Promise of preservation made to them: their Souls are not bound in the bundle of life with the Lord their God, as Abigail assured David his should be (1 Sam. 25.29.) nor are they, as one very well expresseth it in the Language of the Prophet Isaiah (Chap. 4.3.) written (or reckoned) among the living in Jerusalem. Neither their life, nor their death, is precious in the Lords sight, as both of the meanest Saints are (Psal. 116.15.) The special Promises of preservation are made to the godly; the common Providences of preservation extend to the wicked. God preserves many wicked men, but not one of them can plead a Promise for his pre∣servation, or say, Lord, thou hast undertaken to preserve me, I have thy Word or Warrant for my preservation. So then, the Lord doth not preserve the life of any wicked man upon a word of Promise.

Secondly, I answer, When the lives of the wicked are preserv∣ed, they are not preserved for any love which God bears to their persons as such, but either, First, to bring them into a better state, that is, to turn them from their wickedness, that being con∣verted, they may be saved at last, according to his purpose: Or, Secondly, they are preserved, to serve some ends and purposes of his in this World. For though God hath no pleasure in them, yet he makes some use of them, and doth his pleasure by them; Or, I may say, they are preserved to be Executioners of his dis∣pleasure, in chastening and correcting his own people. The King of Assyria was preserved in great Power; and to what end? I will send him against an hypocritical Nation, (Isa. 10.6.) He must go on my Errand, though he meaneth not so, nor doth his heart think so, (as the Lord spake, vers. 7.) He hath other matters and designs in his head, but I have this use of him, and of his power, even to punish the people of my wrath. The Lord made use also of Nebu∣chadnezar, and his Army, to serve him in the destroying of Tyrus, and of him and his Army he saith, They wrought for me, (Ezek. 29.20.) Thus the Lord doth some of his work, his strange work especially, his work of Judgment, by the hands of wicked men; and therefore he preserves their lives. Yea, he preserves them many a time to be a help and a defence to his people.

A Thorn Hedge keeps the Pasture, that strange Cattle break not in, and eat it up. Wicked men are as Bryars and Thorns, and they are suffered to live, because the Lord can make use of them as a Fence to his people. When the Serpent cast out of his mouth water as a Flood after the woman (the Church) that he might cause her to be carryed away of the Flood, then the Earth (that is, earthly, carnal men) helped the Woman (Rev. 12.15, 16,) The Lord used bad men to do that good work, the preservation of his distressed and persecuted Church.

Thirdly, As the Lord suffers many wicked men to live, that they may be brought out of their sins, so he suffers others to live that they may fill up the measure of their sins. Why did the Lord preserve the Amorites? was it because he loved or liked them? no, but because they were not then ripe for Judgment, (Gen. 15.16.) The Iniquity of the Amorites is not yet full. Some wicked men are to fill up their dayes, that they may fill up the measure of their Fathers sins, by their own, as Christ threatned the Scribes and Pharisees, (Math. 23.32.) Such a grant of life, though for a thousand years, is worse than a thousand Deaths.

Fourthly, we may answer, The wicked are not so much preser∣ved from, as reserved unto further wrath, (2 Pet. 2.9.) The Lord knoweth how to deliver the godly out of temptations, and to re∣serve the unjust unto the day of Judgment, to be punished. God doth not presently punish all the wicked, nor take away their lives; there is a day of Judgment coming, and till that day come, their lives are preserved, as persons reserved unto Judgment.

Fifthly, VVhen wicked men are said to be out of the Lords Protection, consider, There is a twofold Protection; First, or∣dinary; Secondly, extraordinary. The Lord doth preserve and protect wicked men in an ordinary, not in an extraordinary way; he doth not work wonders, much less miracles, to preserve them, as he often doth for the preservation of his own people. God will not be at such cost in preserving of wicked men, as he is at in the preserving the lives and liberties of his eminent Servants; rather than they shall perish, or not be preserved, he will som∣times work a miracle, and put Nature out of its course, to save their lives. VVhen those three VVorthies were cast into the midst of the burning fiery Furnace, God stopt the rage of that furious Element, that the Fire had no power upon their bodyes, nor

was an hair of their head singed, neither were their Coats changed, nor the smel of fire had passed on them, (Dan. 3.27.) Did we ever hear that the Lord restrained the power of the fire, to pre∣serve wicked men? When Daniel, a man precious in the sight of God, was cast into the Lions Den, the Lord preserved his life al∣so, by stopping the Mouths of the Lyons, (Dan. 6.22.) Did we ever hear that God preserved the lives of wicked men in such a way? No sooner were Daniels accusers cast into the Lyons Den, but the Lyons had the Mastery of them, and brake all their bones in pieces, e're ever they came to the bottome of the Den, (v. 24.) The Lord doth not preserve the lives of the wicked, by miracu∣lous manifestations of his Power and Glory.

Sixthly, I answer, Though some wicked men are commonly preserved, as other men, yet many by their wickedness, hasten their ruine, and shorten the number of their dayes. We may distinguish of wicked men; First, wicked men may be taken in a General notion, for all that are unconverted, and unregenerate. Many persons pass for honest and good men in the world, who yet are wicked, being carnal, and abiding in a state of nature: wicked men of this sort, are ordinarily preserved. Secondly, Take wic∣ked men (and such I conceive the Text especially intends) for notorious wicked men, such as are murderers, blasphemers, &c. the Lord doth not preserve the lives of such, but lets mans Justice seize upon them, or divine vengeance overtake them (Psal. 55.23.) The blood-thirsty and deceitful man shall not live out half his dayes; that is, he shall not live half so long as he might, according to the course of Nature, because of his nefarious sinful courses. Histories are full of dreadful Tragedies, sealing to this Truth, with the blood and untimely death of gross offenders. How of∣ten have we seen or heard of the Ve••geance of God following and falling upon those that were (signanter) notoriously wick∣ed; and of ••••ese we are especially to understand the Poynt and Text, He preserveth not the life of the wicked. Take this Inference from all that hath been said about this awakening Observation,

How sad is the life of a wicked man! indeed of any man on this side the Line of grace, but especially of any very wicked man! He can scarce be said to live, whose life is not preferved by God; a wicked man is alwayes in death, seeing God doth not preserve his life. The Apostle Paul said he was in Deaths often,

but God had as often preserved his life; but they are in Deaths alwayes, whose life God never preserveth. VVhat preservation of life can he have, who hath not God for his preserver? God in Creation or Propagation giveth us our life as to being; but Pre∣servation gives us our life as to well-being. Can it be well with them that are not under the preservation of God? To be redeem∣ed by Christ would be but a small comfort, unless we were also preserved by him. (Jude 1.) To them that are sanctified by God the Father, and preserved in Jesus Christ, and called. If we were only redeemed from death, and not preserved in life, what were our spiritual life to us? So I may say in respect of the life of the body; to be meerly created or propagated, what is it, if we are not preserved? 'Tis a high Priviledge, when a man can, not only say, he hath received life from God, but his life is preserved by God. That's the first poynt. He preserveth not the Life of the wicked.

Again, From that other Interpretation of the words, as not to preserve is as much as to destroy and ruine,

Note,

As God utterly disowneth, so he will at last utterly ruine all wicked men.

He not only doth not favour them, but pours out fury upon them, (Jer. 10.25.) Pour out thy fury upon the Heathen that know thee not, and upon the Families that call not on thy Name. The Pro∣phesie of Isaiah speaks no better concerning them than that prayer of Jeremy. (Isa. 3.11.) Wo unto the wicked, it shall be ill with him, for the reward of his hand shall be given him. And what can the hand of a wicked man earn? the wages of sin is death; he can get nothing but wrath, and death, nothing but tribulation and an∣guish here, and eternal misery hereafter, by the work of his hands. VVoe to the wicked, for the reward of his hands shall be given him, that is, eternal destruction and sorrow shall be given him, according to the iniquity of his hand. A godly man is rewarded according to the cleanness of his hands (Psal. 18.20, 24.) He labours to keep his hands, (much more his heart clean, whatever the VVorld judge of him) But woe to the wicked when God giveth them the reward of their hands, of their unclean, soul and filthy hands; for what can such hands get or procure by all their

labour but their own mischief and sorrow? There is no peace, saith my God, to the wicked, (Isa. 57.21.) No peace is to them, be∣cause no good is done by them: their portion lyes in promises, who keep Commandements, so theirs must needs lye in threat∣nings, who do nothing but break them, or break them in all they do. My meditation of him shall be sweet, I will be glad in the Lord, (said David, P••al. 104.34.) As if he had said, I know that I and eve••y Godly man, shall receive so much good from the Lord, that it doth me good at the heart to think of it: But as for the wicked, I can fore-see (as we say) with half an eye, how ill it will be with them, and so let it be; I must subscribe to, and vote with the righteous judgement of the Lord again••t them (ver. 35.) Let the sinners be consumed out of the Earth, and let the wicked be no more.

Lastly, Consider these words, He preserveth not the life of the wicked, with respect to the wicked, specially intended and treat∣ed of in this Context, The Lord is mighty, and despiseth not the mighty (because they are mighty) he preserveth not the wicked.

Hence Note;

Wicked men, how mighty soever, cannot preserve themselves, nor doth the Lord undertake for their preservation.

The strongest of wicked men, cannot stand by their own strength, they cannot protect nor preserve themselves, and the Lord will not put forth his strength to preserve them from falling. As no mightiness, no power can bear man up, or maintain him against the Lord, so not without the Lord; if he preserveth not the life of the wicked, they cannot escape death and destruction, though high as Cedars, and strong as Oakes. They cannot but perish, whom God preserveth not. He preserveth not the life of the wicked,

But giveth right to the poor,

Or to the afflicted. Poverty it self is a great affliction, and usu∣ally the poor are afflicted by others. Here is a second instance of Gods goodnesse in the exercise of his power and might. As He preserveth not the life of the wicked, So he giveth right to the poor; as he destroyeth wrong-doers, so he will do right to those that suffer wrong. Every word is considerable, First, He giveth;

that's an act of bounty. Secondly, He giveth right; that's an act of equity. And that Thirdly, To the poor; that's an act of pity and charity.

Further, When 'tis said, He giveth, that implyes, First, a pre∣sent or speedy act; Secondly, a constant and setled course of acting. As the word giveth imports, that the Lord doth it now, and doth not put it off to hereafter only; so it likewise importeth that the Lord will do it hereafter, as well as now. He giveth

Right to the poor.

The poor suffer wrong, but the Lord comes, and gives them right, or rights them, and that in a twofold notion. First, He gives them that right which is due to them, according to his own righteous Laws, or the righteous Laws of men. That's right done, which is done according to a righteous Law. Secondly, He giv∣eth them that right which is due to them according to the in∣tegrity of their own hearts and wayes. We may say, Thirdly, The Lord giveth them right, not according to the strictnesse of the Law, but according to the integrity of their hearts. Thus Da∣vid prayed (Psal. 7.3.) Judge me, O Lord, according to my righte∣ousnesse, and according to mine integrity that is in me; that is, according to my honest meaning, and the simplicity of my Soul. As if he had said, O Lord, do me right; men have done me wrong, they have false and wrong apprehensions of me, they raise false re∣ports concerning me, but thou, O Lord, who knowest my integrity wilt judge me accordingly, and 'tis my humble and earnest Prayer that thou wouldest. He giveth right

To the poor.

The poor in Scripture are taken two wayes; First, as they stand in opposition to the rich; Secondly, as they are opposed to the proud; thus here, he giveth right to the poor, as well as to the rich; and he will especially give right to the humble poor, to the righteous poor, to the poor in spirit. Such the Prophet speaks of (Isa. 66.2.) To this man will I look, even to him that is poor. He means not the poor in purse (as such) he means not those (as such) who wear poor cloaths, the Lord doth not always look to, or respect such poor, for many such are both proud and wick∣ed; but he looks to him that is poor in spirit, or of a contrite spi∣rit;

let such be in Rags, and lye upon the Dunghil, the Lord will look to them; and he hath a threefold look for them. First, A look of honour, as respecting their Persons. Secondly, A look of care, to supply their wants. Thirdly, A look of justice, to de∣liver them from wrong. And if they that are poor in spirit, be rich also in the world, they shall not fail to receive right from the hand of the Lord. The Lord giveth right to all sorts of men against their wicked oppressors; but his poor, the Godly poor, believing poor, those that are poor not only in purse, but in spirit, are more peculiarly under this priviledge, of being righted by the Lord. And usually in Scripture, the word poor is taken in a good sence, for good men, as the word rich, in an ill sence, for evil men (Jam. 5.1.) Go to now ye rich men, weep and howl for the miseries that shall come upon you. The Apostle speaks as if that were the case of all rich, or as if he called all rich men to weep∣ing and howling, &c. Yet some poor men are wicked, and some rich men are righteous; and therefore I conceive the word poor may be taken here for any wronged or oppressed poor, yet espe∣cially for the Godly poor. For though God giveth right to all men, even the worst of men, yet here the scope of Elihu is to shew that God takes most care of those whom the wicked do most, not only neglect, but injure and oppresse, He giveth right to the poor.

Hence Note;

The poor, especially the Godly poor, are often wronged, and go by the worst in the world. Or thus:

The poor, as poor, usually suffer from, and by the world.

As the world is apt to oppresse any poor, so mostly the Godly poor, (Psal. 12.5.) For the oppression of the poor I will arise. 'Tis possible a rich man may be oppressed, a mighty man may be op∣pressed by one mightier than he; but usually the poor are op∣pressed, and they trampled on, who are already underfoot. And therefore the Lord saith, For the oppression of the poor, for the sigh∣ing of the needy, now will I arise, and set him at safety from him that puffeth at him. This is not exclusive, the Lord will arise for the help of the rich and great, when any such are wronged; but he is said to arise for the help of the poor, as intimating that the poor seldome come by their right, or find help in the world, unlesse

God arise to help them, or help them to it; and because he hath said he will help them to their right, we may be sure he will. Davids Faith was strong upon this promise, (Psal. 18.27.) Thou wilt save the afflicted people, (Psal. 72.4.) He shall judge the poor of the People. (P••al. 140.12.) I know that the Lord will maintain the cause of the afflicted. And his Experience was as clear, as his Faith was strong (Psal. 37.25.) I have been young, and now am old, yet have I not seen the righteous forsaken; that is, I have often, yea alwayes seen him helped one way or other; and sometimes set on high from affliction, (Psal. 107.41.) The Lord careth so for the poor, as if he cared for none else; and the best of the poor are little cared for by any, but the Lord. (Zeph. 3.12.) I will also leave in the midst of thee an afflicted and poor people, and they shall trust in the Name of the Lord. The rich of this world trust to creature helps, but as the Lords poor know they ought not to trust in creature help, so they have it not to trust to, and therefore they trust in the Name of the Lord, not only out of choice (which is their grace and duty) but out of necessity. And what will the Lord do for them that trust in him, not only out of necessity but choice? he will surely take care of them, and do them right.

Secondly, Note;

God rights the poor freely.

He giveth them right, he doth not sell it. What freer than gift? They need not bribe for it. As he freely giveth them the Righteousnesse of his Son to justifie them, so they have common right of free gift to relieve them.

Note Thirdly;

The Lord relieves, or rights the poor speedily.

He giveth, implyeth a present act, and that doubles the mercy.

Note Fourthly;

God will always right the wronged poor.

He giveth, imports even a continued act; as he did it in for∣mer times, in the dayes of old, so he doth it at this day, and will do it always. As the Lord giveth right speedily, so constantly, with him is no variablenesse or shadow of turning. Most men do

right only by fits, but the Lord is ever giving right.

Lastly, He giveth right to the poor, not to this, or that poor man, but to the poor.

Hence Note;

The Lord distributes right to all that are wronged.

As his Mercy, so his Justice is not confined to a few, but flow∣eth out to all.

But it may be objected, Why then are so many poor without their right? If the Lord giveth right, and giveth it continually, and im∣partially, why do the poor cry, and sigh, and groan, and mourn? why see we so many tears of the poor? If they have right, why do they complain?

I answer,

First, The Lord giveth right to the poor, sometimes, when the poor perceive it not. (Psal. 97.2.) Clouds and darknesse are round about him, Righteousnesse and Judgement are the habitation of his Throne. When a man cannot see the Lord doing right, yet the Lord doth right. The Sun shineth when eclipsed or covered with a Cloud. The Lord never ceaseth to right the poor, though neither poor nor rich perceive how, or which way he doth it.

Secondly, I answer, He giveth right to the poor, even when they want right, or when they are under the sorest oppressions, by supporting their hearts in this perswasion, that he will give them right. The poor have right when their minds are satisfied that they shall have right. There is no true Godly poor man in the world, how much soever afflicted, but his heart is, or may be satis∣fied, that he shall have right. That's a sure word (Psal. 9.18.) The needy shall not always be forgotten, the expectation of the poor shall not perish for ever. And therefore we may pray with confi∣dence, Forget not, O Lord, the Congregation of thy poor for ever, (Psal. 74.19.) The poor may rest in this assurance, while their troubles rest upon them, that God will bring forth their Righteousnesse as the Light, and their Judgement as the Noon day, (Psal. 37.6.) He hath right, who believes he shall have it; as he that believeth, hath everlasting life in hope, long before he at∣tains the possession of it, (John 3.36.)

Thirdly, Though we say, The Lord giveth right to the poor, both speedily and constantly, yet he reserveth to himself a liber∣ty

as to time, and means, and manner; as in all his outward Ad∣ministrations, so in ministring or giving out this right; the Lord waits to be gracious, till we are ready for his grace, and he waits (in the same sence) to be righteous, till the poor are ready for their right; they shall not stay for it, when once they are ready for it; and it would be a wrong to them to have their right, be∣fore they are ready for it.

Lastly, There is a day spoken of, wherein the Lord will do all his poor right in the view of all the world, (Acts 17.31.) He hath appointed a day in the which he will judge the World in Righ∣teousnesse, by that man whom he hath ordained. The day approach∣eth, wherein the Lord will judge the world in righteousness. Right is prepared & designed for them. The time till right shall be done to all, as is desired, or to the utmost of their desires, maketh hast: He that shall come, will come, and will not tarry; Behold (saith he) I come quickly, and my reward is with me, to give every man accor∣ding as his works shall be, (Rev. 22.12.) And if the Lord come with a reward in his hand for those who have done well, he will undoubtedly come with right in his hand to give all those who have suffered wrongfully.

JOB, Chap. 36. Vers. 7.

He withdraweth not his eyes from the righteous: but with Kings are they on the throne, yea, he doth establish them for ever, and they are exalted.

THis verse contains a further confirmation of Gods righteous and gracious dealing with the righteous and gracious poor, yea, with all that are righteous and gracious. The words may be taken, either in a stricter or in a larger sense.

First, Strictly, as an Exposition of the latter part of the former verse, He giveth right to the poor, that is, He withdraweth not his eyes from the righteous: We may put both together, He is so set to give right to the righteous poor, he takes such care of them, that he cannot take his eye off from them.

Secondly, In a larger and more general sense, as a Conclusion upon the whole matter, that, God will not desert any righteous per∣son, whether poor or rich, high or low, God will take notice of piety and godliness, wheresoever he finds it,

He withdraweth not his eyes from the righteous.

The word which we translate withdraweth, and is here used negatively, He withdraweth not, signifies, strictly in the Noune, any kind of abatement or diminution, and in the Verb, to dimi∣nish, or abate, or take short in any kind that which was before. When Pharaoh (Exod. 5.8.) gave out a fresh Charge for bur∣dening, or indeed oppressing the Children of Israel in their bon∣dage, the Order ran in this stile; The tale of bricks which they did make heretofore you shall lay upon them, you shall not diminish or withdraw any, you shall not abate them a brick. And Moses shewing how sacred a thing the Word of God is, (Deut. 9.2.) gives a double check or prohibition to all medlers with it: First, to medlers by way of addition, Ye shall not add unto the Word: Secondly, by way of abate••ent, or abstraction, Ye shall not dimi∣nish, or withdraw from it: it is this word; As if the Lord had said, Every tittle of my word shall stand by it self, and every Iota be establisht; be sure that ye put nothing to it, that you withdraw

nothing from it. Further, this word which we translate withdraw, is rendred also to clip, as the hayr of the head or beard is clipt, (Jer. 48.37.) It is indeed high treason against the King of Hea∣ven, to clip his coyn, his word, which bears the royal stamp and superscription of his truth and holiness. Thus here, he withdraw∣eth not, that is, the Lord doth not abate, lessen, diminish, or take off his eyes from the righteous, his eyes are fixed on them for good alwayes, and they are alwayes fixed in the same strength and ver∣tue; He withdraweth not

His eyes.

God is a Spirit without parts and passions, yet often in Scrip∣ture parts and passions are ascribed to him in allusion to man, here eyes, He withdraweth not his eyes, that is, his sight, or his providence. And we may take notice, that in Scripture, where this expression is used without any further addition, it is alwayes ta∣ken in a good sense. When we read either of Gods keeping his eyes upon his people, or of his not withdrawing his eyes from his people, it alwayes respects their priviledge, benefit and com∣fort; He withdraweth not his eyes

From the righteous.

He doth not say, from this or that righteous man, but from the righteous, implying the whole kind or generation of the righ∣teous. The indefinite is universal; we may render it thus; he withdraweth not his eyes from any that are righteous. The righ∣teous here may be taken in a two-fold notion, First, for the righ∣teous, as to their state, or who are in a state of righteousness. Man wanting a righteousness of his own, hath the righteousness of another assigned and imputed to him. Justified persons through faith in our Lord Jesus Christ, are righteous persons, as hath been shewed heretofore. Secondly, We may take righteous here, with respect to the righteousness of their wayes and actions: They who do righteousness are righteous, saith the Apostle John. To a righte∣ous state, there belongs a righteous way, a righteous walk, righte∣ous acting; not that the righteous do not sin, but they would not, nor do they sin at all as the unrighteous. It is a high blemish or staine to the Gospel, when any that pretend to a righteous state, or to righteousness by Jesus Christ, are not righteous as to their

wayes and course, as to their walkings and workings, whether to∣wards God or man. 'Tis true, in a strict legal sense, none are righteous, no not one; but in a Gospel sense all justified and fanctified persons are righteous; and they are called so, not only positively as to what themselves are, but comparatively, as to what the men of the world are, who live in a state or walk in a course of sin and unrighteousness. The Lord withdraweth not his eyes from the righteous.

But some may here object or question, Is this true only of the righteous? Doth the Lord at any time withdraw his eyes from the unrighteous? truly that would be very good newes to many un∣righteous persons, they would be glad that they and their way might be hid from God, or that God would not look upon them.

I answer, This Scripture is not to be so understood, as if God did behold the righteous and not the wicked, for (Prov. 15.3.) The eyes of the Lord are every where, beholding the evil and the good, whether things done or persons doing them. The Lord doth not withdraw his eyes from the most unrighteous persons, nor from any of their acts or wayes of unrighteousness. And when it is said here, The Lord withdraweth not his eyes from the righteous, it is meant of a peculiar eye, which the Lord hath upon the righteous; he beholds both the righteous and the unrighte∣ous, yet he doth not behold the unrighteous, as he beholds the righteous; which I shall clear further by giving in a five-fold discovery, what that eye of the Lord is which is upon the righte∣ous, foure of which are distinct and totally differing from that eye with which he beholdeth unrighteous men, and from every one of them I shall give you an observation for our further profit∣ing by this general assertion, that the Lord withdraweth not his eyes from the righteous. There is a five-fold eye of God spoken of in Scripture.

First, There is a discerning eye, that eye by which be uner∣ringly knoweth what every man is, and what every man doth.

Hence note;

The Lord taketh exact and full notice of, he clearly discerns the righteous in every condition.

This is true also of the unrighteous; therefore David puts it

universally, (Psal. 11.4.) His eyes behold, his eye-lids try the children of men, that is, his sight discovers and discerns what they are, of what sort soever they are. We may see many men, yet not discover what they are, they may have a faire outside to our view, whilest within they are foule and full of rottenness; they may ap∣pear in Sheeps cloathing, yet inwardly be ravening Wolves. But the Lords eye is a trying eye, he doth not only know who men are, but he knows what they are. Such is the importance of that Scripture, (Heb. 4.13.) All things are naked and manifest to his eyes, with whom we have to do; that is, the Lord doth so behold things and persons, that he hath a clear understanding of them. And though the Lords eye be thus upon all men, yet this is spe∣cially affirmed of righteous men, (Psal. 33.18.) Behold, the eye of the Lord is upon them that fear him, and hope in his mercy. Again, (Psal. 34.15.) His eye is over the righteous. Both texts teach us, that God considers not only what they do, but as I may say, how they do, whether it be peace with them, or whether it be trouble with them, whether it be joy with them, or whether it be sorrow with them, the Lords eye is over them, to discern, not only whether, and how they go, but how things go with them.

Secondly, The Lord hath a directing or a counselling eye.

Hence Note;

The Lord with his eye favourably guides, directs, and counsels righteous men.

This eye of the Lord, as it denotes favour, is peculiar to the righteous. We have that expresly, (Psal. 32.8.) I will instruct thee, and teach thee, (how?) I will guide thee with mine eye. We put in the Margen, I will counsel thee, that is, thee a Godly man, a David, spoken of (v. 6, 7.) mine eye shall give thee counsel. Men can give direction by the eye, and they that are acquainted with them, understand what they mean when they look this way or that way, thus or so. Solomon saith, A naughty person winketh with his eyes, he speaketh with his feet, he teacheth with his fingers, (Pro. 6.12, 13.) that is, all the postures and gestures of his bo∣dy, shew what he is, stark naught, and silently teach others to be naught. The holy God also teacheth by his feet and fingers, his goings and doings, his workes and wayes teach us the work which we should do, and the way wherein we should go; he hath a pro∣vidential

eye; the looks of providence give counsel to those who know how to look upon them, and interpret them. The Lord hath a providential eye upon the righteous, not only to foresee their dangers, but to direct their course; he sheweth them their way, and their work by this eye; he tells them what pleaseth him, and what displeaseth him, by this eye; this eye the Lord doth not withdraw from the righteous; He will guide the feet of his Saints, (1 Sam. 2.9.) 'Tis possible for a righteous man sometime to be without counsel, he may neither know what counsel to give him∣self, nor what to take from others; as Jehoshaphat said in his streight (2 Chron. 20.12.) He knoweth not what to do; yet (as Jehoshaphat said then) his eyes are towards the Lord, and the Lords eyes are towards him. When he is thus counselless, there is a counselling, a directing eye of God upon him; though he at that present know not his way, yea, be out of his way, yet he is not out of Gods eye, and that will in due time shew him his way, or bring him into his way again: though God suffer him to go out of the way, yet the eye of God is upon him, even when he is out of his way, and that eye will reduce and bring him back to his right way. There is a directing, a counselling eye of God.

Thirdly, The Scripture speaks of a pitying and a compassio∣nating eye of God. It is ordinary with us to hear those that are in distress cry out to those who pass by, cast an eye upon us, look upon us, and that is as much as to say, pity us, have compassion upon us; this eye of pity the Lord doth not withdraw from the righ∣teous.

Hence note;

The righteous are under the compassionating, the pitying eye of God.

When the people of Israel were in Egypt, the Lord said to Moses, (Exod. 3.7.) I have surely seen the affliction of my peo∣ple; and what kind of sight was that? what eye of God was it which was upon them? the words following, and the whole series of Gods dealings also clear it, that it was an eye of compassion; I have surely seen, or seeing I have seen the affliction of my people that are in Egypt, &c. and I am come down to deliver them. We read in that notable place, (Gen. 16.14.) when Hagar was in a very sad and distressed condition, being cast out of Abrahams

family, God had compassion on her, and shewed her a Well, where she might have water for her self and child, and the text saith, She called the name of the Well Beer-la-hai-roi, that is, the Well of him that liveth and seeth me: As if she had said, God hath seen me in my afflicted condition, and he hath also had compassion on me. That's another great priviledge, the righteous are under this pitying and compassionating eye of God; and from thence follows,

The fourth eye of God, his providing eye, his caring eye.

Hence note;

The Lord doth so eye the righteous in their straits and afflictions with compassion, that he also provides to deliver them out of their affliction, out of their straits.

There is a providing eye of God continually beholding his peo∣ple; Of this providing eye Abraham spake, (Gen. 22.14.) when he was put upon that hard task, the sacrificing of his own son, his Isaac, the Lord had compassion on him, and provided another sa∣crifice, and therefore he called the name of that place, Jehovah Jireh, the Lord will see or provide; that is, as the Lord hath seen and provided for me, so he will see and provide for all his in their greatest exigents and extremities. What Abraham said, all the seed of Abraham may say in the day of their distress, Jehovah Jireh, the Lord will see and provide. And as the Lord hath a seeing and a providing eye for his in times of distress, so at all times. Moses said of the Land of Israel, (Deut. 11.12.) It is a Land of hills and of vallies, a Land which the Lord thy God careth for: The eyes of the Lord thy God are alwayes upon it, from the beginning of the year, even unto the end of the year. The eyes of the Lord are upon the land, that is, upon the people of the land, or upon the land for the peoples sake who dwell in it: What to do? the text answers, to care for it, that is, to provide all things for their good, to give raine in season, and the fruits of the earth, not only for the support, but comfort of his people. We read of the same eye promised to the people of Israel in the Land of their captivity, (Jer. 29.6.) I will set mine eyes upon them for good, and I will bring them again into this Land; I will not only give them a look, or a glance, but fix or set mine eyes upon them for good, that is, to do them good. It is a proverbial saying amongst us, The Masters eye fattens the Horse: The Masters eye is a caring, a providing eye,

he will take care that the Horse shall be well fed. Certainly, Gods eye is a sattening eye; they shall be fat and flourish, from whom God will not withdraw his providing eye, at least they shall have necessaries, or food convenient, both for soul and body.

Fifthly, The Scripture speaks of a delighting eye, or of an eye of complacency; and thus also the Lords eye is upon the righte∣ous, he beholdeth them with high content, he is, as I may say, taken with them, (Isa. 66.1.) To him will I look that is poor. Among all objects, none so pleasant or pleasing to God as the poor. What poor doth he mean? surely the righteous poor, or the poor in spirit, (as was shewed upon the former verse) let such a one be whom he will, to him will I look, mine eye is greatly pleased to behold such a one. The word used by Elihu in this Text, doth further clear it, while he saith, He withdraweth not his eyes from the righteous. How pleasant is any object to our eyes from which we cannot withdraw or take them off, but must be continually feeding them upon it! Some cannot take off their eyes from unlawfull wanton objects, because they are so delighted in them, they have as the Apostle Peter speaks, eyes full of adul∣tery, and such can never glut their eyes with adulterous objects. Now certainly the Lord is exceedingly taken with the beauty, the spiritual beauty of a righteous person, with the comliness, the spiritu••ll comliness of those that are godly, when the Text saith, He withdraweth not his eyes from them, but carries them (as it were) alwayes in his eye. Among the Latines, to carry one in our eye is an expression of singular high content, delight and pleasure taken in such a person. We may say of all the righteous, the Lord carrieth them in his eye, and therefore he is highly pleased and delighted with them.

Thus you have this five-fold eye, which the Lord doth not withdraw from the righteous; and, in that the text saith, he doth not withdraw or abate or diminish his eye from them, but looks fully upon them, it gives us this fixth note;

The inspection of God upon, his compassion towards, his care of, his delight in the righteous is perpetual.

Though God doth afflict, yet he never ceaseth to love or care for his people. Elihu was much upon that, industriously to remove

the scandal of the crosse, which 'tis like then did and still doth offend many, and causeth them to stumble, when they see the righteous afflicted; therefore he would assure us, that God never withdraweth his eye from them: but his care of, and pity to, yea pleasure in them is everlasting. That eye of his which carries all this in it, is never shut towards them. The Lord saith of the Church, (Isa. 49.16.) Thy walls are continually before me. As the walls of Sion, so the walls of every righteous person in Zion, or of every true Sionist, are continually before the Lord, he with∣draweth not his eyes from the righteous; He that keepeth Israel shall neither slumber nor sleep, (Psal. 121.4.) he that neither slum∣bers nor sleeps, needs not withdraw his eyes from us, and he that hath a tender regard to us, will not. The Prophet (Isa. 27.3.) speaking of the Church under the Allegory of a Vineyard, brings in the Lord giving this assurance, I will water it every moment, I will keep it night and day. He that waters a Vineyard every mo∣ment, never withdraws his eyes from it; now by watering is meant the supply of whatsoever good the Vineyard or Church of God stood in need of; to be so supplyed is to be well watered. The providence of God, as to our spirituall and temporall estate, watcheth over us continually to water us.

But some may question here, Doth not the Lord withdraw his eyes from the righteous? are his eyes continually upon them? what then is •••• meaning of that Scripture, (Psal. 44.23.) and of several others of like importance; Awake Lord, why sleepest thou? That was at once the voyce of the Church, and her com∣plaint; surely the Lords eyes were withdrawn from the Church when he was asleep. I answer, The Lord sleeps, with respect to his Church, as the Church sleeps with respect to the Lord, (Cant. 5.2.) I sleep (saith the Spouse) but my heart waketh. Indeed the Lord doth act sometimes so towards the righteous, or lets things go so with the righteous, as if he were asleep, as if he took no notice of them, yet still his heart waketh towards them: So that his sleeping doth not imply an intermission of his care, but only a suspension of the effects of his care. For while the Lord lets things go so as if he were asleep, he then wakes and watches as much over the righteous, over his Church and people, as at any other time, when they have the highest actings of his providence for their outward peace and preservation.

And if that other sort of Scriptures should be objected against his perpetual watching over the righteous, or that he never with∣draws his eyes, which say, he hideth his face, and turns himself away from them. I answer, Those Scriptures are all of them to be understood according to the former interpretation, the Lord hid∣eth himself, as to sense and present appearance, but he never hid∣eth himself, as to the real continuance of his love and care towards his Church or People. This Objection some made to one of the Ancients; the Lord (said they) may seem to withdraw his eyes from the righteous, because he suffers them to fall under the op∣pression of the unrighteous. No, saith he, The Lord beholds the righteous, though they perish by the hand of the unrighteous; yea, when it is worst with them, the Lords Eye is upon them for good, both to see how they carry it, or behave themselves in their Sufferings, and likewise to provide a full reward and recompence for them after all their sufferings.

Before I pass from this part of the verse, let me make these two Inferences.

First, If the Lord never withdraweth his Eyes from the righteous, then let the righteous know their own Priviledge and Mercy. How happy are they upon whom the Eyes of the Lord abide alwayes for good! The Lord cannot endure to have good men out of his Eye, as Parents say of their darlings, and Princes of their Favou∣rites. If we were assured, that the Eye of a great 〈◊〉〈◊〉, who loveth us, were alwayes upon us, if he should promise to have an eye to us, (That's an ordinary Promise among men, I will have an Eye to you, that is, I will take care of you; if we have (I say) but such a word from a man in Power) we think we have got a great revenue; such a great Lord will have an eye to us, we have his word, he will not take off his care from us. How much then should we boast and rejoyce in spiri••, that the Lord hath said, I will al∣wayes have a care of you, I will never withdraw mine eyes from you, I will never leave you, nor forsake you (Heb. 13.5.) As it will be the eternal happiness of Believers in Glory, alwayes to behold, or see God, Blessed are the pure in heart, for they shall see God; they have some sight of him here in a Glass, but they shall see him face to face; that is, they shall see him clearly, as clearly as the crea∣ture is capable of seeing or enjoying him; now (I say) as it is the happiness of the Saints in Heaven alwayes to behold God, so it is

the happiness of Saints here on earth, that the Lord doth alwayes be∣hold them, that his eye is never withdrawn from them.

Consider therefore, you that are in a righteous state, whose acts and words, and walkings, are also righteous, consider your Privi∣ledge, consider what it is to have the Lord Jesus alwayes setting his eye upon you, to have the Lords directing and counselling eye alwayes upon you, to have the Lords pitying and compassionating eye alwayes upon you, to have the Lords providing and caring eye alwayes upon you, to have the Lords delighting and well-pleased eye alwayes upon you; to have the eyes of the Lord thus upon you, and to have them alwayes upon you, what can ye desire more! Thus 'tis promised, (2 Chron. 16.9.) The eyes of the Lord run to and fro throughout the whole earth, to shew himself strong in the behalf of them, whose heart is perfect with him. And whose hearts are perfect with him, but the hearts of the righte∣ous? this is their priviledge. Jesus Christ (Zech. 3.9.) is cal∣led, The stone, and saith the Text, upon one stone shall be seven eyes. There are two interpretations given of that Prophesie, First, thus, upon one stone shall be seven eyes, that is, the eyes of all men shall be upon that stone, upon Christ. Seven is a perfect definite Number, put for all numbers; the eyes of all shall be upon the stone, upon Christ; although he be to the wicked, or to them that believe not, a stumbling stone, and a rock of offence, (1 Pet. 2.8.) yet to them that believe he is a most precious stone; and as they are alwayes beholding the beauty of that precious stone, so Jesus Christ doth indeed invite all eyes to behold him (Isa. 65.1.) Behold me, behold me; he would have us take off our eyes from all others, and look steddily on him. Let all eyes be upon the stone; that's a good interpretation. There is a second, which suits the present poynt I am upon fully; Seven eyes shall be upon one stone; that is, the eyes of God shall be upon Jesus Christ. This is a promise made unto him as Mediator, when he came in the flesh, or in our nature, to do that great work for us; Then, saith the Prophet, upon one stone shall be seven eyes; which seven eyes note the perfect knowledge of God, and so the perfect care that God would have of Chri••••, to bear him up through that wo••k of our Redemp••ion: Ʋpon one stone shall be seven eyes; I will take ca••e of him, I will p ovide for him, and I will delight in him. As Jesus Christ is all eye, and Jesus Christ doth enlighten all eyes, that is, all that see,

are enlightened by Jesus Christ; so the eyes of God, the eyes of the Father were alwayes upon him, in favour, in love, in care, when he was here in this world about that great work of our sal∣vation, and he had abundunt experience of the eyes of his Father upon him. Now, mark it, this was the great promise made to Christ, the Stone, that upon him should be seven eyes, the eyes of the Lord should be alway and fully upon him. And this is the pri∣viledge of every one that hath part and interest in this stone Jesus Christ, every righteous person hath seven eyes upon him, the Lord God beholds him exactly, perfectly, and alwayes; He withdraw∣eth not his eyes from the righteous.

A second inference is this; If the Lord never withdraweth his eyes from the righteous, Then let the righteous know their duty: What's that? Never to withdraw their eyes from the Lord. There is a threefold eye which a righteous man should never withdraw from God. First, An eye of faith: Secondly, An eye of hope: Thirdly, An eye of dependance: and that, First, for direction in all his wayes; Secondly, for protection in all his dangers. I will lift up mine eyes (saith David, Psal. 121.1.) unto the hills, from whence cometh my help. And again, (Psal. 123.1, 2.) Ʋnto thee lift I up mine eyes, O thou that dwellest in the heavens. Behold, as the eyes of servants look unto the hand of their Masters, and as the eyes of a mayden unto the hand of her Mistress, so our eyes waite up∣on the Lord our God, untill he have mercy on us; that is, we never withdraw our eyes from him, while we have need of his mercy, and that is alwayes. Walk before me, that is, with an eye of faith, hope, and dependance, was the Lords charge to the father of the faithfull, (Gen. 17.1.) I have set the Lord alwayes before me, that is, I keep a constant eye upon the Lord, was the profession of David, as the type of Christ, (Psal. 16.8.) And as to keep an eye on God is best and safest for us, so 'tis extreamly pleasing and contentfull to Christ, as he tells the Church, (Cant. 9.9.) Thou hast ravished my heart, my Sister, my Spouse, thou hash ravished my heart with one of thine eyes, that is, with a believing, a hoping, a depending look on me for all that good which thou wantest and wouldst have, or with a delighting look on me as thy chiefest good. Let not the righteous withdraw their eyes from God, for he withdraweth not his eyes from the righteous.

But (which is yet more) with Kings are they on the Throne.

These words fully clear up the sense, which I have given of that negative promise, he withdraweth not his eyes from the righteous, namely, that the eyes of the Lord are upon the righteous for good. His is not a bare beholding of them, favours flow from his eyes. When the eyes of God are upon the righteous, they find the sweet and benefit of it. In the former verse Elihu said, God will give the poor right, here he saith more, he will give the poor, the righ∣teous poor, a reward, and that no small one, With Kings are they on the Throne.

The Latine translation reads this part of the verse, not of the righteous poor, but of righteous Kings; He withdraweth not his eyes from the righteous, and he placeth Kings upon the Throne for ever. That's a truth, the Lord placeth Kings upon their Thrones, and establisheth them there; but that is not the mean∣ing or truth of this place; nor will the Hebrew (with any tolera∣ble convenience) bear such a translation.

Secondly, There are others, who, a little mistaking the word which we translate Kings, render it Angels; They are with An∣gels on the Throne. There is but very little difference in the Hebrew between those two words that signifie Kings and Angels, (the former is Melachim, the latter Maleachim) which hath gi∣ven occasion for this reading, He placeth them with Angels on the Throne; and so the words are interpreted of the glorious ex∣altation of the righteous in Heaven, (when indeed they shall be like Angels, Angels Fellows, (Mat. 22.30.) and walk hand in hand with Angels.) Mr Broughton though he translate (with Kings) yet seems to carry it in that sense, giving his glosse in the Mar∣gen, thus; They shall be made fit for light with the living, with the Angels of God, his servants, in their degree, and be placed for ever in honour, and be high in honour and dignity; so ye shall sit upon twelve Thrones, judging the twelve Tribes of Israel. But this Text will not serve that purpose neither; and therefore I shall take it plainly as we render it, They shall be with Kings upon the Throne. There is a two-fold interpretation of the words according to this translation.

First, The Lord will exalt the righteous to great dignity, they shall be like Kings and Princes in this world, or they shall

be in great favour with Kings, even Kings Favourites.

S••condly, They shall be with Kings upon the Throne, that is, they themselves shall be Kings. The Hebrew strictly read, is, and Kings on the Throne; they shall not only be like Kings, but they themselves shall be Kings, and sit upon Throne••: either of these interpretations reach the scope of Elihu fully. As if he had said, The righteous shall be greatly advanced or exalted by Kings, whose priviledge it is to sit on Thrones, or they shall be Kings up∣on the Throne. Some experiences and examples have confirmed this. The Lord hath not only given righteous pe••sons great ad∣vancement, and great favour with Kings, who sit on Thrones, but hath even advanced them to Kingly dignity, and given them Thrones to sit upon.

A Throne is a Seat Royal, the Seat of Majesty; A Throne is a seat exalted above other seats, as the person sitting upon it is exalted above other persons. Solomon made him a great Throne of Ivory, and the Throne had six steps, (1 Kings 10 18.) God is re∣presented sitting upon a Throne, and there receiving honour from all that were before him, (Rev. 4.2, 9.) The whole Heaven is called the Throne of God, and the earth his footstoole, (Isa. 66.1.) because as Heaven is high above all, so there are the fullest mani∣festations of the greatness and glory of God. And because Thrones note power and dignity, therefore the Angels (who among all meer creatures excell in power and dignity,) a••e called Thrones, (Col. 1.16.) So then, to be with Kings on the Throne, that is, to be near them, and much accepted by them, is a very great ho∣nour; and that is the least here intended. But to be Kings on the Throne, is the greatest worldly honour; and possibly so much is here intended the righteous, while Elihu saith, But with Kings are they upon the Throne.

In that the righteous are said here to be with Kings upon the Throne, we learn,

Righteous persons are in high esteem with God:

He would not thus, in love, set them high, if he did not highly esteem them; he would not thus prefer them, if he did not know their worth. The world usually judges righteous persons, as if they were fit only for the dunghill, as if they were the filth of the world, and the off-scouring of all things, (1 Cor. 4.13.) but God

hath another opinion of them, he thinks them fit to serve Princes, and to be near the Throne. Take heed of judging them unworthy to be at the foo••stool, whom God thinks worthy to be with Kings on the Throne.

Secondly, Note;

God hath exalted, and will exalt righteous persons.

Whom he highly esteems, he sometimes advanceth highly in this world, they shall be with Kings on the Throne, (Psal. 107.40, 41.) He powreth contempt upon Printes, that is, upon un∣righteous Princes; yet (as it followeth) He setteth the poor on high from affliction, so we translate and put in the Margen, He setteth the poor on high after affliction. He afflicts the righteous to purge them, and so to prepare and fit them for greatest enjoy∣ments. We have a like affi••mation, (Psal. 113.7, 8.) He raiseth up the poor out of the dust, and lifteth up the needy out of the dunghill, that he may set them with Princes, even the Princes of his people. Thus spake Hannah in her Song, (1 Sam. 2.8.) and thus, in ef∣fect, spake the blessed Virgin in hers, (Luke 1.52.) He hath brought down the mighty from their seats, and hath exalted the low∣ly and meek. We have some Scripture-instances of such exaltati∣ons. Joseph, a righteous person, was cast into bonds, yet God sets him, not only at liberty, but on high, he was with the King on the Throne, Only in the Throne, (said Pharaoh, Gen. 42.40.) will I be greater than thou; and all were commanded to bow the knee to him. David, a righteous person, followed the Ewes great with young, and the Lord set him upon the Throne, upon the Throne of Israel. Valentinian was committed to prison by the command of Julian the Apostate, because he struck an Idolatrous Priest, that would have sprinkled him (aqua lustrali) with their unholy holy water, as he stood in the gate of the Temple, where Julian was sacrificing to his Idol-gods; yet he escaped that danger, and afterwards ascended the Throne of that Great Empire. The Lord knows both how to deliver the righteous out of trouble, and to bring them to honour.

Lastly, We may hence infer, If the righteous are with Kings on the Throne, then righteousness hath a reward. Them that ho∣nour me (saith the Lord, 1 Sam. 2.30.) I will honour. It is no vaine thing to serve the Lord; to be righteous, and to do righte∣ously,

cannot but issue well. The Lord hath all promotions at his dispose, (Psal. 75.6, 7.) And therefore he saith, Say ye to the righteous, that it shall be well with him; for they shall eate the fruit of their doings, (Isa. 3.10.) With Kings are they on the Throne.

Yet, let me add, by way of Caution, that neither this Text, nor the notes given from it, are so to be understood, as if all righteous persons might hence expect great advancements in this world, or to be the special Favourites of Kings and Princes: The word of God doth not feed such humours, but mortifies them; nor doth it cherish any such aspiring expectations in righteous men, but teaches them quiet submission in their own private sta∣tions and callings, to those who are upon the Throne. So that while Elihu saith of the righteous, With Kings are they on the Throne, his meaning must be taken soberly, and may be taken di∣stinctly, thus;

First, That God hath great respect to, and high favours for righteous men.

Secondly, That he brings some of them (as it is said of Da∣niel with the Prince of the Eunuches, Chap. 1.9.) into favour and tender love with Kings and Princes.

Thirdly, That the Lord hath often advanced righteous per∣sons to Thrones and Kingly Dignities. And when-ever the Lord advanceth any of the righteous, he makes good this promise, be∣cause in the exaltation of one, the faith and piety of all righteous persons, or the whole kind of them, is honoured and exalted.

Fourthly, To be sure, all the righteous shall be with Kings on the Throne hereafter. Christ hath purchased, and is gone to prepare a Kingdome for the righteous, and will give them a bet∣ter Crown, than any this world affords, an incorruptible one. As now the righteous are spiritual Kings, or Kings in a spiritual sense, (Rev. 1.6.) that is, they rule over and keep in subjection, their own lusts and corruptions, pride, ambition, love of the world, wrath, envy, and whatever else in them doth rebell and exalt it self against the knowledge of God; yea, they as Kings (in this world) conquer the world by faith, (1 Joh. 5.4.) and the Prince of this world, the devil, through the power of Jesus Christ (as I say all the righteous are now spiritual Kings (in the sense given) through grace here on earth, so they shall be glorious Kings and reigne with Christ for ever in Heaven; and then shall this word

of God by Elihu, be fulfilled to the utmost, With Kings are they upon the Throne,

Yea, he doth establish them for ever, and they are exalted.

Elihu proceeds to shew the happiness of the righteous yet fur∣ther; The Lord doth not only advance them, but establish them; nor doth he only establish them for a while, but even perpetua∣teth their establishment, He establisheth them for ever. The word is, He makes them sit. We render fully to the sense, He establish∣eth them. The Lord sets them up on high, and then settles them on high. Some get on high, but they cannot keep on high, they find no establishment there; but God can establish

For ever.

The for ever of this world is a long time. The Lord saith of Sion, (Psal. 132.14.) Here will I dwell for ever, that is, long. Thus in the text, He will establish them for ever, that is, they shall have long establishment. And if we take it as to their exaltation in the other world, there God will establish them to the utmost la∣titude of for ever, that is, to eternity. The Septuagint translate, He will establish them to victory. The same word in the Hebrew, signifies eternity, and also victory, because eternity overcomes and triumphs over all: The Lord shall settle them to victory; and that may have a good interpretation, with respect to the power of God in setling them; He shall settle them to victory, that is, they shall (in his power) overcome all difficulties that stand in the way of their establishment.

Hence Note;

As preferment, so establishment is from God.

First, He establisheth all things, whether they be, First, natu∣ral things, the heavens and the earth, times and seasons, (Gen. 8.22.) or Secondly, Civil things, States and Nations; or Thirdly, Spiritual things; First, the Gospel, and the Church of the Gospel, that he establisheth as a Rock, against which the gates of hell shall not prevaile, (Mat. 16.18. so Isa. 44.28. Psal. 87.5.) Secondly, Grace in the hearts of his people, (1 Pet. 5.10.) and them in the wayes of grace, (2 Thes. 2.17. Chap. 3.3.) Thus God establisheth all things.

Secondly, He establisheth, counsels and actions, (Isa. 44.26.) He confirmeth the word of his servants, and performeth the counsel of his Messengers; that is, he makes good, and brings to effect that word which they have given in counsel. And as for actions, Moses prayeth (Psal. 90.17.) Establish thou the work of our hands upon us, yea the work of our hands establish thou it. Whatever is in our hands quickly molders away, and (as the e∣nemies said when the Jewes built the walls of Jerusalem, Neh. 4.3.) If a Fox go up upon it, it will fall, unless the Lord establish it; but neither the Foxes with their subtilty, nor the Lyons with their power and cruelty, shall be able to overthrow that wall, or those actions, which the Lord is pleased to establish; for he doth esta∣blish them

For ever.

Hence Note;

The Lord can establish, not only for a time, but for alwayes; he can give a perpetuity of establishment, not only a lasting, but an everlasting establishment; he can give an eternity of esta∣blishment.

Here is compleat happiness. What can we desire more, than First, to be in a great and good estate; Secondly, to be established there; Thirdly, to be established for ever? They that are set high are set in slippery places, unless the Lord be with them; how much more if the Lord be against them? (Psal. 73.18.) But the Lord can set us as high as the highest Rock, and yet make us as firme as the firmest Rock. He doth establish them for ever,

And they are exalted.

Some read thus, He establisheth them for ever, when they are exalted, which makes a very clear sense; when they are got high, the Lord doth establish them fully and finally. We render it as a distinct act of God, They are established for ever, and they are ex∣alted; probably intending thus much; that the Lord when he will do a thing, can do it, notwithstanding all opposition, that either is or can be made against it; he sets them with Kings on the Throne, and doth establish them for ever, yea, they rise in power and dignity more and more, They are exalted.

Hence Note;

What God will do, shall be done;

If he saith to a person, be exalted, he shall be exalted; if he saith to Jerusalem, thou shalt be built, and to the Temple, thy founda∣tion shall be laid, (Isa. 44.28.) it is done; if he saith, pull down Babylon, down it must come, even to the very foundation. Ephraim said, (Jer. 30.18.) Thou hast chastised me, and I was chastised; I found the effects of thy chastisement, it came home to me. What Go•• ••ill work, no man can lett or put a stop to.

Further, From the other reading, Note;

Whom God sets up, no man can pull down, till himself pleaseth;

He doth establish them for ever, when they are exalted. God is able to maintain his own acts, whether in casting any down, or exalting them. When God laid the mountains and heritage of E∣sau wast for the Dragons of the Wilderness, (Mal. 1.3.) Edom said at the next verse, (well, I see) we are impoverished, but we will return, and build the desolate places. As if Edom had said, Though the Lord hath brought us thus low, yet we doubt not to recover our former glory. But what saith the Lord? hear what in the next line; Thus saith the Lord of Hosts, They shall build, (or let them build) but I will throw down. Now (I say) as when the Lord pulls down, none can build without his leave, so whom the Lord exalteth, none can pull down; He establisheth them for ever, when they are exalted. Thus Elihu sets forth the exceeding kindness of God to, and his care over the righteous, not only his provident care as to their present condition, but as to the abiding of their exaltation and the establishment of it for ever.

JOB, Chap. 36. Vers. 8, 9, 10.

8. And if they be bound in fetters, and be holden in cords of affliction:

9. Then he sheweth them their work, and their transgressions, that they have exceeded:

10. He openeth also their ear to discipline, and commandeth that they return from iniquity.

THese three verses hold forth three things in particular, all which concern the righteous, of whom Elihu said in the for∣mer verse, not only, that God doth not withdraw his eyes from them, but establisheth them on high, or advanceth them highly in this world.

First, That possibly they may be cast into sore affl••ctions, even after their exaltation, & the newly promised lastingnes of it, (v. 8.)

Secondly, That the procuring cause of these afflictions, is their own sin; for we find mention of their transgression in the 9th verse, and of their iniquity in the tenth.

Thirdly, That the purpose and designe of God towards them, when they have brought themselves into streights, & are cast in∣to an afflicted condition, is very gracious, and tends to their ever∣lasting good. And this designe is three-fold.

First, To discover their sin to them; that's laid down at the 9^th verse, Then he sheweth them their work, and their transgres∣sions.

Secondly, To prepare them for a better receiving of faithful counsel and instruction, at the 10^th verse, He openeth also their ear to discipline.

Thirdly, To bring them quite off from their sin; that's ex∣pressed in the close of the 10th verse, and commandeth that they return from iniquity. These are the parts, this the purpose of the Context under hand;

Vers. 8. And if they be bound in fetters.

There is some question who are to be understood as the Ante∣cedent to this, they, if they, who are they? Some, because the

words following speak of transgression and iniquity, conceive, that surely it must be meant of wicked men, or of the ungodly; but E∣l hu comes not upon that subject til the 13^th verse; there he turns his speech to such, but the hypocrites in heart heap up wrath, &c. Therefore here he doth not speak of, or to, wicked, but righteous men, falling into trouble and affliction; they, that is, the righte∣ous, &c.

Again, Taking righteous men to be the Antecedent (as the text plainly carries it) yet there is a difference in opinion, whether we are to understand Elihu speaking of righteous men in that special dignity described at the 7^th verse, such as are with Kings on the Throne, or of righteous men in general: I conceive we may un∣derstand the text of either. And therefore,

First, When Elihu saith, If they be bound in fetters, he may in∣tend those righteous men who were so highly exalted in the for∣mer verse, such a change may come upon them; even they who were with Kings on the Throne, may come to be bound in fetters, and holden in the cords of affliction.

Secondly, He may intend it of righteous men in any other condition; for Elihu having shewed how graciously God dealeth in exalting some righteous men, sheweth that God is gracious al∣so unto those that are not exalted, even unto those that are great∣ly afflicted, and brought very low. Briefly, as in the former verse he spake of righteous men lifted up, so here of righteous men cast down: As if he had said, If any of the righteous are at any time so far from being exalted with Kings on the Throne, that they are cast upon the dunghill, and are brought into great streights, yet it is not because God takes no care of them, or because he hath cast them out of his favour; but it is thus with righteous men for many blessed ends and purposes, which God hath upon them, or to∣wards them, to shew them their sin, to fit them for instruction, and to bring them off from their iniquity. Thus the words prevent an ob∣jection; for Elihu having said, he withdraweth not his eyes from the righteous, but with Kings are they on the Throne, some might say, You can shew us very few such sights, you can shew us few righteous men with Kings on the Throne, or exalted highly in this world; and we can shew you many righteous men in great trouble, in fetters and cords of affliction. Well, saith Elihu, suppose it be so, suppose you find many righteous men in such a low condition,

yet God withdraweth not his eyes from them, no not then; yea, he is doing them good by all the evils that they suffer. So then, if this relative they referre to righteous men in either capacity, ei∣ther to such as were before exalted, and are now affl cted, or to such righteous men as were never so exalted, yea as are depressed and cast into an afflicted condition, yet God withd••awe h not his eyes from them, but still continues his care of them, and tender∣ness towards them.

If they be bound in fetters, and holden by the cords of affliction.

Here are two hard words, bound and holden, bound as captives, bound as prisoners, bound in fetters, yea, and holden in cords, holden or caught as a poor bird in a net or snare, or as a wild beast in a toyle. Bound in fetters, and holden in cords. These fetters and cords may be understood two wayes.

First, Literally and properly, it is possible for a righteous man to be bound in fetters, and holden in cords, plainly so called. Joseph was cast into prison, and the Iron entred into his soul, and his feet were hurt in the Stocks, in material Stocks.

Secondly, We may expound these fetters and cords figurative∣ly, or metaphorically, and so any trouble or streight is as a fetter, and as a cord: Thus to be bound in fetters, and holden in cords, is but an expression signifying any afflicted condition. Fetters and cords are Emblems of slavery & captivity. The P ophet foreshew∣ing the willing contribution of divers strange Nations towards the help of the Jewes in their return from the Babylonish captivity, as also, beyond that, their subjection to Christ and the power of the Gospel, gives it under this shadow, (Isa. 45.14.) Thus saith the Lord, the labour of Egypt, and merchand se of Ethiopia, and of the Sabeans, men of stature shall come over unto thee, and they shall be thine, (that is, they shall yeild themselves to thee as thy subjects, and more) they shall come after thee in chaines, they shall come o∣ver; that is, they shall follow thee as captives do a conquering enemy, in chaines. In what chaines? the meaning is not, that they fhall come with chain•••• of Iron upon their bodies; but even the stoutest, greatest, & richest of them shall humbly submit, they shall come even as prisoners, with their chaines about them, supplica∣ting and intreating thy favour. We read in the holy History of the Kings, that the servants of Benhadad came with ropes about their

necks to Ahab, they came with material ropes about their necks in t••ken of their abasement and readiness to submit unto what sen¦tence soever the King of Israel should lay upon them. To come with ••opes and chains, is, in Scripture Language, to come in deep∣est humiliation; and to be bound in chaines and fetters, is to be in greatest affliction. That's the sense of the Prophet (Isa. 28.22.) Now therefore be ye not mockers (there were some that derided him, threatning judgement in the name of the Lord, take heed of that) lest your bands be made strong; that is, lest God bring you into such great afflictions, that you shall find and feel your selves (as it were) in bands, or (as Elihu expresseth it in the Text) bound in fetters, and holden in the cords of affliction. So then, this notes in general any state of trouble or sorrow, of misery or ca∣lamity that befalls us here below, (Psal. 107.10.) They that sit in darkness, and in the shadow of death, being bound in affliction and iron; that is, as fast bound in affliction, as if they were bound in iron. Thus here

Holden in cords of affliction.

Some translate, cords of poverty; the same word signifying both affliction & poverty, because poverty is so great an affliction. Here's the case, this is the condition into which Elihu supposeth righte∣ous men may fall; They may be bound in fetters, and holden in cords of affliction. Taking the words as they refer to righteous men in general, observe,

The best of men may fall into the worst outward condition;

They may be in a condition of captivity, they may be in reall fetters and cords, or they may be in a state of affliction, as bad to them as fetters and cords. I have heretofore, more than once, spo∣ken of the afflictions of the righteous in the opening of this Book, therefo••e I shall not stay upon it here. Only take notice that the righteous may come into fetters, &c. not only for tryall of their graces, but for the punishment of their iniquities; they possibly have not kept close to the bands of duty, and therefore God brings them into the bands of calamity. As wicked men say in the pride and stoutness of their hearts, (Psal. 2.3.) Come, let us break their bands, and cast their cords from us; that is, those bands of duty and cords of obedience which the Gospel layeth upon them; So,

in a degree, good men, righteous men, may throw off the cords of obedience, and the bands of duty, through the violence of cor∣ruption and temptation, walking loosely & vainly for a season, they may break the bands of the Gospel Covenant, and the cords of the Commandement, and when they do so, God will not spare them, but will throw them even into the bands of trouble and into the cords of affliction; they shall know the fetters and bands of af∣fliction, threatned in the Law, when they have not carefully kept to the rule of the Law.

Secondly, Taking the righteous in that special capacity, for such as were once exalted, and in high place, or as 'tis said in the former verse, With Kings on the Throne, and finding them here in fetters and bands, Note,

The worldly state of good, of righteous men, as well as others, is subject to change.

For though that text saith, He establisheth them, yet it is not to be understood that God doth so establish righteous men in their places, that they can never be put out of them, or so exalt them, that they shall never be pulled down; that text sheweth what God can do, he can exalt them so, that they shall not be removed for ever, and he often exalts them so, but he doth not so alwayes; for the outward estates of good men may have as great changes, as the outward estate of wicked men have: they may come from thrones to prisons, and from chaines of gold to fetters of Iron. There have been many such changes as to the things of the world, even to those that are not of the world; And as Heathen Princes and Kings have often found such changes, so also did several of the Kings of Judah, they were brought from the throne to the pri∣son. Zedekiah and Jeckoniah and Manasseh, had such sad changes; when they highly provoked God, they came from their Thrones to the prison, from a Crown to the cords of affliction; yea this hath been the lot of many other righteous men exalted, they have been brought to the prison, and laid very low in this world. Solomon saith of one, (Eccles. 4.14.) Out of prison he cometh to reigne, and of another he saith in the same verse, He also that is borne in his Kingdome becometh poor; such vicissitudes and revolutions come over the heads of the children of men, yea good men are not exempted from such changes and revolutions. Therefore be

not offended if at any time you see good men in chaines and fet∣ters, in a condition of great affliction.

Thirdly, From the manner of expression, When they are bound in fetters, and holden in cords. Affliction is set forth and described by cords and fetters.

Hence note;

Afflictions are grievous to the flesh.

Are not fetters so? are not cords so? The word here translated cords, is several times in Scripture applyed to signifie the pains of a woman in travel; those are most dolorous paines; such are some afflictions. The Apostle speaking of affliction in generall, (Heb. 12.11.) saith, No chastning for the present seemeth to be joyous, but grievous. 'Tis no easie thing to be in fetters and cords, to be bound in chaines. Afflictions streighten, and press, pinch & gall like fetters, they burthen the flesh, they are no light mat∣ters. Though the Apostle, comparatively to the weight of glory, calleth the heaviest outward afflictions light, (2 Cor. 4.17.) yet first, in themselves; and secondly, to our flesh, they are very heavy. Therfore we should pity those that are in affliction, as those that are in fetters and cords, and we should pray for those that are in affliction, as for those that are bound. Every affliction is a kind of captivity: If they be bound in fetters, and holden in cords of af∣fliction; thus it may be with the righteous. But is not this an argu∣ment that God hates them? surely no; we read the mind of God towards them notwithstanding this in the next verse.

Vers. 9. Then he sheweth them their work;

That is, when they are in cords and fetters. But did he never shew them their work before? yes, doubtless he did; but then especially and effectually, then he sheweth, he declareth, he makes manifest to them, or he causeth them to see and know their work. The word in that conjugation signifieth, not barely to shew, but to make them see, understand and consider their work; he brings them to a review of what they have done, and to see that they have done amiss. Then he sheweth; it is a shewing with power, an efficacious shewing, he sheweth them their work. What work? this their work may be considered two wayes.

First, As to the matter of it, what they had done. Till we see

what we have done, we repent not of what we have done, how much soever it ought to be repented of; as the Lord complained of Israel by the Prophet (Jer. 8.6.) No man repented of his wick∣ed••esse, saying, What have I done?

Secondly, As to the vitiousnesse or falsenesse of it, He sheweth them their work, that is, either what they had done which was e∣vil in the matter of it, or what they had done in an evil manner, though in it self good; ••he sheweth them the evil of their work, the irregularity, the crookednesse, and sinfulnesse of their work. That this is the meaning, appeareth plainly in the words that fol∣low, Then he sheweth them their work, and their transgression; that is, that there is some transg••ession or fault, possibly many faults and transgressions, in their work. Then he sheweth them their work.

Hence Note,

Fi••st, Sin is properly the work of man;

That is, of the flesh in man (Gal. 5.19.) The works of the flesh are manifest, which are these, Adultery, &c. Good is Gods work in us, evil is our work against the mind of God. Sin is often cal∣led the work of our hands, (Psal. 28.4.) Give them after the work of their hands, render to them their desert; that is, what they have deserved by their sins. Moses declared his fear and holy jealousie concerning the children of Israel in this Language, (Deut. 31.29.) I know that after my departure, ye will utterly corrupt your selves, because ye will do evil in the sight of the Lord, to provoke him to anger by the work of your hands. Idolatry is speci∣ally called the work of mans hands, because Idolaters either wor∣ship that as a god, or God by that, which their hands have wrought (Rev. 9.20.) They repented not of the works of their hands, that they should not worship Devils, and Idols of Gold, and Silver, and Brasse, &c. Yet Idolatry is much more the work of the heart, than of the hand. And as Idolatry, so any other sin, whether of heart or tongue, may be called the work of our hand, it being that which is most properly our work, though originally the De∣vils work. As to pardon sin, is properly the work of God, so to commit sin, is properly the work of man. There is no work so much ours, as that; no work properly ours, but bad work; all the good we do, is the work of God in us, or by us.

Secondly, Note;

Man doth not see the falseness and faultiness of his own work, till God sheweth it him.

There may be many cracks and flaws in our good works, which we perceive not, we are ready to think and say, All's well, we have done very well, until God lets us see our work in his light, in the light of his Word and Spirit; and then we shall see cause to be humbled for those works which we were proud of, and some∣times boasted in. The Prophet (Haggai 1.5.) called the Jews to consider their ways; they saw their wayes, but they considered not their wayes, and therefore they saw not the evil and error of their wayes. As we see many of the works of God, yet see not the excellency or admirable contrivance of them, till himself shew∣eth it; so we see many of our own works, yet we see not the sin∣fulnesse, vanity, and folly that is in them, till God shew it unto us; he maketh us see our work as it is.

Thirdly, From the circumstance of time, when it is that the Lord sheweth unto man his wo••k, the falseness of his wo••k; the Text saith, Then he sheweth them their work, that is, when they are bound in fetters, and holden in cords of affliction.

Hence Note;

The badness or sinfulness of our works, is most usually, and most cleerly discovered to us in times of affliction; then sheweth he them their work.

Josephs Brethren did a very ill work in selling him into Egypt, and in putting off their Father with a lye; yet they took little notice of this work for many years; but when they were bound in fetters, and holden in the cords of affliction, when they came down into Egypt for Corn, and were in great streights, through the policy of their Brother to discover them, not out of any design to hurt them, Then they said one to another, we are veri∣ly guilty concerning our Brother (Gen. 42.21.) And (vers. 22.) Reuben answered them, saying, Spake I not unto you, saying, Do not sin against the child, and ye would not hear? therefore behold also his blood is required: Then their sin appeared to them in bloody colours, then that sinfulness of their work appeared to them, which they saw not before. Affliction is a dark condition, yet it brings

much light into the soul: Affliction brings light to discover our works of da knesse, that is, the sinfulnesse of our works; troubles make Comments upon our works, ••fflictions expound our actions, and shew wh••re the error of them is. We are usually very blind to see or discern a fault in our selves, or in what we have done, untill God openeth our eyes, by laying a crosse upon our backs; Then he sheweth them their work,

And their transgressions that they have exceeded.

Here we see (as was toucht before) what kind of works they are which God sheweth them in affliction; works of transgressi∣on, or the transg••ession of their works. The Vulgar La••ine ren∣ders the Text by a harder word, Their wickednesses, or villanies. Others by a word of no lesse, if not of a more hard and harsh sig∣nification, He sheweth them their prevaricati••n; as if they had dealt cunningly and treacherously wi••h God, not plainly, clearly, and above board, as if they had used tricks and policies very much unbecoming righteous persons. Most give it a more easie title (as we) translating by a word that will comply with any sin, trans∣gr••ssion; every sin, the least sin is a transgression, Sin is a trans∣gression of the Law in the very nature of it; and taking the word in this lowest, and most favourable notion,

Observe;

God will not spare, he will not spare the righteous for their trans∣gressions, or lesser faults, if they do not judge and humble them∣selves;

If their sins be but slips, the Lord will make them know what they have done.

But there seemeth to be a great aggravation in the Text, upon these transgressions, which more than intimates that they are no small ones; for 'tis added, And their transgressions,

That they have exceeded.

Some read the words in the Present Tense, or time, He shew∣eth them their transgressions, when they exceed or prevail: As if the meaning were, God doth not suffer the sins of righteous per∣fons to grow too potent and prevalent upon them, but takes them in time, and ••ips their sins in the bud, when he sees they begin to

grow strong upon them, least if let alone, they might be foyled by them, and so fall into open scandal, or be hardly with-drawn from them. It is no easie thing to master and mortifie a lust, when once it hath got head, and therefore it is a very gracious work of God, to shew a man his sin convincingly, and humble him for it, when he perceives it rising in strength. This is a pious sense and profitable. We read it in the past time,

When they have exceeded.

That is, when these righteous persons have exceeded much in their transgressions. As much as to say, when they have sinned ex∣ceedingly, or when their sins are many and great, when (according to the Hebrew) they are waxen mighty, then the Lord sees it high time to deal with them.

The word which we render exceeded, comes from a root that signifieth a strong, or mighty man, and in the Verb, to act strong∣ly and mightily; as if Elihu had said, He sheweth them that they have sinned like Giants and mighty men, they have sinned greatly, grievously. And 'tis possible for those that are righteous in their state to sin greatly; not only to transgresse, but to exceed in their transgressions, that they have exceeded.

Hence Note,

First, There is an excessiveness, or an exceedingness in some sins.

All men sin, but the sins of all men, at least all the sins of all good men, do not exceed; they are not all of a high stature, they are not all strong and mighty sins, as the Lord by his Prophet called those of Israel (Amos 5.12.) We usually distinguish of sins; some are sins in the excesse, and some in the defect; Pro∣digality is a sin in the excess, and Parcimony is a sin in the defect; Superstition is a s••n in the excess, when men will worship God more than he requires, or in what he requires not; Prophaneness, or ne••lect of Worship, as also negligence in Worship, are sins in defect. Thus some sins are in the excess, others in the defect, yet every transgression hath a kind of excess in it, and some a••e exceedingly excessive. And because when any exceedingly ex∣ceed in sinning their sins may be said to reign; therefore (I suppose) M••. Braughton translates this Text so, And that their trespasses reigned. For, though as to a course of sin, it is incon∣sistent

with the state of a righteous man, that sin should reigne in him, yet as to this or that act it may reigne; sin may reigne over, and bring under a godly man by the violence of a present tempta∣tion, though it cannot reigne over him (as it doth over the wick∣ed) by a willing submission. As the best sin alwayes, so some∣times they have sinned greatly, they have exceeded. Davids sin exceeded, his sin, as to that act, master'd and reigned over him. Solomons sin exceeded, when in his old age his wives turned away his heart to other gods, (1 Kings 11.4.) And Peters sin exceed∣ed, when he denied his Master. The righteous are not exempt from a particular reigne of sin, though through grace, they are de∣livered from the reigne of any the least particular sin. As there is no kind, so no degree of sin, but a godly man may fall into it, ex∣cept that against the holy Ghost, and totall Apostacy from his profession.

Secondly, God sheweth them that they have exceeded, that's it which God sheweth them in their affliction.

Hence observe;

Many see their sin, that do not see the exceedingness of their sin, or that they have exceeded in sin.

Not only natural and carnal men, who see that they have sin∣ned, do not at all see the exceedingness of their sin, but some good men see that they have sinned, but see not presently the exceeding, no nor half, the evil of their sin; therefore, saith Elihu, He sheweth them their transgression, that they have exceed∣ed. Paul before his conversion, knew that he had sinned, but he knew not the sinfulness of his sin, which yet afterwards was to him exceeding sinfull, (Rom. 7.13.) As it is the height of our corruption to commit sins exceeding sinfull, so it is a very high poynt of grace, to see the exceeding sinfulness of our sin.

You will say, how is it that sin doth exceed, or wherein con∣sists the exceedingness of it? I answer,

First, There is an exceedingness of sin, in the streng••h that it hath over us, when it doth easily command and prevaile, then we sin exceedingly, o•• then sin is exceeding sinfull, it hath got a migh∣ty hand over us. O how sadly do the sins of many exceed thus! they are held down by their corruptions as slaves and captives, they cannot get themselves out from under the power of a base

lust. As the devil leads some, so lusts and corruptions lead others captive at their will, they are at the beck and command of sin. Thus sin exceeds in the wicked, who either know not God, or who walk daily contrary to their knowledge.

Secondly, That man doth exceed in his transgression, or his transgression doth exceed, who sins with, or hath a very ill frame of heart in sinning. Many a good man falls into sin, and yet he hath not, as I may say, a base or wicked frame of heart in sinning, but his very sinning is, upon the matter, against his own heart, and the bent of his spirit, his heart goeth not with it. The more of the heart or will is mingled with any sin, the more exceeding sinfull it is. I may say of some men (I would not be mistaken) That they do evill with a better frame of heart, than others do good; there are some that do good with very bad, yea with base hearts; The sacrifice of the wicked is an abomination; how much more when he brings it with a wicked mind, or (as we put in the Margin) with wickedness, (Pro. 21.27.) that is, either for applause, to be seen of men, or for profit, to gain by men, or in malice, the better to compass revenge upon any man, or sort of men; under all which covers, wicked men have brought their sacrifices, that is, have ap∣peared in the outward worship of God, or have taken up the form of godliness. And whosoever doth thus, hath a far worse frame of heart in doing good, than a good man hath in doing evil: who though he doth evil, yet he delights not in it, and closes not with it. By how much any mans heart is more taken with sin, by so much the more sinfull it is.

Thirdly, The exceedingness of a sin may be measured by the circumstances of sinning; then a man may be said to transgress, and exceed in transgression, when he sinneth, First, against light, a∣gainst the checks of his own conscience within; as also, Secondly, when he sins against reproofs, warnings, and admonitions from without; that man exceeds in sin, who hath been told of it, and yet goeth on. Thirdly, that man exceeds in sin, who sins in the midst of much mercy, and daily received or renewed favours; as also he, Fourthly, who sins in the midst of many afflictions and judgements, whether upon his person and family, or upon the Nation where he liveth: such as these not only sin or transgress, but exceed in transgression. Now the Lord in times of affliction sheweth men these and the like exceedings of their transgression,

and causeth them to confess, not only that they are sinners, and have transgressed, but they are brought upon their knees to con∣fess, that they have exceeded in transgression. And when this is done, the Lord goeth on yet further to perfect the work of hu∣miliation and repentance, while they are bound in fetters, and hol∣den in the cords of affliction; for then, as it followeth,

Vers. 10. He openeth also their ear to discipline, and command∣eth that they return from iniquity.

Still 'tis Gods work, he sheweth before, and here, he openeth: as in the former verse he openeth their eyes to see, so in this he openeth their ear to hear.

He openeth their ear.

This latter is more than the former, this opening the ear to dis∣cipline, is more than a shewing of sin, and the exceeding sinfulness of it: Opening the ear, imports a close and home-discovery of a mans condition to him, (Psal. 51.6.) David, after his great sin, perceived the Lord shewing him, or making him to understand wisdome secretly.

He openeth also their ear.

The word which we translate, to open, properly signifieth to re∣veale; and, in Scripture phrase, the ear is said to be revealed, or uncovered, when a secret is brought to us, (1 Sam. 20.2.) Jo∣nathan said to David, God forbid, thou shalt not die; behold my fa∣ther will do nothing, either great or small, but that he will shew it me, (or uncover my ear) and why should my father hide this thing from me? Saul also used the same Hebraisme, or forme of speech, when he upbrayded his servants with their unfaithfulness to him; What, saith he, hath the son of Jesse such preferments for you? and are you all so corrupted in your loyalty to me, that all of you have conspi∣red against me, and there is none that sheweth me, (or uncovereth my ear) that my son hath made a League with the son of Jesse, (Sam. 22.8.) Will none of you uncover my ear? that is, disco∣ver the plot that is contrived for my ruine? Then the ear is said to be opened or uncovered, when any secret is made known to the mind; as was further shewed at the 16^th verse of the 33d Chapter, where Elihu used this expression; and therefore I shall

not return to that matter, but referre the Reader thither. Only consider to what, or for what, the Lord is said to open the ear. In the 33^d Chapter Elihu told us, that when the eyes of men are shut (deep sleep being fallen upon them) he openeth the ears of men, and sealeth their instruction. Here Elihu saith, God having men und••r the rod, he openeth also their ear

To discipline.

The Hebrew word is of the same extraction in both places; Instruction is for discipline, and discipline tends unto instruction. It is often rendred, chastisement, and generally signifies any seve∣rer course of instruction or education, whereby we are drawn off from evil and unto good. When Elihu saith, He openeth their ear to discipline, we may understand it two wayes.

First, To fit them for instruction, and counsel; they heard (possibly) before, but not with an open, that is, a ready and obe∣dient ear. The ear is shut, though we hear much, unless we sub∣mit and conforme to what we hear. The ear seldome opens fully till the Lord smites, as well as speaks, and gives us both a word and a blow.

Secondly, He openeth their ear to discipline, that is, to hearken what Gods chastening or correction speakes, or what he speaks by his chastning. The Lord would not have his chastnings unpro∣fitable, nor his rods 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 d••s∣cipline.

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; 'tis the Lord who hath made the one to hear, and the other to see, as he told Moses (Exod. 4.11.) and as 'tis said, (Psal. 94.19.)

Secondly, 'tis as true if understood of the intellectual eye and ear; the hearing ear and seeing eye, that is, the ear that heareth obedi∣ently 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 Thya∣tira, 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, 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 admo∣nishing us; why then dost thou complain that thou sufferest, thy suf∣fering is a medicament, not a punishment; 'tis for thy bettering, not for thy undoing. 'Tis a favour to feel God striking, when we have not heard him speaking, and he therefore strikes that we may at∣tend 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 com∣mandeth that they return, &c. The Hebrew text may be ren∣dred, 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 ou•• 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 autho••itatively; Thus we render, He commandeth. The command of God is two∣fold; First, formal or express, when God gives the rule in so ma∣ny words. Secondly, vertual. The command of God (I conceive) is here to be understood in this latter sense. When the Lord af∣flicteth the righteous, he vertually commands, or sends out his E∣dict, 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 com∣mand 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, 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 'tis all things evil and hurtfull, nor had any thing ever hurt us or been evil to us, had it not been for ini∣quity. 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 a∣loud, 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 al∣wayes 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 E∣dition of the command, 'tis, as I may say, new printed and pro∣claimed, 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 per∣swasion might serve the turn to hasten our return from a nothing, and shall not a command do it? when I say a nothing, remember, (as was shewed) sin is no such thing as you look upon it to be: where are the profits that you have reaped by sin? where are the contents and pleasures that you have taken by sin? the profit, the pleasure, and content of sin are nothing, there is no advantage to be had by sin. Sin is something in the ill effects of it; if you would have paine, and dishonour, and reproach, you may have enough of it in sin, and you will find sin a something in that sense; but sin is a nothing, that is, no such thing as you expect and look for, and therefore be perswaded to return from it.

Lastly, From the whole text take notice of the purpose of God, what he hath in his heart, when he afflicteth his people, the righteous, for their iniquities and faylings, for their faults and un∣even walkings. The scope of God in all this, is not their hurt, but good; it is not to destroy them for their sin, but to destroy their sin; it is not to withdraw himself from them, but to draw them nearer to himself; all the hurt that the Lord intends us by any affliction, is but to get out our dross, and to fetch out our filth, to bring us off from those things that will undo and ruine us for

ever. And how great an argument of the goodness of God is it, that he designeth the evils which we suffer in these dying bodies, to heal the evils, and help on the good of our immortal souls! that's all the hurt that the Lord means us. And the Lords heart is so much in this design (the return of those he afflicts from their iniquity) that he seems confident of it, that when any are in af∣fliction, surely they will return, (Hosea 5.15.) In their afflicti∣on they will seek me early, surely they will. And therefore the Prophet speaks of the Lord as defeated and disappointed of his purpose, when he seeth such as he hath afflicted continuing in their sin, (Isa. 9.13.) The people turneth not unto him that smi∣teth them, neither do they seek the Lord of Hosts: As if he had said, 'Tis a wonder, that being smitten they have not returned; what a strange, what a cross-grain'd people are these! What? doth the Lord smite you that you should run farther from him, and follow your iniquity closer, or hold it faster? you may be ashamed that you turn not unto him that speaks to you; but when you are smit∣ten will you not return from iniquity? remember, the Lord there∣fore suffers you to be bound in fetters, that you may be loosed from your sins; he therefore suffers you to be holden in the cords of affliction, that you might let go your transgressions. Take heed you be not found disappointing him of his purpose. How well it will be with those who do not disappoint him, and how ill 'tis like to be with such as do, will appear further and fully in the two next verses.

JOB, Chap. 36. Vers. 11, 12.

11. If they obey and serve him, they shall spend their dayes in prosperity, and their years in plea∣sures.

12. But if they obey not, they shall perish by the sword, and they shall die without knowledge.

IN the former Context we heard, what the blessed designes of God are upon the righteous, when they are bound in fetters, and holden in the cords of affliction, namely, to convince them of their sin, to fit them for the receiving of Instruction, and to bring them clear off from iniquity.

In these two verses Elihu proceedeth to shew what the issue of those afflictions will be, in a double respect or case.

First, In case the afflicted come up to and answer the fore∣mentioned designes of God; that is, if they take knowledge of their sin, if their ears be opened to Instruction, if they return from iniquity; what then? he tells us (v. 11.) If they obey and serve him, they shall spend their dayes in prosperity, and their years in plea∣sures; that shall be the issue, the blessed issue of all the afflictions with which they were exercised.

Secondly, He shews us how those afflictions will issue in case the afflicted come not up to those designes of God, in case they are not brought to a knowledge of sin, nor receive instruction, nor return from iniquity; what then? he tells us that (v. 12.) if they obey not (this will be the consequent of their obstinacy) they shall perish by the sword, and they shall die without knowledge. We have a parallel Scripture to this almost in terms, (Isa. 19.20.) If ye hear and obey, ye shall eat the good of the Land, but if ye refuse and rebell, ye shall be devoured with the sword. This text not only car∣ries the sense, but almost the words, by which Elihu expresseth both the Lords pleasure and displeasure in this place to Job.

Vers. 11. If they obey, or hear,

That is, take out the lesson taught them; if they do that which the affliction teacheth them, or which God teacheth by their af∣fliction,

by their cords and fetters, then, &c. The same word is frequently in Scripture used for obeying and hearing, (Psal. 81.8, 11, 13. Psal. 95.7.) To what purpose is our hearing the will of God without obedience to it? When young Samuel said at the Lord's call, Speak, for thy servant heareth, (1 Sam. 3.10.) his meaning was, Lord, I am ready to do what thou speakest. We hear no more than we obey, and therefore obeying and hearing may well be exprest by the same word. The text is plain, I shall only give this Note, and pass on;

It is our duty to hear and obey when-ever God calls or speakes, either in his word or in his works.

That which this text holds out specially is the voice of God in his works, what God speakes by Fetters, what he speakes by Cords. If ever we hear and obey the voice of the Lord, it should be when he teacheth us (as Gideon taught the men of Succoth, Judg. 8.16.) with thornes and briars of the wilderness. O let us take care of hearing and obeying this voice. For First, God is the Lord, and therefore to be obeyed. Secondly, God is a Sove∣raign Lord, and therefore much more to be obeyed. Thirdly, As all the Commands, so all the Chastisements of God are just and righteous, therefore they are most of all to be obeyed. Fourthly, To obey the Commands of God, whether taught us in his Word or by his Rod, is good, yea best for us, therefore we should obey for our own good. If they obey

And serve him, or worship him.

The word which here we render to serve, is very often in Scri∣pture rendred to worship, and sometimes worshipping is expound∣ed by serving, (Mat. 4.10.) Thou shalt worship the Lord thy God, and him onely shalt thou serve; that also is the mind of the Text, If they obey and serve him.

Hence note;

The Lord expects our service, and then especially, when we suffer.

Religion and the Worship of God, in the whole compass of it, is nothing else but service, a blessed service, a free service, a ser∣vice infinitely more free than any thing the world calls freedom.

(Exod. 4.23.) Let my Son go that he may serve me, that is, wor∣ship me. All the Sons of God are his Servants, and they have most of the Son in them who have most of the Servant in them. If any deny him service they deny their sonship, or rather (as the Apo∣stle speaks of Non-sufferers in one kind or other, Heb. 12.8.) They are bastards, not sons; yea, God expects whole and all service from us, or that we should serve him with our all, (Deut. 10.12.) Thou shalt serve the Lord thy God with all thy heart. We must serve the Lord, not only with the best we have, but with all the best, with the heart, and all the heart. We serve God no further than we obey him, and we worship him no further than we serve him, and that heartily.

To serve God, (as to love God) is a very comprehensive word, 'tis the summe of all the duty of Man. To serve God is to submit both to what he commands us, and to what he layeth upon us. To serve God is to submit to what he would have us do, and to whatsoever he is pleased to do with us; and so we serve him particularly under sufferings: We should alwayes serve him actively, and we are called sometimes to serve him passively. All Believers are free, and yet they must serve; and they are made free on purpose to serve: We are purchased by the blood of Christ, that we might serve him. Because we are bought with a price, we must not be the servants of men, saith the Apostle, (1 Cor. 7.23.) Whose servants then? Surely the servants of God. We are conquered that we might serve. The Latines say, that a Servant is one that is saved in War, taken and saved. So it is with all the people of God, they are taken in the holy war, they are taken prisoners, and so made servants to Jesus Christ. Yet Believers are servants, not only by conquest, but compact and covenant; every godly man hath, as it were, sealed Indentures with God, he hath (upon the matter) put his ear to the Lords post to be boared thorow, (as you read, Exod. 21.6.) that he may be his servant for ever. The Lord expects service.

But what is it to serve him?

First, To serve him is to do his Will.

Secondly, To serve him is to do his whole Will. It is not the doing of this or that piece of the Will of God, or this or that patch of the Will of God, which renders us his servants; but the doing his whole Will.

Thirdly, To serve him is to do his Will only; so saith the Scripture, Him only shalt thou serve. If it may be supposed, that we could do the whole Will of God, and yet do the will of any other, or do our own will too, in any thing contrary to his, we were not his servants; if we serve him not alone, or if we serve him not only, that is, if in serving man we aim not chief∣ly at the serving of him, or if all our services to men are not sub∣servient, or not in subordination to the service of God, we serve him not at all.

Fourthly, I may add this also, To serve God is to do every thing under this contemplation, that, what we do is the Will of God. 'Tis very possible for a man to do that which is the Will of God, and yet not to serve him in doing it; which we never do till we do it because it is the Will of God. His Will must be not only the Rule of what we do, but the very Reason why we do it, else our doings are not his servings. They that do not at∣tend this, serve God but as a beast may serve him, a beast may do that which is the Will of God; the inanimate creatures serve him so; We hear of stormy winds and tempests fulfilling his Will, (Psal. 148.) All living, yea, liveless creatures do that which is his Will, but they do not attend this, that it is his Will which they do. So that, I say, to do his Will, not considering that it is his Will, is to serve him no otherwise than beasts, or than the winds or stormes serve him: And to do his Will, aym∣ing at our own wills or ends, is to serve him but as a hypocrite serves him. A hypocrite doth not serve God in what he doth, though he doth many things which are materially the Will of God, because in all he minds his own will more than the Will of God.

Lastly, We must serve God as Sons, (Mal. 3.17.) A Son serveth no less than a Servant, yea much more, though not as a servant; for he knoweth more of his Fathers mind than a meer servant doth (Joh. 15.15.) and he knoweth, that he shall have also, though not Wages at the end of every day, yet the inheritance in the end. Obadiah was the proper name of one good man, and it is a name common to all good men; they are (as that word imports) Servants of the Lord. It is a common Theam to urge men to serve God, but it is a rare thing to be indeed a servant of God. To serve God is the Summe and Marrow of all knowledge

in divinity, and the great end why we came into this World and for which we are here detained. Nor is it an easie matter to come up to, or attain the holy skill of serving such a Lord and Master as he: There must be a doing of his Will, and of his whole Will, and of his Will only, and that under this precise contem∣plation, that it is his Will, to denominate us his servants, or to make a proof that we serve him.

Now whether God teacheth us by his Word, or by his Rod (which is the teaching of this context) O how readily should we obey and serve him! To serve him is not only the design of our being made free, that is, we were not onely made free to serve him, but to serve him is our freedom (as was touch't before) yea, to serve him is not onely to be free, but to serve him is to reign and rule. They that serve God to purpose reign over the lusts of the evil World without, and over their own lusts within; nor can any reign over the lusts of the world without, or their own within, but only they who serve him, and only so far as they serve him. Every gracious act of service to God is the subjugati∣on or bringing under of some lust or other in man.

Now if any should say, surely this is a very sad Life, to be al∣wayes serving, or to lead only the life of a servant.

I answer, To serve God, or the service of God is sweet, plea∣sant and easie in a twofold respect. Fi••st, comparatively, to the service of sin and the world, of lust and the devil; that's a weari∣ness 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 af∣forded 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 wil∣ling to serve him. If they obey and serve him, What then? e∣ven that which was the last consideration prove king us to his ser∣vice, there is a reward in i••, If they obey and serve him,

They shall spend their dayes in prosperity and their years in plea∣sures.

Here's good wages; who would not serve that Master who will pay him for his work in that desireable coyne, Pleasure and Pro∣sperity! They shall spend their dayes in prosperity, that is, they shall run out their dayes in prosperity, their dayes and their pro∣sperity shall be like two parallel lines, one as long as the other. 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 con∣sumed 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 ('tis 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 perfect∣ed 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 a••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 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 comforta∣ble 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

In Pleasures, or (as we may read it) in sweetnesses, in plea∣suntnesses, 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 reckon∣ed upon, to spend our years in pleasure? saith not the Apostle (1 Tim. 5.6.) The widow that lives in pleasure is dead while she lives? If it be a dead life to live in pleasure, how then is it here promised as a favour, as a mercy, to them that obey and serve God, that they shall spend their years in pleasures?

I answer by distinguishing of pleasure; pleasures are of two sorts. First, lawful and honest delights; of such we read (Gen. 49.20.) where dying Jacob blessing of Asher saith, He shall yield royal dainties, or pleasures for a King; meaning, he shall give, not only honest, but honourable pleasures and contentments, such as befit Kings. Secondly, There are unlawful and dishonest plea∣sures, which the Apostle calleth (Heb. 11.25.) the pleasures of sin for a season. A wo will be their portion who live in such plea∣sures. Go to now ye rich men, weep and howl (saith the Apostle James, Chap. 5.1.) why so? among other Reasons this is given for one (vers. 5.) Ye have lived in pleasure, wantonizing, and gluttonizing, and Epicurizing: in such base pleasures you have lived, therefore wo to you. To live in sinful or unlawful plea∣sures is death and misery, or a life worse than death; but to live a life of lawful and honest pleasure is a mercy, the mercy here promised, and the very life of our lives.

Secondly, We may distinguish of pleasures thus; they are ei∣ther, first, Corporal pleasures, pleasures of the body, of which we read (Job 21.25.) One dyeth in his full strength, and another dyeth in the bitterness of his Soul, and never eateth in pleasure; that is, he hath had no contentment in the body, or no bodily con∣tentment, but was alwayes sickly, crazy, pining, languishing, and ill at ease, his life was tedious, even a burden to him, for he could never eat in pleasure, scarce last what he did eat. Secondly, There are Spiritual pleasures (Psal. 36.8.) They shall drink of the Ri∣vers of thy pleasures. David speaks there of Saints, what enjoy∣ments

and Joyes they have in the Church or House of God, at∣tending upon him in holy Ordinances. Thirdly, There are eter∣nal pleasures (Psal. 16.11.) In thy presence is fulness of j••y, and at thy right hand are pleasures for evermore. Such are all the joyes of Heaven, or of a glorified state. Now when Elihu saith, they shall spend their years in pleasures, we are not to take it meerly for honest corporal pleasures, for such a life, at best, is but the life of a Beast; but we are to take these corporal pleasures, either as heightned by better, that is, as spiritualiz'd by the sense of the love of God, and mixed with spiritual pleasures; or, for those purely spiritual plea••ures which the soul finds in communion with God alone (having nothing to do, or no intercourse with crea∣tures) drinking at the River of his pleasures in Prayer, in Hear∣ing, in Meditation, in breaking Bread, in Singing. Now to spend our dayes, either in these purely spiritual pleasures, taking in also those corporal pleasures so qualified as before, and duly circum∣stantiated, is a high, a very high blessing and mercy indeed. So then, here is nothing to feed the fancy of Epicures, here is no promise of sensual, though of sensitive pleasures, these only are pleasures sit for the Servants of God, these pleasures only become Saints; as for those other pleasures, Christ saith of them in the Para∣ble of the Sower (Luke 8.14.) They choak the Word of God; and God will not feed his people with such pleasures, as a reward of serving him, as shall choak the Word, and unfit them for his service. No, we are to watch against, and deny our selves such pleasures, as our Lord Jesus caution'd his Disciples (Luke 21.34.) Take heed, least at any time your hearts be over-charged with surfetting, drunkenness, and the cares of this life, and so that day come upon you unawares. As if he had said, Take heed of carnal pleasures, as much as of worldly cares, for as they are alike de∣structive to the present purity of the Soul, so they alike endanger our future peace, and lay us open to the surprize of Judgment. And as such pleasures ruine the state of the soul, so of the body too, with which they have nearest cogna••ion. Hence that of So∣lomon (Prov. 21.17) He that loveth pleasure shall be a poor man. There, pleasure is opposed to work or labour: He that is all for taking his pleasure, and will not follow his Calling, this man comes quickly to poverty, and will dye a Beggar. Suppose the pleasure be lawful, yet if he loves pleasure, and is at his plea∣sure

when he should be at his labour, he will soon be reduced to a morsel of bread, and become a poor man: But he that loveth unlawful pleasures, shall not only be a poor man, but will prove a wicked man. Thou that art given to pleasures (Isa. 47.8.) is the Character of Babylon. God gives good men pleasure, but 'tis the mark of an evil man to be given to pleasure. They that love plea∣sure, are lovers of pleasure more than lovers of God (2 Tim. 3.4.) and such must needs be the worst of men.

And therefore we are not to understand this Text of any sinful pleasure, nor of a life meerly lead in lawful pleasure, that a man should be all upon his pleasure, and lay aside his Calling; Elihu doth not oppose pleasure to work, labour or business, but to trouble, sorrow, and affliction. They that obey and serve the Lord shall spend their years in pleasures, in honest pleasures, that is, they shall live, not only contentedly, but joyfully. The Lord al∣loweth us to take any honest pleasure while we live, but not to live in pleasure; he alloweth us to take our delights, but our de∣lights must not take us.

There is yet another Query, for it may be said, Is this a truth, that they who obey and serve the Lord shall spend their dayes in prosperity, and their years in pleasures? I answer to that,

First, If we take it absolutely and universally, we cannot af∣firme that every one who serveth and obeyeth God, shall alwayes have pleasure, that is, outward comforts and contentments in this world; many of the Lords faithfull servants have lived in paine and sorrow; so that if (as David spake in this case, Psal. 73.5.) we should speak thus, we should offend against the generation of his servants. Some flourish in grace, who wither in worldly com∣forts. There is no certain connexion between these two, Grace and outward peace or pleasure; the providences of God vary in this poynt as himself pleaseth. Neither is it true, that the true servants of God do uninterruptedly or alwayes enjoy inward pleasures, comforts and contentments; for he that feareth the Lord, and obeyeth the voyce of his servants, may walk in dark∣ness, and trouble of spirit, and see no light, (Isa. 50.10.) We are therefore to understand this Scripture as others of like nature, of that which is commonly done, or of that which we may upon good ground expect from God, and in faith wait for, that if we serve and obey him, he will make our lives comfortable to us. I an∣swer,

Secondly, This promise, or promises of a like nature were fit∣ted 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 li••tle (comparatively) spoken in the old Testament: And there∣fore 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 bles∣sings, as we do children with toyes and Gaudees; and indeed all visible enjoyments are but such in comparison of spirituals. Be∣lievers 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 dispen∣sation of the Covenant as well as the former, hath provided suffi∣ciently 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 ge∣neral, 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 de∣spairing thought••, as to the return of his own comforts, and to re∣ctifie 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 remain∣der 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 lasting∣ness or continuance of his pains and sorrows, than heat his affecti∣ons in the expectation of joyes and pleasures in this world.

Fourthly, I answer, Though the people of God have nor al∣wayes dayes of such outward prosperity, nor years of such sensi∣tive 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, there∣with 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, con∣tentment, 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 com∣fort 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 inter∣valls 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, be∣cause at least, when his dayes here are spent, he consummates his dayes (which is one signification of the word) by an entrance in∣to everlasting pleasures.

So much for the answer of these questions, concerning this pro∣mise, They shall spend their dayes in prosperity, and their years in pleasure. From the promise it self, Note;

Fi••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 con∣sult 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 do∣ing 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 descri∣bed, vers. 8, 9, 10. They were bound in Fetters, and holden in Cords of affliction: Now saith Elihu here, they shall spend their dayes in prosperity, and their years in pleasures.

Hence Note;

There is no condition so low and forlorn, but the Lord is able to bring us out of it, and into the enjoyments of fullest com∣forts;

He can change our Iron Fetters, and Cords, into Rings of

Gold, and Bracelets; he can translate our dayes of trouble, and our years of pain, into dayes of prospe••ity, and years of pleasure; it was so with Job in the issue, and he was the man that Elihu here intended. Job was long bound in fetters, and holden in the cords of affliction, yet as Elihu told him he should, so he did afterwa ds, spend his dayes in prosperity, and his years in pleasure; the Lord doubled his Cattel to him, his friends fil'd his Coffers, and his Cabinets, Every man gave him a peace of money, and every one an Ear-ring of Gold; his children also were the same fo•• number, his daughters the fairest in the Land; himself also lived in the fulness of this outward Prosperity, till he was full of dayes, and he fed upon the delicious fruits of this Promise all his after-dayes. Manasseh having run a course of unparallel'd wickedness, was at last taken by the Captains of the host of the King of Assyria, among the Thorns, and they bound him with fetters, and carryed him to Babylon (2 Chron. 33.11.) yet when in his affliction he be∣sought the Lord his God, and humbled himself greatly before the God of his Fathers, he was entreated of him, and brought again to Jerusalem, where he spent his dayes in prosperity, and his years in pleasure. If we turn to the Lord in affliction, the Lord is ready to turn away our affliction, or (as the Church pray∣ed in the half turn of her affliction, Psal. 126.4.) to turn our cap∣tivity, as the streams in the South; that is, to make both a most admirable and a most comfortable turn of our condition. Streams in the hot Southern Countries are rare; the Rain of those Lands usually is dust. Streams in the South are also very welcome: How glad are they of a cooling Showre from a Cloud, who daily feel, and are fainted with the scorching Beams of the Sun! Such a turn shall they have (saith Elihu) who being holden in the cords of affliction, turn from iniquity, obey and serve the Lord.

Thirdly, From the matter of the Promise,

Note;

A comfortable passage through this life, is a very great mercy, as well as the hope of happiness for ever in the other life.

'Tis prosperity and pleasure in this world, though nor meer worldly prosperity and pleasure, which is here p••o••ised; and we are not to slight any thing that comes by promise, yea, we should highly esteem those things, which, considered in them∣selves,

are little worth, as they come to us through the Promise. We may quickly over-rate and over-reckon outward things in themselves, and we ever do so, if we rate or reckon them any better than vanity; but as they are promised and bestowed in a way of savour from God, and as they are a part of the purchase of Christ, and handed to us by him (so are even outward things to believers) thus they are very valuable. Upon these terms to live and spend our dayes in good, and our years in honest lawful pleasures, is a great mercy.

From the whole take two Corolaries.

First, How blasphemous then is their Opinion, who say it is a vain thing to serve the Lord, or that there is no profit in calling upon him! which blasphemy was resuted Chap. 21.14.

Secondly, Would we have a good end of, or out-gate from our afflictions, then let us hear and obey. Thus much of the first case, what the issue of their afflictions shall be, who obey: The Second issue upon the contrary case, followeth in the 12^th verse.

Vers. 12. But if they obey not, they shall perish by the Sword, and dye without knowledge.

Here contraries are set one over against another, for their fuller illustration. If they obey not; that is, if those righteous men spo∣ken of before (vers. 7.) obey not. What it is not to obey, is clear by what I said was to obey, in opening the former verse. I shall only take notice, that in this latter part it is not said, If they obey not, and serve him not, but only, if they obey not; and I conceive, Elihu saith no more, or proceeds no further, because they who deny obedience, will certainly deny service; therefore he stops at that.

If they obey not.

They who are good in their state, may often fail in doing that which is good; for of those this Text yet speaks, and is generally interpreted. The Hypocrite in heart is spoken of in the next verse, but here Elihu is speaking of the righteous, and because he is so, therefore by this disobedience cannot be meant an obstinate rebellion, but a sloth or carelesness in attending to the Call of God, for the amendment of some evil in their lives. If they obey not:

Hence Note;

The calls and commands of God are not alwayes obeyed, no not by good men, not by the righteous.

The call and command of God is not at all obeyed by the wicked, and it is not alwayes obeyed by the righteous. The righteous sometimes hear the word, but do not answer it, and sometimes they feel the rod, and do not attend it; they cry out of the smart of the rod, and of the sores which the lashes of the rod have made upon them, they weep over, or because of their sores, yet they do not presently give glory to God by obeying him, and leaving their sinnes, I mean as to that special point of duty in which God would have them obey him, and as to those special sins which God by that affliction calls upon them to leave. Many good men do not presently un∣derstand the purpose of God in this or that affliction; and while it is so with them, they must needs fail in answerableness to it. I know every godly man hath a general bent to obey God and serve him. It is not with the godly in their afflictions as with the wicked under theirs, of whom the Prophet speaks, (Isa. 9.13.) They did not turn to him that smote them; yet even such Scriptures are in a degree applicable to many of the people of God, they do not alwayes turn to him that smiteth them; when they are exer∣cised with variety of calamities, they mind not the Lord as they ought. And hence it is (I say) that though the righteous have a general bent to obedience, yet they sometimes come short of that obedience which a special affliction or correction calleth them to; yea, they may be so short in answering it, that the Lord may proceed to lay heavier and greater afflictions upon them, even to the taking of them out of the world, as it followeth in this verse, If they obey not

They shall perish by the sword.

Before they were bound in fetters and held in cords, but now the sword sh••ll overtake them, and they shall perish or be taken a∣way by the sword: The Hebrew is, they shall pass away by the sword, that is, they shall die. Man is said to pass away by the swo••d, when the sword doth not pass by him, but smites and kills him, which is a temporal perishing. It is said (Isa. 57.1.)

The righteous perish, &c. As the righteous perish by a natural death, so they may perish by a violent death, and possibly that may fall upon them when they attend not the providential dis∣pensations of God.

They shall perish by the sword, or by the drawn weapon. The word notes any weapon that is drawn or cast forth, hence some translate it a Dart or Javeling, which is shot out of the hand; but it may also be applied to the Sword, which being drawn forth out of the sheath is often sent upon deadly messages, and may be numbered among missive weapons: Now when Elihu saith, they shall perish by the sword, we may take the word sword properly or tropically. Properly two wayes; First, for the sword of the Warrier; Se∣condly, for the sword of the Magistrate, either justly punishing or grievously afflicting. Some good men have acknowledged in great trials and sufferings, under the hand of man, that God hath met with them for their neglect or non-attendance to more im∣mediate afflictions under his own hand. Again, take the sword tropically or improperly, and so any sore affliction that greatly annoyeth, especially if to death, is called a sword in Scripture; They shall perish by the sword (under one notion or other) if they do not obey.

Hence learn;

God will not spare, no not his own People, if they do not obey him.

God is full of sparing-mercy, but the righteous may provoke him so, that he will not spare, no not them. Judgement begins often at the house of God (1 Pet. 4.17.) And if Judgement begin at the house of God, what shall the end be of those that obey not the Gospel? This is a terrible word. The righteous may perish by the sword; how dreadfully then shall the unrighteous, the wick∣ed, the scorners of godliness, perish! If God will make his own people smart in his anger, when they provoke him, how will he speak to his enemies in his wrath, and vex them in his fore displea∣sure (Psal. 2.5.)

Secondly, From the gradation of their troubles; First, they were bound in fetters and holden in cords, but now here's a sword, a devouring sword, a killing deadly weapon.

Hence learn;

They who give not glory to God in lesser or in lighter afflictions draw greater upon themselves;

They may come from a cord to a sword, from being bound to be slain. God hath several sorts of Instruments to chasten his peo∣ple with, and as the best of outward good things may be the por∣tion of evil wicked men, so the worst of outward evils may be the portion of good men; they may at any time, and sometimes shall perish by the sword, and as it followes,

They shall die without knowledge.

The sword is death, a deadly sword; they shall die

Without knowledge, or, as the text may be read, because they were without knowledge.

But is any righteous man without knowledge? That the soul be without knowledge is not good, (saith Solomon, Prov. 19.2.) How then can he be good whose soul is without knowledge? And seeing we interpret this text of the righteous, how can it be said, they die without knowledge?

I answer, Knowledge may be taken in a more general sense, and so no righteous man either lives or dies without knowledge? he neither lives nor dies without the knowledge of God in Jesus Christ, whom to know is eternal life, (John 17.3.) and without the knowledge of whom, all (who are actually capable of such know∣ledge) must die eternally; he neither lives nor dies without the knowledge of himself as a sinner, and of Christ who saveth him from his sins. Such ignorances are inconsistent with the state of a godly man; he may do foolishly, but he is not a fool; he may be wanting in some kind of knowledge, but he doth not want knowledge; he cannot be without saving knowledge, though he may perish (temporally) without knowledge. The first thing that God makes in the new creation is light, the light of knowledge, there he begins his work; therefore we cannot take knowledge generally, simply and absolutely, in this text; but as knowledge may be taken restrictively, for knowledge in or about this or that particular, so a good man may want knowledge, there may be some∣what which the Lord would acquaint the righteous with, and teach

them by their fetters and afflictions, which they do not learn; and therefore they die without k••owledge, or, because they are without knowledge; yet that want of knowledge, together with all their other wants and ignorances, are pardoned to them.

Further we may expound the words thus; They shall die with∣out knowledge, that is, without the knowledge or consideration of of that special affliction or judgement which is coming upon them, they shall die unawares, not thinking, nor so much as dream∣ing of such a judgement, or that such a hand of God was so near them. According to this interpretation, Elihu intends either their inadvertency of that approaching scourge or calamity with which they are overtaken, or their not understanding the rea∣son of it. Christ saith in the Gospel (Luke 12.46.) The ma∣ster of that servant (the evil servant) shall come in a day which he knowes not of, and in a time when he looked not for him. Now, as the last Judgement, the great Judgement shall come upon the wicked in a time when they look not for it, so the Lord may bring a special particular judgement upon some one or more of his own people, when they do not think of it, or never suspected that they should fall under it. Good men are sometimes surprized; and so, they shall die without knowledge, is no more than this, they shall be taken unawares by a suddain unexpected judgement. Though every godly man hath a preparation for the general judgement, yet as to a particular one, he may be much unprepa∣red.

Lastly, Some expound the words of more than inadvertency, or bare nescience, even of folly, and some degree of affected igno∣rance, which possibly may prevaile upon a righteous man in some cases and for a time; but I rather adhere to the former interpre∣tation, because (as was shewed before) the whole context seems to intend a more ordinary case of a righteous man. So then, this Scripture holds out the sad issues which the neglect of giving God the glory of his corrections and chastenings may bring up∣on the righteous.

Hence note;

Disobedience, or neglect of duty, is dangerous, wheresoever it is found.

The Church of Corinth felt this; many of them died (in the

sence given) without knowledge, or not having a due spiritual knowledge of Christ in the holy supper, which the Apostle calls, their not discerning the Lords body, (1 Cor. 11.29.) and pre∣sently tells them (ver. 30.) for this cause many are weak and sickly among you, and many sleep; that is, are taken away by death. Any kind or degree of sin is dangerous; not to obey a hint of pro∣vidence, not to obey an intimation of the mind of God in an af∣fliction, may be very dangerous; afflictions may end in destru∣ctions, and fetters in death, if the purpose of God in them be not attended and answered by us.

Secondly note;

Not to obey when God calls and commands, is folly and igno∣rance.

Such do as if they had no knowledge at all what or how to do.

Lastly in that he saith, they shall dye without knowledge, we may learn this from it;

The ignorance and heedlesness of men undo them, and bring de∣struction upon them.

Many die because they have no knowledge, others not heeding or minding what they know. Holy David confessed that in on•• point he was ignorant and foolish, even as a beast, (Psal. 73.22.) and when good men act like beasts, without a due improvement of reason and understanding, they may perish (as to this tempo∣ral life) like beasts, (Isa. 5.13.) Therefore my people are gone into captivity, because they have no knowledge. The Prophet (I con∣ceive) is to be understood (as this text) not that they had no know∣ledge at all, or were utterly ignorant, but they had no knowledge as to that special dispensation of God, how to make use of it or improve it, at least they took no heed, no care to use or improve it; and (saith he) they therefore are gone into captivity, they are brought under bondage to their enemies, they are scattered, ruin'd, and (as to this world) quite lost and undone. Wicked men are un∣done by acting against their knowledge; good men may be un∣done by acting below their knowledge, or by not acting accord∣ing to what they know or should have known; and so (through their ignorance or heedlesness) they dye without knowledge.

JOB, Chap. 36. Vers. 13, 14.

13. But the hypocrites in heart heap up wrath, they cry not when he bindeth them.

14. They die in youth, and their life is among the unclean.

ELihu having put the case of the righteous in these two condi∣tional propositions last opened, as somewhat doubtful, what at least some of them may do, as to a right-improvement of outward afflictions; he proceeds in these two verses to shew the case of the wicked wholly desperate, in their affliction. There is an if put upon the righteous, but he is conclusive upon the hypocrite; to be sure he will neither hear nor obey, neither submit nor conform to the voyce of the rod.

So that in these words he sets forth the common yea constant issue of the hand of God upon hypocrites in heart. Possibly good men, righteous men may not alwayes answer the expectation of God, when affliction is upon them; but as for hypocrites, they (al∣wayes) heap up wrath. And in this we may conceive Elihu hath a respect to Job; For though he did not conclude him to be an hy∣pocrite in heart, yet he put it home upon him to consider the mat∣ter, whether he himself had not, at least, acted and carried it like an hypocrite in heart, under the afflicting hand of God, forasmuch as he was no more humbled and subdued under it. And indeed Elihu turns every stone, and tryeth every way, to bring down the spirit of Job. And therefore as he had shewed, what the usuall effects of the hand of God upon the righteous are, so he tells him how it is with the wicked in that case, thereby to put him upon the tri∣all, whether he had not reason to suspect himself to be an hypo∣crite, because his carriage, was so like theirs.

Vers. 13. But the hypocrites in heart, &c.

That adversative particle shews that he is dealing upon ano∣ther subject: hypocrites in heart are far from righteousness. I have discoursed somewhat largely concerning the hypocrite in chap. 34 v. 30. upon these words, That the hypocrite reign not, lest the people 〈…〉〈…〉

snared; Therefore I intend not here to revive that subject, but shall only a little open the additional tearm or amplification which is here put upon the hypocrite. Elihu doth not say barely, hypo∣crites heap up wrath, but, The hypocrites in heart heap up wrath; as implying some special character and brand of hypocrisie upon the persons here aimed at. An hypocrite in heart is no more but this, nor is it any thing less than an hearty hypocrite; he is one that is not to the halves, but wholly hypocritical; he that is but half with God (such is the hypocrite) is wholly profane, wholly wicked. The same word which signifyeth an hypocrite signifyeth a profane per∣son, and so we put it in the margine of this text, The hypocrite, or the profane in heart. This expression is very paralel with that of the Apostle Paul (Col. 1.21.) Ye that were sometimes alienated and enemies in your mind, by wicked workes, yet now hath he reconci∣led. He doth not only call natural men enemies to God, as indeed they all are, (the wisdome of the flesh is enmity against God) But he calls them enemies in their minds, that is, such as have a mind to be enemies, or such as have a good will to do evil. So here, an hypocrite in heart is a man heartily hypocritical; whosoever is an hypocrite is an hypocrite in heart; Hypocrisie is that which lyeth at the bottome, it is an heart-sin: though hypocirsie act and vent it self at the tongue, and by the hand, yet all hypocrisie lyeth at the heart; nevertheless, every hypocrite is not (strictly taken) an hy∣pocrite in heart. The hypocrite in heart is opposed to the up∣right in heart, (Psal. 92.11.) The hypocrite in heart hath a heart as full of hypocrisie, as the upright in heart would have hearts full of uprightness. Yet further to characterize the hypo∣crite in heart,

Take these three considerations to clear it;

First, an hypocrite in heart is one who doth evil, not out of mis∣take, but our of designe; not because he cannot do otherwise, but because he will not, and is resolved on it; such a sinful piece or such a piece of sinfulness is the hypocrite in heart; he sins as he should love and serve and obey God, with all his heart.

Secondly, as this hypocrite doth evil upon design, so also he doth good with a wicked mind. It is possible for a man to do good unsincerely, or not to be sincere in the doing of it, and yet not to do it with a wicked mind and purpose, or with a base design. There are many who do good, who come to duty, whether in

family or congregation, who mind not what they do, nor have any love to it, or zeal for it; here is hypocritical attendance, in that they set not themselves to meet with God or find God in the duty; yet possibly such come not with a wicked purpose, nor with a plot in their heads in doing these duties, that's proper to the hypocrite in heart. Thus we may understand that of Solomon, lately opened upon another occasion, (Prov. 21.27.) The sa∣crifice of the wicked is an abomination to the Lord; how much more when he bringeth it with a wicked mind! A man may be wicked as to his state, yet not do a thing with a wicked mind, not bring a sacrifice (which includeth all holy services) with an unholy pur∣pose: but the hypocrite in heart when-ever he doth any good, hath a plot in it; as he alwayes serves God with a reserve, he hath somewhat that he doth with-hold, he cometh by halves, so he alwayes serves God with a design. He may make a fair shew, and a great noise in profession, but ever he hath some end of his own in it. Jehu said, Come see my zeal for God. He was about a good work, the destroying of Ahabs House, and Baals Priests, this he called zeal for the Lord; but he did all this with a wicked mind; for the great thing upon his heart was to get into the Throne, ••o be a King, he made use of all those specious acts of zeal only as a stirrup to raise himself into the saddle, the matter he aimed at was to establish the kingdom of Israel to himself and his posterity. That's a second thing; as the hypocrite doth evil purposely, so when he doth good he hath a purpose, a plot in it, more than is good; he doth it not, either for the honour of God, or for the en∣joyment of God, which are the best ends of every good action, and without a pure eye, without which no action, how good so∣ever in it self, is good to, or turnes to the good of the actor.

Thirdly, The hypocrite in heart, I conceive, is such a one as knows himself to be an hypocrite. There are many hypocrites, who little thinke that they are hypocrites, yea, they may think themselves very upright and honest in what they do; ignorant de∣luded souls, understand not their own case. Laodicea was wret∣ched and miserable, these are false and hypocriticall, but know it not. As some judge, or rather mis-judge themselves hypocrites, who are upright in the maine with God, and honest at heart, (How frequent are such complaints, and self-wronging accusati∣ons?)

So many are hypocrites, or rotten at heart, who know it not. The heart is deceitfull above all things, (saith the Prophet Jer. 17.9.) and desperately wicked, who can know it? And among all men, common hypocrites know least o•• their own hearts. But the hypocrites in heart know their hearts are rotten and fal••e, to what they professe. The politick hypocrite knoweth that all he doth is but in shew, and that he doth but act a pa•••• in Religion, as a Player upon the Stage, when he is most religious; he doth but take a colour, or die, or paynt himself with Religion, (which is the signification of the word here used in the Hebrew) but i•• not re∣ligious, he doth but put a faire glosse, or disguise upon himsel••, that he may appear what he is not, or what he knows himself not to be; He knoweth in himself that he is naught, while he would be known by and to others as good. The Apostle speaking of the grievous sufferings of some primitive Christians, saith (Heb. 10.34.) They took joyfully the spoyling of their goods, knowing in them∣selves that they have a better and a more enduring substance; that is, they knew they were in a present gracious state, and that there remained for them an eternal happy state. Thus also an hypo∣crite in heart, is one that knoweth in himself, or in his heart, that he doth but pretend to be good, and that whatsoever good he doth, it is only in pretence, and is therefore (as the Apostle speaks of the Heretick, Tit. 3.11.) condemned of himself, while he ac∣quits or commends himself never so well to others. Thus it ap∣pears how bad, how base the hypocrite in heart is in his best ap∣pearances, and how much he excels and bears away the Bel fo∣baseness and badness, I may say, for madness too, from all common hypocrites. Now as they exceed in sin, so they shall in misery, the next words assure us of that; But the hypocrites in heart

heap up wrath.

Elihu having described the persons that he dealeth with, or a∣bout, he also sets forth both their wofull and sin••ull condition: And he doth it three wayes:

First, By what they do; They heap up wrath. For a man to be labouring continually only to make heaps of wrath for himself, in what a wofull condition is that man!

Secondly, He shews their bad, both sinfull and wofull condi∣tion, by what they will not do; that we have at the latter end of

the 13^th verse, They cry not when he bindeth them. They heap up wrath, that they do: They cry not when he bi••deth them; That they do not.

Thirdly, He sets forth their wofull condition by that which is an inevitable consequent and fruit of such doing, and not doing, the evil which they suffer; that we have (v. 14) They die in youth, and their life is among the unclean. These are the parts of the wofull condition of hypocrites in heart. I shall give a touch upon each of them.

Fi••st, Consider what they are doing: If you would know their trade, 'tis this; They are heaping up wrath; they add wrath to wrath, till they make a mighty masse or heap of it. There is a difference among some interpreters what wrath is here intended. They heap up wrath.

First, Some conceive that Elihu meaneth their own wrath. Hypocrites in heart heap up wrath, that is, when God doth at any time bind them in fetters, and holdeth them in the cords of af∣fliction, as he spake in the former context, these hypocrites in heart, what do they? Do they obey? Do they turn from iniquity? Do they amend their hearts or lives? No; They heap up wrath, they grow angry, they vex and rage instead of repenting; that's all these hypocrites do; when the Lord hath bound them in fetters, and holds them in the cords of affliction, they are all in a slame, they are mad with rage and fury. Some both of the Ancients and Moderns, insist upon this opinion, and it is a very great truth, that when the hypocrite ih heart is under the hand of God, when God hath him fast in his fetters, his wrath doth boyl, his fury comes up in his face, as it is said (Ezek. 38.18.) concern∣ing the wrath of God towards his enemies: this fully answers that assertion of Eliphaz, (Job 5.2.) Wrath killeth the foolish man. What wrath? his own wrath; he kills himself with vexing and fretting. The hypocrite in heart is a wrathfull man, when things go not right with him. Some have so expounded that (Eph. 2.3.) Ye were by nature children of wrath, even at others. Children of wrath, that is, wrathfull children; we are full of wrath, full of anger by nature. Though I do not take that to be the sense of the Apostle; but that by children of wrath, he means all men as borne under the wrath of God, nor do I conceive this the proper meaning here, though not unusefull. They heap up wrath, that is, they grow angry, vexed, and troubled; But

Secondly, Rather the wrath heaped up, is the wrath of God, which is the most dreadfull thing in the world; and so these words may be expounded by those of the Apostle to an impenitent sinner (Rom. 2.4, 5.) Despisest thou the riches of his goodness, and forbearance, and long-suffering, not knowing that the goodness of God leadeth thee to repentance: But after thy hardness and impenitent heart treasurest up unto thy self wrath against the day of wrath, and revelation of the righteous judgment of God. To heap up wrath, and, to treasure up wrath, are the same. The abusers of the patience and long-suffering of God, are treasuring up wrath against them∣selves from day to day; and so do the hypocrites in heart, They heap up wrath.

Hence Note, First,

The wicked or hypocrites in heart, grow more wicked while the hand of God, his afflicting hand, is upon them.

The more they are under the rod, the more they rebell. I ground it upon this; If they did not heap up sin, they should not heap up wrath; were they not more vile & wicked under their af∣fliction, there would not be more anger against them. It was said of those that would have brought in the captives (which was a very op∣pressing purpose, (2 Chro. 28.13.) ye shall not; for Whereas we have effended against the Lord already, ye intend to add more to our sins & to our trespasse. Then presently followeth, For our trespasse is great, and there is fierce wrath against Israel. As if it had been said, If ye do this thing ye will increase the wrath of God (which is very fierce already) and blow it up into a consuming flame. While men grow more and more wicked and vile, God groweth (as to the manifestations of wrath) more wrathfull. When we hear of the increase of wrath, we may be sure there hath been a propor∣tionable increase of sin. It is said of Ahaz, who was a hypocrite in heart, a very prophane person, (2 Chron. 28.22.) that in the time of his distresse he trespassed yet more against the Lord, and trespassing more against the Lord, he heaped up more of the Lords wrath against himself: For 'tis added, (v. 23.) He sacrificed to the gods of Damascus which smote him; he got nothing but blows, for his paines, or impious piety in serving them: And he said, be∣cause the gods of the Kings of Syria help them, therefore will I sacri∣fice to them, that they may help me. But what got he by this en∣crease

of his sin? Surely nothing, but an encrease of wrath; for, it followeth in the same verse, They were the ruine of him and of all Israel. God makes new rods, when men make new sins; and he multiplyeth swords, while men multiply transgressions. The more men draw iniquity with cords of vanity, the more they draw mi∣sery upon themselves, and are held the faster in the cords of af∣fliction.

Secondly, When 'tis said, The hypocrites in heart heap up wrath. We know hypocrites are cunning gamesters, they hope to sin so closely and artificially, that no hurt shall ever come to them by it, yet The hypocrites in heart heap up wrath.

Hence Note;

The wiles and policies of hypocrites will availe them nothing;

They shall not avoyd wrath, do what they can; the Lord will find them out. The Apostle saith (Gal. 6.7.) God is not mocked; for whatsoever a man soweth, that shall he also reap; for he that sow∣eth to his flesh, shall of the flesh reap corruption; but he that soweth to the Spirit, shall of the Spirit reap life everlasting. Let hypocrites in heart sow as cunningly as they can, though they seem to sow only good seed, yet they shall reap bad fruit, because they sowed with a bad heart. Hypocrites may deceive men, and heap up their favours to themselves, but they cannot deceive God, who knows their hearts, and will therefore consume them in his wrath, which they have heaped up to themselves.

Thirdly, Elihu puts it upon hypocrites in heart to be at this work of heaping up wrath. All impenitent sinners do it, but he puts it upon them especially. All sinners, open professed sinners, that sin and hide it not, that throw up even the very name and profession of Religion, these all heap up wrath; yet they heap up most, and are here spoken of, as the only helpers up of wrath, who are hypocrites in heart.

Hence Note;

God is extreamly angry with hypocrites, or the wrath of God doth burn extreamly hot against hypocrites;

He heats the Furnace of his wrath seven times hotter for hypo∣crites in heart, than for ordinary sinners. The Lord (Isa. 10.5.) speaking of the Assyrian saith, The staff in their hand is mine in∣dignation:

I will send him against an hypocriticall Nation, and a∣gainst the people of my wrath will I give him a charge, to take the spoyle, and to take the prey, and to tread them down, like the mire in the streets. The Lord put a staff in the hand of that great King of Assyria, and he called it his indignation; it was the Lords in∣dignation which was a staff in the Assyrians hand. But against whom will he send it? That text answers against an hypocriticall Nation; Who are they? the people of his wrath. God hath wrath for all sinners, but the generation of hypocrites are the people of his wrath beyond all other people. None abuse God like hypo∣crites: For, first, hypocrites carry it towards God, as if he were like the Idols of the Heathen, that have eyes, and see not ears, and hear not, hands, and handle not; feet, and cannot walk: That is, they carry it towards God as if he were but an Idol, satisfied with meer outward shews and services. An Idol sinds no fault, nor troubles any for their hypocrisie and false-heartedness: All that is required in the Idols service, is but outside and bodily ex∣ercise. Thus the hypocrites deal with God, as if he also would be satisfied and taken up with a little outside service; or as if sa∣crifice would please him, when his word is disobeyed, (1 Sam. 15.23.) Hath the Lord as great delight in burnt offerings and Sacrifices, as in obeying the voyce of the Lord •• Saul had been very carefull to bring home sacrifices; He had not obeyed the command of God, yet hoped to put him off with a sacrifice. But what were heards and flocks of cattel to be sacrificed, when Saul rebelled a∣gainst God? Nothing provokes God more than outward services of worship, when they are not accompanied with inward, and uni∣versal submission to his will; for that's no better a sacrifice, no pu∣rer worship, than a Heathen payes to his Idol-god. Hypocrites offer God only the blind, and the lame, (Mal. 1.14.) that is, maymed and imperfect services: there is imperfection in the ser∣vices of the best, but theirs are imperfect services, so imperfect, blind and lame, that they are fit only for the blind, and the lame; so Idol-gods are called, (2 Sam. 5.8.) And do not they heap the wrath of the true God, who serve him no better than false gods are served, by their Idolatrous Devo••ionists!

Secondly, There must needs be a continual heaping up of wrath by Hypocrites; for, if not to set the heart right provokes God to wrath, (Psal. 78.8.) The Lord was exceedingly dis∣pleased

with the Israelites, because they set not their heart aright. Now if the Lord be so angry when the heart is not set aright) much more must it provoke the Lord, when then do purposely set their hearts wrong, when they do evil knowingly, advisedly, when, as it were, they study to do evil. To do good only in shew, doth more displease the Lord, than the doing of that which in shew is evil, or which is evil above-board, known to be so by all beholders. As Hypocrites often deceive men, so they attempt to deceive God himself. This cannot but heap up wrath, being it self so great a heap of sin. They who think God will be pleas'd with outward Services alone, or have no care to give him inward, are alike displeasing to him. Therefore, among all sorts of sin∣ners, the Lord declares his wrath, and thunders woe upon woe, in the Gospel, against Hypocrites: They have heaped up wrath, and it shall be heaped upon them, They shall have their Portion in the Lake that burneth with fire and brimstone. That's the first thing, what they do, They heap up wrath. When the hand of God is upon them, they are so far from coming forth humbly and penitentially to turn away his wrath, or to seek his face, that they provoke him more and more, and dreadfully enflame the reckoning against themselves; They heap up wrath.

Secondly, Elihu tells us what the Hypocrites in heart do not; They cry not when h•• bindeth them. But is it a fault, or so great a fault, not to cry when God bindeth us? Are we commanded or bound to cry, when we are bound in fetters, and holden in cords of affliction? wherein lyeth this sin? That will appear while I shew what crying is here intended.

To cry, is, First, to complain and make a noyse; this is the cry of impatience. Secondly, to mourn and be sorrowful; this is the cry of Repentance. Thirdly, to pray, to supplicate, yea, to pray mightily, to pray strongly; and this is the cry of Faith. (Luke 18.7.) Shall not God avenge his own Elect, which cry day and night unto him? That is, which pray mightily to him night and day. The hypocrite in heart often makes the first cry when God bindeth him, the cry of impatience, but never the two latter; he makes not, either the cry of Repentance, or the cry of Faith in Prayer, when God bindeth him. This lets us see the second Part of the wickedness of these hypocrites, 'tis the omission of a most necessary duty, yea of two: They act very sinfully, for

they heap up wrath; they act not holily, for they do not cry when God binds them; that is, they neither repent nor pray, or they repent not heartily, they pray not earnestly, in the day of their affliction.

Hence note, First;

Hypocrites humble not themselves, when God humbleth them;

When he binds them as it were hand and foot, they are tongue-tyed and heart-tyed. The Lord said of such (Hos. 7.14.) They cryed not unto me with their heart, when they howled upon their beds; they assemble themselves for Corn and Wine, and rebel against me. They howled and made a noyse, but (saith the Lo••d) all the while they cryed not to me. There was no Repentance, no Pray∣er in their cry, they cryed not with their heart. Hypocrites will, first, complain much when God binds them; secondly, they mur∣mure much when God binds them; thirdly, they will vex them∣selves like a Bull in a Nett, when God binds them; Fourthly, they will rail and curse when God binds them; but repent, or pray they do not. (Isa. 8.21.) They shall pass through it hardly bested and hungry; and it shall come to pass, that when they shall be hungry, they shall fret themselves, and curse their King and their God, and look upward. Here was blaspheming, but no crying, no repenting, no praying, no deprecating the hand of God, or the Judgment felt, in an humble and spiritual way. Hypocrites cry not to the Lord, though he makes them cry; they are readier to find fault with God, than with themselves, in the day of adversity: they neither cry the cry of godly sorrow for their sin, nor the cry of godly Prayers, for help out of their affliction. They who are false with God in times of Peace, seldom, if at all, repent, or duty ap∣ply themselves to God for help in times of trouble; the reason is, The Conscience of the hypocrite in heart, tells him, he hath dealt basely with God; and therefore, when he is in streights or bound, what face, what faith, what liberty of spirit, can he have to cry to God? Such hypocrites often cry out despai••ingly, but oh how rately are they brought to cry, either believingly or repentingly, when God bindeth them.

Secondly, Consider this cry a little further, as a Prayer-cry. Hypocrites in heart may be much for prayer in time of prosperity, they were not hypocrites else; if they did not pray, they were

openly prophane, not hypocrites. Christ speaking of hypocrites, (Math. 6.) tells us, they pray much, and (Math. 7.) they cry Lord, Lord. Hypocrites are much in praying, especially in times of prosperity, yet here he saith, They cry not when he bindeth them, that is, in the day of adversity.

Hence Observe;

That which is not done uprightly, will not be done constantly.

Hypocrites cry to God only in shew at best, and when 'tis best with them; but when they fall into a troubled condition, they cry not, they even lay down their shew; they throw up their duties, when they miss their desires. They who have prayed often in a time of prosperity, not throwing away their sins, com∣ing into affliction they throw away their prayers. Prayer will forsake them, who forsake God while they pray. Such as want Faith, will not have a heart to pray in their wants. If holy Du∣ties cause us not to leave our sins, sinning will at last cause us to throw off our holy Duties, Will, or doth, the hypocrite pray al∣wayes? was Jobs denying question, at the 27th Chapter of this Book. They who do not love prayer, cannot hold out in prayer: They who do not find a sweetness in drawing near to God in good Times, will soon withdraw from him in evil Times.

Thirdly, They cry not when he binds them.

Note;

Hypocrites, when they have most need of prayer, are least in the use of it.

When more need of Prayer, than in time of affliction? yet the hypocrite bound in affliction is bound in spirit from supplica∣tion.

Fourthly, They are said not to cry, though (in some sense, as hath been shewed) they do cry when God bindeth them.

Hence Note;

That holy Duty, which is not rightly and holily done, is reckon∣ed by God as not done at all.

What almost is more common among hypocrites, yea, among some prophane ones, than to p••ay, and desire others to pray for them in time of affliction? Pharaoh will needs have Moses pray

for him; and when Ahab was threatned with a binding he hum∣bled himself; yet this goes for nothing, and gets nothing, at most, but what Ahab got a reprieve from some present or tem∣poral punishment.

Fifthly, Those words are brought in as an aggravation of the sinfulness of the hypocrite; he doth not cry when God binds him, he prayeth not when God afflicts him.

Hence Note;

It is an heightning of our sin, to neglect prayer in time of af∣fliction.

It is a sin to neglect prayer at any time, but their sin is exceed∣ing sinful, who neglect it then, who cry not to God, when God binds them. Is it not extreamly evil, that they should not pray at all, or but little, when they should be all and alwayes in prayer? Affliction doth, as it were, naturally draw us, yea, forcibly drive us to God. In their affliction they will seek me early (Hos. 5.14.) As if the Lord had said, If ever they will seek me, surely they will seek me then, and then they will seek me early, that is, ear∣nestly, and with all their hearts. Therefore how unnaturally sin∣full are they, who in their affliction will not seek God! The Pro∣phet saith (Isa. 26.16.) Lord, in trouble have they visited thee, they powred out a prayer when thy chastening was upon them: Yet the hypocrite will not pray when chastened. How sinful it is, not to pray when God binds us, appears upon many accounts.

First, To neglect prayer in time of affliction, is very sinful, be∣cause then we have most occasion for it.

Secondly, In time of affliction God especially calls us to pray∣er; he commands us at all times, but chiefly then. Is any among you afflicted? (is that any mans case?) let him pray (Jam. 5.14.) What should an afflicted man do else? What is he so much en∣gag'd to do by his own necessity, what so much by the will of God, as to p••ay? Affliction, which takes us off from many other wo••ks, sets us upon and about this.

Thirdly, Prayer in time of affliction is under most promises to be heard: Now not to pray, not to cry to God, when we have so many promises to assure us of hearing, encreaseth our sin in the neglect of prayer. Though I do not say, the hypocrites prayer is under these promises of hearing, yet it shall be reckoned as a

sin that he ha••h not prayed in affliction, because there are so many promises of hearing prayer in affliction. The Lord is very graci∣ous to those tha•• cry in affliction, and the hypocrite hath often heard that he will be so; how wretchedly sin••ul is he then against God, as well as regardless of his own good, it God hear not of him, or from him, in his affliction! (Psal. 102.17.) He will regard the prayer of the destitute, and not despise their prayer, that is, graciously accept and answer it. Again (Psal. 69.33.) The Lord heareth the poor, and despiseth not his Prisoners; that is, any who are bound in affliction: For I suppose that Text is not to be restrained to those only, who are shut up in prisons, but takes in all those that are bound in any trouble. In which sense the word is used (Lam. 3.34.) The Lord doth not afflict willingly, nor grieve the children of men, to crush under his feet all the Prisoners of the earth: The Hebrew is, All the bound of the earth; by whom, he means, as chiefly the Jewes gone into Captivity, who were more properly bound, so any detained under any calamity whatsoever; to all, or any of them, that Scripture is applyable, The Lord doth not willingly affl••ct. Seeing then there are so many promises made to those that cry in affliction, this will be urged upon the hypocrite as an heightning of his naglect, that he hath not cryed when God bound him. Thus we see the second part of these hypocrites mi∣sery, by what they do not, They cry not when he bindeth them.

The third thing by which the woful misery of hypocrites in heart is set forth, is by what they suffer.

Vers. 14. They dye in youth, and their life is among the un∣clean.

They dye in Youth.

The Hebrew is, their Soul dyeth. The Soul, strictly taken, is immortal, and dyeth not; yet 'tis often said in Sc••ipture, the Soul dyeth; the Soul being taken, either, First, for the Life; or, Secondly, for the Person. To say, their Soul dyeth in youth, is no more than to say (as we translate) they dye in youth. The word rendred Youth, s••gnifies in the Root of it, to shake and trou∣ble, or to make some great concussion; hence some render the Text, They dye in a Tempest, or in a Storm. One of the Jewish Doctors gives it thus, They shall dye with a stroaker shaking; that

is, they shall perish by the force and violence of that affliction, which hath arrested and taken hold of them.

But I conceive our reading is clear, They dye in Youth, because Youth is the most stirring time of our life, or that time of life, wherein we use the most violent motions without, and are subject to the most violent passions within; therefore the Hebrew ex∣presseth both by one word. Now when we say, They dye in Youth, the meaning is, they dye in the prime, in the best, in the most flourishing time of their life, in the spring of their dayes.

But is it true, that all hypocrites in heart dye in youth? Do not many, who discover themselves to be but hypocrites, dye in old age?

I answer, Such-like Scriptures do not intend an universality, as to every individual; but only shew that 'tis so for the most part, or often so. Hypocrites in heart, men of prophane spirits, usual∣ly dye in their youth, and are cut off in the Flower of their Age. They who multiply their sins, substract from their dayes; and they have least g••ound of hope to live long, who live ill. As bloody, so deceitful men (such are hypocrites in heart) shall not live out half their dayes. They who live not out half their dayes, dye in youth. That also is the meaning of Eliphaz (Chap. 15.32.) where he saith, The wicked man shall have his recompence before his time; as also when he saith (Chap. 22.16.) They were cut down out of time; that is, before the ordinary time of cutting man down by Death was come. And therefore, I an∣swer,

Secondly, they die in youth, needs not be taken in that strict∣ness, as importing that they die before they come to mens estate, but only that they die before the common time of dying. To die in youth signifieth any immature death; or when death cometh suddainly upon any, they may be said to die in youth. Thus here; they die in youth, that is, some immature or suddain death over∣takes them, they come to an hasty or untimely end, they prolong not their dayes on earth.

Thirdly, this dying in youth may refer to the hypocrites un∣preparedness or unfitness to die. Unprepared persons may be said to die in youth, because youths or younger men a••e usually unprepared to die. Hence that serious memento or warning given them (Eccles. 12.1.) Remember now thy Creator in the dayes

of thy youth. Young men are commonly so unprepared to die, that whosoever die unprepared, may be said to die in youth; yea, though they die in old age, they die infants. I may say at least in alusion to that of the Prophet (possibly it may be a proof of what I say) Isa. 65.20.) An old man that hath not filled his dayes (by being good and doing good) dieth a child. As a child may be said to die an hundred years old, when he dies full of grace, so a man of an hundred years old, may be said to die a child, an infant, when he hath no grace; for though he hath been long in the world, yet he can hardly be said to have lived at all. So then, how long soever the hypocrite in heart hath had a being on the earth, and a breathing in the air, he alwayes dieth in youth, or before his time, because he hath not yet learned the way to eternal life.

There is yet another reading of the wo••ds; we say, they die in youth, that saith, they die with youth, or young men; that is, as dis∣solute, deboyst, vitious and riotous young men die, so hypocrites die. The hypocrite is opposed to the outwardly profane in his life, but he shall be like him in his death: As if Elihu had said, look as vain voluptuous youths, carnal youths, or young men, who give themselves up to their pleasures, look as or how they die, look what wrath is upon them when they die, even so shall the hypo∣crites in heart die, they die with the youth. I shall touch this further upon the last clause, where Elihu gives us this sence in o∣ther words, and in words that more fully reach this sence; for having said, they die in (or with) youth, he thus concludes,

And their life is among the unclean.

Here it may be queried; forasmuch as he said before, they die in youth, how doth he here say, Their life is among the unclean? what life have they when dead? I answer, By their li••e, we may understand that life which hypocrites in heart shall have after death; which may be taken two wayes. First, for the life of the soul, while the body remaines a consuming or consumed ca••kass in the grave, that life (after death) the life of their soules is among the unclean. Secondly, for the life which they shall have after the resurrection of their bodies, that will be among the unclean too. Some translate the words thus, Their life is ta∣ken away among the unclean; we say, their life is among the un∣clean.

The word (is) is not in the original text, and we may make the supply by a word signifying to take away; Their life, is taken away among the unclean, that is, they shall die like the worst of sinners, they shall make no better an end, than the un∣clean and profane, no better than the most foul and filthy Sodom∣ites, as the original imports. For

The word which we render unclean, hath a double, yea, a contrary signification, holy and unholy, clean and unclean. They who are holy onely in name, are most unholy in heart and life. The Scripture often by the same word expresseth things of utmost op∣position; so here he calleth those who are most unholy, by a word which signifieth holiness; the Hebrew saith, their life is among the Sodomites. Mr. Broughton translates, and their life with forni∣cators. Sodomites, who are the most unclean and filthy sinners, worse than fornicators, are expressed by a word, by this word which also signifieth holy, or holy ones (Deut. 23.17.) There shall not be a Sodomites, or, an holy one among you; and therefore as we read of Sodomites in the land, who are sinners against the the law of nature, (1 Kings 14.24.) so according to that law of Moses, we read, 1 Kings 15.12. and Chapter 22.46. as al∣so 2 Kings 23.7. of the destroying of the houses of the Sodom∣ites, and of the removing of Sodomites out of the land. Sodom∣ites being the most abominable of all unclean ones, how unclean are they whose life is among them, or whose life is taken away wi••h them! The Spirit of God doth rightly compare hypocrites to Sodomites and filthy persons, because it proceeds from the heat of some base lust or other that any are hypocrites. 'Tis pro∣per to those who are magnanimous, or of noble spirits, to be open, clear-hearted and ingenious.

Their life is with the unclean.

Hypocrites have a great affectation to be numbered among the clean and holy, and possibly they have been, or may be, high in the opinion of men, for holiness, for very Sain••s; But their life shall be among the Sodomites, or the unclean. It being a shame to express the abomination of that sort of sinners by a word proper to them, the Scripture (by an Euphemisme) calls them holy; we translate the Scripture sense, and call them unholy or unclean; Their life is among the unclean, among Sod••mites. Thus as the

death of the hypocrite here is fully expressed in the former words, He shall die with the youth, that is, like those sinful So∣domitish youths, like those youths who live in the heat of abo∣minable lusts, though he seemed to have an heat of holiness; so their life he••eafter is fully expressed in these latter words, Their life is with the unclean. This clearly sets forth hypocrites, they are spiritual adulterers, they pretend love to Christ as their husband, but their hearts go a whoting after the world. And therefore as their life was really in this world, though they pretended other∣wise, so it shall be visible in the world to come, among the unclean.

Hence Note;

First, They who are like the unclean in this life, shall be wrapped up with them in the next life after death, or in the second death.

They who live like the wicked shall dy like the wicked, and live with them, if theirs may be called a life, for evermore. The hypocrite, with all his varnish and fair colours, shall not die like a godly man, nor live with him after death; though he hath lived the life of a godly man, as to appearance, yet he shal not die so, nor live so when the dead rise: he shal die and live like and among his own company, the unclean. He was secretly unclean in his life, and he shall openly live among the unclean, when he dyes. Balaam a Sorcerer, a Witch, a false Prophet, how did he beg, that he might die the death of the righteous, and that his last end might be like his! (Num. 23.14.) The hypocrite would sain die like those whom he hath imitated and made a shew of all the dayes of his life; But did Balaam dy like the righteous? no, he dyed, as he lived, like one that had loved the wages of unrighteousness. Though hypocrites have lived in reputation with godly and good men, yea, have been reputed godly and good men, yet when they die they shal go down among the unclean, even among the debauched and filthy Sodom∣ites, they shal go to their own place and to their own company. It is said of Judas when he hanged himself (Acts. 1.25) He went to his own place, his proper place. All things naturally tend to that which is congeniall or like to them; heavy things downward, light things upward. What place is congenial to, what place is the center of wicked men? Surely Hell, the bottomless pit is their own place, and that's the meaning of the text there. Judas was a great while among the Apostles in an high place, in a very excellent

place, he went like an Apostle, or for an Apostle; but that was not his owne place; he was an hypocrite, and when he dyed then he went to his owne place, to th••t place which was proper to him. In this life good and bad are mingled together in the same place; the hypocrites and the sincere may be in one House, in one Cong ega∣tion, in one Church, in the purest Church on ea••th there may be hypocrites in heart as well as sincere; but when hypocrites die they shall be divided from all those with whom they were never truly, or in heart, united. If it were possible, all the godly or sincere should be in one place as to spirituals here (that's most comely and desirable, though not attainable) yet we cannot make the sepa∣ration perfect in this life; but at death it will be done perfectly; death will not leave one hypocrite among the sincere, not a weed among the herbs, nor a chaff in the floor; death will make perfect separation; after death all the holy shall be gathered together in∣to one society, and all the unholy into another society by them∣selves. It is said of Abraham he was gathered to his people (Gen. 25.8.) Not only to his kindred, in the flesh, but to all those that were of his faith. Death will gather all to their proper place and com∣pany. Godly Josiah was gathered to his fathers (2 Chron. 34.28.) and the wicked are said (Psal. 49.19.) to go to the genera∣tion of their fathers, where they shall never see light. Death will send every one to his owne. The hypocrite shall no more shuffle him∣self among the righteous, nor Satan himself, nor any of his Sons, a∣mong the Sons of God; every man shall be for ever among his like.

Further note;

The smoothest-faced and closest hypocrite in the world shall fare as bad or no better then the foulest and deboystest sinner;

They shall die with the vile, and be taken away among the un∣clean. The fairest hypocrite, shall have no more esteem with God, then the foulest Sodomite that ever was in the world. Christ saith, if any refuse to receive the Gospel, it shall be worse with them then with Sodom, the cry of whose sins went up to heaven; nor shall it be any whit better, but rather worse, with them who ••e∣ceive the Gospel of Christ only in shew, their hearts not being right with him. How woful is their present condition, who daily heap up wrath, who (in the sense opened) die in or with youth, and whose life (after death) is among the unclean!

JOB, Chap. 36. Vers. 15, 16, 17.

15. He delivereth the poor in his affliction, and openeth their ear in oppression.

16. Even so would he have removed thee out of the strait into a broad place, where there is no straitness, and that which should be set on thy table, should be full of fatness.

17. But thou hast fulfilled the judgement of the wicked: judgement and justice take hold on thee.

ELihu having shewed how terrible God will be, how dreadfully he will deal with subtile hypocrites; The hypocrites in heart heap up wrath; proceeds in this context to do two things further.

First, that he might raise some hope in Job, if he did it last humble himself, he repeats the gracious dealings of God with humble and upright-hearted ones at the 15th verse; I say he re∣peats it, because he had spoken of it before (vers. 6, 7.) and this is a very useful and profitable repetition, by which Job is doubly admonished to raise himself from his despair of a better condition; forasmuch as God doth not afflict with a purpose to destroy, but that he may heal and help the afflicted. The greatest design of God in chastening us should be alwayes remembred, that he intends only our good, especially to make us thereby bet∣ter or more partakers of his holiness.

Secondly, he makes application of the whole doctrine to Job; and that two wayes; First, by way of consolation, assuring him he had been delivered in case he had humbled himself duly & deeply before the Lord (v. 16.) Even so would he have removed thee out of the strait into a large place, &c. Secondly, he applies it by way of conviction, that as yet surely he was unhumbled, because still under the afflicting hand of God, vers. 17. But thou hast fulfilled the judgement of the wicked, judgement and justice take hold on thee. So much concerning the state of these three verses in ge∣neral; I shall now go on to open them in order.

Verse 15. He delivereth the poor in his affliction, or he pulls the poor out of affliction;

That is the sense of the word, and the work of God. We find the word used to signifie the pulling or drawing off of the shoo, (Deut. 25.19.) As the shoo is tied or buckled to the foot, and must be loosed before it can with any ease be drawn off; so affl••ctions are tyed to us, till the Lord unlooseth and draweth them off from us, or us, from them. To draw out of trouble, or to draw us out of trouble, is deliverance. David expresseth him∣self by that word (Psal. 6.4.) Return, O Lord, deliver (or draw) my soul (that is me) out of the enemies hand, or out of the trouble which compasseth me about, and is ready, like deep waters, to swallow me up. He delivereth

The poor in his affliction.

Who are meant by the poor, hath been shewed before, I shall not stay upon it here, only consider, there are poor as to their out∣ward state, and poor as to their inward state, that is, first, poor in spirit, which is a blessed poverty; and secondly, poor in spirituals, which is a miserable poverty. The two former sorts of poor espe∣cially, when joyned in one, are here intended; He delivereth the poor

in his affliction, or, in his poverty.

There is a great elegancy in the Hebrew text; 'tis a word of the same root which signifieth the poor who are delivered, and the affliction in which or out of which he or they are delivered. We may translate the text thus; he delivereth the poor in his poverty; that is, when he is in his poverty or affliction, the Lord deliver∣e••h him out of his poverty, or affliction; if poverty be his afflicti∣on, o•• whatsoever affliction comes under the name of poverty, the Lord delivereth him out of it. I have upon other passages of this book spoken of this deliverance, yet shall touch it here again, be∣cause we ought always to remember it; we are often in affliction, often in trouble, and therefore we have need of••en to be put in mind, and continually to bear in mind, that God is a deliverer, the deliverer of his people from, or out of afflictions; He deli∣vereth the poor in his affliction.

Hence Note,

Deliverance is the work of God.

As ••he poor cannot deliver themselves in affliction, so neither can the rich deliver the poor by his riches, nor the strong by his power, nor the wise man by his wisdom, craft or pollicy. The Lord of∣ten useth the help of man, creature help, in delivering the poor out of affl••ctions; yet the whole effect is here, and every where in Scripture attributed to God, He delivereth the poor. Delive∣rance of any so••t is of God, yet more especially some sort of de∣liverances are; as Nebuchadnezzar confessed (Dan. 3.29.) who, wh••n those three Worthies were delivered out of the fiery fur∣nace, ma••e a decree, that every People, Nation and Language which spake any thing amiss, against the God of Shadrach, Meshach a••d Abednego, should be cut in pieces, &c. and he did it upon this ground, because (saith he) there is no other God that can deli∣ver after this sort. He had an opinion that his god could deliver, but he appropriated the glory of that deliverance to their God; there is no god can deliver after this sort; no god but the God of Shadrach, Meshach and Abednego can check and stop the rage of fire, and b ing out those unburnt, who are cast into the burning. That's the first thing, Deliverance is of the Lord.

Secondly, He delivereth the poor.

Note;

The lowest and meanest are the objects of deliverance.

When it's worst with us, then usually God cometh in. He will be seen in the Mount, and provide at a pinch; he loves to do for us when we can do nothing for our selve. Take the poor in any notion, but especially for such as being destitute of all help and means of deliverance, are also poor in spi it, not trusting to any help or humane arm, these, these are the persons whom the Lord delights to deliver; and herefore God is so often spoken of in Scriptu e, as espousing the cause and quarrel of the Widow and the Fatherless.

Thirdly, From the manner of expression, He delivereth the poor in affliction,

Note;

They who are not delivered from affliction, may yet be deliver∣ed in affliction.

God doth not alwayes deliver his People from affliction (either not suffering affliction to fall upon them, or presently bringing them out of affliction) but he is engaged (by promise) to deliver them in affliction; and this he doth sometimes by checking the afflicti∣on, that it shall not hurt them; sometimes by enabling them to bear, yea, to conquer the affliction, how much soever it hurts them. He delivered those in the third of Daniel, in the fiery fu••∣nace, by checking the fire that it should not hurt them; and Da∣niel in the Lions den, by checking the hungry Lyons that they did not devour him. He delivered Job, and David, and Jeremie, and the Apostles, and all the Martyrs, who loved not their lives to the death for the testimony of Jesus, by causing them to glory in, and triumph over all their tribulations. He delivereth the poor in his affliction,

and openeth their ears in oppression.

What's meant by opening the ear, was shewed at the 10th verse of this Chapter, and at the 16th verse of the thirty third; Yet consider somewhat in the words anew.

And openeth their ear. The Hebrew copulative particle, which we render, and, is often in that language used to denote a season, or special time, and then it is rendred by when; thus here he delivereth the poor in affliction, when he hath opened their ears, by or in oppression. Thus also (Psal. 139.16.) Thine eyes did see my substance, yet being imperfect, and in thy book all my members were written, which in continuance were fashioned, when as yet there was none of them. The Hebrew is, and not one in them; as if he had said, God had a full Idea or platform of Davids b dy before it was framed; so here, he delivereth the poor in affliction, and open∣eth, or when he hath opened their ears in oppression; that is, taught them effectually to make a good use of their afflictions. We may also render it, after; so the copulative (Vau) is expounded (Lev. 17.15. Jer. 10.13.) Thus here; He delivereth the poor in affli∣on after he hath opened their ears; that is, after he hath made them understand that sin hath caused their sufferings, and hath al∣so

made them obedient and ready to receive counsel from him, as that phrase of opening the ear hath been opened. He openeth, or when or after he hath opened their ears

in oppression, or by oppression,

The word notes, extream oppression; we read it (Num. 22.25.) in the story of Balaam, where 'tis said, his Asse crushed (or pressed, or oppressed) his foot against the wall, while he was going to curse the people of Israel, that so Balak might oppresse them. This word is used also Judg. 4.3. 1 Sam. 10.18. and by it Elisha shewed how he would have Jehorams messenger handled (2 Kings 6.32.) Oppression takes fast hold. The Lord takes fast hold of sinners by oppression, and will not let them go till he hath opened their ears; but as soon as he hath opened their ears in or by their oppressions, then (out of hand) he delivereth them in, if not out of their afflictions. From the connection of this with the former part of the verse,

Observe;

The evil of oppression or trouble is preparatory to, or a usual meanes to fit us for our receiving of good.

He delivereth them in affliction, when he hath opened their ears in or by oppression. When once the soul by hearing the cry of the oppressor is made obedient to the call of God, then God comes and workes deliverance. Good men, while free from evil, are oftentimes like the wilde ass described in the 39th chapter of this book, such as will not hear nor regard the crying of the driver, though he be not an exactor, (as the word there signifies and we put in the Margine) but a fair and gentle driver. Few hear when spoken to, till they feel as well as hear; and therefore the Lo••d first sends them into trouble, that they may hear, and having by that meanes opened their eares to hea••, he b••ings them out of trouble. When we are truly humbled by affliction, we are near deliverance from affliction. The plaister must be kept on till the wound be healed. The Lord will not leave off scourging or correcting his people till he hath brought them to such a post••re, that they are fit for mercy. The Lord helps and heals those who submit; and if they whom he hath bound with the cords of affli∣ction, call humbly for release and relief, he will not forsake them,

but restore them in due time to their former felicity; He deliver∣eth the poor in affliction, when he hath opened their eares in or by op∣pression.

Elihu having laid down this general Doctrine, makes Applica∣tion of it in the two verses following;

Vers. 16. Even so would he have removed thee out of the strait into a broad place.

Thus Elihu proceeds from the general Thesis or assertion of Gods deliverance, to the Hypothesis, accommodating the Do∣ctrine to Jobs Case and Person, Even so he would have remo∣ved thee, &c.

This 16th verse contains the first part of the Application made to Job, where Elihu informs him what the issue would undoubt∣edly have been, if he had submitted (which he did not) as he ought, to the afflicting hand of God, and had not (which he did and ought not) filled his mouth and the eare of God with bitter complaints, nor stood so stifflly upon his own defence and vindi∣cation. This Elihu doth by a double allusion.

First, to the bringing of a man out of close prison into a state of freedom, or into an open air. This he gives us in the former part of the verse, even so would he have removed thee out of the strait into a broad place.

Secondly, he doth it by alluding to the furnishing of a mans table with store, not only of wholsome but of delicious meates, who before fared very hardly. This he doth in the close of the verse, and that which should be set on thy table, should be full of fat∣ness. As if he had said, if thou had'st harkened to the voyce of God, thou should'st have had both liberty, and plenty, had'st thou been bettered by thy troubles, it had been better for thee, and much better with thee; thou hadst been enlarged fully, thou hadst been supplyed a∣bundantly with all manner of good things desirable, even to the utmost of thy desires: that's the general scope of this verse; more particu∣larly.

Even so would he have removed thee out of a strait into a broad place. Some read the verse with a retro-respect, or as looking back to the time past; as if Elihu had bid Job remember his former expe∣riences, whether God heretofore dealt not bountifully with him. To this sense (besides others) Mr. Broughton translates, which

hath turned thee from distresses mouth, to largeness, where is no strait∣ness, and that which was laid upon thy table was full of fatness: and he gives the gloss upon his own translation thus; God once made thee wealthy, and would again; thou hast had experience how good a master, and how liberal the Lord is to those that serve him, thou thy self didst enjoy prosperity a long time farre from all trouble, or touch of affliction. Thus, (I say) some refer the words to the time past; but I rather keep to our own translation, which expresseth the original text, as an assurance of what Job should have had, and might have expected in time, had he complied as he ought, with the purpose of God in his afflictions.

Even so would he have removed thee out of a strait into a broad place. As if he had said, God who useth and loveth to deliver the poor out of affliction, would also have delivered thee out of thy affl••ction had'st thou been humbled under thy affliction, had'st thou fallen down before him, hadst thou submitted the matter to him, and not disputed it with him as thou hast done, hadst thou confessed his justice, and not accused it or complained about it, even so would he have removed thee, &c. The word which we translate to remove, signifieth also

To move or to perswade; because he that perswades ano∣ther, moveth or removeth him from his opinion or intendment, or from what his practise was before, and brings him to be or do somwhat that he did not, or was not, before. To be perswaded is to be inwardly moved, to be moved in mind: And therefore they who perswade or entice others to evil, are said to turn them from the Lord, and to thrust them out of the way which the Lord commandeth them to walk in (Deut. 13.5.) To perswade in any degree, is to move (Josh. 15.18.) and some perswade so strongly, that they make in others great removes.

Further, It signifies to deceive, as will appear if you compare Text and Margin; 2 Kings 18.32. and those Texts, 2 Chron. 32.11, 15. all concerning one matter. He that is deceived, is usually deceived by perswasion, and is drawn away by some en∣ticements.

Now, because he that perswadeth or deceiveth another, en∣deavoureth to turn or remove him from what he holdeth or inten∣deth, to the contrary, therefore (as we render) this word signi∣fies also to remove, to bring from one place to another, or from

one state to another. He would have removed, or translated thee

Out of a streight into a broad place.

Here are two sorts of places, a streight, and a broad place: What a streight place, properly taken, is, all know. The Heb ew is, He would have removed thee out of the mouth of the streight. The Septuagint render, He would have removed thee out of the mouth of the enemy. An enemy puts us to streights; and th••refore the same word signifies a streight and an enemy: he would have remo∣ved thee out of a streight place; the hand of an enemy is so. But mo••e generally, by the streight place, we are to understand any kind of tribulation or trouble whatsoever. Troubles of any sort are justly called streights, for they inclose and imprison us, they abridge us of our liberty, they ty us short up, where we can scarce stir or breath. A man in trouble, is a man in streights. Some expound these words allegorically, taking the mouth of the streight for Hells mouth; they that descend thither, are indeed in ever∣lasting streigh••s; for, though Tophet be deep and large, as the Prophet speaks (Isa. 30.33.) yet all that are there, are in streights. Hell is la ge to take in, but streight to let out, so streight, that it will not let one out for ever. Others expound it tropologically, or with respect to manners; he would have deli¦vered thee out of the mouth of the streight, that is, from the power of thy sins and corruptions, for they indeed are streights; and though we easily fall into them, yet we hardly get ou••, or free of them again. But we need not take up, either Allegories, or Tropologies; the words are plain. That which Elihu here in∣ten••s by streights, is great trouble, deep misery, into which a man being cast, knows neither how to subsist, nor how to escape: Ye•• out of that streight place he promiseth deliverance; He would have removed thee out of a streight

Into a broad place;

That is, to liberty and prosperity, which are in Scripture com∣pared to a broad place, where a man hath room enough. Thou hast known my Soul in adversity (sai h David, Psal. 31.7, 8.) and hast not shut me up in the hand of the enemy; thou hast set my feet in a large Room, that is, in a prospe••ous condition. Thus Elihu

here promiseth on Gods behalf, He would have removed thee out of a streight, into a large place,

Where no streightness is;

That's a broad place indeed. No streightness implyeth greatest enlargement, or enlargment to the uttermost, not only of need, but desire. A broad place, where there is no streightness, is full lib••rty, or fill of liberty. A man may be in a very good, in a ve∣ry free condition, and yet have some streights. To be in so good a condition, as to have no streights at all, is the top and perfection of freedom. And surely, The full attainment of such an enlarged∣ness, is the reward of the next life, not the enjoyment of this life. The way of the wicked, in this life, is most streightly broad; the way of the righteous, in this life, is broadly streight, and end∣eth in a broadness of everlasting blessedness. God at last will re∣move all his out of a streight, into a broad place, where there is no streightness. Hence,

First, See, the Author of our deliverance is again here re∣memb••ed, He would have removed &c. As before, he delivereth the poor in affl••ctions, so here again, He would have removed thee out of a streight, into a broad place. As all our mercies are of the Lord, so let us acknowledge him in all.

Secondly, From the Allusion, Note;

Troubles are streights.

He is in a streight, that knows not what to do; thus 'tis often with us in our troubles. It was so with good Jehoshaphat (2 Chro. 20 12.) when a mighty Enemy came up against him, Lord (said he) we know not what to do, but our eyes are towards thee; he was in a streight, what to do here on earth, but he had a b oad place to look to, even to heaven, to the Lord of heaven and earth, our eyes are towards thee. As if he had said, Lord we are in a streight, but thou art never in streights; Lord counsel us what to do, Lord help us to do it. The afflicted, many a time, know not what to do, and many times, they cannot do what they know; they know this thing would do them good, but they cannot do it, they know, that might be helpfull to them, but they cannot reach it.

He is in a streight that doubts what good to chuse, much more is he in a streight who seeth that what-ever he chuseth, he must

chuse some evil. Paul was in the former streight, and David in the latter: Paul was in a streight, it was a trouble to him, being doubtfull, which good to chuse, (Phil. 1.23.) I am in a streight betwixt two; betwixt what two? betwixt two very good things, namely, living here in doing good, and going to heaven to receive his reward; he was in a streight whether to live here to do more work, or to go to heaven to receive the reward of his work. 'Tis some trouble, but a blessed trouble, when we are in a doubt which good to chuse. But they are in very great trouble, who are in such a streight, that whatsoever they chuse, they must chuse evil: That was Davids streight, (2 Sam. 24.14.) the Lord gave him a choyce, and a very sad one, of three evils, either of famine, or of pestilence, or of flying and falling before his Enemies; here∣upon David said, I am in a great streight; somewhat he must chuse, and what-ever he chose, it was evil, that is, penal evil; but seeing it was so, and could not be otherwise, (e malis mini∣mum) he would chuse the least, he chose to fall into the hand of God, rather than into the hands of men. Into such kind of streights are the people of God sometimes cast, they have somewhat be∣fore them to chuse, but what-ever they chuse, it is very hard, and troublesome; troublesome to stay, and troublesome to go, trou∣blesome to abide by it, and troublesome to flie from it, every way it is a trouble; and how many of the precious people of God have been brought into these troubles! Only this is their comfort as well as their duty, that though they may be in such streights as necessitate them to chuse a less good, or a penal evil, yet as God will not, so man cannot bring them into any such streights as necessitate them to chuse a moral or sinful evil. Troubles are streights. He would have removed thee out of a streight into a broad place.

Hence Note, Thirdly;

What-ever streights we are in, God is able to inlarge us.

The hand of the Lord is not shortned that it cannot save, (Isa. 59.1.) There is no streight so strict, but the Lord can open it, and remove us out of it, or it from us. When the Children of Israel were in that great streight, having the Sea before them, and Pha∣raoh with his Host behind them, the Lo••d removed them out of that streight, and brought them into a large place. There are a

thousand instances and experiences of this. David saith, (Psal. 130.1.) Out of the depths have I cryed unto thee O Lord: The depth there, and streight here, are the same under several Allusions. David cryed out of the depth of misery: when he was at the bot∣tome of the pi••, he cryed unto God, and was delivered. We can be in no depth, but the power and mercy of God can reach a hand to us, and draw us out; we can be in no streight, but the power of God can, and his love will make roome for us, that we may e∣scape. Seeing then (as one of the Ancients speaks fully to this poynt) God will help because he is so merciful, and can because he is s•• powerful, that man shuts the doore of hope against himself, who thinks, or through unbelief fears, that either God will not or cannot help him. And therefore when at any time we are in a streight, let the greatness of our streights, be the exercise of our faith, not a discouragement to it. Some make their streights a stop to their faith, they cannot believe they shall be delivered out of great streights; but the greatness of our streights, should quicken, not deaden our faith, it should encrease our faith, not weaken it; and so it will, if we consider who it is that undertakes to remove his people out of their streights; it is the great God; and the more their streights are, the greater their difficulties are, the greater is his glory in removing any of them into a large place. 'Tis said in the Psalm, The Lord makes a way for his anger; he doth do so sometimes, he makes a broad way for his anger; yet remember he makes a way for his love and mercy too, that his great power may be seen in opening our greatest streights.

Fourthly, Whereas, 'tis not only said, He would remove thee into a large place, but, into a large place, where there is no streight∣ness.

Observe;

God can bring his afflicted people perfectly out of streights, and set them out of the reach of danger.

O••r comforts in this world are usually mixed with sorrows, our enlargements with streights; yet ••he Lord is able to give us sor∣rowless comforts, and such enla••gements as shall not have the least shadow of a st eight in them. As Jesus Ch••ist saveth us to the uttermost of soul streights, o•• we are saved through Christ to the uttermost of our sins, that is, of our guilt and danger of con∣demnation

by sin; so he can save us also to the uttermost of out∣ward troubles, he can give a perfect temporal salvation, such a salvation as shall have nothing of feare or danger in this life: Elihu speaks of such a salvation. The Lord can save us to the uttermost of present perils, and set us beyond the reach of peril, even in such a place, where there shall be no feare, no suspicion of annoyance. 'Tis said (Pro. 10.22.) The blessing of the Lord maketh rich, and he giveth no sorrow with it. The Lord makes some men rich, or gives them a great estate, yet they find sorrow enough with it; but the Lord, through his blessing, can give riches, and add no sorrow with it, put no gravell in our bread, nor gall in our cup, but all shall be sweet to us; that's bringing us into a large place, where there is no present streightness, no, nor appearing cause to feare any. Thus the Nations are brought in rejoycing at the fall of Babylon, (Isa. 14.7, 8.) The whole earth is at rest, and is quiet, they break forth into singing, yea the fir-trees rejoyce at thee, and the Cedars of Lebanon, saying, since thou art laid down, no feller is come up against us. The Lord will work full deliverance for his people by Babylons fall; when that falls, Sion shall not feare the coming of any more fellers, Christ will then give his faithfull people such enlargement as shall know no streights.

This is the first allusion; He would have removed thee out of the streight into o broad place, where there is no streightness; it fol∣loweth,

And that which should be set on thy Table, should be full of fatness.

Here's the second mercy. As if he had said, The Lord would not have given thee a bare deliverance out of evil, but thou should'st bave received abundance of good; thou shouldst not only have roome enough, but comfort enough;

That which should be set on thy Table, should be full of fatness.

Some render, That which resteth, or abideth on thy Table; that is, thy meat, and thy drink, thy wine, and thy oyle, that which thou feedest upon, should be of the best and most nourishing, not bare commons, not ordinary fare, but

Full of fatness.

Fatness is put in Scripture to express the best of things; if of∣ten signifieth the best of spiritual things, (Psal. 36.8.) They shall be abundantly satisfied with the fatness of thy house. The house of God is the Church of God, and, God keeps a good house, there are fat things, and they who worship and wait upon him, they shall have abundance of them, their full satisfaction: the fatness of Gods house, is the riches of Grace, the best of Gospel-Ordinances and promises, the best of Gospel-comforts and mercies, these are the fatness of the house of God; these are the things which the Apostle intended while he told the Gentiles, (Rom. 11.17.) That they were partakers of the rest and fatness of the Olive tree. Thus also spake the Prophet, (Isa. 25.6.) In this mountain shall the Lord of Hosts make a feast of fat things: what, of such fat things as the Epicures of the world surfet upon, Sheep, and Oxen, &c? no; the feast of fat things which the Lord will make to his people is of spiritual things, they shall have much of Christ, much of grace here, and an assurance of glory for hereafter; This is the feast of fat things. And though the Lord give to any of his servants the bread of adversity, and the water of affliction; though the fig-tree should not blossome to them, though they should have nei∣ther Sheep in the fold, nor Calves in the shall, yet they may daily sit at this feast of fat things, and be filled with joy in the Lord, (Hab. 3.17, &c.)

And as fatness is used in Scripture to express the best of spiritu∣al things, so fatness expresseth the best of natural and outward good things, (Psal. 65.11.) Thou crownest the year with thy goodness, and thy paths drop fatness; that is, plenty, and plenty of the best things, which grow out of the earth by the blessing and benigne in∣fluences of Heaven. I conceive spiritual good things, the best of them, are also shadowed under those expressions of Temporal.

Further, Elihu doth not only say, That which shall be set upon thy Table shall be fat, but, full of fatness; which implyeth thus much. Thou shalt have whatsoever may make thy life comfortable, and happy; for as by bread, our dayly bread, we are to understand all the necessaries of this life (though bread be the meanest ••a••t of our sustenance, yet it it is called the staff of life, because the m••st necessary part of it) so by fatness, we are to understand all things

delicate and delicious; and those things which are most delicate and delicious, are said to be full of fatness.

Hence Note;

First, God, who delivereth his people from trouble, or out of streights, can also fill and furnish them with comforts.

The mercy of God doth not only take away evil, and so leave us, it doth not only bring us out of our streights, and there set us down; but mercy proceeds to the bestowing of good upon us. As we in obedience should not put off the Lord with abstaining from evil, but ought to do good, even abundance of good, and not only bring forth good, but much good fruit; that's our duty; so the Lords mercy stayeth not in delivering us from evil, but bestoweth good things, the best things upon us, and them in a∣bundance.

Secondly, In that those good things are exprest by fatness, o•• by being full of fatness,

Note;

The Lord thinks nothing too good for his good people.

When once a people, or a person are accepted of God, he •• no cost, nor thinks any thing too costly for them, the most ••¦ous things in the world are not too good for them, (Psal. •• He would have fed them also with the finest of the wheat, a honey out of the rocks should I have satisfied thee. I would no•• ••¦fed them with wheat only, that's good, but with the finest whe•• •• that's the best; we put in the Margin, with the fat of wheat; they should not have had the bran, but the flowre and the finest of the flowre! they should have had not only honey, but honey out of the Rock, which, as Naturalists observe, is the best and purest honey. Surely God cannot think any thing of this world too good for his people, who ha••h not thought the next world too good for them; Certainly God cannot think any of these outward enjoyments too good for his people, who hath not thought his Son too good for his people: that's the Apostles argument, (Rom 8.32.) He that spared not his own Son, but delivered him up for us all, how shall he not with him also freely give us all things? even the best of out∣ward good things, when he seeth it good for us.

In this see the difference of the spirit of the world, and of God,

to his people. The world thinks nothing bad enough for those that are the choycest servants of God, they are sorry to see that they have any thing that is good; that they have a morsel of bread, or a penny in their purses, is thought too much for them by the world: And if any trouble befall them, it•• good enough for them, will the World say. The World thinks any thing too good for the choycest servants of God, how much more the choycest things! But God hath other thoughts towards them, he thinks nothing too good for them, they shall be filled with fatness.

Thirdly, In that Elihu makes promise of these outward things, to the choyce servants of God, whose ears are open to attend un∣to him;

Note;

Even outward mercies, and a full Portion of outward mercies, fall somtimes to the share of the faithful servants of God in this World.

Though such are not of this World, much less are servants to the World, yet God can make the wo••ld serve them with its best, and give them a full portion of the World, though the World be not their portion. The servants of God would not take all the World, if it were offered them, for their portion, no not a thou∣sand Worlds, considering what a perishing thing this World is, and that at best it is but a finite thing; I say, a servant of God would not take all the World, at the hand of God, for his portion, though he is thankful for any thing, for a little of it, and unwor∣thy of any, the least, part of it. Howbeit, many times God gives a large portion of this World to his people, and that which he sets upon their Table, that is, outward good, is full of fatness. Indeed some of the choyce servants of God have been afraid when they have seen much of the World come in, least God should put them off with such wo••ldly things; when their Table hath been full of fatness and dainties, when they have had Houses and Lands, Gold and Silver plenty, they have been troubled, least God should say to them, There is your All. It is said of Luther, when he had a considerable present sent him from a great P••ince (the Duke of Saxony, as I remember) this came upon his heart, I hope God will not put me off with these things, with gifts from Princes; I shall be hungry as long as I live, if I have nothing to feed upon but

what is of the World, and poor as long as I live, if I have no other treasure, but what is earthly; & thereupon protested he would not be satisfied with the best things of this World, though content with any thing. Thus, I say, God deals bountifully, with a liberal hand, to some of his people especially. This was made good in the former, or Old Testament times, when the promises went more upon externals (as hath been shewed) whereas now they go more upon spiritual and heavenly things; yet there wants not examples of Gods dealing bountifully in outwa••ds with his faith∣ful servants under the Gospel, he hath caused that which was set upon their Table, to be full of fatness.

This is the first part of the Application, wherein Elihu acquaints Job what God would have done for him, if he had carried it humbly (as he should) under his afflicting hand, he had been out of his fetters and bonds before that time, and set in a large place, he had not fed so long upon ashes, his Table had been full of fatness.

As in this verse Elihu applyed the matter to Job, by shewing him how it should have fared with him, or how graciously and bountifully God would have dealt with him, if he had humbled himself, as he ought, and been duly affected with the afflicting hand then upon him, so in the following verse, he applyeth the Doctrine to him, by telling him, that the reason why he was at the present in such an afflicted condition, was, because he had not so humbled himself in his affliction.

Vers. 17. But thou hast fulfilled the Judgment of the wicked, therefore Judgment and Justice take hold on thee.

This is a home Application indeed, he speaks to his face, Thou hast done it, thou hast fulfilled the Judgment of the wicked; which is, as a home, so a very hard and heavy charge. Take a twofold Interpretation of it.

First, Some expound it (I think not rightly) of Jobs ill car∣riage in the time of his prosperity; as if Elihu had reflected up∣on that: Thou hast heretofore fulfilled the Judgment of the wicked, and that, First, by a general ill course of life. As Christ saith to the Pharisees (Math. 23.32.) Fill ye up the measure of your fathers; some conceive Elihu speaking to Job in that sence, Thou hast filled up the measure of the wicked, following them in their

evil wayes. Secondly, That in his Magistratical capacity, or that being a Magistrate, he had fulfilled the Judgment of the wicked; that is, what wicked men, and their bad Causes wanted of weight and t uth, of righteousness and goodness, that he filled up by favour, by accepting their persons, and giving countenance to their wickedness. Some charge him thus directly, Thou hast done the part or Office of an unjust Judg; when thou hadst power in thy hand, thou wast defective, short, or wanting, in discharging the Duty of an upright Judge, but didst the work of a corrupt Judge (corrupting Judgment) to the full; therefore now Ju∣stice and Judgment take hold of thee. But (as I said before) this is not a right Exposition of the Text; for Elihu never charged Job with a sinful course of life in former times, or before his af∣fliction (as his friends had done) though he cha••ged him with much sin in his carriage under his afflictions; and it may be con∣ceived, that Job heard Elihu more patiently and equally than he heard his friends, because Elihu dealt more equally and candidly with him, than his F••iends did; he did not lay it upon him, as if in the foregoing part of his life he had traded in wickedness; but only reproved him for his boldness, in dealing with, and appealing so often unto God, in his soars and sickness; or, because his spirit was not broken enough, notwithstanding those sore breakings and sicknesses, with which he was afflicted. So then, Elihu in saying this, intended not that Job had fulfilled the Judgment of the wicked, either by a wicked conversation, or by perverting Justice in fa∣vour of the wicked: Such a charge had been utterly inconsistent with the Testimony which God gave of him in the first Chapter of this Book.

Therefore Secondly, Thou hast fulfilled the judgement of the wicked, may be understood, first, that Job had gone near, in his behaviour under his affliction, to do even almost as Satan boasted, and presumed to God he would do, in the second Chapter, that if God did but lay his hand home or closer upon him, and touch his bone and his flesh, then (said Satan) he will curse thee to thy face. Now, though Job did never, in the height, fulfill this wicked opinion or judgement of the Devil concerning him, yet by his often complainings of, and murmurings about the severe dealings of God with him, and his not pittying him in his distress, he verged upon it, he came somewhat towards, and much too near

the fulfilling of that judgement of the wicked one; and Elihu might say, Thou hast fulfilled the judgement of the wicked, thou hast done (in a degree or shew) as the Devil said thou wouldst, if the hand of God were heavy upon thy body.

Secondly, These words, Thou hast fulfilled the judgement of the wicked, may have this meaning, Thou hast rendred thy self guilty of, or obnoxious to, that judgement which God useth to pro∣nounce and execute upon wicked men.

Thirdly, Thou hast fulfilled the judgment of the wicked; that is, thou under the hand of God hast carried thy self as wicked men usually do, thou hast imitated them in a great measure. What do wicked men when the hand of God is upon them? they rage and murmur, they toyl themselves and are full of the fury of the Lord, as a wild Bull in a net; thou seemest to have fulfilled this judgment of the wicked, for thou hast been so far from humbling thy self, as thou oughtest, that thou hast stood it out and stouted it with God, and desired a day of hearing; Hast thou not in all this fulfilled the judgment of the wicked? In the 34th chapter of this book at the 8th verse, Elihu told Job, that he had gone in company with the wicked, that is, that he had taken the same course with the wicked, and as they use to do in the day of their calamity. And that's the meaning of Elihu's charge here, Thou hast fulfilled the judgement of the wicked, that is, thou hast carried thy self too too like wicked men in the day of thy trouble. Thus Job is here censured, not strictly, as if he had done like wicked men, but because he did not suffer so patiently as became a good man; this was in him a fulfilling of the judgment of the wicked.

Hence note;

Not to submit heartily, and humble our selves freely, when the affl••cting hand of God is upon us, is to do very sinfully, even like the wicked.

I shall not stay upon this, having spoken of the extream sinful∣ness of murmuring and impatience under the hand of God here∣tofore.

Secondly, Note;

If we give way to any corruption, or passion, it will quickly carry us a very great way in sin, and from our duty.

They that are good in their state, may sometimes in their acts, (as Job here) fulfil the judgment of the wicked. As hypocrites fulfil, in appearance, the judgment of the upright, that is, do like upright men; so the up••ight may, in appearance, do like hypo∣crites, and then they also fulfil the judgement of the wicked. Job said to his wife, in the second chapter, Thou speakest like a foolish woman; and now Elihu tells him, thou hast spoken and done as a w••cked man.

Note, Thirdly;

They who do like the wicked, must not think much if they be numbred with the wicked, and involved in the same out∣ward evils and judgments which usually fall upon wick∣ed men.

Though we may not judge such a mans eternal estate like that of the wicked, yet as to this or that act, we may (without breach of charity) number him among the wicked, and he may quickly feel the same smart which the wicked feel. They that are godly should act like godly men, and not do any thing that represents the lusts or practises, the judgement or conversation of the un∣godly; left it be said (in one sence or other) of them, as here Elihu of Job, you also have fulfilled the judgement of the wicked.

Therefore judgment and justice take hold of thee.

As if he had said, I told thee before, if thou had'st humbled thy self, thou shouldest have had a large place, and full table, store of mercies and favours; but now judgment and justice take hold of thee. Here are two words which sometimes are used di∣stinctly, but here they signifie the same thing, or the one is but an explanation of the other. Justice and Judgment; some take ju∣stice for the habit, and judgment for the act, exercise or decree; as if he had said, Justice hath sent forth Judgment upon thee, and now both take hold of thee; God hath no••ed thy sin in thy sad con∣dition. Yet the original doth not determine it upon Jobs person expresly, it doth not say, Justice and Judgment take hold of thee, but Justice and Judgment take hold; we supply they take hold of thee, for that's it which Elihu intends; Justice and Judgment take hold of thee, O J••b, nor will they let thee go. We find the word so used in several places, (Prov. 3.18.) Wisdom is a tree

of life to them that lay hold upon her. And as the believers closing with and hold-fast upon Christ is expressed by this word, so also is the hold which sin takes of an unbeliever (Prov. 5.22.) His own iniquities shall take the wicked himself, and he shall be holden with the cords of his sin. Judgment and Justice take hold of thee.

Hence Note; First,

God will not indulge sin in any, no not in his own servants.

If a Job do like wicked men, he shall smart like the wicked. Though God will not cast any of his servants to hell for ever, yet they may be cast into a temporary hell. The Lord told David as much, in case his Children should disobey him, and break cove∣nant with him, though he would not cast them off, yet they should pay dearly for it; He would visit their transgressions with a r••d, and their iniquities with stripes, (Psal. 89.32.) The History of Davids children makes good that Prophesie, and so hath the dealings of God with believers in all ages, who are the seed, the children of David mystical, that is, of Christ, whom and whose spiritual children the Spirit of God chiefly pointed at in that Psalm. They that do like evil men, shall suffer like evil men. Justice and Judgment properly and strictly take hold of the wick∣ed and disobedient only, as the Apostle saith (1 Tim. 1.9.) The Law is not made for a righteous man, but for the lawless and disobedient, &c. Yet when they that are righteous are found do∣ing like the lawless and disobedient, the Law, that is Justice and Judgment will take hold of them.

Again, Some read the words intransitively, Justice and Judg∣ment shall hold, or hold on still, that is, they will hold on their course or way in punishing, as long as thou hold'st on thy course or way in sinning.

Hence note;

So long as any man lives in any sinful way, he shall find Justice and Judgement taking hold of him. Justice will not leave sinners till they have left their sins.

Again, Justice and Judgment take hold of thee, that is, they hold thee fast.

Hence note;

There's no getting out of the hand of divine Justice.

Men oftentimes get out of the hand of man's justice, they can break prison, they can file off their fetters and cast their cords from them; but none can break Gods prison, none can get out of the hands of divine Justice. As Justice and Judgement shall take hold of, attach and arrest sinners, so they will hold them fast, they can∣not make an escape, nor can any rescue them till God signes a warrant for their release. We cannot hinder God in the exercise or execution of Justice, nor turn him aside from his purpose, ei∣ther by our power or pollicies. God can easily hinder men of their purposes, and can undo what-ever they have done, but none can make the Justice and Judgment of God let go their hold. Therefore let us take heed, while we hold sin and iniquity, not∣hing can deliver us from the hand, or hold off the sin-chastning and avenging hand of God. However men fail, the Justice and Judgment of God are everlasting; they hold on their course still though men do not. Though we could pluck the Sun out of the firmament, yet not Justice out of the hand of God. We can neither put God besides his rule, nor force him from his purpose. These are the two great Prerogatives of God, he hath first a righteousness which cannot be perverted; secondly, a Justice which cannot be interrupted.

JOB, Chap. 36. Vers. 18, 19 20.

18. Because there is wrath, beware lest he take thee away with his stroke: then a great ransom can∣not deliver thee.

19. Will he esteem thy riches? no, not gold, nor all the forces of strength.

20. Desire not the night, when people are cut off in their place.

IN these three verses Elihu presseth the Application of the for∣mer Doctrine upon Job, by way of admonition and counsel; forasmuch as he had done amiss before, and carried himself undu∣ly under the hand of God, even so far as to fulfil the counsel of the wicked, that therefore he would now, & for the time to come, take heed, and be more wary.

And lest Job should slight this admonition or counsel, Elihu adds a powerful motive to urge that duty upon him, even the wrath of God; Beware, Why?

Because there is wrath;

Beware, and beware lest (this wrath breaking forth) he take thee away with a stroke. And how dreadful the wrath of God is, Elihu shews in these three verses by a threefold Consideration.

First, because if we fall into the Lords hand, when he is in wrath, there is no meanes under heaven that can deliver or bring us off. This he asserteth at the latter end of the 18th verse, Then a great ransome cannot deliver thee. It is dangerous coming un-der that wrath, from which a ransome, especially a great ransome, cannot deliver. What that ransome is which cannot deliver us is expressed in the 19th verse, Will he esteem thy riches? no, not gold.

A Second motive to beware o•• this dreadful wrath is this, be∣cause if once the wrath of God be up, as there is no ransom, so no power in the creature that can deliver. That we have in the lat∣ter part of the 19th verse, nor all the forces of strength; though thou hast armies, millions of men in armes, yea though thou hast legi∣ons

of Angels in pay, yet they cannot prevail, all the forces of strength cannot deliver thee.

There is also a third consideration, to shew the unavoidable∣ness of the wrath of God, namely, because there is no sleeing no making an escape from it. Some indeed are so angry that you cannot satisfy them with a ransom, and so powerful that no strength can deliver you from their power, yet possibly you may make an escape and hide from them, you may get out of the way and lye out of sight; but saith Elihu, that will not do neither in this case, (v. 20.) desire not the night when people are cut off in their place; the night or darkness will be no cover to thee from the wrath of an angry God. Thus you have the sum and substance of this admoni∣tion to Job, Beware, because there is wrath, and that wrath of God so terrible that nothing can deliver from it, no ransom, no power, nor can we deliver our selves by flight, or by darkness.

I shall now open the words more distinctly.

Verse 18. Because there is wrath, beware, &c.

The word which we translate wrath, comes from a root that signifies heat, or to be hot; and we know they that are angry and in wrath are very hot, their mind and spirit are enflamed, we use to say to an angry man, why are you so hot: the wrath of man is hot: the wrath of God, is certainly much hotter.

Because there is wrath; but where is it? I answer, First, there is wrath, in the breast or heart of God, there his anger is kindled against sinners. Secondly, There is wrath in the decree of God, a∣gainst sinners (Zeph. 2.2.) Thirdly, there is wrath in the threat∣nings of God, there it first appeares and breaketh forth (Deut. 29.20.) So the Apostle (Rom. 1.18.) The wrath of God is reveal∣ed from heaven. How is it revealed? As his love is revealed in promises, so his wrath in threatnings. Fourthly, there is wrath in the works of God, in his Judgments acted upon the children of men. As there is wrath hidden in his breast and decreed, so wrath is heard from his mouth in terrible threatnings, and seen in his hand by terrible Judgments executed upon his enemies. We may see wrath in the dealings of God; his works tell us he is angry. Therefore fear to persist, lest in his anger he take thee quite away. We should beware of sinful works, lest we provoke and stir up the Lords anger to make bloody work. There is wrath, (particu∣larly

as to the dealings of God with thee, O Job, saith Elihu) therefore,

Beware.

The word beware, is not expresly in the Hebrew tex••, but it is plainly intended, and supplied by Interpreter••, in gene••al, to make up and clear the sence of this verse. We have a like reading in the 36^th of Isaiah, v. 18. Beware lest Hezekiah perswade you, &c. The word beware, is a supplement added there in a diffe∣rent character, to shew that it is not expressed in the Hebrew. As if Raoshakeh had said, If Hezekiah perswade you to stand out against my Master Sennacherib, you will provoke his wrath to your utter ruine and destruction, therefore beware. There, as here, beware, bespeakes our caution; because there is wrath, take heed what you do or say.

Hence note, First;

There is a wrath of God against sin, or, God will appear in wrath against sinners.

The Apostle John in his first Epistle (Chap. 4.8.) tells us in a direct predication, God is love; and 'tis as true, God is wrath. The wrath of God is a divine perfection, it is the perfection of God, as his love is. God is one and the same, he is not divided into several passions, perturbations or affections; but thus the Scripture speaks of him, to denote what we may expect from him, and what he is and will be in his actings towards them who obey him not.

Secondly note;

The wrath of God appears and is put forth in his works of judgment.

As the goodness of God is his love acted, or as the good things which God doth for us are love-actions, so the evils that are up∣on us are wrath-actions. I do not say that every evil which we endure in this world is the acting of wrath upon us, but I say, there is wrath in the actings of evil upon us. Moses said to Aaron, (Numb. 16.46.) Go quickly, take a Censer (hast, hast) and make an atonement, there is wrath gone out. How did he know wrath was gone out? He tells us in the next words, the plague is

begun: He saw wrath in that dispensation of God; the plague be∣gun argued that God was angry. Because there is wrath, beware.

Hence note, Thirdly;

We should by all meanes take heed and beware of the wrath of God.

The wrath of man is a small matter to the wrath of God, yet we are very careful to beware of the wrath of man, especially of great men. The wrath of the Kings and Princes of the world, is like the ••oaring of the Lion, saith Solomon, and we are ready to tremble at that; but O how should we tremble at, and beware of the wrath of God! Who knoweth the power of thine anger? (Psal. 90.11.) We may take some scantling, some measure of the wrath of man, and know how far it can go, and what it can do; but we can take no measure of the wrath of God, for it is imme∣surable, and therefore we should avoid every thing that pro∣cures his wrath. That's the meaning of this caveat; do nothing that blowes up or incenses the wrath of God. But what is it that blowes up wrath? It is sin, every sin hath that in it which may blow up wrath. The Apostle saith, The wrath of God is revealed from heaven, against all ungodliness and unrighteousness of men, not only against this or that ungodliness, no•• only against this or that degree of ungodliness, ('tis neither against ungodliness of some special kind, nor of some special degree) but against all ungod∣liness, therefore all ungodliness and all unrighteousness is to be avoided.

And as we should do nothing to provoke wrath, so we should do every thing which may prevent wrath (Psal. 2.12.) Kiss the Son, why? lest he be angry, and his wrath kindle. Who is the Son, and what's this kissing of the Son which p••events wrath? The Son is Christ, he is the Son of God; this kissing is a kiss of homage, an humble submission to Jesus Christ by fai••h and obedi∣ence; it is a Gospel receiving of Ch••ist: to kiss the son is to re∣ceive Christ as ou•• King, as our P••iest, as our P••ophe••, to re∣ceive Christ in the whole manifestation of his Mediatorship. Do this to prevent wrath, kiss the Son. And consider how terrible he repo••ts that wrath to be; If his wrath be kindled but a little, blessed are they that put their trust in him. On then take heed that you do not provoke the wrath of God, and do your utmost to prevent it;

which nothing can do but kissing the Son, that will and that only can do it; submit to Jesus Christ, receive Jesus Christ, with∣out him it is impossible to prevent wrath. H•• that believes not, the wrath of God abideth on him, (Johs 3.36.) Jesus Christ alone is he which delivereth us from the wra h to come, (1 Thes. 1.10.) And if we further consider this wrath from the expression, both of the Psalm and of the Text, it should make us (who are so fearful of, and who so shift from the wrath of men) exceed∣ingly afraid of the wrath of God. The word, as was shewed be∣fore, comes from a root which signifieth the heat of fire, im∣plying that the wrath of God is fire, and (Heb. 10.27.) it is called fiery indignation; yea, God himself (Heb. 12.29.) is called a consuming fire. Why doth the Scripture express him and his wrath, by fire? Surely because fire is well known to us, and we are well able to conceive how dreadful a thing fire is, when it is in its rage and fury, when it hath got the mastery; Fire is a comfortable servant, but a dreadful master. Now as fire is the most dreadful element, so wrath is the most dreadful attribute of God; yet I may say, that elementary fire which (as to our sence) is so dreadful, is but a sun-shine compared to the wrath of God; as will appear if we consider it in two things.

First, it burns internally. The visible fire burns but visible things, outward things, but this fire burns within, scorches the consci∣ence, burns the soul, burns that which all the fires in the world cannot reach, cannot touch. God is a Spirit, and the wrath of God is a fire that burnes the spirits, and will for ever afflict and torment the consciences of wicked men. The hottest fires which the most enraged malitious Persecuters kindle, cannot touch the spirit; the conscience is quiet, the soul triumphs while the flesh fries in the fire. 'Tis the fire of divine wrath alone which hath power upon the soul; and a burning there is ten thousand times more painful than the burning of our flesh.

Secondly, the wrath of God burns eternally. Your fires here though they are dreadful, yet they go out, they consume them∣selves by consuming the matter or fuel cast into them; they cannot continue alwayes, because they eat up and devour that which maintaines them: But the wrath of God burns continually. God is called a consuming fire, not because the fire of his wra••h consumes, but because he consumeth sinners in the fire of wrath;

and when we say, he consumeth sinners in his wrath, or his wrath consumeth sinners, we are not to understand it of a consumption as to being, but only as to a well or comfortabe being; for not only the soul••, but the very bodies of sinners shall remain in this fire of the wrath of God for ever unconsumed. The bodies of the dam∣ned shall be raised again at the great day, and being re-united to their souls, both shal abide unconsumed in the fire of this consum∣ing wrath eternally. The great dread of ordinary fire is, that it consumes what it burns, but the greatest dread of this fire is, that it consumes not that which it burns. O therefore take heed of the wrath of God, the wrath of God is terrible as to corporal and temporal judgements, much more as to spirituall and eter∣nal judgments; that is, as the fire of his wrath burns both inter∣nally and eternally. Because there is wrath, beware,

Lest he take thee away with his stroke.

Here the danger is exprest. If the Lord be angry, he can soon take thee away with a stroke, he can remove, yea hurry thee away out of all thy present joys and enjoyments, to everlasting sorrows. The word imports a violent remove. The stroke here spoken of is like that (Chap. 24.26.) He striketh them as wicked men, in the open sight of others; that is, he shames them as well as punish∣eth them; as he strikes them with his hand to their confusion, so he strikes or claps his own hands together in dirision, as 'tis said (Chap. 27.23.) Men shall clap their hands at him, and shall hiss him out of his place; we may take it in both these significati∣ons; Lest he take thee away with a stroke; that is, lest he strike thee so as to make an utter end of thee, or lest he take thee away with derision, clapping his hands at thee, and pouring contempt upon thee. Have we not reason to beware of that wrath, which in either sense can take us away with his stroke? Yet I conceive a third sense may be given of these words, Lest he take thee away with his stroke, that is, lest he take thee away suddenly, even as suddenly as a st••oke can be given.

Hence Note;

First, God can presently strike to destruction,

He can take the strongest away with a stroke, he can do it wi h one stroke. The Lord needs not stand cutting and slashing, hack∣ing

and hewing (as we say) all day long; one stroke of his will do it. He took away Herod at one stroke (Acts 12.23.) He took away Ananias and Saphira at one stroke (Acts 5.5.) Na∣dab and Abihu were taken away with one stroke (Lev. 10.1.) All these perished, and so have thousands more, as with a stroke, so suddenly, at one stroke. The Lord can strike home; as Abi∣shai said to David in the case of Saul, when he found him in the Trench, Let me strike him at once, and I will not strike him a se∣cond time. The Lord threatned (Nah. 1.9.) to b••ing destru∣ction upon those at once, when he told them Affliction should not rise a second time; as if he had said, I will not strike another blow at them, I'le hit them home, and do my wo••k with one blow. We need not fear how many, or how mighty his enemies are, he can rid himself of them with one stroke. The Lord strikes some to take away their sin; thus he strikes his own people: others he strikes to take away their persons; thus he strikes the wicked, especially those who enemy-like, designedly strike at Him, his Name, his Truth, his Glory. Elihu doth not say, Beware least he strike thee, but least he take thee away with a stroke. The Lord often strikes his own faithful servants, they receive many a stroke, many a lash, many a blow, many a chastisement at his hands, but he doth not take them away with a stroke, as he doth the wicked. The Lord strikes his servants to take away their sins, and he strikes wicked men to take away their lives, to destroy them utterly.

Secondly, As the word signifieth taking away with clapping ••f the hands or with derision,

Note;

God will even laugh at the ruine of wicked men,

He will clap his hands at their fall. We read (Prov. 1.26, 27.) how Wisdome called and cried, and none would answer, all set her calls and counsels at naught; what followed? I (said Wisdome, that is, Christ) will laugh at their calamity, and mock when their fear cometh; as much as is said in the Text, I will take them away with a stroke, or with clapping my hands, with a kind of deriding plaudite at their going off, or rather at their being thrust off the Stage of this world. They are in the most sad con∣dition, whom God not only destroys, but derides; they have most cause to mourn in their affliction, at whose affliction God

laughs. It is said (Job 9.23.) God will laugh at the tryal of the in∣nocent, and why, was shewed in opening that place; I only touch it now upon this occasion: The Lord knows the innocent will come off with honour, will stand it out in their tryal bravely, he sees what Courage & Faith & Patience they will manifest in and under their sufferings. Now as the Lord even claps his hands, and laughs, when his chosen noble ones go forth to the tryal, knowing they will honour him in their tryal; so the Lord laughs at the de∣struction of the wicked, knowing that his Justice and Righteous∣ness shall have a full stroke at them, and lay both their shame and sin open to all the world.

That the Lord in his wrath takes away with a stroke, should make us all beware, fear and tremble; but that which followeth, may make us wary, fear and tremble much more; for, saith Eli∣hu in the close of the verse,

Then a great Ransome cannot deliver thee.

The word rendred a Ransome signifies that which is paid as a price for the deliverance of a Captive out of bondage: Thus Christ gave himself a Ransome for sinners. But here is a Case wherein no Ransome will be taken, no, though it be, not a small, petty Ransome, but a great Ransome, of that (saith Elihu) it cannot deliver thee. As if he had said, When once God is so far provo∣ked, that the Decree is gone forth to destroy thee, then it will be in vain to think of getting off by Ransome.

Here it may be queried, What is this great Ransom that will not deliver? There is a twofold Ransome, by one of which the people of God are somtimes delivered, and alwayes by the other.

First, The people of God are somtimes ransomed or delivered by the destruction and ruine of the wicked; that's their Ransom, and that, not seldom, proves a great Ransome. It is said ex∣presly (Prov. 21.18.) The wicked shall be a Ransome for the righteous; how, a Ransome for the righteous! will a wicked man p••y a Ransome for the righteous? or will the wicked man offer himself a Ransome for him, and say, I'le dye instead of the righ∣teous man? surely there's no such thing to be expected from him. Peradventure for a good man (saith the Apostle, Rom. 5.7, 8.) one would even dare to dye; that is, one good man may possibly be willing to lay down his life for another good man. Scarcely for

a righteous man would one dye; that is, for a man, who only gives every man his due, o•• doth every man right: but for a good man, that is, for a man that hath been very kind and bountiful to others, some would even dare to dye; yet he that doth so, must be supposed to be a righteous and a good man himself. For it cannot be thought that a wicked man would give himself a Ransome for the righteous, that he would dye for him whom he doth not love, yea, whom he usually hates to the death. How then is it affirm∣ed by Solomon, that the wicked shall be a Ransome for the righ∣teous? The meaning is, God will destroy the wicked, to save the righteous, or he will save the righteous, even through the blood and destruction of the wicked: In that sence the wicked are many times a Ransome for the righteous, rather than the righ∣teous shall perish, the Lord will destroy the wicked. Thus the Lord spake by his Prophet of old (Isa. 43.3.) I gave Egypt for thy Ransome, Ethispia and Sheba for thee. How was Egypt a Ransome for Israel? had they any mind to deliver the people of God? no; but rather than God would not have Israel saved, he destroyed Pharaoh and the Egyptians in the Red Sea. Thus the Lord makes the wicked a Ransome for the righteous. Though Egypt were a very goodly Country, yet God destroyed it by ten Plagues, that he might deliver Israel. Though Pharaoh was a great Prince, he drowned him in the Sea, rather than his people should go back into Captivity. Solomon gives us this sense of the Prophets words fully in his own (Prov. 11.8.) The righteous is delivered out of trouble, and the w••cked cometh in his stead.

Secondly, There is another, a more excellent Ransome for the people of God, and that is the Blood of Jesus Christ: We are bought with a price, dearly bought, and that's the Price with which we are bought (1 Cor. 6.20.) that's a Ransome which sets sin∣ners f••ee, and makes them free indeed (Joh. 8.36.) free f••om sin, an•• free unto righteousness (Math. 20.28.) He gave himself a Ransome for many; for a great many, for all who believe and take hold of his Name. When Elihu saith, A great Ransome cannot deliver, '••is not to be understood of the Ransome which Christ hath paid; that's a Ransome so great, so precious, that it hath, and doth, and will for ever deliver the greatest, the worst of sinners, who run to it from the wrath of God.

What then is the Ransome that is invalid and useless, which will not be accepted, which cannot deliver?

I answer, First, in general; it is any thing on this side Christ, be it what it will. The greatest Ran••ome that men can devise or heap up together, or that men can make, whatsoever it is, besides the Ransome of Gods own appointment, will not deliver a sinner when once wrath hath siezed upon him.

I answer, Secondly, as to particulars: It is not, First, Riches, no not Gold. Secondly, It is not our own prayers, no not tears. Thirdly, It is not our own good works, no not our own righte∣ousness. Fourthly, It is not any of the good works or righteous∣ness of any other, the holyest men on earth, no not the righteous∣ness of the Saints and holy Angels in Heaven, that can deliver us from the wrath of God. The first of these particulars Elihu gives for instance in the 19th verse (of which I shall there speak further) and we may understand this verse of all the rest. Then a great Ransome cannot deliver thee.

Hence note;

There is nothing but the Blood of Christ can ransome sinners from the wrath of God, nor will that deliver some sinners.

(I suppose Elihu might have respect to that, in urging Job to humble himself and repent) There are Cases, wherein even the Blood of Christ will not deliver; though that hath an intrinsecal vertue, power, and value, to deliver any sinner, yet, I say, there are Cases, wherein even that great Ransome, the Blood of Christ, will not deliver sinners; or thus, there are many sinners in such a Case, that Christ will not ransome them by his Blood. But who are they?

First, All that are impenitent, and persist obstinately in their sins. If any man resolve to go on in sin, the Blood of Christ is no Ransome for him. Jesus Christ came to save us from our sins, not to save us in our sins.

Secondly, All that are unbelievers; though they have a great measure of sorrow (such as it is) for sin, yea, suppose they have left off the outward practise of those sins, for which they have sor∣rowed, yet if they do not lay hold on Christ by faith, his Blood is no Ransome for them. As Christ will not save presumptuous sinners, who believe without repenting, so neither will he save in∣credulous sinners, who repent without believing. Thirdly, That great price of the Blood of Christ is not a Ransome for apostatiz∣ing

sinners, who having pretended to Repentance, and made pro∣fe sion of faith, yet go back from Ch••ist and his wayes, at once bu••lding what they seemed to have destroyed by repentance, and d••stroying what they seem'd to be built up in by faith. The Apostle declares the doom of all such (Heb. 10.26.) For if we si•• wilfully after we have received the knowledge of the truth, there remains no more Sacrifice for sin. Wilful sinners against received Light cast off the Sacrifice of Christ (which is our Ransome, and) with which they seemed to close; and having cast tha•• off, God will never be at the cost to provide them another Sacrifice: There re∣mains (saith the Text) no more Sacrifice for sin. They would have no more to do with that Sacrifice for sin (that's the case of those who sin against the Holy Ghost) and there is no other Sa∣crifice for them. Such Apostates crucifie to themselves the Son of God afresh, and (by their being ashamed of him, and turning from him, as much as in them lyes) put him to open shame, as the Apostle speaks (Heb. 6.6.) but God will never crucifie his Son afresh, nor put him again to open shame, for the ransoming of wilful Apostates. It is the ground of our hope, that God once gave up his Son to be crucified for us, but they are of all men most hopeless, who crucifie to themselves the Son of God afresh. The Son of God, Jesus Christ, will not save those that tread him under foot, not shall the Blood of the Covenant be a Ransom for those who count it an unholy thing; as 'tis said at the 29th verse. They who refuse the Gospel, that is, Gospel-Grace, shall never have any benefit by the Gospel; these Apostates do not only refuse to chuse the Grace of the Gospel, but refuse it after a seeming choyce of it, and are therefore said in the close of that verse, to have done despite to the Spirit of Grace; and shall they who despise, and, which is more, do despite to the Spirit of Grace, be ransom'd through Grace? Thus we see, that as nothing but the Blood of Christ can be a Ransome, so some shall have no share in, nor be∣nefit by that great Ransome. They who repent not, they who believe not, they who sin wilfully after a profession made, both of Fai h and Repen••ance, can have no deliverance by that great Ransome, the Blood of Jesus Christ.

El••hu having ••old Job in General, that if he provoked God to wrath, then a great ransome could not deliver him, proceeds to give him one particular instance of what cannot; and he gives it

in that which is the most usual ransome, and which hath ransomed thousands from the wrath of man, that is, riches, gold.

Vers. 19. Will he esteem thy riches? no, not gold, nor all the forces of strength.

As if he had said, Possibly, O Job, thou having been a great man, a rich man, the richest the greatest man in all the East, mayst think thou couldst buy off thy offence with gold, and get out from under his wrath by thy wealth and riches; but suppose thou wert as great and rich as ever, or greater and richer than any are, or ever were,

Will he esteem thy riches?

The word rendred esteem, signifies to put in order, because things which are of esteem and value, are laid up handsomely and orderly. As no man esteems trash, so he will not lay it up among his treasures. Will he esteem, or lay up thy riches, as some precious thing, as his treasure; surely no. The question (as frequently in Scripture) is a strong denial; will he? he will not value thy ri∣ches, no more than a rush; what dost tell him of thy riches, he makes no account of all that thou hast to give, yea, though thou hadst all the world to give: Men will esteem thy riches, money answers all things among men, but alass, it will answer nothing with God, will he esteem

Thy riches?

Some translate the word which we render riches, by nobleness or greatness; so M^r Broughton, Will he esteem thy nobleness? The word signifies both, and Job was both, he was a great man, and a Nobleman, the chief Magistrate, a Prince among the people where he dwelt, as appears fully in the 29^th Chapter. Will he e∣steem either thy riches, or thy nobleness? shalt thou be accepted because thou art a great Lord, a mighty man, dost thou think the Lord will-esteem thee for this? Certainly no. We may take in both senses of the word, Will he esteem thy riches, or Nobleness?

Hence note, First;

Greatness without goodness, is of little or no esteem with God.

Note, Secondly;

God will not be taken off by any outward respect whatsoever, from bringing vengeance upon evil men.

God will not be stopt in his course of Justice wi••h riches or great titles, with honour, or nobleness: The riches of one man cannot ransome another, (Psal. 49.7, 8, 9.) They that trust in their wealth, and boast themselves in the multitude of their riches, none of them can by any means redeem his brother, nor give to God a ransome for him. Nor can any mans riches ransome himself, (Pro. 10.2.) Treasures of wickedness (that is, treasures gotten wickedly) profit nothing. Nor will the treasures of the wicked (though well gotten) profit them, (Pro. 11.4.) Riches availe not in the day of wrath, (Zeph. 1.7.) Their gold and silver shall not profit them in the day of my wrath. If you present your selves before God with titles of honour, and bags of gold, neither the one nor the other will do it, he will not regard thy riches, nor nobleness. When Ishmael came treacherously upon those Jewes, ten of them said, Slay us not, (Jer. 4.8.) for we have great treasures in the field, of Wheat, and of Barly, and Oile, and of Wine; so he forbare, and slew them not among their brethren. But this will not do in the day of the Lords anger.

Will he esteem thy riches?

Some translate thus, Will he regard thy crying or clamor? As if Elihu had said, Cry as much as thou wilt, the Lord will not regard it. This goes higher. Many possibly will not be taken off from the process of Justice, by greatness or riches, who yet by our humble supplication and cry may be taken off; But will the Lord regard thy cry? or as the Septuagint read it, Will he have regard to thy prayer? Wicked men that have rejected the Lords commands, will yet hope, or rather presume, the Lord will hear their cry, and therefore they will be at their prayers in times of trouble, when the wrath of God breaks out; this is their last resort and re∣fuge. They who never made the Lord their choyce in good times, will yet make him their refuge in evil times, or in dayes of trou∣ble; they think surely to be sheltered, and saved, and spared, when they pray: but this will not do neither; Will he esteem thy prayers? The Hebrew Text, at least, allows, if not clearly holds

out this reading, and it can be no hurt to take in as much profi∣table sense, as the words, without undue straining, may hold out to us. So then, when the Lords wrath appears, neither riches, nor ho∣nour, nor prayers, nor teares can give sinners any relief. The cryes and prayers of the wicked are no more regarded by God, than their riches or greatness. Then they shall call upon me, (saith Wis∣dome, Pro. 1.28.) that is, When their feare cometh as desolation, and their destruction cometh as a Whirlewind, when distress and an∣guish cometh upon them, (v. 27.) when 'tis thus with them, then they shall call upon me, but I will not answer; that is, I will not e∣steem their cry. That's a very remarkable Scripture, (Psal. 18.41.) where David speaking of his enemies, how the Lord had given him their necks, and a power to destroy them that hated him, presently adds, They cryed, but there was none to save them, (but it may be they cryed where they should not for help; no, saith the Text, they cryed) even to the Lord, but he answered them not: then did I beat them as small as the dust before the wind, &c. The Lord having declared how resolv'd he was to proceed in a way of wrath against the Jewish Nation, adds (Jer. 14.12.) When they fast I will not hear their cry. That people had been very ob∣stinate and rebellious, they had withstood the call of God by the Prophet; yet when they saw wrath appearing and approaching, then they betook themselves to fasting and prayer; but saith the Lord, it shall not advantage them, though they fast and in their fasting cry, yet I will not regard them, nor be entreated: I know they will be praying to me, but I will take no notice of them. See how dreadfull a thing it is to refuse the offers and tenders of grace, to go on in a way of sin; for then, no ransome will do it, riches and honours, yea prayers and cryes and teares, shall not be regarded. Will he esteem thy riches?

No not gold.

This is to be joyned (according to our translation) with the former words, and it suits fully with our translation of these words; Gold being the best of worldly riches, and having the greatest power with and command over men; yet saith Elihu, Will he esteem thy riches, no not Gold. He mentions that, because (I say) it is the choicest part of riches, the worst sort of gold is of higher esteem and worth, than any other mettal; Gold bea••es the grea∣test

price among metals, and hath the greatest prevalency among men, but none with God. The word rendred Gold, signifies de∣fending, but gold is no defence against God. Will he esteem thy riches? no not Gold. The note is the same in substance with the former.

The Lord regards not men for their riches, no not for the best of riches.

Not only will he not esteem your Copper, and Brasse, and Iron and Tynn, but not your Gold, (1 Pet. 1.18.) Gold doth much with men, but nothing with God. I shall not stay upon this clause, it being only an hightning of the same thing before asserted. But

There are two other readings of the latter part of this verse, upon which I shall stay a little: First, thus;

Will he esteem thy riches? no not in affliction.

The word which we render as one, signifying the best gold, re∣fined gold, other interpreters render as two words, which signifie to be perplexed or in streights; Will he esteem thy riches? no though thou art in the greatest streights, and knowest not what to do.

Hence Note;

The Lord will not regard rich wicked men, when they are in streights.

The Lord who esteems not the wicked rich at any time, will lest esteem them in an evil time. The Lord who hath an esteem of, and a regard to the godly at all times, hath it especially in a time of streights and trouble. But as the Lord never regards wicked men, so then lest when they have most need of it. Will he esteem them? no not in affliction.

There is a third reading of these words: Will he esteem thy ri∣ches? no not any defence. As our translation, no not gold, falls in plainly with the first words of the Text; so this with the latter. Will he esteem thy riches, no not gold, say we, answering the word riches in the first part of the verse. Will he esteem thy riches? no not defence, say others, which answers those words, nor all the forces of strength, in the latter part of the verse. So then, as our reading complyes with the former part of the verse, so this hath as faire a

compliance with the latter; No not any defence. The word signi∣fies to fortify, to fence, to make strong, and hence, gold, because gold is mans strength and defence. Riches are a great strength; to be rich in gold is a mans strong tower. Will he esteem thy rich∣es? no, not gold, or defence,

Nor all the forces of strength.

These words, in the close of the verse, being the same with the middle part, as last rendred, may very well be drawn up into one, and conceived of, as if Elihu had said, Suppose thou art a mighty man and hast strong forces, he will not esteem thee for all that; The very weakness of God is stronger than man (1 Cor. 1.25.) that is, than the strongest man, or than any strength which man can pro∣cure, either to oppose God, or to protect himself against him. The Prophet to shew the great power of the Chaldeans, saith (Hab. 1.10.) They shall scoff at kings, and deride every strong hold. Surely the Lord is so far from esteeming the defences and forces of strength, which men make to, and for themselves, that he scoffs at and derides them. The Lord will deride all the strong holds of man, even the forces of strength. Some get internal carnal strong holds, to fortifie themselves in, of which the Apostle speaks (2 Cor. 10.4.) The weapons of our warfare are not carnal, but mighty, through God, to the casting down of strong holds. Most sinners are men of wit, they provide themselves strong holds to save their sins in, they have their excuses and reasonings to de∣fend their sins or themselves in their sins by. Others are men of might, they get external strong holds, they have Armies and Cities of defence, to secure themselves by; but will the Lord regard either? Not the strong holds, set up and maintained by force of wit, no, nor all the forces of strength. Though thou hast Army upon Army, and City upon City, though thou dost add Castle to Castle, and Fort to Fort, they are no more than paper walls before the Lord. As neither riches nor nobleness, so no power of man can secure man from the hand of God. Mr. Broughton varieth a little from our reading, yet concurrs fully in sense; No gold, nor any other thing should be able to give sound strength; which himself expounds by this short gloss. If now thou despisest repentance, thou shalt be utterly cast off. As if he had said to Job, it is not thy, or any mans standing out against God,

that will help you, your only help is in repentance and self-hum∣bling before God. Will he esteem thy riches? no, not gold, nor all the forces of strength.

Hence note;

There is no strength against the Lord.

As there is no counsel, so no force of strength against the Lord. Hannah sang this truth (1 Sam. 2.9.) By strength shall no man prevail, that is, against man, if God be with him; much more is it true that by strength shall no man prevail against God (Isa. 1.31.) The strong shall be tow, and the maker thereof as a spark; that is, as some expound, their Idols, whom they made their strength, shall be as tow, that is, as the most combustible matter, easily con∣sumed, and the maker of it, that is, the Idol-maker, shall be as a spark. Do but blow a spark among tow, and what will become of it? Such are the strongest Idols, in which men trust, and such are the mightyest and strongest men before the Lord, who trust in them. Tow or flax or hemp (after the dressing) is as tinder, that the least spark will give fire to The strong (Idol) shall be as tow, and the maker of it as a spark; or, which is in effect the same, The strong (man) shall be tow, and that which he hath made, or (as we put in the Margin) his work, that is, his Idol, shall be as a spark, and they shall both burn, or perish together. This is the sentence of the Lord a∣gainst the strong, a spark shall set them on fire and burn them; how then shall the strong be able to stand before the Lord who is not a spark, but a fire, and that a consuming fire! and therefore, I may urge Elihu's counsel to Job, upon all sorts of men, upon those especially who persist in any sin, take heed, because there is wrath, beware, &c. or I may urge them with the Prophets dehortation (Jer. 9.23.) Let not the wise man glory in his wisdome, nor the mighty man in his strength, nor the rich man in his riches, for, none of these can help or deliver from wrath, only Jesus Christ can, and it hath been shewed who they are to whom he will not be a deli∣vering ransome. It may be very useful to consider what negatives Elihu puts upon sinners as to deliverance from kindled wrath; not riches, not honour, not crying, not praying, not strength, not de∣fence can deliver without turning from sin to God, and all in Christ.

Elihu having urged two arguments to make Job beware of wrath, first, because nothing could ransom him, God regards not riches, no not gold; secondly, because nothing could rescue him, all the forces of strength could not defend him against, nor fetch him out from under the hand of God; Elihu (I say) ha∣ving dispatched these two arguments, he in the 20^th verse gives a further, and that a third argument to move Job to take heed of wrath, because, as he could neither be ransomed nor rescued, so neither could he be hid or sheltred from the wrath of God. That is the general sense of the next verse.

Vers. 20. Desire not the night, when people are cut off in their place.

The root of that word which we render desire, signifies a very earnest breathing and longing after a thing, as conceiving and be∣lieving the enjoyment thereof would be an exceeding comfort and refreshment to us. So 'tis used in the seventh Chapter of this 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 sup∣posing he did) to desire it? desire not the night.

I answer, the night may be taken two wayes, or under a two∣fold notion. First properly, as that which casteth a vail or man∣tle 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 co∣vert of it, there is no hiding from God. Though I judge that in∣terpretation too gross, which supposeth Elihu counselling Job not to desire the night, as robbers and adultere••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, 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 inter∣pretation, desire not the night, is desire not death. Job had put forth such desires more than once (Chap. 7.15.) My soul choos∣eth 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 peevi••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 ex∣presseth dying by ascending, though the death of the wicked is ra∣ther

a descending. It is said by a late Writer concerning the hea∣then 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. Da∣vid 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. 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 destructi∣ons which come upon persons or nations. 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 de∣sires.

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 Jeremy did not desire the evil day to come on others, yet when the evil day was come upon himself we find him venting strange and strong desires of that kind (Chap. 9.2.) O that my head were a fountain, and mine eyes ri∣vers of tears, that I might weep night and day for the slain of the daughter of my People. He had visions of slaughter, and he did even beg a head melted into water for abundant mourning over that day. But what were his other, what were his further wishes, with respect to himself at that time? we have them in the next verse. O that I had in the wilderness a lodging place of a wayfaring man, that I might leave my people, and go from them, for they be all adulterers, a company of treacherous men. What uncomfort∣able desires had Jeremiah as to that day of distress! O how did he covet to have a retiring place, any hole in the wilderness, like a wayfaring man, that he might leave his people and see them no more, because they were so wicked, and their wickedness he fore∣saw would bring down such dreadful evils upon them. And as he wisht this sad retirement upon the foresight of evils to come, so we find him in another place (Chap. 20.14, 15, 16, &c.) wishing that he had never been born to see such presnet evils. We have the like plain wish of David, in the day of his trouble (Psal. 55.2.) Attend unto me (O God) and hear me, I mourn in my com∣plaint, and make a noise; because of the voice of the enemy, because of the ••ppression of the wicked: for they cast iniquity upon me, and in wrath they hate me (they charged him with evils that he had not done) my heart is sore pained within me, the terrors of death are fallen upon me, fearfulness and trouble are come upon me, and horror hath overwhelmed, or covered me. David was at that time in a very sad day, you see; and what was his wish that day? we have it at the 6^th verse, And I said, O that I had wings like a dove, for then would I flee away and be at rest; lo then would I wander

far off and remain in the wilderness. Holy David could not keep his heart (in those distresses) from extravagant wishes. David had the integrity of a dove (as he often pleaded before the Lord) and being distrest, he wished also for the wings of a dove, that he might flee away, and get out of the reach of all those impen∣dent calamities. How usual is it for good men in bad dayes to breath out such wishes? one wishes that he had never been born, rather than to see such a day; another wishes he may die pre∣sently, rather than live in such a day. When the Apostle John had given the prophesie of dreadful judgments to come upon the wic∣ked world, or the world of wicked men, he presently tells us what their wishes or desires will be (Rev. 9.6.) And in those dayes shall men seek death, and shall not find it, and shall desire to die, and death shall flee from them. Most men flee death, that's a misery; but death sleeth from some men, and that's a greater misery. They are in the worst of conditions who would have death when death will not be had. Their lives are worse than death who only wish to die. What non-sense wishes and desires had they also in the day of the Lords anger, mentioned in the same book (Chap. 6.16.) Who said to the mountaines and to the rocks, fall on us, and hide us from the face of him that sitteth on the throne, and from the wrath of the Lamb. It is possible for good men sometimes to have strange wishes; but O how lamentable are the wishes of wicked men and unbelievers, who have no part nor interest in Jesus Christ, in those times when Conscience is wounded and a∣wakened, or when a day of the Lords wrath, or judgment from the Lord appeareth! When Christ the Lamb shall sit upon the throne, and call them to give an account, O then they will wish for rocks and mountaines to fall upon them, that they might not appear; how glad will they then be to be hidden with an ever∣lasting night! They cannot but desire the night, who have sinned a∣gainst light. Holy Job could not forbear to desire the night of death in the day of his distress; what desires then must the wick∣ed have, who have no hope beyond this life!

Again, as to the vanity of that design of some in desiring the night for shelter,

Note;

There is nothing can cover us from the eye, or secure us from the hand of God.

What is darkness to God, who is light, and in whom there is no darkness at all (1 John 1.5.) Desire not the night. As gold and silver cannot ransom sinners, as great forces, (all the Armies on earth) forces of strength cannot help sinners, so the night can∣not hide them; they that are in the grossest darkness, are never the more out of Gods sight; The darkness is not darkness to him, the darkness and the light to him are both alike (Psal. 139.11, 12.) and therefore he said before (vers. 7.) Whither shall I go from thy spirit? or whither shall I flee from thy presence? If I as∣cend up to heaven thou art there, &c. Wheresoever we are, God is, who is every where; nothing can keep us off from, or keep us out of the eye of God.

Lastly, as the night, is taken for death; Desire not the night,

Hence note;

It is a vain wish to desire death for our rescue, or escape from the evils of this life.

Death is it self an evil, the worst of natural evils. How can that help us out of our evils of trouble, which is it self the most trou∣blesom evil? The Lord promiseth some of his people that they should die before the evil day; Josiah and Hezekiah had such promi••es: 'Tis a favour to die (as they did) in the assurance of eternal life, before we feel the evils of this life. But death, con∣sidered in it self, is no relief against evil; and as it is the worst of natural evils in it self, so it carrieth those who are unprepared and unprovided for it, to worser evils than any they can meet with in this life. Some desire death to escape the evils of this life, when, as soon as they die, they go to the evils of another life, which are the second death, such a death as hath no second, and descend not only to the grave, but to hell. And what hath any one got by leaving the troubles of this life, to fall into the dolors of that second secondless death! They only dream of security by death, who are unprepared go die. Death is good for none but those who are fitted for, and have by faith laid hold upon eter∣nal life.

JOB, Chap. 36. Vers. 21.

Verse. 21. Take heed, regard not iniquity, for this thou hast chosen rather than affliction.

IN this verse Elihu gives Job another serious admonition, or re-enforceth the former, warning him to take heed of speaking or uttering any thing rashly, unduely, or unbecomingly of God, in respect of his troubles and sufferings; and this he urgeth up∣on him by two sorts of arguments, as will appear when I come to handle the two following verses.

Take heed, regard not inniquity. As if he had said, beware, be well advised what thou dost, and what thou sayest. The word which we here render take heed, signifies to keep and preserve, but most pro∣perly, to prevent and keep off any evil, that it fall not upon us. The noun, from this root, signifies a watch tower, upon which a person stands to observe and give warning of any danger, or to descry any approaching enemy. 'Tis translated, take heed, as here, so (1 Kings. 2.4.) where David upon his death-bed, gives counsel to Solomon his son and successor what to do, and how to walk in the way of the Lord, that (saith he) the Lord may continue his word which he spake concerning me, saying, if thy children take heed to their wayes, that is, if they are very watchful over their wayes, both as to their personal and princely walkings, if they walk in my statutes, then I will do thus and thus for them. Thus saith Elihu, take heed, look about you, have your eyes in your head, be careful. These take heeds are frequent in Scripture. From whence (before I come to the matter about which Elihu would have Job take heed.)

Observe;

It is our duty to be heedful.

We cannot be dutiful unless we are heedful; a headless person cannot be a faultless person. This duty runs quite through all we have to do; take heed, first, to the inward motions of the soul, take heed how & what you think (Pro. 4.23.) keep thy heart with all dili∣gence (with all keepings, with all heedings, it is this word in the text)

heed thy heart, that is, thy first stirrings and motions unto any work. Secondly, take heed, as to the first motions of the soul, so to the affections of the soul, which are soul-motions formed up and stated; take heed of your affections, how and what you desire, how and what you love, how and what you hate. Thirdly, take heed to the tongue, how you speak, and what you speak, where you speak, and why or for what ends you speak; there is a great deal of take heed belonging to the tongue. Fourthly, take heed to the ear, when ye hear others speak, take heed how you hear, and when ye hear, and what you hear; infection may soon come in at those ports. Fifthly, take heed to the eyes, what you behold; the eyes are win∣dowes which often let in vanity, yea, I may say, venome and poy∣son into the soul. In a word, take heed of all your actions, or of your whole conversa••ion; take heed what you do, and how you do it; see that ye walk circumspectly, take heed in and about all these things, that ye sin not, especially, that ye neither have, nor carry on any design or work that is sinful; take heed that ye be not found falling into that errour, to avoyd which, Elihu calleth or a∣wakeneth Job to this watchfulness, take heed.

Regard not iniquity.

Here is the special matter in the text, about which Elihu ad∣vises Job to be heedful, regard not iniquity. The word rendred regard, signifies the turning of the face to look upon any object; that which we much regard, we turn about to look upon it, as that which we slight, we turn away from it and will not look up∣on it; we turn our face to a person or thing, signifying our ap∣probation, and we turn away our face to shew our dislike; and therefore we do well express this word, which signifies to turn the face, by regarding; turn not thy face to iniquity, look not to it, give it not any respect or countenance, regard not

Iniquity.

The word signifies vanity properly. All iniquity is vanity, sin is vanity, and sin hath brought vanity into the whole creation, yea sin makes all things a vexation to us. The Chaldee sai••h, re∣gard not a lie, the Septuagint, regard not things absurd or un∣comly.

But what Iniquity doth Elihu here chiefly intend? I answer,

It is a truth of Iniquity in general, regard not any iniquity; yet here Elihu speaks not in that compass; as if he should say, re∣gard not robbery, regard not murder, regard not adultery and wan∣tonness, regard not any of these foul and gross sins; but there was a special sin which Elihu had an aym at, and which he thought Job gave too much regard unto; regard not iniquity, that is, un∣due speeches and heart-g udgings, or impatient complainings against the proceedings of God with thee; that is, do not stand so much complaining about what thou sufferest, and justifying thy self in what thou hast done, expostulate the matter no more with God, wish not for the night of death, &c. This is to regard or turn thy face to iniquity; take heed of these things, do not regard these evils, this kind of iniquity.

Further, when Elihu saith regard not iniquity, we are to expound him by these affirmatives; slight it, turn from it, abhor it, loath it, despise it, reject it; all these affi matives are contained in that negative, regard not. Frequently in Scripture, negatives intend their contrary affirmatives. When that Scripture saith, despise not prophesying, (1 Thes. 5.) the meaning is, ye shall regard it, love i••, follow it, delight in it; so on the other hand, when this Scri∣pture saith, regard not iniquity, the meaning is, despise and oppose iniquity to the utmost; Take heed, regard not iniquity. From this part of the verse thus opened,

Observe, First;

It is no easie matter to keep our selves right when things seem to go wrong with us.

It is a hard thing to forbear iniquity when we are pinched with adversity; not to speak unduely and uncomly, not to speak amiss of God, not to speak unbecoming our selves, require ••reat cauti∣on in a day of distress. We have need to take heed of this iniqui∣ty, to be watchful in an evil day, that we neither do nor say that which is evil. When things are amiss with us, we are very apt to speak and do amiss. As soon as ever the hand of God toucheth us, how do we grieve! how do we complain! how do we mur∣mur! how do we repine! O regard not this, 'tis an iniquity to be taken heed of, in a dark day, in a day of trouble, such as was upon Job; as black a day was upon him, as ever upon any in the world, as to his personal condition. If such a Cedar failed, have

not we, poor Shrubs, reason to look about in such a day? When an affliction is very great, they that are for reputation great and strong in faith, very choice believers, experienced souldiers in the wars of Jesus Christ (when an affliction (I say) growes very great) how apt are they to be dismayed, to be out of heart, to de∣spond, to look upon themselves as undone, and all undone! O regard not, turn from this iniquity. It should not satisfie any ser∣vant of God that he avoids gross iniquities in practise, he must make conscience of an impatient word, and order his speech a∣right under the rod, as well as his conversation.

Secondly, Forasmuch as Elihu calls this an iniquity,

Observe;

Impatient speeches render us guilty, let our afflictions and troubles be never so great.

Jobs affliction was as heavy as the sand, yet Elihu tells him, your complainings are your iniquity. I have had occasion several times in this book to speak of the evil of complaining, under the worst and sorest of afflictions, and therefore I only name it here.

Thirdly, taking iniquity in the largest notion,

Observe;

Sin deserves no respect from us.

Sinners deserve no respect, much less doth sin. 'Tis one part of the character which David gives of a Citizen of Sion, (Psal. 15.4.) He is one, in whose eyes a vile person (that is, a wicked per∣son, a person given up to his lusts) is contemned. That which makes a person vile and contemptible, is worse than a vile person, and therefore should have less respect, or more contempt from us. Remember, sin is the only thing which makes any person vile; should we then give any respect to sin? should we give respect to that which brings utter disrespect upon us? have we any reason to honour that which brings us to shame? to regard that which makes us regardless both with God and all good men? However some men are regarded with men for their wickedness, I mean with wicked men (they regard their like the more, when they are most like them) yet (I say) sin makes every man regardless with God and every good man: Therefore regard it not, yea, slight it, trample upon it. Take that

For a Fourth note in the affirmative;

Iniquity is utterly to be disregarded and abominated;

We should abhor it and cast it out of our soules, we should throw it out of our conversation.

Note Fifthly;

To regard iniquity is the marke of a wicked man.

As 'tis his property to disregard all good (Psa. 26.4.) he set∣eth not his heart to that which is good, he abhorreth not evill; that i••, he hath no regard to the good of duty, and he hath a great re∣gard to the evill of iniquity. His not abhorring evill is to be in∣terpreted in the affirmative, he regards, respects evil, he prizes and values his very basest lusts before the Law and Will of God. Da∣vid disclaimeth this base spirit (Ps. 66.18.) If I regard iniquity in my heart, God will not hear my prayers. Now who are they whose prayers God will not hear? We have the answer made by the blind man (Joh. 9.) God heareth not sinners: whom will he hear then, seeing all are sinners? His meaning is, he hears not impenitent sinners, unbelieving sinners, such as trade on in a way of sin. Thus David concluded, if I regard iniquity in my heart, God will not hear me; for if I regard iniquity, I am of those sinners whose prayers God will not hear. Though David had done great iniquities, and had much iniqui••y in his heart, yet he regarded no iniquity in his heart, If I have locked to any iniquity in my heart (saith he) as the word is; that is, if iniquity in my heart be smiled upon, if I have pleased my self with it, if I have given it a good look, I were a wicked man, and God heareth not such.

Lastly, from these words, Elihu speaking thus to Job, a godly man, take heed, regard not iniquity,

Note;

A godly man should take heed of doing any thing which may signifie the least respect or regard unto sin, the least respect to the least sin.

Indulge not thy self in complainings and impatience, lest thou be found to regard iniquity, as Job is here charged in the next words.

For this thou hast chosen rather than affliction.

Here Elihu applieth the matter yet closer to Job; I have ad∣vised thee, to take heed, not to regard iniquity, and my admoniti∣on is not without cause; I do not speak at random, for I tell thee plainly, thou hast chosen this rather than affl••ction; that is, thou hast regarded iniquity. To choose is to regard.

This thou hast chosen rather that affliction. This, What? This sin, impatient complaining and expostulating with God, this sin thou hast chosen. The word which we translate to choose, de∣notes a very serious and exact work of the soul. Choice is a de∣liberate act; we choose upon discussion and debate; choice is made upon trial and proof. Thus the word is used (Exod. 17.9.) Joshua was to take chosen, approved, experienced men, to go to the war against Amalek. David gathered all the chosen men of Israel (2 Sam. 6.1.) And thus the Lord spake to the house of Jacob by the Prophet (Isa. 48.10.) I have chosen thee; Where? I have chosen thee in the fire of affliction. Affliction is a tryer, and either discovers who are fit to be chosen, or sits and prepares them to be chosen. This thou hast chosen

Rather than affliction.

But may we say that Job sat down, and putting his affliction in one ballance and sin in another, chose iniquity rather than afflicti∣on, or sin rather than suffering? Surely the bent of Jobs spirit, the frame of his heart was far otherwise; nor is it consistent with a gracious state, or a state of grace, to sit down and make a perfect election of any sin, upon any tearms whatsoever. Therefore the word choosing may be taken in a milder sence, or in a more moderate intendment; as if Elihu had said, Thou hast spoken and done such things, thou hast behaved thy self so under thine afflicti∣ons, as that a man may say, surely thou hast chosen iniquity rather than affliction; thou hast given others great cause to judge thus of thee. Elihu did not purpose to fasten this upon Job, that he had purposely concluded to choose sin rather than affliction; but he had taken liberty (through the violence of his temptations an•• the extreamity of his paines) to use such impatient speeches an•• actings as might be interpreted, in a sence, a choosing of iniqui••y (that is, impatience) rather than affliction; that is, a quiet suf∣ferance of affliction. This thou hast chosen rather than affliction, or, (As some render it) For this cause hast thou chosen any thing

rather than affliction, thou hast cho••en what came next rather than affliction; or, thou hast chosen this because of thine affliction, so others read it; that is, thou hast been so prest with thine affli∣ction and trouble, that thou carest not what thou chusest.

Mr. Broughton thus; Beware thou look not to sorrow, to choose that for thy affliction. The summe of all is, as if Elihu had thus bespoken Job in this part of the verse; O Job, whereas God re∣quires of thee to give him glory in the humble submission of thy soul unto him, and sitting patiently under his mighty hand, thou hast behaved thy self quite otherwise, thou hast carried it stoutly, and ut∣tered very bitter complainings of thy condition, thou hast not given God the glory of his soveraignty, of his holiness, justice, purity and goodness, in thy affl••ction, thou hast not set thy self to do this as thou shouldest, but thou hast run out exceedingly, and overshot thy self; So that, I may even say of thee, thou hast chose this iniquity, rather than submitted to thy affliction.

Elihu speakes reprovingly, this thou hast chosen; Is this a good choice?

Hence note, First;

Sin, or that which is sinful, ought not to be chosen whatsoever we choose.

As Solomon counseleth, in the book of Proverbs, with all thy gettings get understanding, he meanes spiritual understanding; as if he had said, What ever thou are getting be sure thou get wisdom for thy soul, wisdom to salvation, wisdom for eternity; in all thy gettings get understanding: So I may lay in this place, among all your choosings be sure you never choose sin; that's not to be chosen, leave that out, or pass that by in all your elections. This is a point of very large compass; it suits not my work here, to insist much upon it, yet I shall take leave a little; What ever you ch••ose, choose not sin. Why?

First, Sin is evil in it self, and that which is (malum in se) evil in it self, or evil it self, is not the object of choice; no man is to choose evil, nor properly can choose it.

Secondly, Choose not sin, for sin is an evil forbidden, the Law is against it, and the Gospel too.

Thirdly, Choose not sin, for sin is a dishonour to God, and we should rather choose to die than dishonour ••od.

Fourthly, Choose not sin, for it brings destruction upon man.

Sin strictly and abstractly considered cannot properly be chosen. A rational creature cannot choose sin properly, because sin is evil; and election being the office of the Will, whose adaequate obj••ct is good, sin, strictly taken, cannot be chosen. But sin is often chosen, and 'tis the choice of most men, they choose iniquity ra∣ther than affliction; iniquity is the choice and the beloved of ma∣ny a mans soul. But how? It is under the pretence of something that is good; no man can choose it as 'tis evil. For though some love sin and choose sin for sins sake (such come up highest and nearest to the frame of the devil, as they that do good for goods sake come nearest to the holy Angels) yet, I say, sin is alwayes chosen under some consideration or shadow of good; and if any man choose to sin without respect to profit or gaine, yet he hath some good in his eye, namely to please himself, he would have his will, and will not let God have his will; and this is good to him who is starke naught. But usually sin is chosen upon one of these three accounts.

First, sin is very often chosen (by a mistake) for that which is good. They who (as the Apostle speaks, Heb. 5.12.) are u••∣skilful in the word of righteousness, they who have not sences exer∣cised to discern between good and evil, are very apt to choose evil in stead of good, that is, thinking it to be good. Thus error in opinion is chosen, upon a mistake, for truth; and iniquity in pra∣ctise, is chosen, upon a mistake, for duty. Of such the Prophet speakes (Isa. 5.20.) They call evil good, and good evil, they put darkness for light, and light for darkness: which, as some do know∣ingly, out of perverseness of spirit; so others ignorantly, out of un∣soundness of judgement, imagining that to be good which is e∣vil, and that to be light which is nothing else but darkness, that to be sound doctrine which is er••our, and that holy worship which is superstition. So did Paul before he was converted, he chose iniquity, and thought he had done very well; I thought (saith he) I ought to do many things against the name of Jesus Christ (Acts 26.) I thought it my duty, I verily thought I ought to persecute and vex those who beleeved in Jesus, where-ever I found them. And Jesus Christ himself forewarns his Disciples (John 16.2.) that the time was coming, that whosoever killed them would think they did God service. Thus many do not understand what is right, and so choose what is wrong.

Secondly, Others choose that which is evil, hoping that some good will come of it, that God may have some glory by it, and men themselves and others may have some advantage by it. This re∣proach was cast upon the Apostles and their doctrine, which St. Paul rejected with highest disdain (Rom. 3.8.) Not as we are slanderously reported, and as some affirm, that we say, let us do evil that good may come thereof, whose damnation is just. The glo∣ry of the free grace of God will be manifested in the pardoning of our sin, come therefore (say some) let us sin our fill, that so the immeasurableness of the Lords goodness and mercy may ap∣pear. Woe to those who make such inferences, their damnation is just. To do evil upon any hopes of good by it (though it be the glory of God) subjects to the worst evil of suffering, damnation. Others choose sin; Why? They look some good will come by it, that is, some profit. If we strain our consciences to do this, we may get or keep favour with men; if we do this evil, it may gain us acceptance in the world. Many choose evil, because in doing so, they swim with the stream, and comply with the many, or as the Apostle speakes, with the course of this world; these choose evil, because they would be in the fashion of the most, they consider which way the world is like to go, and set themselves to go that way.

Thirdly, Others do evil hoping to avoid and escape danger by it; they choose the evil of sin, that they may escape the evil of punishment. As many sin for a little advantage, so others to a∣void loss, and that they may sleep in a whole skin. Some will de∣ny what they have done, to save themselves: No body can prove it against us, we will deny it, and so avoid trouble, and keep out of the reach of danger. Yea, for this cause many deny the truth and renounce the wayes of God, in which they have walked. De∣mas forsook Paul, he left the Church of God, that he might keep in with, and close to the world. Upon these pretences and hopes many choose evil, not meerly and barely in it self, but as it comes thus clothed: As some choose it through ignorance, so others up∣on hopes of getting good, and not a few upon hopes of avoiding evil, and keeping out of hazzard and harmes-way. But what-ever worldly good any gain, or danger they escape, by choosing iniqui∣ty, that choice brings them into greater danger, and subjects them to the loss of a greater good.

This thou hast chosen rather than affliction. The particular ini∣quity (as hath been shewed) was impatience.

Hence note;

He that gives himself up to unquietness and impatience under the afflicting hand of God, chooses sin rather than af∣fliction.

The Lord by Moses told his People, when they should be brought into great tribulation, because of their sin and uneven walkings, because of their breaking the Lords Statutes and Com∣mandments (Lev. 26.41.) If they shall accept of the punishment of their Iniquity, then it shall be well with them. If at such a time ye stand not complaining and murmuring against me, but shall well accept or take the punishment kindly, and kiss the Rod, ac∣knowledging how you have provoked me, and walked unworthy of former mercy; then I will shew you favour, and renew your mercies: But if in affliction you fall a murmuring, and say, surely the Lord hath cast us quite off, there's no hope, you chuse ini∣quity rather than affliction.

Thirdly, Elihu in this doth not only reprove Job for doing that which was very evil in it self, but he reproves him for doing that which was very evil to himself; this thou hast chosen rather than affliction. As if he had said, Thou dost not know thine own good, in making this choyce. We say, He is a wise man that understands his own good.

Hence note;

They make a very bad and miserable choyce for themselv••s, who chuse iniquity rather than affliction.

Thus Solomon concludes for Wisdom (Prov. 8.36.) He that sin∣neth against me wrongeth his own soul. He that sinneth, wrongs Christ, but Christ passeth that over, and seemeth to say, I will bare your wrongs, but pray take heed to your selves, will you not love your selves? will you not abstain from sin out of love to your selves? he that sinneth against me wrongs his own soul; all that hate me (that is, my wayes) they love death: And surely there is no great beauty in death, that we should love it and desire it. They chuse very ill for themselves, that chuse sin, the wages where∣of is death. I grant, to chuse affliction is but a hard choyce (af∣fliction

is not good in it self) but affliction, if chosen, may prove good; it may be very good to us, it may bring in much good to us: and therefore there is wisdome, not only in chusing any afflicti∣on, rather than sin, but in chusing some one affliction rather than another. But what good doth he chuse, that chuses sin? Happy is the man that endures correction, or affliction, saith the Scrip∣ture in many places; but doth it say any where, Happy is the man that commits iniquity? If you chuse affliction rather than iniquity, you chuse a great deal of good. First, David could say upon try∣al (Psal. 119.71.) It is good for me that I have been afflicted, that I might learn thy statutes. Did ever David say, it is good for me that I have sinned, which is to unlearn or break Statutes? did he ever please himself in thinking that he had sinned? he did even please himself that he had been afflicted; that was good, because he learned Commandments by it; he grew a better Scholler, then he was in that best learning of all, the knowledge of the Commandments of God.

Again, Secondly, It is good to be afflicted; why? afflictions are the exercises of our Graces, the exercise of our Faith, the ex∣ercise of our patience, the exercise of our self-denyal. 'Tis a good thing to have our Graces exercised, for thereby they are encreased. If you chuse affliction, you shall probably have that good by it, the encrease of your best things, your Graces.

Thirdly, Affliction purgeth out our corruptions, and that is good. Is it not good to have a disease, or an ill humour, purged out? this good comes by affliction. But doth the committing of sin purge sin? doth the Stock of sin abate by sinning? does the ill humour spend it self? no, the ill humour rather increaseth. When you chuse sin, you weaken your Graces, and cherish your corruptions; but when you refuse sin, your corruptions weaken or spend their strength. Do you think when you have committed one sin, that the soul is made more unable to, or more averse from the same or another sin? When you have satisfied the call of one lust, will it now let you alone, and call no more? no, not at all; the more you sin, the more you may; the more you sin, the more doth the Stock of sin increase and grow in you.

Fourthly, Affliction is a means to take us off or wean us from the World: O what a good is that! we being so apt to dote

upon it. The sin of the Age is, falling in love with the World; therefore it may be good for us to be soundly afflicted, that we may be weaned from the World, and from all things in the world, and be kept, where our true interest is, in the bosom of Christ, or close to him. But if you chuse iniquity, will that take you off from the World? no; the more sin, the more love of the World; for sin and the World are akin, they are of a Blood; therefore the more you have to do with the one, the more you will have to do with the other.

Fifthly, Affliction b••ings us nearer to God. That which takes us off from the World, brings us neerer to God: this is an ex∣cellent advantage, a great good of affliction. But chuse sin, and will that bring us neerer to God? Sin is a departure from God: The Lord saith to sinners, Ye are departed and gone. Sin is so far from bringing us nearer to God, that as all in a state of sin, are far off from God, so every act of sin widens the distance, and puts us farther off from God.

Sixthly, Affliction is our conformity to Christ. If you chuse affliction, you chuse that which makes you look like Christ; for he was a man of sorrows in this world, he was not in the ruff and jollity, in the power and pomp of this world, but low, and of no reputation, acquainted with grief all his dayes. If then you chuse affliction rather than sin, you chuse conformity to Christ; but chusing iniquity rather than affliction, you take up the utmost dis∣formity to Christ, who knew no sin, n••r was any guile found in his mouth. He took all our afflictions upon him, but he would not touch our sin, as a doer of it, only as (in our stead) a sufferer for it.

How great is the good of affliction! But is there any good at all in sin? Upon all these considerations the Apostle saith, When God, the Father of spirits, afflicts his sons and daughters, he doth it for their profit, that they may be partakers of his holiness (Heb. 12.10, 11.) The Lord afflicts us for our profit, but he doth not say I have let you sin for your profit: For though the Lord is able to, and often doth, bring good out of sin, yet not instrumentally, but occasionally. Therefore the Scripture at••ributes no profit to sin, but speaking of sin, it saith, What fruit have ye of those things whereof ye are now ashamed (Rom. 6 21.) shew your gain; what are your advantages? what the revenues which your lusts

have brought in? what have you got by your malice, by your wrath, by your conformity and compliance with the world? have these b ought you in any advantage? are you bettered by them? what fruit have you of those things, whereof you are now asham∣ed? Let us therefore often consider Moses's choyce (Heb. 11.25.) Moses was a wise and a holy man; and what did he? He chose rather to suffer affliction with the people of God, than to enjoy the pleasures of sin for a season. Herein try your spirits. Christ set two things before Moses; Come, Moses, here's affliction, you must be afflicted, and afflicted with the people of God (which are the greatest afflictions, you shall be sure to be lashed with the smartest so••rest Rod in their Company) or here is Egypt, and all the contentments that sin can give; which will you have Moses? O give me afflictions with the people of God (said Mo∣ses) Let the world ruffle and rant in the pleasures of sin for a sea∣son, for my part I will have affliction, O give me affliction. In this choyce Moses approved himself a wise man, and understood his good. So did the Martyrs. Come, will you have a p••ison, or deny Christ? a Halter, or forsake the Faith? will you into this fire, or will you commit that iniquity? O say they, give us Prisons, Halters, Fires, rather than conform to your wickedness. Remember this Point, this is a needful Point for us at all times. I would adde these three things further about it. Chuse affli∣ction rather than sin; why?

First, Because sin is worse than all affliction. Secondly, Be∣cause sin is the Sting of all affl••ction. If you are in an afflicted condition, and your consciences tell you you have been base, vile, complying with the VVorld, and dissembling or false-hearted with God; if your hearts tell you, you have been rotten at the heart, this will be the sting of your afflictions. What is the sting of death? The Apostle answers (1 Cor. 15.56.) The sting of death is sin. Would a man chuse a sting? Surely you chuse a sting when you chuse sin, and that which will afflict you beyond all your afflictions.

Thirdly, Sin is worse than affliction, for when God would de∣clare his severest wrath, and bring the greatest affliction upon the children of men, when he resolves to affli••t a person or a people to the utmost, he doth not say, I will make this man a poor man, or I will send plague, or sickness, or famine among this people,

but he saith, I will deliver him or them up into the hands of their sins, or to the power of their lusts. (Psal. 81.11.) Israel would none of me (saith the Lord) they were coy, they had other lovers, they would have the world, they chose sin, rather than God, and to go a whoring after the creature, rather than keep close to him. What then? So I gave them up to their own hearts lusts. As if the Lord had said, Pray take your course, you that love your own in∣ventions, take your fill of them, you that love and would have the va∣nities of the world, take your fill of them. The Lord doth not threa∣ten them with famine and pestilence, no nor with hell, but he threatens them with sin, and leaves them to the power of iniqui∣ty. Thus he gave up the old Gentile Romans to vile affections, (Rom. 1.26, 28.) Let them be victorious, let them be rich, let them subdue all Nations under their iron hands, let Rome be the Head and Mistresse of the world, and command all people, let all stoop to their power, but saith God, I will give them up to vile affections, they shall be basely Idolatrous, and basely wanton, and basely gluttonous, and basely drunken, and basely ambitious, and basely envious: As they were above all people of the world in out∣ward glory and power, so God left them under the power of their lusts, and gave them up to glut themselves with wickedness; He gave them up to a reprobate minde, to do things that are not conve∣nient. 'Tis the most terrible of all afflictions, when God makes a sin an affliction, and gives men up to hardness of heart, to pride, to a spirit of loosness and wantonness; here is a mischief indeed, the mischief of sin.

Lastly, Observe;

Our Avoydance of, or escape from the greatest affliction in the world, will not bear us out in the choyce of any iniquity.

We may understand and prosecute this poynt two wayes.

First, As to guilt. It will no way excuse us before God, to say, I forbore to do duty when commanded by God, I did evill because commanded by man, not out of any dislike of my duty, or liking of iniquity, but only to avoyd those afflictions, which I saw inevitably falling upon me, in case I had either done the one, or not done the other. This plea will not hold before God, for

any mans discharge from guilt upon either account. And though there may be some sea••ons wherein a duty may be laid by or o∣mitted, yet there is no season wherein any iniquity may be chosen or committed.

Secondly, We cannot be excused, as to Discretion. We are fools, and act below, not only gracious but rational men, if we chuse iniquity to avoyd any affliction, whether that affliction or suffering, be, first, our own; or secondly, the suffering of others. First, though nearly related, & very near to us, wife, children, &c. Secondly, though many, never so many, a whole Nation, a whole world, the Church. I believe that assertion of St Augustine will be found sound and Orthodox Divinity; Better let the world pe∣rish, than attempt to save it by telling an officious ly.

The evil of sin is so bad that if any good could come by it (which of it self cannot) it were not worth the having: Some said in the Apostles times, & they said it of the Apostles, (Rom. 3.8.) Let us do evil that good may come of it. God by his infinite power, wisdome, and goodness, brought good out of evil, even salvation to man out of the fall of the first man; but if any man, or sort of men, shall project the obtainment of good by the doing of evil, the Apostle in the same place hath given them this doom, Their damnation is just; nothing is more just or righteous, than their damnation, who hope to get good for themselves or others by doing evil, which is it self injustice and unrighteousness.

JOB, Chap. 36. Vers. 22, 23.

22. Behold, God exalteth by his power: who teach∣eth like him?

23. Who hath enjoyned him his way? or who can say, thou hast wrought iniquity?

IN these two verses Elihu prosecuteth the admonition which he had given Job in the 21 verse, to take heed of uttering any thing rashly concerning Gods dealings with him, or, of choosing iniquity rather than affliction: And he presseth the admonition by two great arguments.

First, From the power and wisdome of God, in the 22t^h verse; Behold, God exalteth by his power: who teacheth like him?

Secondly, He urgeth it by an argument taken from the sove∣raignty of God, as also from his most exact Justice, (v. 23.) Who hath enjoyned him his way? or who can say, thou hast wrought iniquity? As if he had said, Take heed how thou accusest the Justice of God in any of his dealings with thee: If God be of such power, of such wisdome, of such soveraignty; of such integrity, then consider well what thou speakest, yea what thou thinkest of God; beware thou speakest not a word, nor conceivest a thought amiss of him. Consider, I say, God himself, his wayes, and works, thoroughly, and thou wilt conclude with me, That though many in the world have great power, and have left the markes of it in many places, and upon many persons; yet none like God, either, first, in doing his own work, or secondly, in directing or teaching us how to do ours.

So that Elihu by this report and commendation of the power and wisdome of God, seems to comfort Job in the assurance or hope of better things, if he would hearken to and accept his coun∣sel; for as God had mightily afflicted and broken him, so he was as mighty to heal those breaches, and deliver him; he only waited to see him in a better frame, that he might be gracious, (Isa. 30.18.) That's the general sum of the words.

Vers. 22. Behold, God exalteth by his power.

Some read, God is high in his own power; that carrieth Elihu's

reason strongly in it, God is exalted in his power above all others; and therefore it is no way sutable or consentaneous unto reason, that the greater power should be questioned, much less condem∣ned of injustice by the lesser power: There must be a parity, a co∣ordination, or a co-equality at least, if not a superiority, where judgement is given. That's a great truth, God is exalted in his own power.

David (Psal. 21.13.) turns it into a prayer, or wish, Be thou exalted, O Lord, in thine own strength. He makes a like prayer, (Psal. 108.5.) The Lord in other places declareth himself p••∣remptorily in it, (Psal. 46.10.) Be still, and know that I am God; I will be exalted among the Heathen, I will be exalted in the Earth. It shall be so whether men will or will not; whether men will or no, God will be exalted, because he is exalted in his own power, not in any derived power, or power given him from the creature, Men or Angels. The power which God puts forth in his works exalt him, or shew him to be a great, a mighty God. Behold, God is exalted by his own power.

But we translate the Text (and so I conceive it more fitly sutes the scope of Elihu) as expressing an act of God towards others; Behold, God exalteth by his power. So Mr Broughton; Mark, the Omnipotent sets up by his strength.

Behold:

(As hath been shewed) is a note both of attention and admi∣ration.

God.

The strong God, the potent, the omnipotent God, who is able to overcome all difficulties,

Exalteth;

The word which we render to exalt, signifieth to set in an in∣accessible height, or to exalt ve••y high; and not only so, but to establish in that exaltation, yea so to confirme and corroborate him that is set up in such a height, that no power is able to molest, trouble, or afflict him; and therefore a word coming from this root signifieth a fortified Castle or Tower; such places, if any, are exalted and lifted up on high. Behold, God exalteth; As if Elihu

had said, God is not only exalted in himself, he is not only lifted up beyond the reach of all creature-annoyances, but he is able to lift up others; and he doth actually exalt his when he pleaseth, beyond the reach of all danger, beyond the hurtfull power of those who hate them, and therefore have a mind to hurt them. God is so exalted above others, that he can exalt others also. He exalteth by

His Power;

He hath the power in himself. The word which we render power, signifieth,

First, That might and strength which is corporal, the might and strength of the body.

Secondly, Inward might and strength, whether acquired or in∣fused, the might of the mind, wisdome and pollicy.

Thirdly, Civil might and power, honour and riches. What∣ever maketh a man strong, comes under the notion of this word; and every way, in all the Notions of power, God is exalted. He exalteth by his power.

But seeing 'tis barely asserted (He exalteth by his power) no∣thing being expressed, it may be questioned, whom doth he ex∣alt? or what doth he exalt? I answer, Forasmuch as the Scrip∣ture leaveth it at large, and undetermined, we may apply this assertion to any, either thing or person. God exalteth whom he pleaseth, and what he pleaseth. VVe may take it distinctly these five wayes.

First, He exalteth Himself by his power; that is, he exalteth his own Name and Glory, which is nearest to him, yea, as him∣self.

Secondly, He exalteth every work which he will undertake and engage upon: He doth not only lay the Foundation of his work, and rear up the VValls a little way, but he exalteth by his power till he hath set up the Head-stone of his work (as the Pro∣phet Zechariah speaketh, Chap. 4.7.) all that love and fear him shouting and crying, Grace, Grace, to it. He exalteth his works of Providence, as once he did his work of Creation, to full perfe∣ction.

Thirdly, The Lord exalteth those that fear him, for they are most properly his Favourites; and whom should he exalt but those whom he favoureth? All the worldly exaltations of evill

men, are but depressions and abasements, compared with those exaltations and advancements which God intendeth for all that fear him; and some he exalteth much in this VVorld.

Fourthly, and more specially, He exalteth by his power (such Job then was) those that are cast down by the oppressing power of men, even the poor, and those that have no help. Thou art he (saith David, Psal. 9.13.) that liftest me up (or exaltest me) from the gates of death. When I am perishing, when I am ready to be swallowed up with death, when I am at the greatest loss, even as to life it self, then thou liftest me up, thou liftest me up from the very gates of death. Again, (Psal. 18.48.) He deli∣vereth me from mine enemies, yea thou liftest me up above those that rise up against me: When they are casting me down, God is exal∣ting and raising me up. And if God will raise up, who can keep down?

Fifthly, We may take the words in this general sense; Who∣soever is exalted in this world, God exalteth him. The Sparrow cannot fall to the ground, nor the least thing or person be lifted from the ground, but by the hand of God. As he exalteth some in a way of special favour, so he exalteth the worst of men in a way of common providence: As none can be exalted if he say, no; God is able to put a barr or a stop to any mans exaltation; so he can exalt whom he will, and none are able to put a barr or a stop to their exaltation. Behold, God exalteth by his power.

Hence Note;

God is able to exalt any person, how low soever brought, how much soever despised.

Elihu spake this purposely to Job, who was in a low condition, brought (as it were) to the very gates of death; and he makes this large description of the power of God in exalting those that are cast down, purposely to comfort Job, to erect his spirit, and cheare his heart, with a blessed confidence, that how much soe∣ver he was at present under-foot, or under-hatches, yet he might hope for better things, even to be lifted up, if he humbled him∣self under the mighty hand of God. (Psal. 9.9.) The Lord will be a refuge, (the word in the Text answers this) or an high place, for the oppressed. Places of refuge are usually high places, and therefore the same Hebrew word signifieth both an high place

and a place of refuge, (Psal. 107.41.) He setteth the poor on high from affliction, and maketh him families like a flock. The Prophet (Isa. 33.16.) Having spoken of the man that walketh in his integrity, tels us how it shall be with him, He shall dwell on high; The word is, He shall dwell in the high places, that is, he shall dwell in God, who is most high, for evermore; God will ex∣alt him even to as much safety, as himself is in; his place of defence shall be the munition of Rocks; bread shall be given him, his water shall be sure; He shall be housed with God, yea housed in God, he shall be fed by God, he shall lodge under his roof, and sit (as it were) at his Table, he shall have bread enough, and water enough, and both sure enough.

And if the Lord exalteth thus by his power, let none be dis∣couraged in their afflictions and castings down. The Lord alone is sufficient, yea all sufficient; and he exalteth not only by his will, that is, he hath not only a will to exalt, but he exalteth by his power, that is, he hath power enough to exalt whom he will. What power soever is in the creature, 'tis the Lords power; 'tis a stream from his Ocean, and when the Lord is pleased to re∣move all power from the creature, he hath a sufficient reserve of power in himself, or in his own hand, by which he can command deliverance, yea exaltation. Therefore do not speak either de∣spondingly or▪ desparingly, as if all hope were gone, when at any time all humane power is gone; for God exalteth by his (own) power; and as it followeth in the Text,

Who teacheth like him?

As if Elihu had said, God is not good only at acting, but he is good at instructing, and he is best at both. He is best or beyond all in power; He is best or beyond all in wisdome and under∣standing, and therefore who teacheth like him?

At the 15^th verse of this Chapter, we have the substance of what is here asserted, and so upon the matter, 'tis but the same thing repeated; there it is, He delivereth the poor: here, He ex∣alteth by his power; There 'tis said, He openeth their ear to in∣struction; here, Who teacheth like him? The words are a divine chalenge, Who teacheth like him? B ing forth the man, bring forth the Angel that can. The word which here we tender, to teach, in its first sense signifieth to cast a Dart, Javelin, or Stone.

It signifieth also to raine, and so the raine which fals from heaven, because that is as it were, cast from the clouds to the earth. Hence by a Metaphor it signifieth to teach or instruct, because holy doct••ine or instruction cometh down like raine from heaven upon the minds and hearts of those that are taught. My doctrine shall distill as the dew, and my speech shall drop as the raine, said Moses (Deut. 32.1.) And hence the whole Law of God is ex∣pressed by a word in the Hebrew coming from this roote, that be∣ing powred down from heaven in showres of doctrine to make men fruitfull in every good word and work. In answer to which, some translate this latter part of the verse, There is no Law-giver like unto him. Who is a Law-giver like him? or there is no Law-giver like him. To give Law, or to be a Law-giver, is more than barely to be a teacher, though he that teacheth, doth also (in a sense) give Lawes.

Here, I conceive, we take the fittest and most suitable signifi∣cation of the word, when we render it by teaching, Who teacheth like him? As if he had said, None can teach like God, and there∣fore surely none can teach him how to governe the world, or to dispose of any mans person or condition, as thou, O Job, hast rash∣ly or overboldly done; for while thou hast complained so much and so often of his dealings with thee, thou hast (upon the mat∣ter) attempted to teach him. But, Who teacheth like him? Where shall we find any able to give instruction, and apply do∣ctrine like God? God is exalted infinitely in power, and yet he condescends to be a teacher, or an instructer; God doth not stand upon his power only, he saith not, I have power to do what I will, I can force all men to my will, or break them if they will not, but he inst••ucts and perswades, he labours to allure the soul into a right understanding of his will, and submission to it. Who teacheth like him?

Hence note;

First, The great goodness of God: that he who hath all power to command, should yet vouchsafe to instruct; that he who is the Judge, will also be the Teacher of his People.

This is the great P••omise in the Covenant of grace, They shall be all taught of God (John 6.45.) Some things may be known

by the light of nature, of which knowledge God is the Author, in the same sense, as he is of all natural Powers and faculties. But here Eli••••, intends a spiritual knowledge, both of God and of our selves, or a teaching of divine things by divine chastenings, both with respect to what we should do and desire, as also with respect to what we should shun and avoid, which is the work of God alone by his grace and Spirit. Thus David shews how God is teaching while he is chastening (Psal. 99.12.) Blessed is the man whom thou chastenest, O Lord, and teachest out of thy Law. God teacheth, First, by his Word, (that's his ordinary way of teaching) Secondly, he teacheth by his Works; and those both the workes of Creation and of Providence, and by those, whether workes of Mercy or of Judgement: By all these meanes God teacheth. But that which Elihu chiefly aimeth at in this place (speaking to afflicted Job) is his teaching by affliction, Who teacheth like him? As if he had said, God doth not lay his hand upon thee by affliction, only to make thee smart, but to make thee wise; he is instructing thee while he is afflicting thee. Further, as God teacheth by his Word and by his Works, so he teacheth most eminently by his Spirit, who alone maketh the teaching both of his Word and of his Works effectual upon the hearts of the hearers and beholders. Many are taught, but none to purpose, without the Spirit. Who teacheth like him?

Note Secondly;

God is no ordinary teacher; The teachings of God are above all other teachings; There is no teacher to be compared with God.

Elihu doth not say, Who teacheth besides God? There are many other teachers, but there is not one who teacheth like him. Some may say, wherein doth the excellency of divine teaching lie? how hath that the supereminence above all other teachings? Take the answer briefly in seven words.

First, none teacheth so plainly and clearly as God. The teach∣ings of men are but dark and obscure to the teachings of God. Christ said (John 16.26.) I shall no more speak unto you in pa∣rables, but I shall shew you plainly of the Father. God speaks by his Word and Spirit to the lowest and meanest understand∣ing.

Secondly, none teacheth like God; that is, so mildly, so mo∣derately, so condescendingly to the condition and capacity of those with whom he hath to do. Christ said (John 16.12.) I have many things to say unto you, but ye cannot bear them now; and therefore I will not say them now, I will not bu••den you beyond your strength. I know what lessons, what instructions you are fit for, and I will give you only these and no mo••e, till ye are better prepared to receive them; I will give you only milk because ye are children, and so not able to digest-st ong meat.

Thirdly, none teacketh like God, so patien••ly and meekly. There is nothing doth more provoke the passion of a teacher, than the untowardness and dulness of those that are taught. It was a very good Rule given by one of the Ancients, he that will teach children, must in a manner be a child; He must consider what they are, and forme himself to their condition, else she will never have the patience to teach them. O with what patience doth the infi∣nite and only wise God teach his children! (Isa. 28.9, 10.) He gi∣veth line upon line, and precept upon precept, here a little and there a little. Here is the patience of God; He doth not say, if ye cannot take it now, I will teach you no more; No, saith God, I will give precept upon precept, and line upon line; though former precepts have not been received, yet I will give you more, here a little and there a little, ye shall have another little to the for∣mer little. God was forty yeares tutoring and teaching the Isra∣elites in the wilderness, to fit them for the possession of Canaan. These three yeares, saith Christ, have I come looking for fruit, and all that while he was teaching them, to make them fruitfull; nor was he hasty then, but upon the in••ercession of the vineyard-dres∣ser, waited one year more. O the patience of God in teaching!

Fourthly, none teacheth like him, that is, so constantly and con∣tinually; He teacheth, and he is alwayes teaching; there is no hour, no moment, but one way or other God is reaching; By every thing we hear, or have to do with, in the wayes of his pro∣vidence, he is teaching us. B sides, how constant is God in teach∣ing us formally, as 'tis said, in the Prophet (Jer. 35.14, 15.) I have sent unto you all my servants the prophets, rising up early, and sending them: As if the Lord did bestir himself in the mo••ning, to send our teachers betimes. He soweth his seed in the morning, and in the evening he doth not with hold his hand, as he requireth us to

do in all sorts of duty, whether of charity and righteousness, to∣wards our n••ighbour, or, of piety and holy worship towards him∣self (Eccl. 11.6.)

Fifthly, none teacheth like him, that is, so truly, so unerringly. While men teach they sometimes mis-teach, while they lead, they often mis-lead; they teach error for truth, and unsafe doctrine for sound; they build wood, hay and stubble, in stead of gold, silver, precious stone, upon that sure foundation Jesus Christ (1 Cor. 3.12.) The best, the wisest, and most knowing men may erre; only God knoweth the full compass of all mysteries, yea he is Truth; therefore his teachings are most true.

Sixthly, none teacheth like him; that is, so authoritatively. Men teach in the name and authority of God; but God teacheth in his own name and authority. The Lord giveth Authentity to his own word. If the Lord hath said it, that's warrant enough to re∣ceive it and believe it. When Christ preached, the people won∣dered at his doctrine (Mat. 7.29.) For he taught them as one having authority, and not as the Scribes; that is, there went forth a mighty command with the word of Jesus Christ; He did not, as I may say, beg attention and submission to his doctrine, but ex∣act it upon them, and draw it from them. Where God teacheth, he commandeth, his word worketh mightily; when he speak∣eth, all must hear at their peril. Wh••••e Princes give the rule and publish their Laws, subjects must hear and obe••, or suffer for not obeying: How much more where God gives the Rule, and pub∣lisheth his Law!

Seventhly, who teacheth like him? that is, so effectually, so efficatiously. As God hath authority to charge his teachings up∣on us at our peril to receive them, so he hath a power to work our hearts to the receiving of them. Who teacheth thus like God? The M••••isters of Christ teach in the authority of God, and charge all to receive what they say in his Name, but they cannot give an effect to the charge (Isa. 48.17.) He teach∣eth to profit. One translation saith, He teacheth things profitable. But that is a lean rendring, for so doth every Minister that teach∣eth as he ought; but our rendring carrieth the efficacy of the word of God in it, He teacheth to profit; that is, he can make the dullest Scholar learn, he can make the most stubborn heart to submit. Christ speaking of this great work of God in teaching,

saith (John 6.45.) No man cometh unto me, except the Father draw him. What is that drawing? It is this teaching, as ye may see (vers. 45.) Every one therefore that hath heard and learned of the Father, cometh unto me. That is, every one whom the Fa∣ther hath vouchsafed to teach and instruct, that man cometh to me, that is, he believeth and obeyeth the Gospel, and submitteth both in judgment and practise. Every one that hath heard and learned of the Father cometh to me: There is not one whom God hath undertaken to teach, that doth miscarry. (Isa. 32.4.) The heart of the rash shall understand knowledge; or, the heart of the hasty. Now hasty and rash persons, are heady and inconside∣rate persons, and therefore none of the wisest; they usually have little judgment or discretion, who are much in passion; but God can make the heart of the rash to understand knowledge; that is, he can make them understand and know things aright, who seem most uncapable of, and are naturally at the greatest distance from a rightness of knowledge and understanding.

To close the Point, take these inferences from the who I.

First, If God be such a teacher, then stay not in the bare teach∣ings of men. What are the teachings of men to the teachings of God? Though you should have an Angel from heaven to speak to you, yet stay not in his teachings, wait for the teachings of God. Till ye are taught of God ye never learn to purpose. Set your selves, not only as in Gods presence, but as under his Spirit, to be taught; wait for the moving of the Spirit in every ordinance, as they did for the Angels moving of the waters, who lay at the poole of Bethesda for healing (Joh. 5.4.)

Secondly, Seeing God teacheth thus paramount, seeing none teach like him, then submit to his teaching. Do not question any of his rules of life or doctrines of faith, they are all righteous and full of divine truth; you cannot do amiss if you do, nor believe amiss if you believe, no, nor miss of blessedness in doing and be∣lieving, what he hath taught.

Thirdly, Then appear as they who are taught of God.

You will say, How, or when doth it appear, that we are or have been taught of God? I shall answer that query in four things.

First, If you are or have been taught of God, his teaching unteach∣eh or emptyeth you, & that in a threefold respect. First, of your own carnal principles. The great business of divine teaching, is to un∣teach,

to take men off from their own Will and Reason, from their own Rules, as also from those Customes which they have received by tradition from their fathers. If you would appear as taught of God, you must lay down all these. The teachings of grace empty the soul of what it hath taken up by Nature. Secondly, the teachings of God empty the soul of all self-righteousness. If ye be taught of God ye will be nothing in your selves. Paul, before the teachings of God came, had confidence in the flesh, and boasted in his own righteousness; but when he was taught of God, he threw off all those. Thirdly, If ye are taught of God, that will certainly unteach and empty you of all unrighteousness. The Apostle speakes fully to that (Ephes. 4.20, 21.) Ye have not so learned Christ, if so be that ye have been taught as the truth is in Jesus. If ye have been divinely taught, then this teaching hath emptyed you of the old man; as of all self-righteousness so of all unrighteousness towards others. It is impossible any should take in the teachings of God, and yet hold any sinfull practisings.

Secondly, divine teachings, as they empty and unteach the soul, so they keep it very humble. Knowledg endangers us naturally to high thoughts of our selves, and hath a tendency in it to p••ide (1 Cor. 8.1.) Knowledge puffeth up, but charity edifieth. Take knowledge barely as received of men, even the knowledge of divine things (for ye may have a humane knowledge of divine things) this usually makes the heart swell; but the knowledge we have from the teachings of God, makes us humble, it will cause us to cry out (as the Prophet did, when the Lord appeared and let out a more than ordinary manifestation of his glory, (Isa. 6.5.) we are undone. It was so with Job, when the Lord had schooled him, and made himself more fully known to him th••n ever before, he presen••ly cried out (Chap. 41.5) I have hea••d of thee by the hearing of the ear, but now mine eye seeth thee; where∣fore I abhor my self in dust and ashes. Nothing keeps the soul so humble as the teachings of God. Where we see any proud of what they have learned, it is an argument that either they were never taught of God, or, that as yet they have not understood his teachings.

Thirdly, The teachings of God do not only empty and humble the soul, but they transform the soul, and change it into another thing than it was, as to its state and qualities: The teachings of

God change not only our manners but our very natures; they not only give a light to the Understanding, but a newness to the Will, new Affections, new Desires. This is it which the Apo∣stle calls the new creature (2 Cor. 5.17.) and that this creature is wrought to its highest perfection by the teachings of God, he sheweth (2 Cor. 3.18.) We all with open face, beholding as in a glass, the glory of the Lord, are changed into the same image from glory to glory, as by the Spirit of the Lord. The glass wherein we have this sight of the glory of God, is chiefly the Word. The glory into which we are changed by those sights, is our confor∣mity to that holiness which shineth in the Word. And this change is twofold; First, from sin to grace, which is a degree of glory. Secondly, from glory to glory, that is, from a high to a higher, and at last to the highest degree of grace. Look what the Word is, and calleth us to be, that are we when taught according to the truth of the word, by the power and Spirit of God.

Fourthly, The teachings of God confirm the soul in that which is taught, or we have learned. If God teach any divine lesson, that will stick. We receive many lessons from men, and let them slip, as the Apostles word is (Heb. 2.1.) Doctrine taught us of God settles upon us, we hold the substance of it, and hold forth the fruit or power of it in every season of our lives: yea, if trouble or persecution arise for the truth, they who are taught of God will hold it fast, though they let go all they have in this world for it. If God teach us the doctrine of Free Grace, how we are justified by the righteousness of Jesus Christ, without our own works; If God teach us the doctrine of pure Worship, how he is to be served, and honoured according to his own will, with∣out the Traditions of men, (as Christ spake (Mat. 15.9.) If (I say) God teach us these, or any other saving truths, we can∣not but hold them: whereas they who have received them from men will part with them on the account of man. Only that which God hath taught us abideth with us, and that no man can take from us. Men may take the life of such a one from him, which God hath given him, but they cannot take the truth from him which God hath taught him. What God teacheth, is written, as it were, with a pen of iron and the point of a diamond, it is gra∣ven upon the tables of the heart for ever. Thus we may in some measure discern who are taught of God; and seeing they who

are taught of him, are so taught, we may very well insist upon Elihu's chalenge; Who teacheth like him? And as there is no teacher like God, so neither is there any ruler like God; this also is taught us by Elihu, as a matter out of question, while in the next verse he proceeds to make more questions, or two questions more.

Vers. 23. Who hath enjoyned him his way? or who can say, thou hast wrought iniquity?

This verse holds out two things. First, the soveraignty; Se∣condly, the integrity of God. God is supream in power, and he is righteous in the use of his power, and therefore, O Job, thou hast much forgotten both thy self and him, in making so many complaints about thy condition, which is indeed to enjoyn God his way, or prescribe to him how he shall govern the world. And seeing no man hath enjoyned God his way, who can question him about it, what way soever he is pleased to take, either with whole Nations, or with any of the sons of men.

Who hath enjoyned him his way, or, visited him?

No man hath, no man can, enjoyn him his way. God hath no visitors over him. Mr. Broughton renders, Who gave him charge over his wayes. Like that, Chap. 34.13.

The way of God is any course which himself taketh, either in governing the world in general, or any person in particular; who shall instruct him about either what or how he shall do, whom he shall spare, whom he shall punish, whose heart he shall soften, whose he shall harden, whom he shall save, whom he shall destroy, how he shall teach, which way he shall lead; in a word, how he shall administer justice and order any of his matters? all must be bound to and by his Lawes, he cannot be bound to or by the lawes and prescripts of any, either in works of Judgment or of Mercy, either in doing good to and for man, or in dealing out of evil. Further,

Who hath enjoyned him his way? By the way of God we may understand both the actions of God themselves, as also the reasons moving him to those actions. As if Elihu had said, Who hath taught God what to do? Who hath, or who can direct him what to do? Who may be so bold with God, who is the soveraign Lord over all

the earth, thus to enjoyn him his way?

Hence note;

God is the first mover of all that himself doth;

No man hath shewed him or enjoyned him his way. He is the fountain of light, he seeth what to do; who hath been his coun∣sellor? (1 Cor. 2.16.) that is, no man hath, or may instruct him (Isa. 40.13. Rom. 11.34.) Again, he is the fountain of power; none hath authority to direct him, he is above all; as he needs not the counsel of any, so he receiveth the rule from none. I have had occasion more than once in the process of this Book, to say somewhat of the soveraignty of God over all crea∣tures, and therefore only remind it here, Who hath enjoyned him his way?

Or who can say, thou hast wrought iniquity?

The world is full of iniquity, but in God there is none at all. As God is not obliged to give any men an account of his works, so no man can find any, the least, real fault or defect in any of them; and if his works do not appear so to us now, yet at last they will appear to all without any shadow of iniquity. Samuel called to∣gether the Israelites, and demanded (1 Sam. 12.3.) Whose oxe have I taken? &c. Whom have I defrauded? &c. Come charge me, witness against me; who can say, I have wrought iniquity? It was much, and a rare thing for Samuel to carry it so justly, that none could challenge him; but when all the world shall be sum∣moned before God, he will be able to put the question, Who of all the sons of men, can say, I have wrought iniquity? None can say it, but with utmost impudency and highest blasphemy. It is impossible for God to work iniquity; not only is his Command, but his Will totally against it. What-ever God works is accord∣ing to his own Will, and his Will is the Rule of Righteousness; therefore he can do no iniquity. There is no iniqui y in acting or working according to the Law. If men act according to their will, they usually act iniquity, because their will is no•• a Law, and 'tis seldome conformed to the Law. The will of no man is so right, or so fixed in the right, as to be received fo•• a Law. But seeing what-ever God doth, he doth it according to his o••n Will, and his Will is the righteous Rule of all things, therefore all must be

right which he doth: Who-ever took him tripping in his dealings? Who can say, he bath wrought iniquity?

But why doth Elihu speak thus to Job? Had he ever said that God works iniquity?

I answer, He had not. Yet because he thought God might have done better by good men, or have given out that which was more suitable to their estate, than such continual sorrows and af∣flictions as he endured, therefore this saying is deservedly im∣puted to him. For, it would have become Job, and doth every man, to say, that is best done which God do••h, and that he hath chosen or pitched upon the best, and most proper meanes of doing his own choisest servants good, even when 'tis worst with them in the world, or, when he afflicts them with the greatest evils; For, Who can (then) say, he hath wrought iniquity?

Hence observe;

First, The infinite purity of God, as also his love to righte∣ousness and justice;

Who, though he be so absolute in power, that none can call him in question (none can enjoyn him his way, and therefore none can question him for his way) yet he is so perfect in righteousness, that no fault can be found in him, nor any error in his way. Though the Lord hath power to do what he will, yet he hath no will to do wrong with his power. The Lord neither doth nor can do wrong to those who have, to their power, continually wronged him. And in∣deed, he that hath all power in his hand, can have nothing but right in his heart. How few are there in power (though their way be in∣joyned to them, though they have power meerly by commission, from superior powers, though their power be such as they are to give an account of, yet, I say, how few are there in power) who do not much iniquity, who do not, either for want of better informa∣tion, 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 infinite∣ly 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 ini∣quity.

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 dis∣pensations of God, as having no iniquity in them, but exalt the righ∣teousness 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 mer∣cy of ••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 a∣bout 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 righteous∣ness 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 a∣far off.

THese two verses contain the third advice, counsel or exhor∣tation 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 il∣lustriousness of his work. The work of God is not only such as some men may see, but such as every 〈◊〉〈◊〉 ••ay see, yea, behold a∣far 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 per∣formance 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 bet∣ter 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 com∣plainer gainst it. Remember that thou

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 magni∣fying of the work of Go••.

First, There is 〈◊〉〈◊〉 ••••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 magni∣fying 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 wo••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, 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 an∣swer;

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 unde••stand this work of God to be the work of Creation, 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 in∣fluences 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 mete∣ors 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 mo∣dern Interpreter pitcheth upon the former, and upon one par∣ticular 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 wo••ld; and if we can but go back and honour God for his past works of Providence, we shall magnifie him for his pre∣sent.

As if Elihu had said; Thou complainest that thou art over∣flowed 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 un∣der 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 ad∣versity 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 'tis 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, 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 M^r Brough∣tons 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 fast∣ning 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, as noting excellent men, vertuous men, men of vertue in their qua∣lities, and of excellency in thei•• 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 excellen∣cy, 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. Therefo••e (saith Elihu) magnifie his work, which men, that is, holy and good men, behold and take no∣tice of. David speaking of the wo••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, cannot be∣hold 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 comprehending all sorts of men, even those who ar•• dim sighted, blear-eyed, that is, of weakest understanding, may be a good im∣provement of the Text, implying, that as some of the wo••ks of God are o mysterious, that the wisest cannot see the meaning of them, so many, very m••ny, of his wo••ks are so manifest, that com∣mon men may compasse them. Magnifie his works, which men behold.

The works of God are of two sorts, visible and invisible.

First, Such as we see or know by s ght: Thus the wo••ks of

Creation, and the works of Providence, his present providences, are such as we behold, they are visible works.

Secondly, There are invisible works of God, which we cannot behold, but must believe, and can know only by faith; such are his spiritual works, or what he works upon or in the spirits of the children of men: These are written in too small a letter for the eye of Nature to behold; none can see them or behold them but by an eye of faith, or spiritual understanding. The works of re∣generation and sanctification (for which God is wonderfully to be magnified) may be seen or beheld in the fruits and effects of them, in those they are very visible, but they cannot be seen in themselves. The past and future providences of God cannot now be seen by the eye, but by faith they may, and we ought to believe that such things were wrought, and shall be wrought; we are to receive the testimony given by faithful History, that such things were done, though we never saw the doing of them, and we are to receive the sure word of Prophecy that such things shall be done, though we live not to see the doing of them. The work of God intended here by Elihu is a visible work, therefore it must fall among his providences.

Vers. 25. Every man may see it.

That is, say some, every wise and understanding man; but ra∣ther, any man, (as was touched at the former verse) if he be but a man of common understanding, if he have ••ny spark of Reason left in him unquencht, if he have his eyes in his head, he may see it; the eye of every one who will not shut his eyes against the light, must needs see it. We say, Who so blind as they that will not see.

Man may behold it afar off.

The word here rendred Behold, is not the same which we tran∣slate Behold in the former verse, nor is it the same word which sig∣nifieth to see in the former part of this verse. Some make a diffe∣rence between seeing in the former part of the verse, and Beholding in the latter. Holy and good men see the wo••ks of God clearly and distinctly, they look on them with d••light and contentment; the common sort of men only b••hold ••hem, first, darkly, as at a distance; secondly, confusedly and in grosse. Man may be∣hold it

Afar off.

There is a four-fold conception about that afar off.

First, Some expound it for afar off in time. The work of God doth not weare out; that first and great visible work of Creation which was from the b••ginning, yet remaineth. Ages pass away, but the work of God doth not pass away, though done some hun∣dreds, yea thousands o•• years ago.

Secondly, Afar off, that is, imperfectly, not fully; he may have some discoveries of it, every man the weakest man may dis∣cern somewhat of it. Things that are high and afar off, are con∣fusedly seen, not clearly or fully discerned. A man that is afar off cannot be distinguishingly knowne. When a man is afar off, we may see him to be a man, but what manner of man he is, or who he is, we cannot discern; though possibly it may be our own fa∣ther, yet being afar off we cannot know him distinctly. Thus to see afar off notes only a confused knowledge. That's a good sense; things afar off are not distinctly seen.

Thirdly, Afar off, may be expounded of all the sight we have on this side Heaven. In this world we see all that we see afar off, we have not a near intimate knowledge of things, especially not of the best things, spiritual things, of all them we must say, We know but in part, and see thorow a glasse darkly, as the Apostle speaks, (1 Cor. 13.12.) Such things as are not immediate to us, we are said to see thorow a glass, or as represented in their ef∣fects, and issues, or in their back parts, as God himself is seen. (Exod. 33.18, 23.) Thou shalt see my back parts: but my face shall not be seen, said God to Moses when he moved to see his glory.

Fourthly, This beholding afar off, may note the greatness of the work of God, the exceeding lightsomness and glo iousness of it. Those things that are great, may be seen a great way off. A high Tower is seen afar off. We ha••dly believe the doctrine and reports of Astronomers, how far off the Sun is, which every eye beholds. Though the Sun be so many thousand miles distant, yet any man may see it, 'tis so great, so beau iful, so bright a bo∣dy. Many of the works of God have such a beauty, radiancy and luster in them, that any that are not stark blind may see them afar off. Remember that thou magnifie his work, which men behold.

Every man may see it, man may behold it afar off. From the cen∣text of these two verses, note,

First, We are very apt to forget our duty in giving God the glory of his works.

The memento or remember at the beginning of the verse is no more than needs. We have bad memories for any thing that's good, especially for the good word and the good works of God. We are so far from magnifying his work, that we often forget his work. 'Tis said of Israel (Psal. 106.13.) They soon forgat his works. If we soon forget the wo••ks of God, we shall sooner for∣get to magnifie God for his work. Many remember the work of God, who do not magnifie it, nor him for it; but none can mag∣nifie the work of God, nor God for his work, who do not re∣member it.

Secondly, In that the Text saith, Remember that thou magnifie, not only that thou speak of, or declare his work., but magnifie it,

Note;

We usually have low apprehensions of the work of God.

While we remember it, we do not magnifie it; while we speak of his work, we seldome praise his work. It is said of the vertuous Woman, (Prov. 31.31.) Her own works praise her in the Gates; that is, they like so many Elegant Oratours tell all that pass by, how praise-worthy she is. The wo••ks of God will 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 though••s, can never give high p••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 mind∣ful 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 mind∣ed of that which 'tis 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!

F••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 mag∣nifying 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 won∣derfull ••abrick of the world; I may adde, and in the works of provi∣dence: 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 'tis 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 hid∣den works of God must be sought out, that they may be magnifi∣ed, 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 ne∣cessary and indispensible duty.

This is the poynt chiefly intended by Elihu in his present dis∣course with Job; This containeth the sum and substance of the whole Text. To magnifie the work of God is so necessary, so in∣dispensible a duty, that A remember is put upon it, lest at any time it should slip from us. The Lord knowing how great, how weigh∣ty, how comfortable, how profitable a duty it is to keep the Rest day, prefixeth this word, Remember the Sabbath day to keep it ho∣ly, (Exod. 20.8.) I might give instance from several other Scriptures, importing those duties which have a memento put up∣on 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 mag∣nifie 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 magni∣fying 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 'tis 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. 'Tis the hand of God upon a work that sets the price upon any wo••k, and makes it worthy to be magnified. As in some Pictures, this ••ets a price upon them, to say they are such a mans work, the work of such a famous Artist, the work of Apelles, or of Michael Angelo. So if we would magnifie any p••ovidential work, we must say, it is the wo••k of the great God, it is he that ha••h done it; the eye of our mind must look directly at God in ruling and governing of the wo••ld. While we pore much upon, or stay our thoughts about second causes, we cannot exalt the work of God; though we call it Gods w••rk, yet if our hearts hang about second causes, the work cannot be exalted as his. 'Tis a depression of the work of God to put any thing of man upon it. To honour the work of God is to give him the

whole effect of the work. As we then magnifie God when we look to him alone, with a single eye, as the end of all our works (There is nothing doth magnifie God in what we do, but our looking to God as the end of all we do; Let our work be what it will, never so glittering, never so gay and glorious in the eye of the world, yet if it be not consigned over to God, it is a base and pittiful work; if any man dedicates his work to himself he dishonours his work: Now (I say) as it magnifieth our work when we make God the end of our work) so that which magni∣fieth Gods work, is, when we look upon him, not only as having an hand in it, but as being both the beginner and ender of it. If we take or give this to the creature, that is, sit down in this or that Instrument, as the means by which we have attained our end, or as the end of what we have attained, we spoil the work as to God, or despoil God of his work. Remember, this, and this only, magnifieth our work, when we with a single eye look to God as the author and as the end of it. Every work we see done is mag∣nified, and God in it, when we look to God as the Alpha and O∣mega, as the Author and Ender of it. Nor is this true only in those works of God which he doth more immediately, but where men act most, and are very instrumental. Let us therefore ascribe every work to God, and that first, in afflicting us; such an eye Joseph had (Gen. 45.8.) It was not you that sent me hither, but God; that is, not so much you, as God (saith Joseph to his bre∣thren) I do not say it was you (though you were unkind brethren) it was not you that sent me hither, but God: I look at him more than at you in that great affliction, which was brought upon me by your envy and unbrotherly unkindness towards me. Such an eye David had when he was under a very grievous, black, dark providence, when his son rose up against him, and when his sub∣ject Shimei cursed him, even then he magnified that work of God, by ascribing it wholly unto him (2 Sam. 16.10.) The Lord hath said unto him, curse David. He magnified God in that great affliction by looking at the hand of God alone in it, and pas∣sing by Shimei's, both undutifulness and extream malignity. He said as much, while he tells us he said nothing, in a like or as bad a case (Psal. 39.9.) I opened not my mouth, because thou di••st it. Hence that reproof in the Prophet (Isa. 5.12.) They re∣gard not the work of the Lord, nor consider the operation of his hand.

Secondly, Let us ascribe every wo••k to God in exalting us; such an eye had the Church to God (Psal. 44.1, 2, 3.) Our fathers have told us, what work thou didst in their dayes; Thou didst drive out the heathen by thy hand, and plantedst them, they got not the land in possession by their own sword, &c. but by thy right hand, and thine arm, &c. Here is no mention at all of Joshua's achievements and famous victories in subduing the Canaanites, &c. All is given to God, and he alone exalted for that exalting work. That's the first answer: Then we magnifie the work of God, when we acknowledge him alone both in afflicting and exalt∣ing us.

Secondly, Then we magnifie the work of God, when we beat out, as it were, and sift all the circumstances of his work (as we say) to the bran, that so we may find out every perfection, every glory of it: when we do not only behold and see the wo••k, but when (as direction is given, Ps. 48.) We walk about Zion, tell her towers, and consider her pallaces, that is, when we do not look upon things only in the bulk, but make an exact scrutiny, or take a full view of every part. We cannot magnifie the work of God by a bare beholding of it, but by prying into every circumstance of it, or by considering what excellencies and rarities are in it. As we magnifie our sinful works (in one sence we should magni∣fie our sins, that is, aggravate them, not magnifie them to applaud them, or glory in them, but to make our selves ashamed of them, as (I say) we magnifie our sinful works, or what we have done sinfully, when we consider all the circumstances of our sins, as committed against light and love, against mercy and goodness, against the patience and forbearance of God, against our own pro∣fessions and promises, against our experiences and priviledges, all which should oblige us to holiness, and engage us to a gracious circumspection in all our wayes, and walkings, lest at any time we should sin against God and grieve his Spirit: So we magnifie the works of God when we eye all the circumstances of them, and consider them as done for us when we could do nothing for our selves, as done for us when we must have perished and been un∣done, unless God had appeared for us; as done for us when we deserved not the least good to be done for us; as done for us when none would do any thing for us, none caring for our soules; as done for us when none could do any thing for us. These and such like

circumstantial considerations, exceedingly magnifie the work of God. A bare behold, a transient look may discover no great mat∣ter, but if we seriously weigh every particular, we shall then see cause enough to magnifie the: work of God. Eliah (1 Kings 18.43.) commanded his servant to go look towards the sea, and when he went first, he saw nothing, but being commanded to go seven times, he at the seventh saw a little cloud rising out of the sea, as big as a mans hand; but at the last, heaven was black with clouds and wind, and there was a great rain. If we would look a∣gain and again, if we would look seven times upon the work of God, that which at first seemed nothing, or afterwards no bigger than a mans hand, or no bigger than a mans hand could effect and bring about, will at last be magnified to such a 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 mag∣nifie 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 Psal∣mist) 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 Righ∣teousness 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 mag∣nifie them by proclai••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 gi∣ven 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 righ∣teous, 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. Pos∣sibly 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 him∣self under very afflicting providences. We magnifie the afflict∣ing works of God, when we submit to them as just, much more when we embrace them as good. And it was very much the de∣sign 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 a∣bout 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 con∣vinced and converted, and come flocking in, then the Gospel is magnified, and the word of the Lord glorified, as the Apostle pray∣ed it might (2 Thes. 3.1.) Now as the word of God is magni∣fied 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 wo••k he dot••; and he appears not very wise, at least not very powerful, who a••∣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 'tis 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 spi∣ritual 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 mo∣ved you to mortifie, wha•• grace hath the work of God put you upon the exercise of: They only indeed magnifie the work of

God who have such workings towards God. It were better not receive a mercy, than not to be bettered by a mercy. It is not our crying up the works of God in our words, but in our works, which is the magnifying of them. It is more safe for us to say no∣thing of what God hath wrought for us, than to publish it, or make our boast of it, when we our selves do ••••••hing worthy of it, in a way of condecency and proportion to it. 'Tis the design of God in giving promises to make us cleanse our selves from all filthiness of flesh and spirit, perfecting holiness in the fear of God (2 Cor. 7.1.) Much more having given us any great performances of his pro∣mises, doth he expect that we should be clean and holy. O then what a pittiful course do they take, who pretending to magnifie the works of God, do such things as are a defilement both to flesh and spirit!

A third design of God in working for us, is to make us trust him more, or, to be more in believing. 'Tis shewed (Psal. 78.4.) what great things God did for the Jewish nation, and for their fathers; But what did God ayme at in all? we have the an∣swer (v. 8.) That they might set their hope in him, and not forget his workes. The aim which God had in those great works, was that their hope might be set upon him; that they might trust in him more then ever they had done. The Lord, by the great works he doth, would gain upon our faith, or cause us to trust him for the future. How dishonorably do they carry it towards God, who be∣lieve not his word, much more they who believe not his workes, that is, who believe him not, notwithstanding his workes, as 'tis said of Israel (Ps. 78.32.) For all this they sinned still; and be∣lieved not his wondrous works. The Psalmist doth not mean, that they did not believe such works had been done; but the meaning is, they did not trust God who had done those wo••ks. These and many more dutyes the Lord teacheth us by his word, and he teacheth them also by his workes, as it is said (v. 22.) who teach∣eth like him? The Lord teacheth us many excellent lessons by his works, if we had hearts to learn them. Lay these things toge∣ther in practise, and they will be the best, yea, they are the only way of magnifying the works of God done for us. And, if the works of God are to be magnified all these wayes, then they fall short of this duty,

First, Who only make a report of the works of God, who tell

the story of what he hath done, and so have done. As we ought to adorne the doctrine of God (Tit. 2.) so likewise the doings of God, or what God hath done, by our doings, Meer narratives about the work of God, is far below magnifying his work.

Secondly, They fail much more who extenuate and diminish the works of God, wh•• ••bscure or eclipse his workes. As in our confessions of repentance, it is a sign of a bad heart barely to re∣port our sins before God, without aggravating them in their sin∣fulness; but in confession to extenuate our sin sheweth a very rot∣ten and naughty heart; so in our confessions of praise, meerly ••o report what God hath done for us, without putting an accent or a due emphasis upon his mercies, shews much ••oldness of spirit in the duty; but to clip and lessen the workes of God, to hide and darken them, to abate and detract from them, shewes a base and a wicked spirit.

Thirdly, How do they fail in magnifying the workes of God, who do not only conceal how good they are, but bring up an ill re∣port upon them, as those searchers did upon the land of Canaan. Those works and dispensations of God, which (like that land) slow with milk and honey, may be looked upon and censured by some, as good for nothing but to eat up and consume those that are under them.

Fourthly, They who ate impatient under any work of God, who murmur and repine at it, are far from magnifying the work of God.

Fifthly, They are far from magnifying the work of God, who think themselves so wise that they could mend the work of God; had they the pensel in their hand they would make fairer work of it: what hudling is here? think some; what confusion is here? say others; what sad work is here? saith a third. If we had the ordering of things what an orderly wo••ld would we make, if we had the ordering of things (as God hath) we would quickly cure and remedy all these disorders. Though such formal speeches be not uttered, yet such things are spoken in pa∣rables, the actions of some tell us such are their thoughts, as if they could mend the work of God, and govern the world with greater moderation than tis; though indeed we need not scruple to call the wisest man in the world a very dotard, if he thinks so, or that any thing can be done more equally than God hath done it. Let all

flesh adore, let none presume to question the work of God; let God alone with his work; as he will have no controler, so he needs no counseller. Remember, tis mans duty to magnifie his work, not to mend it, to shew how good it is, not to attempt the making of it better. And indeed as it is the highest poynt of presumpti∣on, so of ignorance, to meddle with the mending of it. The Lord is a Rock (saith Moses, Deut. 32.4.) and his work is perfect. Who but a fool, or who but by the over-working of his own folly would venture to mend that which is already, not only perfected, but perfect, were it only the work of a man, much more when it is the work of God, the only wise God?

And that we may be provoked humbly to magnify, and for ever deterred from that proud attempt of finding fault with, or mend∣ing the work of God, consider these three things;

First, Take the argument in the text, the plainness of the work of God, it is such as may be seen afar off, none can pretend igno∣rance of it, or if they do, that's a vain covert, or excuse; every man may see it, man may behold it afar off, as most worthy to be mag∣nified.

Secondly, If we do not magnifie the work of God, God will lessen his own works of mercy and favour toward us.

Thirdly, He will do no more for us if we magnifie not what he hath done. It is said (Math. 13.58.) Christ did not many mighty works there, because of their unbeleif. God will do no more mighty works for them, who refuse or neglect to pay him a tribute of praise and glory for what he hath done.

JOB, Chap. 36. Vers. 26.

26. Behold, God is great, and we know him not, nei∣ther can the number of his years be searched out.

ELihu having called upon Job to magnifie the work of God in general, proceeds to draw him to the magnifying of the special works of God in naturals: Yet before he leads him to the consideration of the greatness of those works, he invites him to consider God himself who is the Author and Disposer of them, and he invites him to consider God is three things, all which we find laid down in this 26th verse.

First, In his Greatness; Behold God is great.

Secondly, In his Incomprehensibleness; He is great, and we know him not.

Thirdly, In his Eternity; Neither can the number of his years be searched out.

Surely he is most worthy our consideration who is great, and so great that he cannot be comprehended, and who is eternally great, whose years are numberless.

Vers. 26. Behold God is great.

The word Behold, is here a note both of Attention and admi∣ration; O mind, O admire the greatness of God. God is great. The word rendred great, properly signifies an encreasing growing greatness; God is without all encrease or growth, being for ever the same, yet he may be said to encrease, to be magnified and multiplied (as I may say) according to the apprehensions which we have of him. This word bears the signification both of much and many. God is but one and the one-most one, yet (in this sence) many. So the Septuagint renders it here, he hath, or is many, that is, he hath all perfections in him; the lines of all excellency and virtue, of all glory and perfection, center in God alone. Thus God is much, and God is many; the one God is many, he hath many, he hath all eminencies and excellencies bound up, boundlesly in him.

Again, God is great, in himself or in his being. Whatsoever is in God is God, and therefore whatsoever is in God is great. The

power of God is the powerful God, and therefore his power must needs be great: the wisdom o•• God is the wi e God, and therefore his wisdom most needs be very great; the mercy of God is the merciful God, and therefore his mercy must needs be very great: And thus we may p••oceed in our meditations quite through all the divine Attributes.

And as God is great in his being, so he is great in his working, he doth great things. The Psalmist ••aith, he is good, and doth good; he is also great, and doth great things; he is the t••••st, the chief, and the best being, and his doings are such as he is, he doth like him∣self. God is great, and he hath an excellent, an excelling greatness. Praise him (saith David, Psal. 150.2.) according to his excel∣lent greatness, or as the words may well bear, according to his muchness of greatness; for when the Scripture saith, God is great, this positive is to be taken as a superlative, God is great, that is, he is greatest, he is greater than all, so great that all persons and all things are little, yea, nothing before him (Isa. 40.15.) Be∣hold the nations are (to him but) as the drop of the bucket, and are counted but at the smal dust of the ballance: behold, he taketh up the Isles as a very little thing, they are as nothing, and they are counted to him as less than nothing and vanity. How great is God in comparison of whom the greatest things are little things, yea, the greatest things are nothing!

Behold, God is great. From this excellent Attribute, the great∣ness of God, I have made several Inferences already, at the 12th verse of the 33d chapter; yet I shall infer some things further here, both for our direction and consolation.

First, If God he great and greatest, then fear him greatly. Great is the Lord (said David, in his thanksgiving-song, 1 Chron. 16.25.) he also is to be feared above all gods; that is, above all the great powers on earth, and above all the imaginary powers of heaven. Idols, who are the fancied powers of heaven, are some∣times called gods in Scripture; so likewise are Princes or Magi∣strates, who are eal powers on earth. Now, saith David (who was one of those gods, and a great one) fear him above all gods: Why? Because he is above all gods, he is higher than the highest and he is greater than the greatest; therefore fear him above all gods, yea, therefore fear, or worship him all ye gods (Psal. 97.7.) Many say with their mouthes, God is great, yea, infinitely greater

than man, yet they fear men, especially great men, more than God.

Secondly, If God be great, then love him greatly. Shall this great God have but little love from us? The Law of love, with respect to God, is exprest two wayes in Scripture; first, as to the truth of it; and secondly, as to the measure or degree of it. The love which is given to God must be a true love, a sincere love, yet not only so, but the love which is given to God must be the greatest love; Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy might, and with all thy strength; with all thy heart sincerely, with all thy might and strength greatly.

Thirdly, If God be great, then serve him greatly, or do him great service. Take heed of offering the lean and the lame, the halt and the blind to this great King. A great King must not be put off with little services with small pittances of duty.

Fourthly, If God be great, then believe him greatly; let us have great faith in the great God. Jesus Christ rebukes his dis∣ciples (Mat. 8.26.) O ye of little faith; have you God to pitch your faith upon, who is great? have you his power, and his mercy, and his truth, and his faithfulness, all which are great, to rest upon? and have you but a little faith? That woman (Mat. 15.28.) gave glory to God in believing, when she believed greatly; and therefore Christ cryeth up and magnifyeth the greatness of her faith, O woman, great is thy faith.

Fifthly, The great God is greatly to be praised; he doth great things for us, therefore we must return great thanks to him. That also we have expresly (1 Chron. 16.25.) Great is the Lord, and greatly to be praised. The great God must have great praises, for he doth great things. As every sin we commi•• against God hath a greatness in it upon this consideration, because he is a great God against whom we sin (Take heed of the least sin, for that is great, being committed against the great God) so whatsoever duty (this of p••aise especially) we perform to God, we should strive to raise it up to the g••eatest, to the highest, because the great God, the high God is concerned in it, or it is consigned to the great, to the high God.

Sixthly, If God be great, we ought to give him great submission, or to submit greatly to him. Great submission to God is the sub∣stance

of all duty to God. We owe the full submission of our wills to the Will of God in a twofold respect. First, to whatso∣ever he willeth us to do, or to his commanding will. Secondly, to whatsoever he will do with us, or to his disp sing Will. In these, and in all things, let us strive to g••ea••en all the acting; of our souls towards God, because he is great.

Secondly, If God be great, then we may infer for consolation.

First, Be not discouraged in prayer when you have great things to ask, when your wants are great, and your ne∣cessities urgent, when you must have great supplies, when small matters will not serve your turn (In many ca••es, it is not a little help, it is not a small matter which will do the thing which we sue unto God for) now here is a mighty ground of comfort for us, if we want great things, we have a great God to go unto; and how great soever our wants are, they are all but small to the greatness of that God unto whom we go (Ephes. 3.20.) He is able to do exceeding abundantly above what we ask or think; and not only above what we actually ask and think, but indeed, beyond what possibly we can ask or think, above what we are able to ask or think. Therefore let us never be discou∣raged in prayer, because of the greatness of the things that we have to ask of God.

Secondly, Be not discouraged, though as your wants, so your dan∣gers and your troubles are great. How great soever the danger is you would be delivered from, God is greater, to whom you come for deliverance: And therefore when a great Mountain stood in the way of the deliverance of the people of God (Zech. 4.7.) the Prophet speaks in his language, Who art thou? O great Mountain, thou shalt become a Plain before Zerubbabel; that is, before the power of that God in whom Zerubbabel trusts and whose work Ze∣rubbabel carries on. Hence that holy confidence (Psal. 66.3.) Through the greatness of thy power, thine enemies shall submit themselves to thee, or, they shall yeild feigned obedience, as we put in the margin, which some render thus, through the great∣ness of thy power, thine enemies shall be found liars. All the readi••gs magnifie the g eatness of God. Through the g e••tness of thy power thine enemies, the enemies of thy people, shall ••ubmit, they shall be found liars, t••ey shall yeild feigned obedience, they shall not be able with all their greatness to stand i•• out against the great

God. Therefore be not discouraged at any time at the greatness of danger. Though you walk through the very valley of the shadow of death (that's to be in the greatest danger) yet as David did not, so do not you fear, no not that great danger, while the great God is with you.

Thirdly, Be not d scouraged though your sins are great when you come to a••k the pardon of them. As the greatness of sin puts a very great damp upon the spirit of man in asking pardon, so the great∣ness of God should take off that damp. My thoughts are not your thoughts (saith the Lord Isa. 55.7, 8, 9.) in this matter. There is nothing wherein God doth more exceed man than in pardoning sin (Mic. 7.18.) If sin be great, the mercy of God is great too, infinitely greater than the sin of man; if sin be great, re∣member we have a great high Priest (Heb. 4.14.) not only a Priest, but a high Priest, and a great high Priest; therefore fear not to ask the pardon, even of the greatest sin, in his name and for his sake. And this is true it we respect either national or person∣all sins; it may encourage us in asking pardon for nations, how great soever their sins are. Moses, when the People had greatly sinned against God, had recourse to this (Numb. 14.18, 19.) The Lord is of great mercy; pardon I beseech thee the iniquity of this people, according to the greatness of thy mercy, as thou hast for∣given this people from Egypt even until now. Do thus also with re∣spect to personal sins. David made the greatness of his personal sin an argument to go to God for mercy (Psal. 25.11.) Par∣don my sin, O Lord, for it is great. He was so far from being dis∣heartened by the greatness of his sin, to a••k the pardon of it, that (according to our reading) he had great hope of pardon, as well as s••w he had great need of pardon; and all because he knew God was great in mercy. Or, if we read that text thus, Pardon my sin, O Lord, though it be great, the sense is much the same; for as the former makes the greatness of his sin a reason provoking him to hasten unto God for pardon (as great diseases hasten us in seek∣ing remedies) so the latter shews that the greatness of sin is no stop to the mercy and free grace of God in Christ, for the pardon of it. Christ in that Parable (Mat. 18.24.) gives instance of the greatest debt; he tells us of one that owed his Lord ten thou∣sand talents, a vast sum, a very vast sum; a talent being, accord∣ing to the lowest computation, three hundred pounds of money;

ten thousand times three hundred pounds is a huge sum; so that here was a great debt, now (saith the text) When the debtor had nothing to pay, he came to his Lord, or Creditor, and he forgave him all. He did not say, wouldest thou have me, or can I, forgive such a debt as this? What, ten thousand talents? He forgave it as if it had been a debt of two mites. Thus, and many other wayes we may improve this first Attribute of God, mentioned in the text, his greatness, both as to our direction in duty, and consolati∣tion in every extreamity. Behold God is great,

And we know him not.

That's the second thing. The words are plain, but the tense is difficult; for it may be objected, Do not we know God? Elihu said but just now, in the very verse before the text, Magnifie his works which men behold, every man may see it, man may behold it afar off? Surely if the works of God may be known and seen by every one, God himself may be known, for he is known in his works, as the Apostle argues (Rom. 1.20.) The things which he hath made make him known: how is this then said, That God is great and we know him not? Doth not the Prophet in denoun∣cing that dreadful curse (Jer. 10.25.) Poure out thy wrath up∣on the hea••hen that know thee not, thereby intimate, that all the people of God know him? Doth not Christ tell us (John 17.3.) This is eternal life, to know thee the onely true God. They who have eternal life, must have the knowledge of the true God. But all true believers have eternal life already in hope, and shall have it shortly in hand, therefore they know God. The Promise of the New Covenant is (Heb. 11.) They shall all know me from the least to the greatest; that is, all my Covenant-people shall know me. How is it then said, God is great, and we know him not? When Paul was at Athens, he sound an Altar with that Inscripti∣on, To the unknown God (Act. 17.23.) They worshipped a God whom they knew not, but certainly we must know whom we wor∣ship. Ye worship ye know not what, was Christ's reproof of the Samaritans (John 4.22.) We know what we worship; that is, whom we worship.

For answer to this, when the text saith, God is great and we know him not; we may say, First, That even heathens, the un∣taught, untutored, and uncatechized heathens do, or, may know

God, that is, they may know him in some degree or other, they may, yea, they do know him (as the Apostle saith, Rom. 1.20.) so far as to leave them without excuse; they have no plea, nor can they make any apologie for themselves. Secondly, 'Tis cer∣tain, all believers, I mean all true believers, know God savingly, or so far as is sufficient for their salvation. Every believer knows God. There is no faith in God without the knowledge of God. Thirdly, Which shall be the point of Observation from this part, as well as an answer to the question;

None know God fully, perfectly, comprehensively.

That's Elihu's meaning when he saith, God is great, and we know him not; that is, we know not how great he is, or we know not the utmost of his greatness. God only knoweth himself fully and comprehensively. There is no proportion between the great∣ness of God and the understanding of a man. The greatness of God is infinite, the understanding of a man is but finite and li∣mited; the deepest understanding among men, yea, the under∣standing of Angels is but shallow, compared with God. Thus we are to understand this text, God is great, and we know him not. There is a greatness in every thing of God, transcending the pos∣sibility of any created understanding. This some give for the reason, why the Seraphims spoken of (Isa. 6.) are said with two of their wings to cover their faces, they were not able to bear the light of the knowledge of the glory of God. For, though Christ, in that admonition which he gave, to take heed of off••nd∣ing and despising the little ones, gives this reason for it. (Mat. 18.10.) For in heaven there Angels do alwayes behold the face of my Father which is in heaven; though (I say) it be a truth, that the holy Angels, and blessed Saints above, do alwayes be∣hold the face of God, yet neither Saints nor Angels, not the Saints in glory, nor the glorious Angels, can fully comprehend the greatness and majesty of God; and therefore the Prophet (as was said) represented the Angels covering their faces with their wings. We have heard of King Hiero putting the question to Simonides, a Philosopher, What God was, who desi••ed (not be∣ing able to give a sudden answer) that the King would respit him till next day; when next day came he desired a second, and when that came he desired a third; and still the more he searched,

the farther he was from finding his answer. This is true, not only of Philosophers, who see but by the dark light of Nature, but of those who are enlightened divinely, or from above, they who re∣ceive much light from God, cannot comprehend the light of God; the more they search into it, the more they see themselves short of it. The most we know of God is not so much as the least part of that which we know not of him; and when we know as much of God as is knowable by man, yet it may be said, as in the text, God is great, and we know him not.

Hence take three brief Corolaries or Deductions.

First, If God be great and we know him not, that is, we are not able to comprehend him; then we must rest satisfied with what God hath manifested of himself and of his will. God hath manifested himself these four wayes. First, In his Word. Secondly, In his works of Creation and Providence. Thirdly, In his Son. Fourthly, By his Spirit. These wayes God is plea∣sed to manifest himself, or make himself known unto his People; now what knowledge of God can be gathered up in these wayes, what can be learned of him out of his word, out of his works, by considering him in his Son, and by waiting for the help of his bles∣sed Spirit, we must labour to take in; but take heed of a bold pressing into the secrets of God, or of a curious prying into the nature of God, which indeed will but dazle our eyes, and the more we think or look into it, the blinder we shall be.

Secondly, If God be so great that we know him not, Then we ought not presumptuously to enquire into a reason of the works and wayes of God; for that which is true of God himself, is true of his works and of his wayes, we cannot know them in the sence opened: Therefore the Apostle speaking about that wonderful dispensation of God, the laying aside of the Jewes and calling of the Gentiles (Rom. 11.33.) cryeth out, O the depth of the know∣ledge and wisdom of God! how unsearchable are his Judgments, and his wayes past finding out! As God himself cannot be fully known, so neither can his wayes nor works.

Thirdly, If God cannot be fully known, neither in himself, nor in his works, Then take heed of murmuring or complaining of the wayes, works, and dealings of God. Will you find fault with that which you neither do, nor can fully know? how little is it of any of the works of God, that we know! how little a way do we

see into them! let us not find fault with that thing, the perfections whereof we cannot find out; say not, why is it thus? why doth God let things go thus? why are his providences ordered thus? there are many such queryings in the hearts of men, and some such are exprest by the tongues of men. But remember the Lord can∣not be known in his works, therefore let us not complain of his works, but, sitting down in silence, submit to them; let us (as Da∣vid) Be dumb because God hath done it, (Psal. 39.9.) David was silent, not only with respect to the soveraignty of God, who, he knew, had power and liberty to do whatsoever he pleased, but with respect to his incomprehensibility, because he knew he was not able to know or understand the bottome-reason of that which God had done. This some conceive, the special intendment of Elihu in this Text, as reproving Job for his many complaints, and murmurings, and disputings about the dealings of God with him in the extremity of his sufferings: Therefore, said he, Consider God is great, and we know him not.

Yet let none be discou••aged in seeking after the knowledge of God, because 'tis told us we cannot know God; yea let no man think to excuse himself in his neglect of pursuing the knowledge of God, because this Text saith we cannot know him. Some pos∣sibly will say, If God be so great, that we cannot know him, then why should we labour after the knowledge of God? or we hope this will excuse us, if we do not know him, seeing we cannot. Take heed of such reasonings; for though God cannot be known to the utmost of what himself is, yet God may be known so far as is needfull for us, and that is very far. We may know God so far as concerns our duty to him, and our happiness by him; we may know God so far as to honour him, and to enjoy him: and we must labour to know him perfectly, though we cannot. The A∣postle speaking of the love of God (Eph. 3.17.) would have us labour to comprehend with all Saints, the heighth, the bredth, the depth, the length, and to know the love of Christ that passeth know∣ledge. That the love of Christ passeth knowledge, that it exceeds our understanding, should not discourage us from labouring to know it; nor will it excuse any that sit down idly, and do not stu∣dy the knowledge of God, though he passeth knowledge; we must labour to know the greatness of Gods love, and the greatness of Gods wisdome, and the greatness of Gods power, though the

greatness of God in all these is greater tha•• our n••rrow hearts can comprehend. Behold, God is great, and we know him not,

Neither can the number of his years be searched out.

The Text is, Number of his years, no search: that is, as we well translate it, the number of his years is such as cannot be searched, we say, searched out; it is but one word in the Hebrew, properly signifying, to search a thing to the bottome, that we may find out the utmost of it. The number of Gods years cannot thus be searched out, we cannot find them to the bottome. Elihu speaks of God after the manner of men; years properly belong to man, and the things here below of this world: the life of man, and the continuance of the creature, are measured by houres, and dayes, and weeks, and months, and years, as these are measured by the motion of the Heavens. But God is far above any such rule or measure of life, or of his being, all these measures are improper unto God; there's no measuring him by houres, dayes, weeks, months or years, or ages. The word which we translate years, signifieth changes. Years are changed or returned; there is a returne of the same time every year, Spring and Summer, and Autumn and Winter; thus the year changeth, and turnes about continually. God is infinitely above all these charges and turnings of time (Psal. 102.25, 26, 27.) The heavens wax old, and as a vesture thou shalt change them, and they shall be changed, but thou art the same, and thy years fayle not. The years of God are not like the years of the world, which wear it ou••, and change it as a vesture, is changed by time; the Lord is for ever the same. Thus one of the Ancients glosseth those words of the Psalme, Thy years ••ay••e not: Thy years (saith he) neither go nor come; thy years stand all together, for because they stand, they that go are not excluded by them that come; thy years are one day, and thy day is not day by day, but to day; thy to day doth not give place to to-morrow, nor doth it succeed to yesterday; thy to day is eternity, therefore thou hast begot thy co-eternal, to whom thou saidest, to day have I begotten thee. So then this expression, Neither can the number of his years be searched out, is, according to our apprehension and understand∣ing, a description not only of very old age, but of eternity. We would think that man very old, the houres, yea the minutes of whose life could not be searched out by a good. A••ethme••ici••n

much more easily may we tell how many years the oldest man hath lived: What then shall we think of him the number of whose years cannot be searched out? this can speak nothing less than everlast∣ingness. And this eternity or everlastingness of God, though it be impartible, yet it hath, I may say, a double respect: First, to what went before; Secondly, to what is to come. The eternity of God is such as cannot be searched out, either as to what is past, or to what is to come; indeed unto God there is nothing past or to come; for eternity, properly taken, is an everlasting Now, it is not that which passeth or moveth away; and therefore some of the Ancients elegantly describe eternity, to be the perfect enjoy∣ment of blessed life all at once; which because it is all at once to∣gether and perfect, cannot be altered nor lessned. In eternity that which is past is present, yea that which is to come is present in an eternal blessed life. 'Tis so with God, and so in proportion with all those who are entred into eternity, whatsoever they have had is alwayes present with them, nor are they in the expectation of any thing to come; they enjoy all in every moment, without the want of any thing. 'Tis much more so with God; though years have succession, yet the years of God have no succession of times or things.

Further, The eternity of God, which lies under this descrip∣tion, The Number of his years cannot be searched out, is not a par∣ticular attribute of God, but that which difuseth it self through all his attributes; he is eternall in all; there is no searching out the Number of the years of any of the perfections of God; his Wisdome is eternal, and his Power is eternal, and his Goodness is eternal, and his Justice is eternal; there is no searching out the Number of the years of God in any of these perfections.

Hence Note;

God is an eternal being;

His years come not under account, or number. God is eter∣nal, not only without end, as created Spirits are, but without be∣ginning, which no creature is, not can be; He is eternal, not only without end or beginning, but without succession or mutation. Some of the Ancients tell us, Eternity stands fast, but moves all other things. The eternal God is the first Mover, himself being immoveable. If so, then

First, All things are alwayes present with or before God: Things past, things to come are present with God, he were not eternal else. In that eternity or eternal estate of glory which believers shall at last arive unto, even they shall enjoy all at once, because all their enjoyments shall be in God, or God shall be their whole enjoyment.

Secondly, God is infinitely happy and blessed. He hath all that ever he had, or that ever he can have, all at once, or already, nothing of his blessedness is either to come to him or gone from him; therefore he must needs be infinitely blessed. Here in this world some men have had a kind of blessedness, they have been rich and great, they have been in power, they have had their fill of pleasure, but now they have it not, all is perished and gone and past away. There are others in expectation of great matters, of great riches, of great honours, of great contentments in this world, but as yet they have them not; we say of many, Their lands are not come into their hands, their estate is but yet in reversion and expectation. Thus it is with men; some have had it, and it is gone, and others though they may have it, yet it is not come. But now with the Lord all is present, and therefore how infinitely happy is he! A man would think himself very hap∣py if he could have all the contentments that ever he had scatte∣red through the several dayes and years of his life gathered into one moment; it is thus with God, and thus in proportion it shall be with us, when we come to that blessed state of eternity.

Thirdly, If God be eternall, if there be no searching out of his years, then

Time is in the dispose and ordering of God. He that inhabiteth eternity, is the Lord of time. God is said to inhabite eternity, (Isa. 57.15.) that is, he is eternall, and therefore he is the dis∣poser of all times; he that made time will order time: he order∣eth time as to persons, and he orders time as to Nations, he or∣ders times, and all the changes of times, he ordereth, not only the duration of time, but the condition of times; all is from him, whose yea s cannot be searched out. David said (Psal. 31.15.) My times are in thy hands, that is, my personal times in all the changes of them, troublesome or comfortable, joyfull or sorrow∣full, are ordered at thy will, by thy power and wisdome. And with respect to Nations Daniel said (Chap 2.21.) He changeth times

and seasons. The Lord puts a new face of things upon S••t••es and Kingdomes; what changes hath not, cannot the Lord m••re among the sons of men? The reason of all is, he is eternall.

Fourthly, If there be no searching out the number of the years of God, if he be eternall, then

How ought we to reverence and adore God! We have a Com∣mand from God to reverence those who have attained many years in this world, which alass are very few, none at all to the years of God; the aged, the gray-headed must be reverenced, (Lev. 19.32.) And one reason of that Law may be, because the aged have some shadow of Gods eternity upon them; they who have many years have some resemblance of him, the number of whose years cannot be searched out; therefore God will have them re∣verenced. Now if the ancient are to be reverenced, how much more God himself, who is called (Dan. 7.9.) The ancient of dayes!

Fifthly, If God be eternall, then, we may trust him, yea there∣fore we ought to trust him, (Psal. 74.12.) Thou art my King of old, commanding deliverances. O how did Davids confidence a∣rise upon this, that God who was King of old, is King now, and will be King for ever, (Psal. 10.16.) The Lord is King for ever and ever; the Heathen are perished out of his Land, that is, they shall surely perish. God will not alwayes bear with evill men in his Land; For if because God was King of all the Lands, he therefore drave the old Heathen out of Canaan, and planted his people there; doubtless, if they who bear the name of his people there, live so like the old Heathen that they may be called Heathen, he will also cause them to perish out of his Land, and all because he is King for ever and ever, and therefore can do it at one time as well as at another, and now as easily as at any time heretofore. Trust in the Lord for ever, for in the Lord Jehovah is everlasting strength, (Isa. 26.4.) David a Great Prince makes it an argu∣ment to draw off our trust from men, from the greatest men, from Princes, because they are not for ever, (Psal. 146.3, 4.) Trust not in Princes, nor in any Children of men; why not? many reasons may be given why not; but the only reason there given is their frailty, and the consequents of it; His breath goeth forth, &c. As if he had said, Suppose Princes are never so good, and just, and gracious in the exercise of their Power, yet trust not in them,

for they die, their breath goeth forth, and then all their thoughts pe∣rish: all the reall purposes which they had, as also the promises which they made for your good, die with them, and can do you no good: The number of their years may be searched our, and run out, their years are not for ever. Now the contrary of that which is an argument used by the Spirit of God to draw off our trust from the gods here on Earth, is an argument to draw on and engage our trust strongly to the God of Heaven; His breath goeth not forth, none, not one of his thoughts shall perish; there∣fore trust in him.

Sixthly, If there be no searching out the number of the years of God, then, Be not troubled if God seem to stay and not to do the work which you expect this or that year: If God doth it not this year, he hath another year to do it in, there is no searching out the number of his years. We may say of any man if he doth not his work this year, he may be gone before the next: but if God doth not his work this year, he may do it next year, or two or ten years hence; he hath time enough, even all time before him▪ therefore the Prophet, having said (Hab. 2.3.) The vision is for an ap∣pointed time, but at the end it shall speak and not lie, presen••ly adds, Though it tarry, wait for it: As if he had said, The Lord who hath all times and seasons in his power, will do his work in the best time and season, he will do what he hath promised, when it is most sit to be done; if he doth it not at the time when we expect, yet let us wait, he is the Master of time. God who is e∣ternal, cannot be scantied of time, The number of his years can∣not be searched out. 'Tis a known maxime among the wise men of the world, Take time, and you may do any thing. What cannot God do, who knoweth all times, and can take what time he will!

Seventhly, Which followeth upon the former, God will car∣ry on his 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 de∣signes (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 nei∣ther. 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, swal∣low 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 e∣ternal estate, it would be an effectual means, to make us both ho∣ly 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 num∣ber 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 i•• were a Systeme, or body of natu∣ral 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 order∣ing of humane affaires, in casting down and lifting up the sons of men; he doth it now in natural things, or in ordering the moti∣ons 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 Righteous∣ness of God (as well as of his power) which was his chief pur∣pose. 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, some∣times for evill; a•• 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 redu∣ced to five heads.

First, He sheweth the manner of it's formation and genera∣tion, v. 27, 28.

Secondly, The vastness or huge extent of the vessels contain∣ing it, which are the clouds of the aire, spreading themselves all the Heavens over, v. 29.

Thirdly, He tells us of the sudden changes and successions of rain and faire weather, of a cloudy and serene sky, v. 30.

Fourthly, He sets forth the different purposes of God in dis∣pensing the rain, which are sometimes for judgement, some••imes for mercy, v. 31, 32.

Fifthly, He intimates the Prognosticks of it, or what are the signes and fore••unners or foretellers of it, v. 33.

The two verses under-hand, hold out the first poynt, the for∣mation and generation of the rain.

Vers. 27. He maketh small the drops of water.

That is, God (as it were) coynes and mints out the water in∣to drops of rain: As a mighty masse of gold or silver is minted out into small pieces, so a huge body of water is minted out into small drops; that's the sum of these words according to our ren∣dring. The Hebrew word rendred, He maketh small, hath a two-fold signification, and that hath caused a three-fold translation of these words.

First, It signifieth to take away, o••, to withdraw; according to this signification of the word, a two-fold power of God is held forth about the drops of water.

First, The power of God in drawing the water up from the Earth to make rain, for that in Nature (as we shall see after∣wards) is the cause of ••ain; God draws up the water from the Earth, which he sends down upon the Earth: he draws up the va∣pours, and the vapours become a Cloud, and the Cloud is dissol∣ved into rain.

Secondly, The word may very well expresse, according to other texts of Sc ipture, the putting forth of the power of God in stopping, staying keeping back and with-holding rain from the ea••••h, when ••od hath drawn water from the earth, he can hold it fr••m the ea••••h as long as he pleaseth. The Chaldee Pa a∣phrase saith, He forbids the drops to water the earth, or he sends forth a proh bition to the clouds that they give no water. The vul∣gar Latine speaks to the same sence, who takes away drops of rain, that is, from the earth. Mr. Broughton renders, he withdraws

dropping of water. In this sence I find the word rendred expresly (Numb. 9.7.) where certain persons are brought in by Moses thus complaining, Wherefore are we kept back that we may not offer an offering to the Lord with the children of Israel? It is a case; there were some, it seems, suspended from bringing their offerings to the Lord, and they demand a reason of it; to give which, Moses saith, stand still, and I will hear what the Lord will command concern∣ing you. But I quote that scripture only for the force of the word, wherefore are we kept back, or with held, which was for some un∣cleanness. Thus you have the first signification of the word, and a double translation upon it, both very pertinent to the nature of the rain, and the Lords dealing with man in it, which is the subject Elihu is insisting upon.

Secondly, The original word signifies to diminish, or lessen, or make a thing small, so 'tis rendred (Exod. 5.8.) when the children of Israel complained that they were oppressed in mak∣ing brick. This commandement came from Pharaoh, The tale of bricks which they did make heretofore, you shall lay upon them, you shall not diminish ought of it. It is this word. Again (Deut. 4.2.) Ye shall not add to the word which I command you, neither shall you diminish ought from it. Man must not make the word of God smaller or greater than it is. 'Tis high presumption to use either subtraction from, or addition to the word of God. Thus also the word is used in the case of second or double marriages (Exod. 21.10.) If he take him another wife, her food (that is the food of the first wife) her raiment, and her duty of marriage shall he not diminish.

Our translators take up this sense of the word as noting the di∣minishing of a thing in the quantity of it. He maketh small the drops of water, or, he makes the water fall in small drops; whereas if the water were left to it self, it would poure down like a sea, or like a flood to sweep all away. This is the work of God, and though it be a common, yet it is a wonderful work; He maketh small the drops of rain. A drop is a small thing, and therefore the Prophet when he would shew what a small thing, or indeed, what a nothing man is, yea, all the nations of the earth are to God, saith (Isa. 40.15.) The nations are as a drop of a bucket, and are counted as the small dust of the ballance. Behold, he taketh up the Isles as a very little thing. The Spirit of God pi••ch∣eth

upon this comparison, when he would set forth that great distance between God and man. Man is but a drop to God.

But are not all drops small? why then doth he say, He maketh small the drops? The reason is because, though all drops are sm••ll, yet some drops are smaller than others, and we read of great drops in the Gospel History of Christs agony in the Garden, which was an immediate suffering in his soul, from the hand of his Father, pres∣sing him with that weight of wrath, which was due for our sins (Luke 22.44.) He sweat, as it were, great drops of blood. As God made Christ sweat great drops of blood for our sins, so he makes the Clouds to sweat small drops of water for our comfort. He maketh small

The drops of rain.

The Verb of this Substantive is used (Joel 3.18.) In those dayes it shall come to pass, that the mountaines shall drop down new wine; by which we are to understand, the plentiful effusion of the Spi••it promised in the latter dayes. David describing the Lords glorious march thorow the wilderness, saith (Psal. 68.8, 9.) The earth sh••ok, the heavens also dropped at the presence of the Lord; thou, O God, didst send a plentiful rain, whereby thou didst confirm thine inheritance when it was weary. Which Scrip∣ture principally intends the spiri••ual rain, which drops down upon believers, and refresheth their wearied souls: And therefore by a Metaphor, this phrase, to drop, signifies, to prophesie or preach the word of God; because that, like rain, falls silently, and as it were in drops upon the hearers, it falls in at the ear, and soaks down to the heart, it soaks quite thorow, as Moses spake (Deut. 32.2.) My d••ctrine shall drop as the rain, and my speech shall destil as the dew. And as the word is used in Prophesies of mercy and instruction, so of judgment and desolation. Thus the Lord charged his Prophet (Ezek. 20.46.) Son of man, set thy face towards the south, and drop thy words towards the south, and prophe••••e against the forest of the south field. Again (Ezek. 21.2.) Son of man, set thy face towards Jerusalem, and d••op thy words towards the hol•• place, and prophesie aga••nst the land of Israel. Once more (Amos 7.16.) Drop no•• thy word against the house of Isaac. So tha••, I say, this dropping is us••d frequently, as in a natural, so in a spiritual sence. He maketh small the drops

Of water.

The word is of the Dual Number in the Hebrew, and so it signifies both sorts of water; the waters of heaven, and the wa∣ters of the earth, the upper and the nether waters, the ••pper wa∣ters in the Clouds, and the nether waters in the Springs. We find them spoken of together in the first of Genesis at the 7th verse; God divided the waters which were under the firmament, from the waters which were above the firmament. We find the upper wa∣ters spoken of singly (Psal. 104.3.) Who layest the beams of the chambers in the waters; Chambers are above. And in the first of Genesis at the 9th verse, we find the lower waters alone; Let the waters be gathered together under the heavens. Under-heaven wa∣ters are the lower waters. One of the Rabbies renders the words thus; He multiplieth the drops of rain; and the reason of it is (which falls in with our translation) because the less any one thing is made, the more is the general mass, out of which it is made, multiplied.

From the words thus far opened, we may note somewhat for our instruction.

Taking the former signification of the words, He draweth up the drops of water,

Observe;

The ordinary rain which watereth the earth, is first fetched from the earth.

God raiseth vapours from the earth, and then watereth the earth with them. All the rain which falls upon the earth was rais∣ed from the earth. If I were to answer that question in nature, What is Rain? I might resolve it thus; Rain is the moisture of the earth, drawn up by the heat of the Sun, into the middle Region of the Air, which being there condensed into clouds, is afterwards at the will of God, dissolved, and dropt down again in showers. The Clouds, at the command of God, hold fast, and at his command they break and let out their waters upon the earth. This is, as was toucht be∣fore, a very ordinary, yet a very admirable work of God. As in spirituals, all those acts of grace in faith, and love, and joy, &c. by which our hearts and souls are carried up to heaven, come first from heaven; so that rain which comes down upon us from hea∣ven,

was first fetched from among us by the mighty power of God. Rain, according to natural Philosophy, is thus generated: The water and moisture of the earth being attenuated by the heat of the Sun-beams, become vapours, which being so rarified and resolved into an airy substance, are by the same heat of the Sun drawn up to the middle region of the air, where being again condensed or thickened into water, they melt down into rain, at the appointment of God.

We may consider rain briefly in all the causes of it; Thus:

First, The efficient cause of rain is God.

Secondly, The instrumental cause is the heat of the Sun.

Thirdly, The material cause is the moisture of the Sea and watery Land.

Fourthly, The final cause of it, is, 1. Supream; the glory of God. 2. Subordinate; and that threefold. First, the benefit. Secondly, the punishment. Thirdly, the instruction of man.

Secondly, From that other signification of the word, as it notes withdrawing or keeping back, upon which some insist much,

Observe;

God when he pleaseth can with-hold the water or the rain.

He can give a stop to the rain, and then the clouds yeeld us no more water than a stone; He with-holds the drops of water. The Lord threateneth the Vineyard with this stop (Isa. 5.6.) I will command the clouds, that they rain no rain upon it; which is true of a natural and proper Vineyard, and of proper natural rain, though it be meant there of the people of God, whom he meta∣phorically, or improperly, calleth his Vineyard; and the rain there intended, is the rain of instruction usually falling upon them. Now as God doth often forbid the showers of the word, that they fall no more upon a people, as he sends forth a prohi∣bition to stop the spiritual rain; so he also stops and prohibits the natural rain (Amos 4.7, 8.) I have with-holden the rain from you, when there was yet three moneths to the harvest; and I caused it to rain upon one city, and caused it not to rain upon another city; one piece was rained upon, and the piece whereupon it rained not wither∣ed: so two or three cities wandered unto one city to drink water, but were not satisfied. Thus in case of disobedience to his divine

Law, the Lord threatened to stop the common Law of nature, and to make the heavens brass, and the earth iron (Deut. 28.23.) And when the heavens are brass, that is, when they yeeld no more moisture than brass, then the earth is as iron, that is, it yeelds no more food for the sustentation of man or beast, than a bar of iron doth. Such stops the Lord hath often put upon the courses of na∣ture, and can do again when he pleaseth; though I believe he ne∣ver did, nor ever will do so, but when highly displeased and pro∣voked by the sin of man.

Take two or three inferences from it.

First, If the rain or drops of water come not in their season, let us acknowledge the hand of God. It is God that hath lockt up the clouds when-ever they are lockt up; God hath forbidden the clouds to let down their rain when-ever they with-hold it. Men and Devils can no more stop the rain than make it.

Secondly, When we want rain, let us go to God for it. 'Tis the prerogative of God alone to help us in that streight; and therefore the holy prophet sends a chalenge to all other powers, or declares them disabled for this help (Jer. 14.22.) Are there any among the vanities of the Gentiles that can cause rain, or can the heavens give showers? neither the one nor the other can. The heavens cannot dis∣pose of a drop, though they possesse a sea of water. God must hear the heaven, before the heavens can hear the earth, that is, answer the necessities of the earth. And as the heavens cannot give man rain, so neither can the gods of mans making and placing there, such are all the vanities or vain Idols of the Gentiles. The prophet having shewed us that these cannot, sheweth us who can give rain in the next words, Art not thou he, O Lord, our God (surely thou art he) therefore we will wait upon thee, for thou hast made all these things. Solomon, at the dedication of the Temple, puts this as one special case wherein they were to apply to God by prayer (1 Kings 8.35.) When heaven is shut up and there is no rain, because they have sinned against thee, If they pray, &c. then hear thou in hea∣ven. The prophet sends the people in that exigent to God (Zec. 10 1.) Ask ye of the Lord rain, in the time of the later rain. As if he had said, if ye would have rain you must ask for i••, and be sure ye ask it of none but him; ask of the Lord. As it is God that gives out or with-holds the rain, so he gives it our or with-holds it at the voice of prayer. The Apostle saith of Elias (Jam. 5.17.) he was a man

subject to the like passions that we are, and he prayed earnestly that it might not rain, and it rained not on the earth, by the space of three years and six months; and he prayed again, and the heavens gave rain. At hi•• word the Lord stopt rain, and at his word he gave rain. Let us therefore confess that God is the author or father of the rain; He causeth vapours to ascend from the ends of the earth, he maketh lightnings for the rain (Ps. 135.7.) He covereth the hea∣ven with clouds, he prepareth rain for the earth (Ps. 147.8.) God covereth the heaven with clouds, by drawing up vapours from the earth, which are the matter of these clouds, and in those clouds he prepares the rain, & by the rain sent down makes the grass to grow upon the mountains. The encrease of vegetables is the effect of rain; God hath the rain in his power, and to acknowledge him in it is our duty. 'Tis a great part of our spiritualness to acknowledge God in naturals as well as spirituals; or, ••hat the key of the clouds, as well as the key of the heart, is in the hand of God, and in his on∣ly. One of the Antients speaking to this point, said, Let us not ascribe rain to the Saints, much less to Witches. Papists have their Saints to whom they pray for rain, and Atheists go to Witches for rain. The modest and moderate Heathen will ••ise up against such in judgement; they ascribed rain to their gods though false gods; they had Epethites or Titles of Honour for their Idols, testifying their faith in them and dependance upon them for the showers of heaven, they called them shower-bringing gods, and fair-weather-making gods. If heathens would yet asc••ibe the rain to their gods, not to men, not to any inferiour powers, how abominable are they, who professing the knowledge of Jehovah, the only true God, do not acknowledg him alone in this! In times of drought many will say, We hope we shall have rain when the Moon changeth, or, when the Wind turns; now though there be somewhat in natu••e, both in the change of the Moon and turn of the Winds, as to the change of weather, yet to speak much of, or expect any thing from either, argues some withdrawing of the heart from God; and God to shew the folly of such, hath often with-held the rain, though the Moon hath changed more than once, and the Wind turned to all quarters, and passed through all poynts of the Com∣pass.

Thirdly, Let us take heed of provoking the Lord; he can quickly st••p our Comforts, those common outward comforts, the rain and

showrs of heaven, and then (as to this Life) in how sad a case are we! As the Lord hath not left himself without witness (namely of his goodness) in sending rain and fruitful seasons, so he can quickly leave a witness of his Justice, and displeasure, or of his just displeasure, by with-holding rain and (as a consequent of that) fruitful seasons from us. Were it only to have rain and fruitful seasons, we should take heed of displeasing God. If a man had such power as to with-hold rain from your land, you would take heed of di••pleasing him. How dangerous then is it to pro∣voke God, who cannot only with-hold the rain from your land, but can, as the Scripture saith, make the rain of your land to be powder and dust (Deut. 28.24.) that is, give you powder and dust in∣stead of rain! When the rain is long with-holden the earth grows hard, and being much trodden or traveled on, dusty; this dust being raised up by the wind, shall come down instead of rain, or that's all the rain which I will give you. The Lord hath our natu∣ral comforts in his hand, as well as our spiritual and eternal.

Further, As this with-holding of the rain sometimes, so the hold∣ing up of the rain at any time, shews the great power of God; to hold the water in the aire is the work of God as much as to with-hold it from the earth. The water is a heavy body, and all heavy things tend downward; is it not a wonder that such a mighty weight of water should hang in the aire, and be there held up? if it were not held there, it would not stay there, but come down and drown all. What holds it up? the Cloud is a thin substance, yet it holds the water as well as the strongest vessel bound with hoopes of iron; But by what power? doubtless by the power of God. The water hath no consistence in it self, it is a fluid slippery body, now what can hold the water that none of it leakes out, but the po∣wer of God? There are many millions of drops in one little cloud, and every drop is of it self ready to slip away, yet the whole cloud yeelds no more water then a rock till God orders it. Let us contemplate the Almightiness of God, who can hold such a mighty body of water in the aire, or who (as Job spake, Chap. 26.8.) b••••deth up the waters in his thick clouds, and the cloud is not rent un∣der them.

These notes arise from that translation, which imports the Lords power in drawing the water f••om the earth, as also in with-holding it from the earth when there is need, and in holding it when there is no need.

We translate, He maketh small the drops of ••ater. Not only hath God made the body of the water, which is one of the four ge∣neral Elements, of which all bodies are compounded and made, but he makes the water into small drops, or maketh small the drops of water.

Hence note;

That the water falls from heaven by drop••, comes to pass by the especial power, wisdom and goodness of God.

The water, if left to it self, would ••all whole like a sea upon us, or like a mighty floud, in such quantities as would, instead of re∣freshing, overwhelm the earth. When God drowned the world, it is said (Gen. 7.11.) The same day were all the fountains of the great deep broken up, and the windows (or flood-gates) of heaven were opened. We are not to imagine that heaven hath windows o•• flood-gates; but God did not put forth his mighty power to make small the drops of rain, but let it come all at once: those waters which were before bound up in the clouds, by the decree of God, were now, by his decree, let loose in a wonderful manner and measure, and came down, not in drops, but in streames and spouts; the clouds did not (as formerly) destil their burden, but ease them∣selves of it at once, or altogether. Rain ordinarily (as sweat through the Pores of the skin) passeth by degrees through the Pores of the Clouds, yet God can let it out all at once. Sea-men, who take long Voyages, tell us, they meet with spouts of wate••, endangering great ships. So then, this making small the drops of water, is to be ascribed to a threefold Attribute of God.

Fi••st, It is a wo••k of his power, nor is it done without a kind of Miracle, that the water comes down, as it were, through a sive, or watering-pot.

Secondly, It is a work of divine wisdom. The Lord knowing that the earth cannot digest huge portions of water at once, di∣vides it into little po tions, that the earth may gradually receive and let it soak into i••s bosom, for the feeding of Plants, and the supply of all c••eatu••es that live upon it.

Thirdly, 'Tis a work also of divine Goodness; for if God did not make small the drops of water, if it should come down whole it would drown the earth, instead of comforting and fattening it. Behold then, the Power, Wisdom and Goodness of God in making small the drops of water!

Though Philosophers have attempted to find out and assigne a reason in Nature, about this falling of the rain in drops, yet they have not fully attained the reason why, nor the manner how, God doth this; we must ascribe it chiefly to the power, wisdome, and goodness of God, in ordering it for the benefit of man, yea of all living creatures. And surely Elihu leads us to consider the wonders of those things which are common and naturall, to convince us, that forasmuch as we cannot clearly see the reason of those lesser things, we should take heed of prying into greater and remoter secrets; and he would have Job particularly know, that seeing he could not find out the way of God in these natural things, much less could he find out the way and whole designe of God in those his providential dealings with him: He maketh small the drops of water; and then as it followeth in this verse,

They pour down rain according to the vapour thereof.

Though the water be made into small drops, yet he doth not say, they drop down, but they pour down rain; that is, the drops fall plentifully; that frequent expression, in Scripture, of pouring down, every where implyeth plenty or abundance. The promise of pouring out the Spirit in the latter dayes, notes the abundance of the Spirit that shall then be given. The word signifies also to straine, implying that the rain is contained in the Clouds, as it were in a linnen cloath, which being pressed, distills the water in small streams or drops, as it were through a strainer. They pour down

Rain.

There are three words in the Latine, the first of which notes a showre or gentle rain; the second, a stormy or fierce rain; the third, rain in generall. Rain, in this place, may be taken in all or either of these notions, for at one time or other the Clouds pour down drops into all sorts of rain Rain (as I said) is made of va∣pours drawn up, and here he saith, They pour down rain

According to the vapour thereof.

There are two sorts of vapours; there are dry vapours, and moist vapours; dry vapours (say Naturalists) are the matter of the wind, and the moist are the matter of the rain; Now saith Elihu,

they pour down rain according to the vapour thereof; that is, look in what proportion the Sun draweth the vapours into the Aire, in that proportion doth the rain fall upon the Earth; or, in the sam•• proportion that the vapour is drawn up, in that proportion is the rain let down.

Some render the word which we translate vapour, a cloud, that is, after the water is drawn up into a Cloud, it pours down rain proportionably. Another translation renders it, Affliction or trou∣ble, and give the whole verse thus; He draweth up the drops of water, which poured down rain to their Calamity. This the lea ned Author applyeth particularly to the Flood in N••ahs time; but I shall not stay upon that. Our reading is clear; They pour down rain according to the vapour thereof; that is, in the same proporti∣on that vapours come up, the rain falls down.

First, In that, as the rain is made of the vapour, so according to the vapour, or in proportion to the vapour, such are the showres of rain; Note;

According to what is naturally received, returns are natural∣ly made.

And if the Clouds of Heaven return to man naturally accord∣ing to that they receive from the Earth; how is man on earth bound morally, or in duty, to return according to what he receives from Heaven. Let us mind our accordings and proportions to the dealings and dispensations of God. The Clouds of the aire will condemn us, at least witness against us, if we receive much, and return little. I passe this. Only here we may take notice of six things in Concatination one with another: First, vapours are drawn up from the Earth: Secondly, they are made into watery Clouds: Thirdly, from thence they are sent back to moisten the Earth: Fourthly, the rain sent down is proportionable to the va∣pour that went up: Fifthly, according to that proportion, the Earth is made more or lesse fruitfull; plentifull rains cause or produce plentifull fruits ordinarily from the Earth, and little rains little fruits: Sixthly, and lastly, man is nourished and hath his outward Comforts encreased or lessened in proportion to the fruits which the Earth bringeth forth, or to the fruitfulness of the Earth. All these things attend and depend upon one another. They pour down according to the vapour thereof, and God draws up

in proportion to what himself purposeth they shall pour down. Thus we see, how God by the Sun draws out the moisture and sap of the Earth, to return it back with advantage. Drawing up the moisture makes the Earth languish, and her fruits wither; send∣ing it down again, makes the Earth green, flourishing and fruitful. They pour down rain, &c. And what more? Elihu answers

Vers. 28. Which the Clouds do drop.

Here he speaks more expresly, and tells us more clearly than before, what the vapours are made up into, According to the vapour thereof, which the Clouds do drop. As Clouds are made of va∣pours, so they are the receptacles or vessels of rain, which they hold (as was shewed before) as long as God pleaseth, and when he gives the word, then they drop

And distill upon man abundantly.

That's another elegant word, implying the manner in which the rain comes or falls, it is as by a distillation. Here also 'tis ex∣pressed for whose use or sake principally the rain is sent. The Clouds (saith the Text) drop and distill upon man, yet we know men get themselves out of the rain as soon and as fast as they can. The rain falls upon the earth, and abides there; yet 'tis said to distil upon man, because the rain distils at mans request, and for mans sake: That other creatures are cherished by the rain, is not for themselves, but for man, as man is not cherished and maintained by those creatures for himself, but for God. As the rain distills chiefly for the glory of God, so nextly for the relief and comfort of man; and for man it distills

Abundantly.

There is a double reading of this word. Some take it as an Ad∣jective to the Substan••ive man, rendring thus, it distills upon many men; we take it adverbially, Which distill, upon man plentifully, that is, in great plenty upon man. We may take in both readings without strain to the Text, or departure from the matter in hand. For as the rain alls or distills upon man abundantly, so upon abun∣dance of men; the rain, we know, falls sometimes very plentiful∣ly, and at times, or one time or other all the world over, water∣ing every mans ground, and serving every mans turn or occasions.

Therefore Elihu expresseth the blessing fully when he saith, The Clouds distill upon man abundantly, or upon abundance of men.

Hence Note, First;

The Lord haih rain enough in store;

He hath vessels plentifully filled for the watering of the Earth; and, The Lord is so free in his dispensation of the rain, that as he gives it to many in number, so to many in kind, he maketh his rain to fall, (as well as his Sun to shine) upon the just, and on the unjust, (Math. 5.45.) It shews the exceeding goodness, as well as the bounty of God, that the evill partake of his benefits as well as the good.

And, for our further improvement of this bounty of God, re∣member, that if God be so abundant and liberall in blessings to us, we ought in proportion to abound in duty towards him, or (as the Apostle exhorts, 1 Cor. 15.58.) we should be stedfast and im∣moveable, alwayes abounding in the work of the Lord. Some do only a little, (I may say) only here a stitch and there a stitch of work for God, but we should abound in it; and that not only now and then by fits, but be alwayes fixed in it, especially we should do so, with respect to that, which the rain is a Symbol of, the word of God. When God drops and distills the rain of Gospel t••uths and holy soul-saving instructions abundantly upon us, how should we abound in every good word and work! It was prophesied of Christ (Psal. 72.6.) He shall come down as rain upon the mown grass, as showers that water the earth. Some of the Ancients ex∣pound that place of the coming down of Christ in his Incarnation; then indeed he came down like rain upon the mown grass, he came down sweetly and powerfully. 'Tis true also that Christ, who is God, the Word, the substantial Word, comes down as rain in and with the declarative word of God preached and faith∣fully dispenced to the souls of men: and when Christ comes down thus to us, we should rise up to him, and return fruits of grace, according to the showres of grace, which we have recei∣ved. The Prophet gives us an elegant comparison of the natural and spiritual rain in their effects and issues, (Isa. 55.10, 11.) For as the rain cometh down and the snow from heaven, and return∣eth not thither, but watereth the earth, and maketh it bring forth and bud, that it may give feed to the sower, and bread to the eater; so

shall my word be, that goeth forth out of my mouth; it shall not return unto me voyd, but it shall accomplish that which I please, and it shall prosper in the thing whereto I send it. Now what is the pleasure of God in giving his Word? what is the arrand upon which he sends it? 'Tis I grant, sometimes to harden, deafen and blind a people, (Isa. 6.9, 10.) 'tis sometimes to be a savour of death unto death, (2 Cor. 2.16.) These are dreadfull judiciary pur∣poses of God in sending his Word; nor doth it ever please the Lord to send his Word upon this arrand, but when he is sorely dis∣pleased by a peoples slighting and contempt of his Word. The thing which prima••ily pleaseth him, the purpose which he chiefly pu••sueth in sending his Word, is, that his people may have (as the Apostle speaks) Their fruit unto holiness in this life, and in the end everlasting life. For these ends, the Lord is daily distilling upon us the rain of his Word, both in commands and promises, and in both abundantly. Therefore let us labour to abound in returns of faith, of love, of hope, of self-deniall, of zeal for God, and of fruit-bearing unto God. If when God distills the natural rain, that should provoke us to fruitfulness in spiritualls, how much more when he pours down so much spiritual rain upon us! For the close of this meditation, consider, That

As the natural rain, First, softens the earth, and mollifies it; Secondly, cleanseth the earth, and washeth it; Thirdly, enricheth the earth, and makes it fruitfull; Fourthly, comforts the earth, and makes every thing that moves upon it, and grows out of it, to rejoyce; Fifthly, sometimes drowns the earth, and destroys the Inhabitants of it: As I say, the natural rain doth all these things, so also doth the spiritual rain, the word of God. That, First, mol∣lifieth; Secondly, cleanseth; Thirdly, fructifieth; Fourthly, com∣forteth the hearts of all those that receive it; and Fifthly, The rain of the word drowns and destroys all those that rise up a∣gainst it, or will not receive it.

JOB, Chap. 36. Vers. 29, 30, 31.

29. Also, can any understand the spreadings of the Clouds, or the noise of his Tabernacle?

30. Behold, he spreadeth his light upon it, and co∣vereth the bottom of the sea.

31. For by them he judgeth the people, he giveth meat in abundance.

ELihu having spoken of the wonderfull work of God in form∣ing and sending rain in the two former verses, speaks next of the Clouds, which are as vessels containing the rain, and in which the rain is carried and conveighed up and down the world for the use of man, or for those services, to which God hath ap∣poynted it. He begins with a denying Question:

Vers. 29. Also, can any understand the spreading of the Clouds?

As if he had said, To what I said before, I adde this, Here is another secret in nature, Can any understand the spreading of the Clouds? He doth not say, can vulgar ignorant and unlearned per∣sons understand, but can any? Can the wisest? can the most learn∣ed? Can the best studied Philosophers understand the spreading of the Clouds? Can they understand? That is, they cannot under∣stand.

But have not men, especially learned men, understanding e∣nough to ascend the clouds, and discover the nature of them? Surely their understandings are very mean, or very much cloud∣ed, who understand not what the spreading of the clouds mean∣eth.

I answer, though Elihu's question hath a negation in it, yet not a total negation, 〈◊〉〈◊〉 doth not exclude the understanding of men wholly out of 〈◊〉〈◊〉 cl••uds; he only denieth man a full understand∣ing of all thin•• 〈…〉〈…〉 ••ch concern either the nature or motion of the clouds. Wh•• 〈◊〉〈◊〉 understand much about the spreading of the clouds, but they cannot understand all. The best of godly men unde••stand not much, or see but a little way into spiritual things: And the wisest of worldly men do not, cannot, see all in natural

things. Can any understand

The spreading of the Clouds?

Here are, First, the Clouds; Secondly, the spreading of them. The word which we translate, spreading, hath a two-fold significa∣tion: First, (with the alteration only of a poynt upon one letter) it signifieth The difference of things in any kinde: And then the Text is read, Can any understand the difference of the Clouds, that is, the variety that is among the clouds. The clouds are not all of a likeness, nor all of a bigness; there are clouds of many sorts and sizes: there are clouds which breed snow, and clouds which breed haile, clouds which breed raine, and clouds which breed thunder and lightning. Some clouds are empty, called clouds without raine or water, (Pro. 25.14. Jude, v. 12.) and other clouds are full of water: There is a difference also of clouds as to our sight and view, some are black, some white, some red, some are greenish, others palish clouds, from which various colours and appearances, Prognosticks are made of the change of weather, as Christ told the Pharisees (Mat. 16.2, 3.) Naturalists observe very many differences in the clouds, nor is it without wonder, that the clouds which are made all of one matter (vapours drawn from below) should produce such and so many different effects, that (according to this reading) we have reason to put the que∣stion, Who can understand the differences of the Clouds? We read it, and that well and full to the Hebrew Text,

Who can ••nderstand the spreading of the Clouds, or their ex∣pansion?

The most cunning and knowing men in the mysteries of nature, ca••not either tell how far the clouds will spread, or to what poynt and part of the world they will convey their water, and (as I may say) unburden themselves. Thus the words refer back to the two former verses. The Clouds are spread as a Cur∣tain, or as a piece of Tapestry, or as a mighty Canopy; Who can understand the spreading of them? The spreading of them; First, as they carry raine; or, Secondly, the spreading of them (as some expound the place) as they convey the Lightening, which the Scripture saith, (Math. 24.27.) Passeth from one end of heaven to the other, from the East to the West; who knoweth how far

the Lightning will spread in the Clouds? Thus some connect it with the following verse. Who can understand the spreading

Of the Clouds?

There is a special derivation of the word rendred Clouds, from the Hebrew, Greek, and Latine, all pretending to the nature of the Clouds: The Hebrew word properly noteth the thickness or grossness of the Clouds; the Greek word noteth the dropping nature of the Clouds, being derived from a roote which signifie••h to drop, or (which is near the fame) to descend, the roote word signifying to fall; the Latine word is taken from covering, be∣cause the Clouds mask or cover the face of Heaven, and of∣ten hide and screine the shining of the Sun from us.

Now because Elihu is upon a work of nature, and insists upon it all along in the next Chapter; I shall therefore to clear the matter, propose and answer three Questions concerning the Clouds.

First, What is a Cloud, or what is the nature of the Clouds? A cloud is a moist vapour drawn up from the earth or water by the heat of the Sun into the middle region of the Aire (as Naturalists di∣vide the Aire) where being by the coldness of the place congealed, and as it were knit together, it hangeth and continueth there, till it be broken up at the dispose of God, and sent down for the comfort or correction of man in raine, snow, haile, &c. The clouds of heaven derive their pedigree from the moisture found on earth, and to the earth they return their moisture.

Secondly, Seeing the Clouds are such mighty bodies, and con∣tain (as I may say) whole seas of water in them, and water, being a heavy body, naturally descends or tends downward (as all heavy things do) it may be questioned (and indeed it is a wonder) how those Clouds are k••pt aloft in the Aire? how comes it to pass that such heavy bodies, such floods of water do not presently fall violently, and at once shed themselves down upon, and over∣whelme the earth? To that I answer,

First, Some say the Clouds are kept up by that natural inbred heat or warmth which is included in them; or that they are kept up by the superiour heat of the Sun, and Stars, which first drew them up.

Secondly, Others say, these mighty Clouds are held up by

the wind; which keeping them in perpetual motion, they fall not, they descend no••, but according to a divine order, by which they are disposed of to several uses.

Thirdly, Others ascribe it to the hollowness or spunginess of their nature, which receiving and taking in the thin aire, they are more easily kept up.

But when we have searched to the utmost for reasons in na∣ture, we must rise higher, and resolve the question according to Scripture and divine Philosophy, into the power and will of God. The holding up of the Clouds is Gods work as well as the raising of them up; He gave this law or command unto the Clouds in the day of their creation, that they should not fall down nor distill a drop, but by his own commandement and appoyntment. Thus we find it expressed by Moses in his description of the crea••ion, (Gen. 1.6.) Let the firmament (that is, the aire, the inferiour aire next to the middle region) divide the waters from the waters. Here is a divine sanction; there are waters above, and waters be∣low; And saith God, Let the firmament divide the waters from the waters; that is, those waters that are drawn up into Clouds in the aire, a provision for Raine, &c. let them be kept above, and divided from the Sea and waters that dwell below. Thus there was a Law at first to keep quarter, as I may say, between those waters. And Solomon speaking of the eternal Son of God, of his co-eternity with the Father, brings him (under the name of Wisdome) speaking thus of himself; I was with him (when he did this and that, and among the rest, Prov. 8.28.) When he established the Clouds above; that is, when God made a Decree that the Clouds should stay above, and not come down but at his call. So 'tis expressed (Job 26.8.) God bindeth up the waters in the thick Cloud, and the Cloud is not rent under them. 'Tis not of it self that the Cloud (having such a weight in it) doth not rent and break, but, saith God, it shall not. (Pro. 30.4.) He hath bound the waters in a garment. But what is the garment? His own decree and pu••pose is the garment which bindeth up the waters. For as the waters of the Sea are bounded by the Decree of God (Job 38.11.) So likewise the waters in the aire are bound up by his Decree (Psal. 148.4, 6.) Praise him ye heaven of heavens, and ye waters which are above the heavens; he hath established t••em for ever, and hath made a decree which shall not

pass. He hath established the waters which are above the heavens, aswel as the waters below the heavens; he hath established them by a decree (like that of the Medes and Persians) which shall not be disanulled. So then, here's the answer to this second que∣stion, How it comes to pass, that the Clouds containing such floods of water (which is an heavy body▪) do not descend and o∣verwhelm the earth? This is by the power and decree, or by the powerful decree of God, who hath caused such a weak and thin substance, as the Clouds, made up only of Vapours, to hold those mighty waters close, and keep them prisoners, that not a spoon∣ful shall shed forth till himself pleaseth. The Clouds, as some have well expressed it, are like spunges filled with water, and till God layeth his hand upon the Clouds (that is, till he gives a word) and as I may say, squeezeth or presseth them by his providence (as we squeez a spung full of water) the waters fall not. Thus we see the reason, why Elihu makes so great a matter of the sp••eading of the Clouds, and why the waters fall not pre∣sently together, nor presently drop out of them, but in their season.

A third Querie concerning the Clouds may be this; Why are they placed above? What is their use?

I answer, The use of the Clouds may be considered two ways; first, there is a natural, secondly, a spiritual use of them.

First, there is a natural use of them, and that is twofold.

First, That they may contain water in a readiness to moisten and fatten the earth: Stores and treasures of rain are kept in them to supply the necessities of all earthly creatures.

Secondly, The natural use of the Clouds is, to attemper the the heat of the air, and to be as a Curtain, or Screen between us and the Sun. If the Sun should alwayes shine fully upon the earth, we were not able to abide it; but the Clouds coming between, do exceedingly qualifie and moderate the heat and fierceness of the Sun. These, besides others, are their natural u••es.

And if we look into the Scripture, we shall find many spiritual and gracious uses, for which God hath made the Clouds.

First, God hath set his Bow in the Clouds, as a token of his fa∣vour unto mankind, as a token of his general favour, that he will not drown the world again (Gen. 9.14, 15.) And it shall come to pass, when I bring a Cloud over the Earth, that the Bow shall be

seen in the Cloud; and I will remember my Covenant which is be∣tween me and you, and every living creature of all flesh; and the waters shall no more become a flood, to destroy all flesh. This is al∣luded to by the Prophet (Isa. 54.9.) as a token of the special favour of God to his People, that he will never break Covenant with them. When Believers see his Bow in the Cloud, they may be as well assured, that they shall be freed from a deluge of wrath, as that the world shall not be overwhelmed again with a deluge of waters.

Secondly, We find the Lord making use of a Cloud, or using the ministery of a Cloud, in a g••acious way, for the conducting of his People out of Egypt quite through the Wilderness unto Ca∣naan. That I grant was more than an ordinary Cloud, and lower and nearer the earth than usually Clouds are, yet it was doubtless of the same nature with other Clouds (Exod. 13.21. Neh. 9.19.) And therefore, when the P••ophet would assure the Church of guidance and protection, he tells them (Isa. 3.5.) The Lord will create upon every dwelling place of mount Sion, and upon her as∣semblies, a Cloud and Smoak by day, and the shining of the flaming Fire by night: for upon all the glory shall be a defence. And we at this day, may make this spiritual use (acco••ding to Scrip∣ture) of the Clouds, which we behold, as to mind us how the Lo••d both protected and guided the People of Israel through the wilderness, so to assure us that he will protect and guide us through the World. Christ is this Cloud, a covering protecting Cloud unto his Church; and we may sweetly meditate upon him, not only when we behold the Sun, but as often as we behold the clouds.

Further, As Christ serves his Church like a Cloud, so the Clouds have done and shall do many services to Christ. A b••ight Cloud overshadowed Christ in his transfiguration (Mat. 17.5.) A Cloud received him out of the Apostles sight at his ascension (Act. 1.9.) and he shall come again in the Clouds to judgment Mat. 24.30. Luke 21.27.) He is also represented) sitting upon a white Cloud (Rev. 14.14.

Thirdly, The spirit of God gives us another gracious use of, and meditation upon the Clouds; that as often as we see thick and black Clouds, which threaten a grievous sto••m, scattered, and the air cleared, this should put us in mind of the abundant grace

of God pardoning our sin (Isa. 44.22.) I have blotted, as a thick Cloud, thy transgression, and as a Cloud thy sins. False and faithless Ministers are called Clouds without water (Jude v. 12.) And the faithful Ministers of the Gospel, flee as a Cloud to water Souls, as the converted Gentiles are said, to flee as doves to the windows (Isa. 60.8.) There are not only natural but spiritual uses and improvements to be made of the Clouds, as often as we behold them; and the Scripture in many places, leads and points us to such meditations. It is said of Luther, that once beholding a great Cloud, that promised, or had a great appearance of rain, in a time of drought, blown away and dispelled, without yeelding one drop of rain to refresh the earth; he turned to some of his friends, and said, Such are the Promises of the world. Men, said he, make great and fair promises, pretending much good, and good-will to those to whom they are made, which yet vanish and come to no∣thing; and concluding his observation upon the deceitful appear∣ance of the Cloud, added the words of Solomon (Prov. 25.14.) Who so boasteth himself of a false gift, is like clouds without rain. Such especially are all false teachers, they, if any, boast themselves of a false gift, that is, they either pretend to a gift which they have not, or they pretend their gift is of Christ, when it is not; these are like Clouds without rain, or (as the text in the Epistle of Jude, even now mentioned) calls them, they are Clouds without water, carried about of winds, that is, which way so ever the wind of outward respects and advantages bloweth, they are carried.

So much for answer to those three questions about the Clouds. Who can understand the spreading of the Clouds?

Hence note;

First, Even natural things exceed the reach of mans un∣derstanding.

How much more do spiritual things, the mysteries of Grace! Nichodemus was a knowing man, a Master in Israel, yet how sim∣ply did he speak when Christ proposed to him, and presented him with the necessity of a new-birth! Nor hath a natural man a clearer insight in any other Gospel mystery (1 Cor. 2.14.) The natural man receiveth not the things of God, neither can he know them, because they are spiritually discerned. But he that is spiritual judgeth (or discerneth) all things; that is, he hath a principle of

spiritual understanding, whereby he is able to make a right judg∣ment of all things necessary to his own edification and salvation.

Again;

If the natural things which God hath made (the spreading of the Clouds) exceed our understanding, then how much more doth God himse••f who made them!

Who can understand the spreadings of God? the immensity of God? the eternity, the omnipotency, the infinity of God? That's the thing Elihu chiefly aimes at in all this discourse. While he poseth Job, and all men, in the natural works of God, he would convince Job, and all men, that neither he was, not any man is able to comprehend the equity and righteousness of his proceed∣ing in the darker wayes of Providence. And this he did, because Job had too often (upon the matter) called God to answer, ask∣ing why it was so? instead of a silent submission to what he did not understand, nor could see the reason of.

Further, consider this particular in nature, The spreading of the Clouds. We see the Clouds every day, and we see their spreadings, that's common and obvious to the eye; yet (saith Elihu) who can understand these spreadings? There is a great∣er latitude in the Clouds than we imagine; and if we cannot ful∣ly understand the things which we see, how can we understand what we see not? Who apprehends the true greatness of the Clouds, the greatness of the Moon, the greatness of the Stars, the greatness of the Sun; all which our eyes behold? We can neither understand by our eye, nor by the rules and reports of the greatest Astronomers, the true magnitude or greatness of those heavenly visible bodies; who then can take the true dimension (if I may so speak) of things invisible? Who can understand the spread∣ing of the Clouds?

Or the noise (or noises) of his Tabernacle.

Th•• word notes a dreadful noi••e, a noise with a tumult, such a noise as is made when ruine and desolation cometh upon a place, such a noise as the Prophet describeth in a time of war. Moab shall die with a tumult (Amos 2.2.) Who can understand the ••••ise of his tabernacle?

This noise may be expounded two wayes;

First, Of thunder-claps. When Clouds are discharged, their thunder-bolts, like cannon bullets, rattle through the air: Who can understand this noise of his tabernacle? As no man can at all un∣derstand the thunder of his power (Chap. 26.14.) so not the All of his powerful thunder. This is a truth, and the text may well take in that noise, the noise of the thunder. But because Elihu speakes professedly and expresly of thunder in the next Chapter (vers. 4.) therefore (I conceive) the noise of his tabernacle, here may be some-what else, or less than that of thunder, that is, the noise of the winds, breaking out from the tabernacle of God. What a busseling noise, what an out-cry (as I may say) the winds make we all know, especially when they become stormes, and are not only winds but tempests. There are sweet gentle gales of wind, which make but a little murmur, or whisper in the air, we can scarce hear their voice; but some winds roar, some winds come little short of thunder, for noise and lowdness, and I suppose Elihu chiefly intends this noise, by The noise

Of his tabernacle.

But what is the tabernacle of God? I answer; That word Ta∣bernacle is often used in the Old Testament; properly it signi∣fieth a tent in war, a military mansion, a flitting habitation, or portable house, having no fixed or setled seat. The tabernacle under the Law was the place appointed by God for publick wor∣ship. We read also of the Feast of Tabernacles (Lev. 23.34.) at which solemn Feast, the Jews dwelt seven dayes in tents, to put them in remembrance, that God made their fore-fathers dwell in tents when he brought them out of Egypt, as also to mind them, that here they had no abiding place, but were to seek one to come. And as this place of publick worship, so any place for private dwelling was called a tabernacle. Surely I will not come into the tabernacle of my house, until &c. (Said David, Ps. 132.3.) that is, into my house, which though it be a royal Pal∣lace, yet I look upon it, but as a movable tabernacle. But doth God dwell in a movable house? God is immovable, he makes no removes, yet wheresoever God is pleased to shew himself in his power and marvelous works, there we may say his tabernacle is. The tabernacle of God, where this noise, this mighty noise is made, is nothing else but the Clouds before spoken of. The

Clouds are Gods tabernacle; they are called so expresly by a word of very near cognation unto this (Psal. 18.11.) He ma∣keth the Clouds his pavilion. A pavilion is an extraordinary taber∣nacle; a pavilion is that tabernacle which is proper to a King or to the General of an Army. Now saith the Psalmist, He maketh the Clouds his pavilion; In them he shews his power and glory. They are also called the chariots of God (Psal. 104.3. Deut. 32.6.) and he is said to come in the Clouds, as a Prince in his chariot. He came in a thick Cloud (Exod. 19.9.) and he de∣scended in a Cloud (Exod. 34.5.) which here is called his taber∣nacle. So then, the Clouds, together with all that middle region of the air, where the rain now, and fiery meteors, are generated, are in Scripture allegorically called, the tabernacle of God; be∣cause there he seems often to dwell or reside, for the producing of many wonderful works upon this inferiour world. We may take the word here in a double allusion unto a tabernacle, or unto two sorts of tabernacles.

First, There were ordinary tabernacles, wherein men dwelt. The ancient Hebrews dwelt in tents or tabernacles; these were tabernacles for civil use, or for habitation; in allusion unto which, the Apostle speakes of the body, wherein the soul dwels (2 Cor. 5.) When the earthly house of this tabernacle shall be dissolved, we know, that we have a building of God, an hsuse not made with hands, eternal in the heavens.

Secondly, There were tabernacles for military use, souldiers tents, or tabernacles. As the whole heavens, so the clouds espe∣cially may be called the tabernacle of God in both respects; they a••e his house, wherein he sits unseen, and doth wonders all the wo••ld over; in them he sh••weth his power, and appears glo••i∣ously, and as a great P••ince or mighty General he sends out his edicts and orders from the clouds, he commands winds, stormes, tempests, snow & haile for several dispensations to go from thence, according as his own infinite wisdom seeth fit, and the cases of men require, whether in wayes of Judgment or of mercy; as Eli∣hu tells us, yet more distinctly, at the 31th verse, For by them (saith he) judgeth he the people, he giveth meat in abundance. The clouds are very fit and commodious for Gods use in any of these respects; either for the terrifying and punishing of the wicked, or, for the helping and feeding of them that fear him. Now for∣asmuch

as the clouds are called the tabernacle of God upon these accounts,

Learn first;

There God is said to be especially, where he especially workes.

God is no more in one place of the wo••ld than in another, as to his being and existence; for he is every w••ere, he filleth heaven and earth. We must not think that God is shu•• up in the clouds as a man in his tabernacle; but because God workes much in the clouds, and doth great things by the rain, thunder and lightening, therefore the cloudes, whence these Meteors issue, are called his tabernacle. Where-ever God works much, he is said to dwell. Why is God said to dwell with them that are of an humble and contrite heart? even because he workes much in them, and much by them. So because many great works of God are done in the Clouds, as we shall see more particularly hereafter, therefore the Lord is said to dwell there as in his tabernacle.

Secondly, When 'tis said, Who can understand the noise of his tabernacle?

Observe;

The most dreadful storms and tempests, the roaring winds which we hear at any time, are sent out by God, they are the noise of his tabernacle;

They go when he saith go, (Psal. 148.8.) Stormy winds and tempests fulfilling his will. We may think, stormes, of all thing••, least under command and order, yet they are under an exact order. The most stormy winds go not an haires breadth besides, or be∣yond the commission which God gives them. As often as we hear the roaring noise of the wind, much more, of thunder, let us re∣member, 'tis the noise of his tabernacle.

Vers. 30. Behold, he spreadeth his light upon it, and covereth the bottom of the sea.

Elihu insists still upon the workes of God, He spreadeth his light. Some understand by this light, the lightening; and it is a great truth, God wonderfully spreads the lightening upon the da••k clouds, as if they were all in a flame, That's clear to the eye when it lighteneth; and God is s••yd (Psal. 144.6.) To cast

forth his lightening; which comes neer this word in the text, he spreadeth it. But because in the next ch••pter Elihu speakes purpose∣ly of the lightening, therefore I shall not stay upon that sence here, but decline it.

Rather take light in the common notion; He spreadeth his light, that is, the light of the Sun, which is eminen••ly called Gods Light, upon it, that is, upon the cloud spoken of in the forme verse▪ and so the two parts of this verse, yeild us a de••crip••ion (as I conceive) of the weather-changes made by God. When we have had much rain and stormes, God can presently spread his light up••n the cloud, that is, cause the light and heat of the Sun to conquer the clouds and scatter them.

And (he also) covereth the bottom of the Sea. That is, by and by, he makes it very dark by the gathering of thick clouds; even as dark as the bottom of the Sea, whither the light cannot come, or dark to the bottom of the Sea. The original is, the roots of the Sea, that is, the lowest parts of the Sea, which we significa••tly translate, the bottom of the Sea. Some explicate the whole ve••se, He spreads his light upon the face of the whole heavens, and spreads the waters over the Ocean, so that no bottom▪ can be seen, scarcely found. Mr. Broughton, by the roots of the Sea, understands the earth. Another saith, he makes mention of the roots of the Sea, because the waters of the Sea, are as it were the roots of the Clouds, they chiefly supplying the matter of which they are made. Vapours drawn from the waters of the Sea, by the heat of the Sun, become Clouds, and these Clouds cover both Earth and Sea, far and near. Thus 'tis matter of wonder to see such great and sudden changes in the air; that the same Sun with its beames should exhale those vapours which are condensed into Clouds, and that soon after, those Sun-beams should scatter and dissolve those Clouds; or tha•• now the heavens should be so masked with Clouds as to make all dark, and in a little space, all return to its former brightness and b••••uty.

He spreade••h hi•• Light. Wha is there in the world that is not Gods? ••••re he calle••h Light his.

Hence note;

God loves to entitle himself to Light in an especial manner.

(Mat. 5.44.) He causeth his Sun to shine, &c. The Moon

is his as well as the Sun, and the Stars are his as much as either; but because the Sun is the greater Vessel and conveigher o•• Ligh••, therefore saith Christ, He causeth his Sun to shine on the evil and the good, &c. God himself is Light, and the Father of Lights (Jam. 1.17.) which is true not only of spiritual Light, by which the things of God are discovered to us; but also of natural Light, the light of the Sun, that's Gods Light too, he is the Father of it.

Secondly note;

The changes which we see in the air, from fair to fowl wea∣ther, from calms to tempests, are from God.

It is not in the creature to make one day or hour fair or foul. As Christ gives the reason why no man should swear by his head, because he cannot make an hair white or black, he cannot change the colour of an hair, nor make a hair of any colour: So, it is not in the power of any man, to make one day fair or foul, that's Gods peculiar; He spreadeth his Light upon the Clouds, and covereth the bottom of the Sea.

Vers. 31. For by them he judgeth the People, he giveth meat in abundance.

This 31^th Verse gives us the effect of all that which Elihu had spoken before, of the rain, of storms and tempests, and we may add, of lightening, and of thunder; By them he judgeth the people and giveth meat in abundance. Here are two effects; First, an effect grievous; Secondly, an effect gracious: The former proceeds from the justice, the latter from the mercy and good∣ness of God.

By them, that is, by the rain, by the winds, &c. he judgeth the people.

To judge is taken three wayes in Scripture.

First, To judge, is to rule or govern. When it is said, such a man judged Israel, the meaning is, he ruled and governed Israel: That's the language of the book of Judges every where, when their Governours are spoken of.

Secondly, To Judge, is to determine, or give sentence in a spe∣cial case (Deut. 25.1.)

Thirdly, To judge is to punish or afflict, and thus often in Scrip∣ture,

when God punisheth any person or people, he is said to judge them (Psal. 51.4. That thou mayest be cleared when thou judgest, that is, when thou afflictest, or layest thine hand upon me (saith David) as God had threatened by Nathan, that the sword should not depart from his house; this moved David to make confession, Against thee, thee only, have I sinned: — that thou mightest be justified when thou speakest, and cleared when thou judgest. As if he had said, my confession, O Lord, will be thy justification; all may see I have given thee abundant cause to lay thy chastening hand upon me (Heb. 13.4.) Whoremongers and adulterers God will judge; though men let them pass, yet God will not, he will punish them. Again, in that notable place (1 Cor. 11.31, 32.) If we would judge our selves we should not be judged of the Lord. What it is to be judged, the Apostle sheweth in the next words; But when we are judged, we are chastened of the Lord. The Apostle warns the Church to take heed how they came to the solemn assemblies, lest coming rashly and unpreparedly, the hand of God should fall heavy upon them, by weakness, sick∣ness and death. When Elihu saith, By them he judgeth the People. We are to take judging in this third sence; He judgeth, that is, he afflicteth and punisheth men by these things. Thus the Allusi∣on is elegantly followed. The Lord from his tabernacle, or throne in the Clouds, sends forth Edicts, and signes his Warrants, for the punishment both of nations and persons; windy stormes, rain and thunder, going forth as executioners of his orders and appoint∣ments: By them he judgeth the people.

Hence observe;

First, God can make a scourge of any of the creatures.

By them, that is, by the rain and by the wind, he judgeth the people. He can use what instrument he pleaseth to afflict and cha∣sten us with. Read the holy Scriptures, read the Histories of the Church, and you will find all sorts of creatures summoned one time or other, and sent forth as Gods messengers, to punish the pride and stubbornness, the impenitency and perversness of mens hearts and wayes. How many creatures did God make use of to punish Pharaoh with, and many of them ve••y contemptible ones; among the rest, the hail, rain, and thunder spoken of in this place, were his instruments of vengeance in plaguing that hard∣ned

King. Whensoever God afflicts a people by the creatures, he judgeth them by the creatures. Let us take heed, that we provoke not God to turn those things which were given for our good, to our hurt; that he make not what was made our servant, our punishment. God made all creatures serviceable and useful to man, but through sin they become grievous and destructive to man; By them he judgeth the people.

He giveth meat in abundance.

Here is the second effect wrought or produced by these crea∣tures: He giveth, that is, God giveth; meat, that is, all kind of food and provision, for the life both of man and beast; and he giveth it in abundance: He doth not give it scantly or nigardly, in small portions and pi••tances, but in full measure, pressed down, heaped up, and running over. By them, that is, by the rain and by the wind, &c. God gives us our meat in abundance. One translation saith, He giveth meat to many, that is, to all.

Hence note;

First, Our daily food is the gift of God.

He giveth meat. No man gets his own bread unless God giveth it; God must give it before we can get it.

Secondly note;

God is a free, bountiful and liberal house-keeper;

He giveth meat in abundance; he giveth to very many, yea, to all, and he giveth very much; he giveth meat to all the fowles of the Air, and to all the fishes of the Sea, to all men and beasts living on the earth, they all receive food from God: he giveth food to all flesh (Psal. 136.25.) He filleth every living thing. (Psal. 147.9.) He giveth to the beast his food, and feedeth the young ravens when they cry. Christ makes this an argument of faith in God for food and cloathing (Mat. 6.26.) Behold the fowls of the air, for they sow not, neither do they reap, nor gather in∣to barns; yet your heavenly Father feedeth them: are not ye much better than they? How little faith have you, who knowing that God feeds the fowls of the air, yet cannot trust him for your food! He giveth food in abundance.

Thirdly note;

Plenty and scarcity are at the dispose of God;

He can give meat in scarcity, as well as meat in abundance; he can give cleanness of teeth as well as fulness of bread: And as he can strengthen the staff of bread, so break it, and cause us to eat bread by weight and with care, and to drink water by measure and with astonishment (Ezek. 4.16.) To eat by weight and drink by measure, is to eat and drink in the want of bread and water, as is expressed (vers. 17.) And as these changes of our natural, so of our spiritual food are from the Lord (Amos 8.11.) I will send a famine (What famine?) not of bread, but of hear∣ing the word of the Lord. 'Tis the Lord who sends plenty and scarcity of bread, whether for the soul or for the body.

Fourthly, In that he saith, by them he giveth meat in abun∣dance,

Note;

God useth natural meanes as the cause either of plenty or scarcity.

The Lord could give us abundance, if he pleased, without rain, but he rarely gives abundance but by rain; he sends rain out of the Clouds to water the earth, and make it fruitful. The Lord could make our souls fruitful in every good work, without the preaching of the word, but he seldom doth it (I believe never when the word may be had) without the preaching of the word. And therefore the Lord by his Prophet makes a comparison be∣tween, or a paralel of these two (Isa. 55.10, 11.) As the rain cometh down, and the snow from heaven, and returneth not thither, but watereth the earth, and maketh it bring forth and bud, that it may give seed to the sower, and bread to the eater; so shall my word be, that goeth out of my mouth, &c. The Lord useth rain and snow, yea, wind and thunder, to fit the earth, as he useth his Word and holy Ordinances to fit the soul, to bring forth fruit to himself. He could do both alone, but he improveth that order of nature and grace which himself at first set up and instituted to b••ing about these excellent ends. By them he giveth meat in abundance.

The Greek translation renders all manner of muchness. From the whole learn, what cause we have to acknowledge the good∣ness

of God in every shower of rain, and fleet of snow; for by them he giveth us our meat.

We should hence also be minded to fear the Lord, and to take heed of his displeasure. It is said (Asts 12.20.) when Herod was highly displeased with them of Tire and Sidon, they came with one accord to him; and having made Blastus the Kings Chamberlain their friend, desired peace, because their Country was nourished by the Kings Country. O how much more should we labour to avoid the displeasure of God, and hasten to make our peace with him, seeing our Country is nourished by his Country! The heavens nourish the earth, else the earth could not afford any thing for our nourishment. We are fed rather from the heavens than from the earth. The clouds drop down and make the earth fat, to give grass for cattel and co n for man. Elihu speaks nothing of the Earth, but of the Clouds, f••om them we are fed.

Lately consider, Elihu joynes both effects expresly, By them he judgeth the people, he giveth meat, &c.

Hence note;

The Lord can make the same creature either beneficial or hurtful to us.

That which is an instrument in his hand for good to his servants, is often a plague and a scourge to his enemies. The rain which at one time moistens the earth, at another time drowns it; the rain which at one time cherisheth the creatures, at another time choaks them. The winds which at one time fan the air and cool it, at another time enrage and vex it; the winds which at one time sweeten and cleanse the air, at another time corrupt and in∣fect it. The Lord can with the same creatures, furnish himself for any dispensation: By them he judgeth the people, and by them he giveth meat in abundance.

JOB, Chap. 36. Vers. 32, 33.

32. With clouds he covereth the light, and com∣mandeth it not to shine, by the cloud that cometh be∣tween.

33. The noise whereof sheweth concerning it, the cattel also concerning the vapour.

THese two verses have a Character of difficulty and obscurity put upon them by several interpreters; and some have con∣cluded them the most difficult and darkest portion of the whole Book of Job, yea, of the whole Book of God. And should I reckon up all the various Grammatical constructions of these words, together with the distinct interpretations given upon them, I should weary my self, and rather perplex than advantage the Reader.

And therefore I shall speak to these two verses, First, as they are laid down plainly in our translation, according to which (with submission to the judgement of those learned Authors) I see nei∣ther any great difficulty nor obscurity in them, and shall afterwards give a brief account at least, of some of those different readings and translations which I find upon them.

The words (as I conceive) according to the mind of our tran∣slators, and as the Text clearly beareth, hold out two things con∣cerning the raine, of which Elihu had spoken before.

First, What is naturally preparatory to raine or foule wea∣ther, that we have in the 32d verse, With clouds he covereth the light, and commandeth it not to shine by the Cloud that cometh be∣tween.

Secondly, We have that which is declaratory of raine, or (as some call them) the Prognosticks and signs of raine; these are laid down in the 33d verse, The noise thereof sheweth concerning it, the Cattel also concerning the vapour.

Vers. 32. With clouds he covereth the light.

He, that is, God covereth the light with Clouds. We heard of the Clouds at the 29th verse, but the word there used is not

that which is used in this 32d verse. The word here made use of by El••hu, signifies generally any thing that is hollow or concave, as a spoon, platter, o•• bool, or such like utensils, which are bowed with a convex and concave superficies; it hath also particularly two eminent significations, both of which are made use of in this place by Interpreters. First, it signifieth the hand; so we translate it (Job 16.17.) There is no injustice in my hand. The word which here we translate a Cloud, is there translated, a hand: Now, the hand, we know, hath a hollowness or cavity in it, un∣less when it is purposely held forth plaine. The second significa∣tion is that of the Text, a Cloud, which is also hollow, and (as most conclude) the same word is put to signifie a hand, and a Cloud, because Clouds usually ••t the first appearance are but small, or like a hand, as Elijahs servant repo ted to him, after his seventh going to view the Heavens (1 Kings 18.44.) Behold, a little Cloud like a mans hand. In this sence we take it here in our translation: Some render With his hand he covereth the light, we say, With Clouds

He covereth the light.

He covereth or hideth the light, that is, from our eyes, he caus∣eth it to disappear, or not to appear to us: The wo d notes co∣vering as with a garment, or covering with any thing that inter∣cepts and stops the sight; and hence by a Trope it is applyed to the pardon of sin (Psal. 32.1.) Blessed is the man whose sin is covered. When the Lord pardons sin, he is said to cover it, be∣cause he will not suffer it to appear against the sinner, nor be charged upon him to condemnation. As pardon covers sins, so Clouds cover the Heavens, and when they are covered the light is covered. With Clouds he covereth the light. The Prophet Jere∣my in his Lamentations (Chap. 3.44.) complained sadly, because God (who is light) had covered himself, Thou hast covered thy self with a Cloud, that our prayers should not pass through. As God doth sometimes cover himself, o•• hide the light of his Counte∣nance from his people, as with a cloud, that their prayers cannot pass through; so he of••en hides or cove••s the light of the aire with natural o•• proper Clouds, that the Sun beams for a time can∣not pierce no•• pass through; With Clouds he covereth

The light.

The word used by Elihu, signifies both light and the Sun, which is the fountain, from whence light flows and issues; yea, the word signifies also fire. The Sun, Moon, and Stars, are called (ignes) the fires of heaven, because like so many fires or mighty torches they give light to us on earth. And by a metaphor the word sig∣nifies Joy, Comfort, all sorts of good things; as on the other side, by darkness, troubles and calamities of all sorts are metaphori∣cally exprest in Scripture. With Clouds he covereth the light,

And commandeth it not to shine by the Cloud that cometh be∣tween.

As if he had said, When a Cloud covereth the light, 'tis the command of God which puts the Cloud as a covering upon it. Those words [not to shine] are not expresly in the Hebrew Text; the••e it is only thus; With Clouds he covereth the light, and com∣mandeth it by that which cometh between: nor is the word Cloud exprest in the latter part of the verse, we put it in as a suppli∣ment in another Character, more fully to express the sence of the Text.

And commandeth it not to shine.

The word which we translate to command, properly signifies, to bid or command a thing to be done; but when it stands in con∣struction, as here, with Gnal, it signifieth to forbid or stay a thing that it be not done. (Gen. 2.16.) God commanded the man, or concerning the man, &c. As that command expressed a liberty to eat of every other tree in the Garden, so it included a prohibiti∣on of eating the fruit of the tree of knowledge, which is also ex∣pressed at the 17^th verse. We have a like construction of the word (Gen. 28.6. 1 Kings 2.43.) He commandeth it not to shine

By the Cloud that cometh between.

By that which come••h between, or by that which meets it, that is, as we supply it, by the thick and da••k Cloud which meets and intercepts the bright beames of the Sun. The root of the word signifies to meet with force (not only occurrere but irruere)

to rush upon, to invade, to assault, or to charge, as an enemy is charged in battel; and it signifies, by a Metaphor, to intercede, to make prayer or supplication for another, which is as i•• were a coming between man and man. An Intercessor cometh between two parties, the party offending, and the party offended, he in∣terposeth himself to make up the breach, or to take up the diffe∣rence, that if possible a reconciliation may be made. The Latine word which we translate Latinely to intercede, is of the same sig∣nificancy; and this Hebrew word is often so rendred (Jer. 7.16.) Pray not for this people, nor make intercession to me; that is, thou shalt not come between me and this people to stop or stay me, that I break not out into wrath, or from pouring out my wrath upon them. In other Scriptures it is used to note an act of intercession between man and man (Gen. 23.8.) as also an act of address by prayer and intreaty, whether towards God or man, (Job 21.15. Ruth 1.16.) And because the word properly notes meeting another with a kind of violence, it intimates with what a holy violence, with what strength, earnestness, and ferven∣cy of spirit, we ought to meet God, either in prayer for our selves, or when we come as intercessors, and stand before him in the be∣half of others, whether Persons, Nations, or Churches.

Many Interpreters (as I shall shew afterward) take the word in this sence here for an Intercessor, or for a person that prayeth and intercedeth for another. We, in our translation, expound it of a thing, and that thing of a Cloud that interposeth or cometh between us and the Light. He commandeth the light not to shine, by the Cloud that cometh between, or, by the Cloud that passeth be∣tween us and the light of the Sun.

Hence note;

First, The best and sweetest mercies we have in this world, may quickly meet with a stop.

When we have the Light, a Cloud may soon come between the Light and us: Which as it is true of the natural Light and Clouds, so of that which is Light in a figure, our most comfortable enjoy∣ments; and that which is a Cloud in a figure, troublesome and afflictive Providences. There is no light, of what kind soever it is, but there may be a Cloud to intercept it, and come between us and that; even the light of the favour of God, the light of

his countenance, which is the most blessed light of all, even that light hath many a Cloud. The clouds of ou•• sins cause the Lord to cloud his face with anger and displeasure, and hinder the light of his favour and loving kindn••ss from shining upon our souls.

Secondly, In that Elihu saith, He c••mmandeth it not to shine,

Note;

The Lord hath a soveraign power over all creatures;

He sends forth his commanding word, not only to Angels and Men, but to Beasts, yea, to inanimates, he sends out his orders and edicts to the Clouds of the Air, to the Light of the Sun, to things without life, and they submit presently and obey; he speak∣eth to the light as if it were a ••ea••onable creature, he command∣eth it not to shine, and it shineth not. The hosts of heaven and the inhabitants of the earth are at the di••pose of God; the w••••le course of nature moves and stands still at his word and plea••ure. The Sun stood still in the dayes of J••shua at his command; and by the same command, the Sun wen•• backward in the days of He∣zekiah; and 'tis by his command that the Sun withdraws its light, and is muffled up with Clouds at any time. He commandeth it not to shine.

Take these Inferences from it.

First, Then, what cannot God do? He that commands the light not to shine, and it shineth not; Is any thing too hard for him? who but God can stop the Sun from shining? If all the Princes and Potentates of this world should joyn their forces, their counsels together, and send a prohibition to the Sun, to stay its light, and forbear its shining one moment, they were not able to do it; yet if the Lord do but speak the word, the Sun shineth not; he can give it a prohibition, and supersede the going forth of its light to us: yea, he hath power enough, not only to cove•• the Sun with Clouds, but to turn it into a Cloud, and to blot it out of the heavens.

Secondly, learn hence, In what dependance we are upon God for every thing. God can keep the light from us every day if he plea∣seth, and wrap us up in perpetual darkness, as he plagued the Land of Egypt with thick darkness for three dayes together. 'Tis true, the Sun riseth and goeth down in a natural course, yet still

by a divine order and commission. As God can sorbid the Light by interposing Clouds, so he can sorbid the Clouds to give us showers, and bind up all the sweet influences of heaven from de∣stilling upon the earth to make it fruitful. He can speak to our garments that they warm us not, to our food that it nourish us not, to our physick that it cure and heal us not, to all our relations that they comfort us not, to all our possessions and riches that they content us not. O let us remember that we depend upon God for Rain, for Light, for Sun-shine, for all; it is at his word that they all put themselves forth to do us good, and at his word they are all staid and stopt in their motion, from doing or bringing us any good.

Le•• us remember also God can command another light not to shine; he can by a word stop the progress of the Word, and stay that blessed and most beautiful light, the light of the Gospel, from shining to us, by some Cloud or other coming between. To how many nations of people, where that light sometimes shin∣ed, hath God long since sent a command, and it shineth not! It shined brightly in former Ages upon the African Churches, but now, for a long time, God hath said to the light of the Gospel, shine not upon them; there's scarce any light at all, at most but a glimmering of Gospel-Light in all that vast continent, a quarter-part of the world. What mighty Dominions are now possest by the followers of Mahomet, both in Europe and Asia, where the light of the Gospel did once shine very brigh••ly and gloriously! How famous were those seven Asian Churches, men ioned and writ to by the command of Christ, and the ministry of his servant and Secretary John (Rev. 1.2, 3.) yet now darkness posses∣seth all those places, and the Alcoran hath thrust out the Gospel; and whence is all this? Surely God commanded, and that light shined not, nor hath it shined with any b••ightness for many hun∣dred years. Jesus Christ, who threatened Ephesus with the re∣moval of her Candlestick, hath removed all those Candlesticks, and put out their lig•••••• The same stop can God give to the Gos∣pel-light which hath shined among us (blessed be his Name) for many years together: Let us take heed that we forfeit not that bles∣sed light, that we provoke not the Lord by our abuse of it and unthankfulness for it, to send out a command, that it shine not a∣mong us any more. We read in the Prophets how divine light

was prohibited both to the People and to the Prophets: The stop of it to the People, we have (Amos 8.9.) I will cause the Sun to go down at noon, and I will darken the earth in the clear day. The Pro∣phet speaks not here at all of the stop of natural light, nor do••h he only intend the stop of that metaphorical light, Prosperity in out∣ward things, which the Lord doth often eclipse and da••ken, when men dream least of it, or have no more fear about it, than ••hey have that the Sun will go down at noon day; but he, at least, in∣tends, if it be not his principal intendment, to shew that a grie∣vous judgm••nt was hastning upon them, as to their spiritual en∣joyments; that the light of divine knowledge, what to believe, and what to practise, was declining, and ready to go down, though they thought it was but noon with them, and the day very clear. For as the famine threatned (vers. 11.) is expounded upon the place, by the Prophet himself, not to be a famine of bread, and a thirst for water, but of hearing the word of the Lord; so the dark∣ness threatened in this 9th verse, is not to be restrained to the loss of their worldly liberties and comforts, but extended to those which were spiritual and divine, the failing of vision, and the re∣moving of the light of the Word. And as in this Prophet we find the light departing from the People, so in the third of Micah (vers. 6, 7.) we find God commanding the light not to shine to the Prophets (the false prophets he meanes there, for so he de∣scribeth them, vers. 5.) Therefore shall night be unto you (the prophets who deceive my people, who teach them vanity, and lead them to Idolatry and superstition; therefore, I say, shall night be unto you) that ye shall have no vision, and it shall be dark to you that you shall not divine, and the Sun shall go down over the Prophets, and the day shall be dark over them. What the Lord means by all this, you have exprest in the close of the 7th verse, There is no answer of God, that is, God doth not now any more manifest his mind and will by the Prophets, that they might manifest his will unto the People. I close this point with the renewal of my former admonition; Let us therefore take heed ••e provoke not the Lord to command this light not to shine, either to Prophets or People, in our Ho••izon.

Thirdly, He commandeth it not to shine by the Cloud that com∣eth between. Though (as I said) the word Cloud, be not exprest in the text, yet we know 'tis a Cloud that usually cometh between the light and us.

Hence note;

Though God can do all things by his bare word, yet he ordina∣rily useth means to bring about his purposes, whether for good or evil, whether in mercy or in judgement, to the children of men.

There is something comes between. God hath a Cloud, or somewhat like it, to put between us and the light. The Apostle (2 Thes. 2.6, 7.) treating of Antichrist, the man of sin, inti∣mates, that he would have filled the world with the darkness of errour and superstition very quickly, by a full discovery of him∣self, had not something with-held him, had not something come between him and his design for a time. What was that? 'Tis generally conceived, that which did with-hold or come between the man of sin, and his purpose of filling the world with the dark∣ness of his wicked errours and abominable worship, was the pow∣er of the Roman Empire at that time; Antichrist could not put forth his power while that power stood in its strength. God could have with-held Antichrist immediately from putting forth of him∣self, but he saw it best to put a block in his way, the power of the Roman Empire, and until that was thrust out of the way, the man of sin could never shew himself fully, in that unlimited exercise of his sinful power. Now, I say, as there was then a with-holder of Antichristian darkness, somewhat that came between and hin∣dred its effectual working; so usually, I may say universally, some∣what comes between to check and stop the course of the Gospel-light, or of any other mercy. Sin is a Cloud of our making, and God in judgement makes that as a Cloud coming between us and our mercies. He did so of old to Israel, and he told them so by his Prophet (Jer. 5.25.) Your sins have with-holden good things from you. Sin with-holds good things, not formally, but meretori∣ously, that is, sin is the meriting or deserving cause of their with∣holding. This one Cloud of our sins, brings all the Clouds of trouble between us and our mercies; and the Lord hath alwayes some Cloud or other of trouble at hand, in readiness to cover the light, that it shine not to us, when we trouble and grieve him by those foggy and filthy clouds of our sins. Thus far of that which is preparatory to rain, Clouds covering the light. It followeth,

Vers. 33. The noise thereof sheweth concerning it, the cattel also concerning the vapour.

This Verse, according to our translation, as I touched before, carrieth on the same thing. There we had the preparation as it were, for rain, Clouds gathered and covering the Sun, so making dark weather: Now, saith he, that the rain is coming, the noise thereof sheweth concerning it. The word which we render noise, taken from one root signi••ieth any troublesome clamour; and as derived from ano••her root, it signifieth a friend or companion (as I shall touch afterward) But at present leaving that, I shall open it according to our own reading, as it signifieth a noise. Some read his noise, that is, Gods noise, he maketh a noise in the air: And this noise of God in the air, is either, first, the noise of the wind; winds often fore-run great raines; or secondly, the noise of thunderclaps, that ratling noise heard from the clouds, which come between us and the light; this noise sheweth concerning it, that is, this sheweth fowl weathe•• is coming, or that rain (as we speak) is brewing in the Clouds. Both the blustering winds and the rat∣ling roaring thunder tell us afore-hand, and give warning, that the weather will suddenly change, or that rain is at hand.

Hence Note;

God by natural signs gives warning of a change in natural things.

When God is about to send rain, the noise that is in the Clouds tells the world that 'tis coming. Some are very skilful in observ∣ing these things; such we call, weatherwise. From this I would only infer, If God doth fore-shew or give signs of the change that he makes in natural things, then surely he doth much more give his people warning of the changes he is about to make in civil things, in the States and Kingdomes of this world. There are some things which do, as it were, predict or fore-shew such and such changes neer, if we were wise to observe them. The Jewes were very inquisitive to know of Christ the signs of the times; These signs they enquired of him, not so much out of curiosity (which had been bad enough) as out of treachery, to int••ap him in his words, yet mark what Christ said to to them (Math. 16.1, 2, 3.3) He answered and said unto them, when it is eve••ing, ye say it will be fair weather, for the skie is red

(a red skie shewes concerning fair weather) and in the morning it will be foul weather, for the skie is red and lowring. When the skie lowres, or, as here in Job, when the Cloud cometh between us and the light, that tells us it will be foul weather. Now, saith Christ, do you think that God hath given us such warnings about changes in natural things, and hath he not given signs which may fore-shew changes in other things, which more concerns us? Therefore Christ checks them in the 3d verse, O ye hypocrites, ye can discern the face of the skie, and can ye not discern the Signs of the times, that is, what changes God will m••ke in the times? As if he had said, if you were wise ye might discern the signs of ruine ap∣proaching ••o you and your City. A dreadful black Cloud of de∣struction hung over the City of Jerusalem at that time, as Christ had fore-told them in several places of the Gospel: the time is coming (saith he) when there shall not be left one stone upon ano∣ther; yet you cannot see the signs of these things; you are very skilful to discern a fair day & a foul day (there are natural progno∣sticks of these things) but ye hypocrites cannot discern the signs of the times: Do ye not think God hath given you warning, hath he not fore-shewed what he will do with you and with this City? if ye were wise ye might unde••stand that shortly it will be over∣thrown, and so it was by Titus Vespatian not long after. God gives as clear signs of the changes that shall be in times, as he doth concerning the change of the weather: And that's one thing which doth very much fore-shew it, when God puts it into the hearts of his Ministers unanimously to fore-warn approaching troubles. Such warnings were given to Hierusalem, not only by Ch••ist, but afterward by others. Josephus in his History reports of one th••t could not by any punishment be stopt from crying up and down the City, for several years, after this manner, A voyce from the east, a voyce from the west, a voyce from the four windes, a voyce against Jerusalem, and a voyce against the Temple. There was also (as the same Author reports) a voyce heard in the Tem∣ple, Let us depart hence. The Jewes generally would not be∣lieve these voyces, but went on and were angry when any told them of a Cloud coming over their day, yet they found them all verified in the subversion of their city, by the Romans. Such fore-warnings were given the Palatinate, and other parts of Germany, before those great evils came upon them. Some way or other God

hath alwayes shewed when these showres were coming; and when a people grow weary of their warnings, when they grow more prophane and wicked under them, this is a sure sign, a fatal prognostick, that God is coming with a showre of wrath, and is ready to pour down a storm of vengeance upon them. And sure∣ly these warnings, both with respect to natural changes in the Air, and civil changes in the affairs of this World, argue the won∣derful goodness of God, that he would have us prepare for all dis∣pensations: He will not send a showre of rain, but would have us prepared for it; and when he is about to send those great showrs of Judgment upon the world, he would have his people ready and prepared, and therefore by some means or other he tells them be∣fore hand what is at hand.

Thus, the noyse thereof sheweth concerning it, or telleth us the storm is coming. But is there nothing else that fore-tels this? Yes, it followeth,

The cattel also concerning the vapour.

The very beast of the field give notice of the vapour. The He∣brew is that which goeth up, so we read in the margin. The rain comes down, and the vapours go up; and the going up of the va∣pour is an argument of the coming down of the rain. As the noise or thunder in the Clouds sore-sheweth a storm, so the cattel con∣cerning the vapour, they tell us the rain is coming down by their apprehenson of the vapour which goeth up.

Some render, not vapour, but plants or herbs, trees or grass, these go up or ascend out of the earth, as well as vapours. Our translation is plain. The cattel also, the very sheep and oxen, yea the fowles of the air will tell when we shall have foul weaher; before such stormes come usually they run to shelter, hiding and shifting for themselves as well as they can, against the storm. Cattel presage rain. Pliny in his Natural History speaks much of the natural saga∣city that is in beasts, swine, sheep and oxen, whereby they perceive change of weather. The Poet Virgil also verifies largely and acu∣rately of these things; reporting how husbandmen that keep cattel will gather by what they see in the cattel what the weather will be. The cattel also concerning the vapour.

Hence Note;

Bruit Creatures, by a natural instinct, perceive the approach∣ing changes of the weather.

And why hath God given them that natural instinct? Why are they quick-sented and quick-sighted, yea many times mo••e quick-sighted than men are? Surely, it is first, that those poor Crea∣tures may provide themselves of shelter, and not be abroad in the storm, rain or wind, in a time of danger, or inconvenient to them. This may be of use to us. God would teach us by the ve∣ry dumb Creatures, the Bruits, what our duty is; the Cattel, the Swine, the Sheep will witness against us, if we do not take notice of, nor observe, the signs of the various dispensations of God, or when he is about to vary his dispensations. Can the Cattel tell when it will be fowl weather, and are men so stupid (are they e∣specially that profess the Gospel so stupid) that they understand none of these things? The Prophet Jeremiah (Chap. 8.7.) re∣proves the people of Israel upon this account, by the fowles of hea∣ven (as was shewed upon another occasion, at the 11th Verse of the 35th Chapter) The Stork in the heavens knoweth his appointed time, and the Turtle, and the Crane, and the Swallow know the times of their coming; that is, they will not stay in any place, where it is not fit nor safe for them to stay, and they will not come to any place till they know all things are suitable and ready for them: But my people knoweth not the judgment of their God, they are more senseless than the very fowls of heaven in this. And therefore the prophet checks them (v. 8.) How do ye say, we are wise, and the Law of the Lord is with us? You count your selves very wise, yet ye are not so wise in this matter as the Stork and the Crane, and the Swallow, for they observe their times, but you do not. It is a great part of our wisdom to see what God is doing, or what he is about to do before he doth it. It is said (Prov. 22.3.) A prudent man foreseeth an evil. When evil is come every one can see it (though some will scarce see it then, as the Prophet complained (Isa. 26.11.) When thy hand is lifted up they will not see it) but usually that w^ch is done or doing we can see; when we feel an evil we can see it; but the prudent, that is the godly man, fore-seeth the evil. How comes he to fore-see it? not by any hellish divination, not by star-gazing, not by asking the Devil what shall be hereafter, as Saul did; he would fore-see the evil,

but he went to the Devil, to a Witch for it (1 Sam. 28.) Now a godly man doth not fore-see the evil by any such wayes or means, but by a diligent collection of things, compa••ing one with the o∣ther, or by the connection of causes with their effects, and of an∣tecedents with their cons••quents; by these he plainly fore-seeth that such or such an evil is coming, even as the beast fore-sees the storm is coming by the vapour, or that w^ch goeth up. The prudent man fore-seeth an evil approaching by way of argument. For thus he reasons, if God be an unchangable God, if he be as holy, as just, as powerful, as zealous, as jealous now, as eve•• he was, and if sin be the same as ever it was, if sin be as fowl in it self, if it be as loathsome and as burthensome to God, if it be as pernicious and hurtful to man now, as ever it was, then surely when men run such and such sinful courses, such and such will be the effects, such and such the fruits. Thus a pruden man seeth the effect in the cause, the consequent in the antecedent. This was Solomons purpose, when he said (Eccles. 2.14.) The wise mans eyes are in his head. You may say, so are the fools eyes too; Where are his eyes else? But when Solomon saith, The w••se mans eyes are in his head, his meaning is, they are there to purpose; the wise man well ob∣serves and marks how things go, and whither things tend, he con∣siders how things go, and whither things are going; but the fool walketh in darkness, that is, he walketh as if he had no eyes in his head, as if his eyes were in his heels, not in his head. It is said, (1 Chron. 12.32.) concerning the men of Issachar, They were wise concerning the times, and to know what Israel ought to do: They knew what the times required, and what God required in those times, what special duties were incumbent upon them, from the dispensations of God. It is a great mercy, and a great part of our wisdom to be thus wise, and if we ar•• not, we shall be found and judged more bruitish ••han the bruit beast, for the Cattel also give warning concerning the vapour, they give notice when rain and storms are coming.

Thus I have held out the sence of the words, as they are laid down plainly in our translation.

But there are very many differences among Interpreters (as was hinted before) in the reading and rendring of these words; all which arise from some diffi••ul••y in the Gramatical constructi∣on and copious signification of the Hebrew text. I might give

you more than three and three several intepretations of these words, but, as I said before, I should rather perplex the Reader than confirm him; yet I shall name three, when I have only shewed which words in the text occasion this variety in translation. First, the word rendred by us Clouds, signifieth also the hands. Second∣ly, the word rendred cometh between, signifieth an Intercessor, or one that prayeth, as also an opposer, who stands up against and re∣sists ••he force of another. Thirdly, the word rendred noise signi∣fieth (when de••ived from another root) a friend or familiar. Fou••thly, the wo••d rendred cattel, signifieth also possession, or that which is possessed, and taken from another root, emulation or strife. Fifthly, the word which we translate as an Adverbe, also, signifieth likewise anger. Sixthly, the word rendred vapour, sig∣nifieth an ascension, or going up; and so plants or herbs, which grow out of ••ne ground and ascend into the air according to their grow••h, are elegan l•• expressed by it.

All these diffe••ences found in the single tearms, are made use of by Interpreters, as will appear while I give you a taste of three differen•• tr•• slations.

Fi••st, The common Latine translator renders thus, In his hands he hideth the Light, and commands it to come again; he speaks of it, or declares it to his friend, that it is his possession, and that he may ascend or come to it. This rendring is marvelous different from ours, yet there is some sooting for it in the Original, and it may receive a useful sense.

The whole text being accordingly expounded as an argument of Gods great favour to godly men; from whom, though he at any time hideth the light, yet, tis but for a time, he commands it to return again, and tells them as his friends, light is their posses∣sion, and that at last they shall ascend up into light.

There is a second Classis of Interpreters, who expound these two Verses wholly as a description of the Clouds meeting toge∣ther and assaulting one another, like two great Champions and Warriors in battel. The learned Beza translates the first part of the 32d Verse conformably to the Vulgar Latine last spoken of, He hideth the light in either hand, or both hands; and the latter part of that Verse, together with the whole 33d Verse, in con∣formity to the sense now given; He gives it (namely the light or Lightening) command concerning that which meets or comes against

it (namely where and how to receive the fo••ce or charge of the other cloud that is ready to assault it) the noise, the strife, the anger of it against the ascender (or cloud coming up) plainly declareth this. Some of the Jewish Doctors insist much in the description of this conflict between the Clouds above, and the ascending Clouds, concerning which the reader may consult them for fur∣ther information; but the difficulties of this translation noted by Modern Expositers, especially by Mercer and Merlin, are so many that it may suffice to name it.

Thirdly, Mr. Broughton, thus, By hands he covereth the light, and chargeth it as man doth pray, declaring his favour towards him, the cattel and also plants. The meaning is (which several others follow in translating and opening this con••ext) That when God covereth the light or causeth darkness, yet at the intercession or prayer of his people he makes a change and causeth great serenity, giving comfortable times, & thereby declaring his favour towards them, yea, and towards the cattel and the plants, which feed upon ascend or grow up out of the earth. Junius consents fully with this sense, whose Translation and gloss upon it I shall present the reader, and submit all to his judgment and consideration; With his hands he hideth the light (that is, he makes it dark as laying his hand upon it) and he f••rbids it (namely his hand to hide the light any longer) because of him that intercedeth (that is, Noah in the time of the general flood, and the Godly, who according to the ex∣ample of Noah come to God, Jam. 5.16.) declaring towards him (that is, the Godly man praying and worshiping God) his good will, yea, towards the cattel and fruits of the earth.

These are the most eminent conceptions which I find upon the text; all of them containing truths, and such as may oc∣casion useful meditations. But I rather adhere to our own version, in which, as the power of God in changing the weather is held out, so his goodness in giving signs and warnings of it, both by the noises which we hear in the air, and by some unusual actions and motions, which we may see among Cattel here upon the earth.

Notes

• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Hoc sig∣nificatu chal∣daicum est. Drus.
• Nihil vulgar: nihil non mag∣num dic••m. Sanct.
• Sta circa me paululum. Mont.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Parum modicum est temporis et quantitatis dis∣cretae.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Amplam et susiorem rei elucidationem et declaratio∣nem importat. Bold.
• Dativus ver∣ba addities in∣dicat honorem et cultum, lo∣qui Deo, est non solum pro Deo defenden∣do, sed etiam honorificando sermonem assu∣mere. Bold.
• Quia saepe ar∣rogantes sibi sentium silentii reverentiam non deberi, Do∣mini non nun∣quam potenti∣am, de quo quasi loquuntur insinuant, &c. Greg. in Loc.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 e longinquo' ex abund••m••i ex linguae idi∣omate adjici∣tur. Merc. Ʋtar scientia quada•••• long••∣pe••ita. V••••.
• Prout res fuit non tantum in de a seculis, sed etiam ante om∣nia secula. Jun.
• Ex operibus Dei admiran∣dis et sublimi∣bus. Merc.
• Ex ramotis sed necessariis principiū a∣gam, non no∣viter excogi∣tata seda prin∣cipio cognita, et accuratè pare∣meditata pro∣seram. Scult.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• Is qui peccat et confit••tur deo peccatum ju∣stifi at deum, cedens ei vin∣centi et ab eo gratiam spe∣rans. Ambros: l. 6. in Luc:
• Istud 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, active meo qui∣dem judicio ne∣cessario expli∣candum est, ut Graeco Hebrae∣u respondeant. Bez: in Rom: 3.4.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 importat facere aliquid cum intentione diligentia ener∣gia quae valde enitet in forma∣tione hominis. Bold:
• Delicata sunt haec pronomina Meum, Tuum, Suum, et plena affectionis; pro∣nomen hoc sub∣stantive poni∣tur pro amico. Dulces{que} meo∣rum reliquias. Virgil: Aeni∣ad: 4. Ego meorum solus sum me∣us. Terent:
• Accipe, Redde, Cave.
• Non est ••••num, pro passimum est; sic non re∣mitt••tur ei, i. e. famietur. Drus.
• Tantus sit in te veritatis amor, ut quicquid di∣xeris, juratum putes. Hieron.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Integer scienti∣arum, vel inte∣ger scientis. Heb.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Magnus, gran∣dis, potens, id est potentissi∣mus.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Inno∣centem simpli∣cem integrum. Sept. Etsi, ••••ga••••r ••usti, tamen non ideo quia justi. Merc.
• 〈…〉〈…〉 simila de∣vorat •••• consu∣mat; sed sibi si••ulia compla∣ctitur. Brent.
• Ecce Deus p••∣tens, et non fastidit poten∣tes, robore cor∣dis. Scult. Deus potentes non abjecit, cum et ipse sit po∣tens. Vulg. Ʋt haec expli∣catio verbu Hebraeis con∣veniat, vau, quod saepe sit, redundante verti popest. Ecce Deus potentem non fastidit, vel, Ecce De∣us potens non fastidit. sc. po∣tentem. Cum enim verbo illo accusati∣vus addendiu sit, satius est ex praecedenti. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Poten∣tem repetere, quam objectum ex mente fin∣gere. Scult.
• Non potentia justa sed actio prava damna∣tur. Greg. l. 26. c. 24.
• Superbia pa∣rem non fert.
• Magnificus magnificentias cogitabit. Heb.
• Maximus vir∣tute cordis. Coc. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Potens est ro∣bore cordis, i. e. valet animi praestantia, est magni ani∣mi ergo opera manuum sua∣rum non con∣temnit. Merc.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• Magni animi est ignoscere.
• Sola sublimis et excelsa vir∣tus est, nec quicquam mag∣num, nisi quod simul placi∣dum. Sen.
• Apprehendet arcem meam, i. e. Christum. Coc.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Non vi••ificat.
• Non vivificat 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, pro inters•• it, et omni vita spo∣liat. Coc.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Pauperes affli∣cti.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• Nomen paupe∣ris in bonum sumitur, paupe∣res sunt popu∣lus Dei.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 minuit, diminuit, ade∣mit, substraxit.
• Oculos domini esso super ali∣quem, nisi ali∣quid additur semper in bo∣num sumitur & peculiarem ejus favorem et cu∣ram importat. Bold:
• In oculù oli∣quem gestare, est eum vehe∣menter ample∣cti & diligere.
• Non solum Sa∣tagentem atten∣tam{que} curam denotat haec phrasis, sed per∣severantem, continuam mi∣nime{que} defle∣ctentem. Bold:
• Famulos suos nunc m gis, re∣spicit, nam jam praevidet, quid eis miserecor∣diter recompen∣set. Greg: in loc:
• Et reges in so∣lio collocat in perpetuum. Vulg:
• Quasi 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 scriberetur pro 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Merc:
• Cum regibu•• tantum valet, ansicut reges. Bold: Ʋt 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 sit 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 cum; ut m••me∣ru•• mutetur, ut p••lsim fit in hoc libro. Merc:
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 articulus accusativi ca∣sus quam verba transitiva sive activa regunt; accipitur tamen non rarò pro à ex, de, & cum praepositioni∣bus▪ Drus: Ob∣ser: sacra: l. 9. c. 7.
• Etiamsi id ex∣ternè non fiat semper, tamen omnium fides & pietas quo∣rundam piorum exaltatione ho∣noratur. Coc.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a ra∣dice 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 se∣dere, & in hac conjugatione, sedere fecit.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in victoriam. Sept: Sic 2 Sam. 2.26. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• Vin••ula sunt servitutis Sym∣bola.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Eunibus p••u∣pertatu. Vulg: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Dicitur qui quid premit & constringit; quare appella∣latione Funis comprehendi∣tur pignus, quo obligatur ho∣mo, •••• dolor praefertim par∣turie•• l••m.
• Sce••era eorum. Vulg.
• Nomen hoc usurpatur eti∣am de leviori∣bus vi••iis. Drus.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Revela∣vit occulta & abscondita: re∣velatio auris notat intimam insinuationem.
• Loquit••r de au∣ro cord•• & mentis. Scitum illud; Mens au∣dit, mens vidit, caetera surda et caeca sunt. Drus:
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Ad castigatio∣nem, i. e. Ne ca∣stigatio sit eis abs{que} fructu, vel ut ista discipli∣no seu correctio∣ne emendentur. Pisc:
• Fles prospera donum est dei consolantis, res odversa est do∣num dei admo∣nentis; quod i∣giturpateris, un de plangis; me∣dicina est, non paena; castigatio non damnatio. August: in Psal: 102. Qui juhentis verba non au∣diunt, ferientis verberibus ad∣monentur; ut ad bona aeterna paenae trahant, quos praemia non invitant. Greg: l. 26. Moral. c. 26. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 et di∣cit.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 habet sig∣nificationem nihili. — Ab operi∣bus suis malis, quae similia sunt vanitate & nihilo. Chald:
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Religio at nu∣minis cultus est. servitus quae∣dam.
• Servus tan∣quam in bello servatus.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Significat tum consumere, tum consummare, significat etiam consumi deside∣rio, quod dici∣tur aliquem deperire amore.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 In bono, i. e. in omni jacun∣dit••t••.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 ••t jucundis. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Affort jucundi∣tatem, delecta∣tic•• in, pul∣chr••udinem, rei nobis gratis∣simae. In Can∣ticis Parg. in Epith••lmiis Munst. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, S•• pt. in delo∣ct••tionibus. Pagn.
• Dabit deli••ias regis. Hebr: Mont:
• De carcere e∣ducentur ad oc∣cisionem gladij Aquin. Per gladium irans∣ire dicitur q••i gladio occidi∣tur, Drus.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 ••••••prie ••••è mi••sile, aut ja∣••••lum.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• Dei monita per castigationes ••cire & intelli∣gere noluerunt; Drus.
• Non est oratio affirmativa stultitiae vel negativa sci∣entiae, sed sim∣plicitèr negat advertentiam. Bold.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• Data opera in∣pius est.
• Induunt pallium pretatis et colo∣rem sanctitatis; haec enim est proprietas ra∣dicis 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, sc: infi••ere rem a∣lieno colore, ••el obmibere et ve∣lare alieno pal∣lio.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Ponunt iram.
• Aliqui, ponunt iram, intelli∣gunt, ex••ondes∣cunt in deum. Merc:
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Vincire pro castigare, species pro ge∣nere. Licet hanc do∣ctrinam in com∣muni Elihu prop••nat, veri∣simile tamen est Jobum di∣cendo pungere.
• Anteactae tur∣pis ••itae ••e∣m••ria anintum enervat.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• In tempestate: Vulg In ex∣cussione: Rab. Sal. q. d. Ex∣cussione et vt afflictionum in quibus sunt peribunt.
• Moritur cum Juventa. Jun. Ponitur ב pro 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 ut cap. 9.26. Psal. 143.7. Pisc. Aeque morien∣tur & pari judicio Dei conteren∣tur atque juve∣niles illi animi qui proterve obnituntur Deo, & palam ad omne flagitium projecti sunt. Jun. Ʋt hic vita mori dicitur, sic Authores Latini dicunt vita vivere & vitam vivere; vita moritur, cum homo vi∣tam cum morte commutat. Drus. Vita eorum (suppleo) au∣sertur. Pisc. Cum merito∣riis. Pisc. Latini vacant cinaedos & pa∣thicos qui in concubitu libi∣dinoso vice mu∣lieris fungun∣tur. Id.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Duo contraria signifi••at san∣ctura & profa∣num pollutum, scortatorem. Recte simula∣tores effaemi∣natis comparat, quia ex pravi∣tate animi con∣tingit, quod ho∣mines sint simu∣latores; est e∣nim proprium magnanimi esse manifestum. Aquin.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Traxit, exira∣oeit, detr••xit, in piet extraxit ex aerumu••, mi∣seria, ericulo.
• Chalatz and lachatz two contraries, save and undoe, are sweetly used ••y Elihu in this verse. Brough.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Est vox conju∣gata, pauperum a paupertate. miserum a mi∣seria. Pined.
• Hic ב redditur per 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 de, ex.
• Faciet eum in∣telligere quod pro peccatis punitur. Aquin
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a radic•• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 coarcta••it, pressit, co••∣pressit, vim in∣tulit praeposito, in saepo valet, per.
• Sic etiam a∣verterat to ab ore angu∣stiae in latitu∣dinem, cui non fuberat pressu∣ra & ferculum mensae tuae ple∣num erat pin∣guedine. Jun.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 est proprie in∣citare, fere ad malum, a radice 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• Ex eadem ra∣di••e variae lo∣ctiones & in∣terpretationes pullularant. Pined.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Angustia et adversarius. Hinc Septua∣ginta reddunt, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• Gehenna est ampla ad reci∣piendum, et an∣gusta ad emit∣ten••um.
• De put••o pec∣cati et pr••vae consuctudinis, cu•••• ingressus facilis exi••us pr•••••• angu••tu••. Gregor.
• O•• ••ng sli•••• e••t ingeas ••••∣la••itas, abys∣su•• m••••••rum, in quam de••ersus homo, n••{que} sub∣sistere, n••{que} e∣mergere potest.
• Sp••tium latum est, ••mo la••issi∣mum, ubi n••l∣la angustia est.
• V••t impi••rum est lata angu∣stissim••e; via justo am est angusta latissi∣me, et definit in latitudinem jucund ssimam.
• Dum deus ve∣lit misereriquia bonus e••t, & possit quia o••¦nipotens est: ••p∣se contra s•• di∣••inae pietat••s januam clau∣dit, qui deum sibi aut non velle aut non posse misereri credit. Au∣gust: S••r: 88. de Temp:
• Positio vel re∣quies. Heb: a radice 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 quod est requi∣escere Metony∣mia adjuncti. Pisc. Est abstract••m pro concreto, ••ositio & re∣quies, pro i••s quae s per men∣sam deponuntur a serculariis; Quemadmodum jumenta vocan∣tur, servitus hominum, quia hominibus ser∣viunt. Bold: Vicinae sunt ra∣dices 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 quie∣vit •••• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 po∣suit; quod enim ponitur in ali∣quo loco, poni∣tur ut requies∣cat. Merc:
• Lautissimè sua∣vissimé{que} vi∣ves.
• ••••••••ium impii imple visti, q.d. Optimi et in∣c••rrupti judicis Offi••io desuisti, impii munus et partes obiisti. Cajet. Sed receptissi∣ma vocis Ori∣ginalis senten∣tia est Judici∣um, est non Offi∣cium. Pined.
• More impiorum causam tuam a∣gisti impaticu∣ter contra de∣um murmuran∣do. Sanct.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• Tygurina legit int••ansitive; Causa & ju∣dicium reti∣nebunt, i. e. sustent bunt vigorem suum quamdiu impi∣us fueris.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 calor, ira, a 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 caluit, incaluit, quod iracundi incalescunt.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Cum com••lo∣sione.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Redemptionis Pretium, quod 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Graeci appellant.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 ordina∣vit; & quiares aestimandae or∣dinantur aliae juxta alias, ideo pro aestimare sumitur. Merc:
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 clama∣vit. Septua∣ginta id in mente habuiss•• videntur, nam vertunt 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 o∣pulentus dives (Isa: 32.5.) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 ••or scu∣rec significat opes, cap. 30.24. cap. 34.20. Non estimabit clamorem tu∣um, nihil ducit quantum vis clames, non ea movebitur, sed pro di••itiis malo. Merc:
• Ne quide•••• in angustia 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 ego nomen 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 verto in augustia; alii reddum in s••g∣nificatione au∣ri, in qua r••pa∣ritur, cap. 22.24. sed ibi scribitur. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. in accentu di∣stinguente pro 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Pisc:
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in piel, contra rapinas munivit, hinc 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 aurum lectissimum, quasi ab igne munitum aut quod fit homi∣nis munimen∣tum.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 significat re∣spirare, anho∣lare, ad aliquid vel rei alicu∣jus summo de∣siderio teneri. Merc.
• Ne aspires ad illam noctem (sc. mortis) qua abeunt po∣puli ad locum suum. Jun. Qua e medio tolluntur popu∣li in lo••o ipso∣rum. Pisc.
• Verbum 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 ascendere pro excidi & tolli ••umitur.
• Translatio a condelis, qua∣rum lumen as∣cendit, atque ita paulatim consu∣muntur ipsa.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Sub, subter sae∣pe significat, in loco.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Custodivit, servavit.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 A verbo 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 quod saepe ani∣mi intentionem, vel contempla∣tionem valet ad aliquem fi∣nem, utpote ad miserandum, vel interrogandum, vel adjudican∣dum. Bold.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Iniq••itas, va∣nitas.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Absur∣da, indecentia. Sept.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Elegit, selegit.
• Prae afflictio∣ne. i. e. magis quam af••l tio∣nem, hoc est tol••anti•••• af∣flictionis. Me••••n mi•• subjecti. Pisc.
• Ecce, deus ex∣celsus in forti∣tudine sua. Vulg: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 excel∣sus est, intransi∣tive sumi po∣test; attollit ro∣bur suum, i. e. rob••re suo ex∣celsus est.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Elevare, exal∣tare, corrobora∣re, stabilem & inconcussum reddere.
• Particeps erit divinae faelici∣tatis, at{que} con∣sors tecti a••¦ntons••c.
• Verbum 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 commune ad pluviam, et ad d••ctrinam, vel legem, qua per∣funditur et ex∣colitur animus ad fr••ctus bo∣norum operum. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• Nullus ei simi∣lu in Legisla¦toribus. Vulg:
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Pro jubere.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 i. e. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Augeas, extol∣las ejus opus, non accuses ut nunc facis. Merc.
• Memento quod ignores opus ejus. Vulg. Hieronimus confundit 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 cum 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 quan∣quam 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 potius errare quam ignorare: significat. Drus.
• Hujus mundi opificium intel∣ligo. Bold.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• De quo cecine∣runt viri. Quod lauda∣runi justi viri. Chald:
• Quae viderunt non hominos sed viri prae∣stantes, ut sit nomen 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Sic alibi, in lo∣co ubi non sunt viri, virum te praesta. Drus:
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Non tam ex••el∣lentes, quam mi•••••• et ple∣i••••••s, v•••• om∣nes ••••mmo ho∣mines signifi∣cat.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Omnes homines in quibus est vel mi••a bonae mentis. Merc:
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 A Longe. Mont: Eminus, i. e. a formatione mundi huc us{que} R••b: Solo∣m••th. Non plane perspicit ratio∣nem ejus. Pisc:
• E longinquo, i. e. ex poste∣riori us et ef∣fecti••. Merc:
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Et multus. & magnus, multus robore. Drus. Septuaginta legunt multus, i. e. omnibus numeris perfe∣ctus, atque om∣nibus perfecti∣onibus cumi∣lo••is.
• Numerus anno∣rum ejus, et non est inve∣stigatio.
• Annus apud He∣braeos (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) ex sua proprie∣tate et Etyrio∣logia nomen ha••et a muta∣tione, quasi di∣catur mutato••∣us Ab hae ra∣dice vestes d••untur 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, nam mu••mtur va∣teras••unt inno∣vantur: ••t vutari id••m quod vest••i (1 Reg. 14.2.)
• Augustin is in Psal. 102. v. 28.
• Aeternitas tempora omnia sine tilla succ••s∣sione comple∣ctit r. Aeternitas est vitae beatae tota simul et perfecta posses¦sio. Boetius. Aetornum est unum esse, et totum simul esse, et nihil deesse. Greg. l. 16. Moral. c. 21. Aeternum est immu abile et totum impar∣tibiliter. Dio∣nys: cap. 10. de divinis Nomin:
• —Stabilis{que} manens dat cuncta moveri. Boet: de Con∣fol: Metro. 9.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉ademit, substraxit.
• Substraxit de∣••u stillas aqu••∣rum, sc•• ex ma∣ri, flumini••us •••• loc is humidis, quae fundunt pluviam ad nu∣beni ejus. Hau∣stus vapor ex aqua cogitur in nubem, quae da∣inde sundit plu∣viam. Merl: Qui ausert stil∣las pluviae. Vulg.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 M••nuit, dimi∣nuis.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Guttavit, gut∣tatim fluxit.
• —S••binde Praeceptuci au∣ri••ulis hoc in∣stillare memen∣to. Horat. Lib. 1. lip. 8.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Forma duali, significantur aquae duplices.
• Rabbi Selo. exponit. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 per 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 multiplicat, quia dum ita gutta∣tim aquae deci∣dunt multipli∣cantur. Merc.
• Plavia est va∣por calidus & humidus ex a∣quis & locis hu∣midis virtute Solis & Stella∣rum, usque ad m••diam aeris regionem eleva∣tus, & ibi pro∣pte•• loci frigidi∣tatem in nubem condensatus, &c. Garc. de Meteorol. part 2. cap. 25.
• Deus sibi Soli clavem pluvtae refervat Targ. Hierosol. in cap. 3. Gen.
• Imbriferi, sere∣natores.
• Pluvia in nu∣bibus, velut in linteo contine∣tur, atque in illis velut compressa gut∣tatim distill••∣tur.
• Plane admira∣bilem et tre∣mendum in illu et per illa fefe exhibet deus. Merc:
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 fundit, fundendo pur∣gaovit active, item percolatus ex••olatus, de faecatus suit. Imber, nimbus plu ••a.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 pluvia, hi•••• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 verbum transi∣tivum in Hi∣phil significat, fe••it ••luere, quo certe innuitur deum esse Au∣thorem pluviae. Fagius in Gen▪
• Pluviae quasi fluviae, eo q òd fluant. Isidor. Quae fundunt pluviam post nebulam ••jus. Pisc: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 significat v••porem et nu∣bem, signific••t etiam calami∣tatem; hinc versus ita ver∣titur, nam sub∣trahit stillas a∣quarum, quae fundebant plu∣viam ad cala∣mitatem ejus. Jun:
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 nunc Coelum, nunc nubes denot••t, a tenuissim•• earum Substan∣tia. Drus:
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Super homi∣nem multum, vel super ho∣mines affluen∣tèr, ut 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 sit adverbium, quod eù minùs se proba•• mihi, quia Rab. hic scrilitur eum Cametz. Drus:
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Expansiones vel differentias nubium, cum aliae steriles sint, aliae plu∣viam, aliae grandinem mit∣••ant; Sed re∣clius expansio∣nes vertitur. Merc:
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 nubes a densitate est crassamentum a••••is. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 vel a 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 stillare, vel a 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 cadere.
• Zanch: de o∣peribus dei, ••. 2. c. 1.
• Tales sunt pro∣missiones mundi.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 sonuit, perstrepuit, de∣notat sonitum tumultus bellici Rab. Shel••
• Tabernaculu•• hi•• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 di∣citur unde Fes••∣tum Suc••oth i. e. T••berna∣culorum.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• R••dices maris sunt profundis∣simae infimae{que} illius partes.
• Escam ad copi∣um. Heb. i. e. copiosum.
• Dat escam mul∣tis mortalibus. Hieron.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Praebebit esc••m per multam. Sept.
• Hujus et se∣quentis versus difficultas et obscuritas tan∣ta semper ab omnibus enar∣ratoribus habi∣ta est ut vix a∣lius in toto hoc libro, ne dicum in toto sacro co∣dice locus isto impenetrabili∣or esse videa∣tur. Bold:
• Vox 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 am••igua est, ad manus & nu∣bes, proprie volas denotat; ad nubes refero quia de iis ha∣ctenus actum, et quia propriè curvaturas sig∣nificat, quales in unaqua{que} mibo duae sunt, convexa & concava. De Dieu, in loc.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Texit••, abscondi••, im∣ponendo ali∣quid quo tegos tanquam oper∣culo vel veste.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 tum lu∣com, tum solem, a quo lux, vel quia est fons lucu, significat.
• Verbum 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 quod significat praecipere, quum regit praepositionem 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 significat intordicere. Pisc:
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 occu••rit irruit aggres∣sus est, per Me∣taphor••m in∣tercessit oc∣currit depre∣candi cau••a. Hinc 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 per occurrens, sc: per occur∣ren••em nubem, qua••interveni∣ente lucem so∣lu tegit. Drus: Merc:
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 vers. 6.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, v. 7
• Hic versus dif∣ficillimus est si quu in toto Jo∣bo, in quo quot sunt expositores tot fere sensus afferuntur. Merc. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Strepitus ejus quidam dedu∣cunt a 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 son••vit, clama∣vit, vo••ifera∣tus est, alii a 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 amicus, socius.
• Josephus, lib. 7. c. 12. de Belio Judaico.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Pecus.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• Plinius, lib. 18. c. 35. Na∣tural History. Virgilius, in Georg. l. 1.
• In utraque vole occultat lucem, & praecipit ei super occurren∣te. Judicat hoc tumultus ejus aemulatio & ira adversus ascendeutem. Bez.