Exposition of Job 35-37

THis context begins the second part of the Chapter, wherein Elihu

First, exciteth Job to a serious contemplation of the wonderful works of God; this is expressed in the 4th verse.

Secondly, He urgeth the weakness and inability of Job, and indeed of any man, to understand the full compass of those works: And this he doth

First, In general, as to them all, in the beginning of the 15th verse, Dost thou know when God disposed them?

Secondly, he showeth his inability as to particulars, or the several kinds of the works of God:

First, As to his causing of the Light to shine, in the close of the 15th verse.

Secondly, As to his weighing or balancing of the Clouds, verse 16th.

The sum of these three verses, together with the two next which follow, make up an earnest exhortation, that Job considering, and comparing that great power and wisdom of God, which appear & shine in those forementioned works, with his own weakness and insufficiency, would therefore humble himself, and not venture any further to contest or plead with God.

And because many of the Lord's providential works are unsearchable, as well as these which are natural, therefore Elihu would not have J • b busy himself in any curious prying into those which concerned his present condition. For, if there be infinite and unerring wi • dom tempered with mercy, and justice with goodness, in all the outward dispensations of God, ordering the motions and Meteors of the Heavens, the Clouds, the Rain, the Snow and Hail, the Lightning and the Thunder; then surely Job ought to sit down convinced, that there is a like temperament of eq • ity with severity, and of goodness with sharpness in all his dealings with men, and was with him in particular. That's the scope and purpose of Elihu all along, in reading Job this Philosophical Lectu • e, or in putting Questions to him about the things of Nature, and the regiment of God in these inferior heavens, the Air, where all things seem to move without rule, or by no rule other than what Nature alone imposeth.

We have more than once met with this awakening exhortation, which calleth for such an harkening, as if a man were to be all ear in attending what is spoken. We may well render it, Ear this, O Job, take it, drink it in at thine ear; Hearken

Elihu doth not exhort him to attention in general, but draws it down to some special matter, Hearken unto this, O Job. Which words may have a double reference, either

First, to what he had said before (verse. 13th) telling him how God sends the Rain and causeth the Cloud to come, either for correction, or for his land, or for mercy; Hearken unto this, O Job, here's a lesson for thee, remember it well, God sends forth these servants of his, the Clouds to do his work, either for correction or for mercy, either in favor or in judgment; Hearken unto this, O Job: Or,

Secondly, The words may refer to that which followeth, and so, as one calls them, they are an Exordium, a brief Exordium, or short preface to what Elihu had further to say; as if he would a little relieve the spirits and quicken the attention of Job, by acquainting him, that he had some new matter to lay before him. As if he had said, I have not yet uttered all my mind, I have somewhat more upon my heart, which I cannot hold in, both for thy conviction and instruction; Hearken unto this, O Job.

Yet it may be questioned, why Elihu should thus stir up his attention, either to consider what he had spoken, or what he was now about to speak? Was Job a heedless, an un-attentive hearer? We may conceive he was occasioned to give him this spur, or excitation, for these three reasons, or at least some of them.

First, We may suppose, that Job having been entertained with a long discourse, began to grow weary and slacken his attention, and therefore, as when we see one in a congregation remiss in hearing, or sleeping out a weighty point, we jog him, or say, Hearken to this; so Elihu here.

Hence note, First;

He that is not (as Job was not) a first, nor second, nor third-ground-hearer, but (as Job was) a fourth-ground-hearer, one that heareth with a good and honest heart, yet, even he may a little let down his watch, and give just occasion to the speaker for such a short diversion as Elihu here used, Hearken (I pray) to this. There is a willingness of spirit in all fourth-ground, or right-hearted hearers, yet, there is also, even in them, a weakness of the flesh; corruption may be stirring, temptation may be working, therefore 'tis no unnecessary jealousy in the Ministers of the Gospel, sometimes to mingle or interweave such passages as these, in speaking to them, pray hearken, stir up and awaken yourselves: There may be need of this (I say) where there is a general good bent of heart. Some pretending hearers are like the Idols of the heathen, who have eyes and see not, ears and hear not; who, when they are hearing, set themselves, at least give way, to sleep, and willingly yield to the drowsiness of their spirits; this showeth an evil heart: but a good man may be overtaken with drowsiness, and find much indisposition to duty, while he is in duty, and then he will count it a favor, to hear such a word as this cast in, Pray hearken.

Secondly, Elihu might afresh provoke him to more serious attention, because the matter he had to deliver, was of more importance, or did more nearly concern him, than what he had said before.

Hence note;

Here is an accent put upon the point in hand, Hearken to this. We should not let any truth fall to the ground, truth is precious quite through, and we may say of truth as of gold, the very filings of it are precious. We save the least dust of Gold, every grain of it is of worth, and so is every grain, or the least dust of divine truth. One jot, one tittle of the Law (saith Christ, Mat. 5.18.) shall in no wise pass till all be fulfilled; Surely then, no jot, no tittle of it should be lightly passed by, by us. Yet there are some divine truth like studs of mass gold, or as jewels, which ought to be more carefully attended to, and laid up in the cabinet of the heart; Some truths have an emphasis, a Selah set upon them, O hearken to these. Christ saith in the Gospel, about the tything of mint, annise and cummin, These things ye ought to do, but be sure ye do not leave the weightier matters of the Law, Judgment, Mercy and Faith undone (Matth. 23.23.) so say I, attend to the least truths, but be sure ye attend to fundamental truths, to those truths upon which the whole weight of the soul stands; Such is, The great Mystery of Godliness, God manifest in the flesh; and the great Grace of Faith in that Mystery: These, with several others, are the fundamentals, the very vitals of Religion; all falls and dies, unless ye stand fast and live in these: O hearken unto them.

Thirdly, Elihu may be conceived to speak thus to Job, because he saw him about to interrupt him; possibly he might perceive a little passion stirring in him, therefore, not only to keep up his attention, or to wind up his watch, but to repress and keep down some stormy troubled motions rising in his spirit, Elihu made this short interlocution or digression, Hearken to this, O Job, suffer me to speak out, do not take me off, I have not yet done.

Hence note;

And that not only for the doing what is heard, but for the hearing of it. As we can never bring forth the fruit of that which we hear without patience, so neither can we without patience hear that which should make us fruitful. The great grace to be exercised in hearing the Word, is Faith; yet we have need of Patience in hearing the Word, and that in a double respect.

First, We have need of Patience, as to continuance in hearing. Some would fain have done presently, they cannot sit it out, an hour is an year to them, the word is a weariness to them, they soon think they have enough.

Secondly, There is need of patience for submission to what is heard. How short soever the Sermon is, yet when it pincheth the conscience and pricketh the heart, it is not easily born. They who hear quietly some woe • ds of truth, will not endu • e some other; we hardly continue hearing with any patience, when to us, the word heard, is a hard saying, and bares hard upon either, our consciences or our practices; when the singer is, as it were, laid upon, and presseth the sore, few can endure it. 'It is easy to hear pleasing things, but that which crosseth our spirits or our ways calls for patience. When Stephen, the Proto-martyr, preached to the Jews, and brought the word home to their consciences, by that close application ( Acts 7.51.) Ye stiff-necked and uncircumcised in heart and ear, ye do always resist the Holy Ghost; as y • ur Fathers did, so do ye. At this word, or, when they heard these things, they were cut to the heart (saith the text) and they gnashed on them with their teeth; their patience was quite spent, they could hear no longer. And when St. Paul spake to that g • eat Assembly ( Acts 22.1,—22, 23.) They gave him audience unto this word (I will send thee to the Gentiles) and then lift up their voices and said, away with such a fellow from the earth, for it is not fit that he should live: Then they cried out, and cast off their clothes, and threw dust in the air. Thus they raved and were enraged, like angry, yea like mad dogs, when once their title was questioned, or (as we speak) their coppy-hold touched, by the mention of the Gentiles, whom they greatly despised, and judged themselves so much above. Hearken to this, to this pinching word, to the word that strikes upon your lusts. The length of a Sermon spoils the patience of some, but the strength and searching power of it, spoils the patience of more. A sincere heart is willing to hear all, and is most pleased to hear that word, which gives deepest wounds to any corruption of heart or transgression of life. Such words are wholesome, though bitter or sharp, and the more they make us smart, the more medicinal and healing they are. Hearken unto this, O Job,

Elihu not only desires Job to hearken, but to stand still and consider.

There is a twofold standing still.

First, Bodily. I do not conceive Elihu imposing any such gesture or composure upon Job, as to stand still and not stir his body. The Hebrew is but one word, stand up. There is a liberty as to any comely gesture of the body in hearing; a man may lawfully sit as-well as stand and hear, yet to stand up and hear, showeth a readiness of the mind, and a hungering desire after the Word.

Secondly, There is a standing still of the mind. The body may stand as still as a stake or stone, while the mind is in strong motion, yea, while there are most vehement commotions and perturbations in the mind. This still-standing of the mind in hearing what is spoken may be taken in a double opposition.

First, To any impatience, unquietness or uncomposedness of the mind when the word is spoken.

Secondly, To any irreverence, slighting or disregarding of the word spoken. To stand still is to get the spirit quiet, to hear patiently; or to stand still is to get the heart into a reverential frame, to hear affectionately. So then, to stand still implieth both patience and reverence. We have like admonitions in the 30th chapter of this book ( verse. 20.) and chapter 32d ( verse. 16.) Yea, that admonition of Balaam was of like sense with this ( Num. 23.18.) Rise up Balak, and hear. When Balaam was about to deliver his parable, and declare the mind of God concerning Israel, he called upon Balak to rise and stand up, that is, to entertain the message with respect. Hearken unto this, O Job, stand still.

Hence note;

Further, We ought to have a quiet, sedate, composed spi it, not only when we hear doctrinal truths delivered from the word of God, but also when we hear of the providences and various woe • ks of God. As this word, stand still, may refer to the words going before, Hearken unto this, so to those which follow, Consider the wonderful works of God: And then the duty required in them reaches both his Word and Works. It is a great power of grace which causeth the heart to stand still in this sense, that is, to be in a quiet frame when the works of God trouble us, or are troublesome to us. Thus M • ses bespake the Israelite (Exod 14.12.) Stand still, and see the salvation of God. It was a very t • oublesome time with the Israelites, they were ready to give themselves and all they had for lost, when Moses exhorted them to stand still. Nothing but faith in God can make us stand still when we are ready to fail, and that will certainly do it. Unbelief makes the heart as unquiet as theirs was upon the report of a war against Judah (Isa. 7.2.) And his heart (that is, the heart of Ahaz) was moved, and the heart of his people as the trees of the wood are moved with the wind. 'It is hard travel of soul to sta • d still and see the salvation of God, when everything seen threa • ens des • lation. The Lord is represented requiring us to do so ( Psal. 46.10.) Be still, and know that I am God. When the Psalmist had spoken of the desolating works of God, he added this word from the Lord, be still; as if he had said, the Lord commandeth you • o be of a quiet and composed spirit, when all things seem to be in a hurry or confusion; for, he had said before ( verse. 8.) Come, behold the works of the Lord, what desolations he hath made in the earth! Yet even now (saith the Lord) Be still, and know that I am God. David at the beginning of the Psalm had professed a f • rm purpose in himself and in all the faithful w • th him, for such a still-standing, how-ever things moved or matters should go, yea, tumble in this world ( verse. 1, 2.) Though the earth be moved, and though the mountains be carried into the midst of the sea, though the waters thereof roar, &c. We will not fear, God is our refuge and strength. How comely is it for man thus to stand still in a silent and believing consideration of what God hath done or is doing; to which Elihu called Job expressly, in the next words, stand still;

Here is, First, Consideration.

Secondly, Consideration of the works of God.

Thirdly, Consideration of the wondrous works of God.

To consider, is the special work of the Understanding, or of the intellectual Powers. To consider, is the most proper work of a rational creature. It is no easy matter to consider ourselves, what we are, and what we have done, or what we are doing ( Hag. 1.7.) Consider your ways: But 'tis a harder matter to consider God, as good in his being and na • u e, and as good in his workings & operations. That's the business of this text, • ons • der the wondrous works of God; consider them in the fullness of them, and consider them fully. In which sense the Prophet reproves the Jews for their non-consideration, Israel doth not know, my people do not consider (Isa. 1.3.) They do not consi • er what I have done, nor what I am doing; they are an inconsiderate and regardless people, and therefore a people not to be rega • ded. There's nothing worth the taking notice of in a people or person, who take no notice of the works of God. They who will not consider his doings will quickly be inconsiderable, and of no account with him. Consider the wonderful works of God.

Consideration is opposed to two things;

First, To slightness of Spirit, or the light passing over of what we hear or see.

Secondly, to unquietness and passionatess of spirit, because of what we hear or see. Some lightly pass things by, others think of the woe • ks of God in a passion, or with a kind of rage; they are rather vexing themselves about the wondrous works of God, than considering them. Consideration is a woe • k that stands between these two extremes, slightnesse and unquietness of spirit. Consideration requires a serious soul, and if right, it makes the soul patient. They who once consider the works of God rightly, will rest in them satisfiedly. Consider the wonderful works of God.

Elihu was speaking of those works of God in the Air, the Meteors, Clouds and Rain, &c. as under the rule of his providence; now saith he, Consider

This informs us, that the works of God are very considerable.

First, In natural things; that is, what God doth in disposing the course of nature, must be duly considered by man.

Secondly, In civil things, that is, in what he doth in ordering the affairs of men; and these either public in Nations, or private in Families: In all these God hath his workings, and his woe • ks in all must be considered.

Thirdly, In spiritual things, what he doth in ways of grace upon the souls of men, in convincing and converting them, in humbling and comforting them, which are his choicest and most excellent works of all. Now, though all these works of God are to be conside • ed, the last especially; yet the works of God here set before Job, are those in Nature, and the providential disposure of them: these are no small matters; Elihu calls them, and so they are, wonderful;

These works of God in and about natural things, may be dist • ibuted into those that are common and ordinary, or those that are rare and extraordinary. Elihu is not treating here about the rare, extraordinary works of God, but about the common and ordinary works of God in the Clouds, the Rain and Winds, &c. yet he calls them wonderful; Consider (saith he) the wonderful works of God.

From the connection, in that Elihu bids Job stand still, and then consider the wonderful works of God;

Observe, Fi • st;

We cannot make a true use of our reason, when we are much moved with passion; we must stand still before we can consider. Moses, when the bush bu ned and did not consume, said, I will now turn aside and see this great sight, why the bush is not burnt, (Exod. 3.3.) He went near and stood, considering that wonderful woe k of God; He was not in a fright, he was not scared to see a burning bush, but he stood in a well composed frame of mind, to consider what his eyes beheld, or the meaning of that strange sight.

Secondly, Note;

As the word of God is to be conside ed, so his works, and none can profitably consider the word of God, unless they consider the works of God too; His woe • ks are a Comment upon his word, the word of God is exemplified in his woe • ks; what God speaketh that he doth. We may find the word of God transc ib • d in his works, I (saith David, Psal. 77.12.) will meditate also of all thy works, and talk of thy doings. The Character given of a godly man ( Psal. 1.2.) is, He meditates in the Law of God night and day; and ( Psal. 119.148.) M • ne eyes prevent the night watches, that I might meditate in thy word. N • w ••• g d • y man should meditate the word, so the works of God nigh • and day. David was resolved to do so in the place before-men • ioned; as also ( Psal 143.5.) I (saith he) remember the days of old, I meditate on all thy works: I muse on the work of thy hand. Did we rightly consider the works of God, how just, how goo • they are, we would b • more in doing good woe • ks, and we should do • u • good w • ks better. If any ask, How are we to consider the works of God? I answer,

First, Consider them in their number, that they are many. The wonde • full works of God are innumerable; he doth not only one, not only two or three, but many, very many wonderful works: Many, O Lord my God (saith David, Psal. 40.5.) are the wonderful works w ich thou hast done.

Secondly, Consider the wonderful works of God in their kinds o • sorts, woe • ks of Creation, or woe • ks of Providence. The woe • ks of God in Providence are very va • ious; His woe • ks in the Heavens, & his woe • ks on the Earth, his woe • ks of j • dgment, and his works of mercy, his woe • ks of patience, & his woe • ks of vengeance, his works in delivering us from evil, and his works for the continuance of our good, •• e very various; and 'tis our duty to consider them all. Whatsoever or how • oever God is pleased to woe • k, the thoughts of man should work upon it, and give him the glory of it.

Thirdly, The woe • ks of God are to be considered, as in their number and kinds or so • s, so in their circumstances: As we are to conside • ou • sins, not only in their kind, but circumstances, which exceedingly agg • avate and heighten sin; so circumstances in the woe • ks of God must be considered, for they exceedingly heighten the works of God: As the circumstances of a sin may make a sin, li • tl • for • he ma • ter, very great and exceeding sinful; so a circumstance in my woe k of God may make it (though little in itself) great and wonde full. We leave out the very strength of a woe k of me • cy, when we pass by the circumstances of it: A work of me • cy done in su • h a • ime, in such a way, a work done for such a people, for a people so undeserving, renders the work much more considerable, and valuable. The Lord (saith David, Psal. 111.4.) hath made his wonderful works to be remembered. The old translation saith, The merciful and gracious Lord hath so done his marvelous works, that puts a so upon his works, he hath not only done them, but, he hath done them so, in such a way, with such circumstances, he hath put such marks, such accents upon them, that they are to be remembered, that they cannot but be remembered. It is but an half consideration of the works of God, to consider them abstractly and nakedly, without their cloathings, that is, their circumstances of time, place, persons, when, where, how, for whom, and by whom they were done.

Fourthly, We should consider the works of God, in their aims, ends, and tendencies; not only what they are, but what they lead to, what the purpose of God may be in them, with respect to ourselves, with respect to the Church, with respect to the world, is very considerable. There is not a drop of rain that falls from Heaven, but it hath a purpose in it, and that not only to feed and nourish man by making the earth fruitful, but to make our hearts and lives fruitful.

Or thus, We are to consider the works of God in their aims, First, as to God, to set forth his power, wisdom, goodness. Secondly, as to man; First, to draw man nearer to God; Secondly, to raise him up in thankfulness; Thirdly, in holiness and conformity to the will of God. Now, if this be to consider the woe • ks of God, then we may infer;

Though there be many who see the works of God, yet there are but few who consider them. It is an easy thing to see the woe • ks of God, that's only eye-work, but to consider them is difficult, that's head-work and heart-work too. Though I conceive, that word rendered to see, is sometimes used in the sense of this Text, for consideration ( Isa. 26.11.) When thy hand is lifted up they will not see. They could not choose but see with their eyes, that such things were done, but they did not see, or rather would not see, as seeing notes considering, the hand and aim of God in doing them: They who have no mind to answer and submit to, to p • ofit by, and confo • me to the works of God, have no ca • e, nor will they take the pains, to get such a sight of them. So that while most see the works of God ocularly, while they see the outside, the bulk and body of them, they see not the works of God spi • i • ually, no nor so much as rationally. 'It is not a glance of the eye, but the study of the min • which is required in seeing the works of God. And hence it is that though there are store of spectators and talkers of the works of God, yet there are few considerers of them. Everyone almost will be speaking of the great things which God doth, saying, What do you hear? or do you not hear what is done, what is come to pass? but where is the consideration of what is done, or of what hath passed? who stayeth his thoughts, and breathes wisely upon the works of God? They are wise indeed who do so, as David concluded, after a long and most excellent discourse of the works of God, ( Psal. 107.43.) Who is wise and will observe these things (as if he had said, None but the wise will nor can observe them) even they shall understand the loving kindness of the Lord.

Thirdly, What are those works which Elihu here calls the wonderful works of God? Surely those described both in th • foregoing and subsequent part of this Chapter are (which are no prodigies in Nature) the Winds, Rain, Frost, Snow, Thunder and Lightning: These are the matter of his discourse, and of these he saith Consider the wonderful works of God.

Hence observe;

Though we rightly distinguish the works of God (as was touched before) into ordinary and extraordinary, common and wonderful, yet did we fully understand them, there is a kind of wonder and miraculousness in all the works of God, even in his most common, ordinary, or every days woe • ks. What is more ordinary and common than the generation and formation of man, Yet (saith David, Psal. 139.15.) I will praise thee; for I am fearfully and wonderfully made; marvelous are thy works, and that my soul knoweth right well. And the reason why we do not look out the wonders of that and of many other common works of God, is, because they are so common. The very falling of the Rain hath a wonder in it, the blowing of the Wind hath a wonder in it, the motion of the Clouds hath a wonder in it, the growing of every spire of grass out of the earth hath a wonder it it, the budding out of every leaf and blossom on the tree hath a wonder in it; yet because these things are common, we do not think nor call them wonderful. Everyone would think i • a wonder to see a dry rod, a rod cut off from the tree, blossom, as Aaron's did ( Numb. 17.8.) but who thinks it a wonder, to see a tree well rooted in the earth blossom every Spring? yet there is a wonder, a wonderful work of God in that all • o. A Heathen Philo • opher could say from his own ob • e • vation of things and persons, Custom takes away admiration. Such is the genius or spi it of mankind, that we never admire what we often see or meet with, though in itself it be never so admirable. Who admires the motion of the Sun every day? yet the Suns motion every day is as miraculous and stu • endious, as its standing still was in that day of Joshua's battle with the Kings, or as its retrograde motion or going back was in that day of King Hezekiah's recovery from a mortal disease. That such a vast body as the Sun, should take and fulfill such a journey, should pass such an inconceivable space in twenty-four hours, is an amazing wonder, yet no man wonders at it. I • hath been said, The Sun and Moon have hardly any beholders (they can scarcely get a look from us) unless when Eclipsed, and then all men stand gazing and wondering at them, everyone will be looking towards them with hands lifted up, & say, O strange! yet the Eclipses of the Sun & Moon are far easier to the conceptions of R • ason, than the motion of the Sun and Moon is, considering the vast course they run and perform every day. We admire things out of course, or when their course is disturbed, yet the constant course of things is much more admirable; every time the Sun riseth, every time the rain falleth, every time the wind bloweth, every time the tide turneth, we have a wonderful work of God presented to our contemplation. Though Astronomers and Philosoph • rs have spoken much of the reason or cause of these things, yet they cannot reach the bottom of them. The Stoics differ from the Peripatetics, each having probable and plausible a • guments for their opinion about natural things; yet none of them hit the matter fully, because there is a wonderfulness in them which God is pleased to hide from man, as also because they were not at all guided by a divine Light in the disquisition of them, but merely by human reason and n • turall understanding.

Let this be remember'd, The o • dinary works of God have wonders in them. I shall conclude this point with paralelling the extraordinary and ordinary works of God, as to the real wonderfulness of them, by two Scripture miracles. The stopping of the fire from burning the three Children, was a wonderful work of God; so also is the making of such a creature as burning Fire, yet who wonders at it? It was a wonderful work of God to stop the mouths of those hungry Lions from devouring Daniel; so also is the making of a devouring Lyon, yet who wonders at it? Now, seeing there are wonders even in the ordinary works of God,

We may take much comfort in our straits, for 'tis no hard matter with God to work wonders; he works some for us every day, they are his daily works. If we need a miracle to save us in an eminent danger, God can do it; when we see no means in the world to produce such an effect, yet we are never the further from it. God's ordinary works are full of wonder; He doth the hardest things with as much ease, as those which we call and count the easiest.

Elihu having thus awakened the attention of Job, and called him in general to that internal work of consideration about the external works of God, he (I say) having done this, descends to particulars in the next verse, and those which follow.

Here Elihu begins to come upon Job thick and three-fold (as we say) with his questions, he puts him many questions, and hard ones; and so doth God also, Chapter 38th, 39 ^th , and 40 ^th . And as here Elihu, so there God poseth or examineth Job in the things of Nature. If we look from this verse to the end of God's discourse with Job, we may find this question, Doest thou know? put more than twenty times to Job. But why are these posing questions put so often? I answer, to humble Job and silence him from questioning the dealings of God with him; why did God alter my condition? why have I been thus afflicted? why emptied from vessel to vessel, said Job? I would fain know the reason of my sufferings. Well, saith God▪ answer my questions first; I would know this or that of thee; and so saith Elihu in the behalf of God,

The word rendered dispose, signifieth to order, direct, appoint, and determine; to dispose is all these. Doest thou know when God disposed

What? Some refer the them, to all that had been spoken of before, to the Clouds, the Rain, the Thunder, the Lightning, the Light; Doest thou know when God did order the Clouds to Thunder and Rain, or the Sun to shine? As if he had said, God disposed of these without asking thy advise; did he acquaint thee with the orders he sent to the Clouds, or with the commands which he gave to the Lightning and the Thunder? Canst thou tell when God will work, or what he will work in the Clouds? He may be making preparation for fair weather or soul weather there, and thou never the wiser, but altogether uncertain of what he is about. Thus he humbleth Job, & labors to take him off from his murmurings and complainings, as also from over-bold queryings and questionings about the providential woe • kings of God with, and towards him, by bringing him under a full conviction of his great inability to understand or comprehend the natural works of God, or when God set the Law and gave the Rule to or about these things; Doest thou know when God disposed them?

Hence Note;

All things move as they are influenced by his power, and directed by his wisdom. The date of God's order for disposing the creature is from the beginning, yea from everlasting. As the model of the Creation, what things should be, was with him from everlasting, so was the model of Providence, how all things should be governed and disposed of. The government of the world is as much of God as the Creation o • giving of it a being. From the Starrs in Heaven, to the Wormes creeping upon the Earth, all creatures were and are guided in their course by him; he hath set them bounds which they cannot pass, and sent out his word to them which they fail not to observe. Heathens, generally, did not acknowledge God to be the Maker of the world, nor did they acknowledge him the disposer of it, but ascribed all the vicissitudes here below to blind Fortune, or to uncertain Chance. Aristotle, the fore-man, the wisest of that rank, thought the World was eternal; he could not find how it had a beginning, and therefore concluded it had none: yet others of the wise Heathen had a notion that there was a beginning, that there was a first-worker, but when or how he wrought they could not tell. And as the wisest men, who had but the light of nature and reason to teach them, were very dark about the beginning of all things, so also about their motion, they thought that all things either moved of themselves, or that the supreme Power having put Nature into a course, it acted alone, so that God never meddled about particulars. Whereas we are taught and assured, by this Scripture-Text, and many more, that God not only made all things, but disposeth all things, even to the fall of a Sparrow upon the ground, or to the loss of an hair of the head ( Math. 10.20.) Christ saith also ( John 5.17.) My father worketh hitherto, and I work. Creation was a work ended in six days, but Providence is a woe • k that never ends; thus God always worketh, though always at rest. That's the lesson here intended.

It may be matter of much comfort to us, that all things are ordered by God, that he disposeth of Thunder and Lightning, of Rain and Wind, of Snow and Frost; much more may it comfort us, that he disposeth the affairs of men, of his Church and People. Known unto God are all his works, from the beginning of the world (Acts 15.18.) and therefore the Prophet brings in the Lo • d thus speaking of himself ( Isa. 46.9, 10.) I am God and there is none else, I am God and there is none like me, declaring the end from the beginning, and from ancient times the things that are not yet done. He that knoweth what the end of all things will be, must needs dispose of all second causes, and intermediate acts leading thereunto. The reason why men often mis-reckon and fail of their expectation about the ends and issues of things, is, because they have not all the means in their power, yea, I may say, they have not any of the means fully, no nor at all in their own power. The way of man is not in himself, how then can his ends be? only God knoweth what shall be the conclusion, because he hath the full disposure of all the premises, means, and ways, by which the conclusion is brought about. Let us adore and consider the power of God, as well in disposing of the creature, as in making of it.

Again, Doest thou know? &c.

Surely thou doest not. The question here, as often elsewhere, carrieth in it a strong denial.

Hence Note;

Some men are called knowing, and o • hers ignorant, but all men are deficient in their knowledge both of the nature and works of God. Doest thou know? But was Job some ignorant simple person? Surely no, Job was one of the wisest as well as greatest men of that age, he was as well versed as any in the study and knowledge both of natural and spiritual things; Nor is he cha • ged by Elihu here with ignorance simply, but with ignorance as to this, this was too high and too hard for him. We may with reverence enough question their knowledge in some things, who are very knowing men in m • st things.

There are some things which 'tis a shame for a man not to know. The Apostle speaks often in that language ( Rom. 2.4.) Desp • sest thou the riches of his goodness, and f • rbearance, and longsuffering, not knowing that the goodness of God leadeth thee to repentance? What a shame is it that any who know anything should not know and understand the scope of the mercy of God to sinners; What! knowest thou not, that fo • bearance leads to repentance? Again, the same Apostle in the same Epistle puts the like upbrayding question ( Rom. 7.1.) Know ye not (for I speak to them that know the Law) how that the Law hath d • min • on over a man as long as he liveth. He is n t worthy to be reck • ned as a piece of mankind, who is altogether unknowing; no • is he worthy to be reckoned among the men of his profession, who knows not the common principles of it. While the Apostle • sp • ke to those who knew the Law, he presumed they were not ignorant of that Rule in Law, that the Law which hath or should have dominion over all men living, hath no dominion over any man beyond this life. Now (I say) as it is a shame for any man not to know th • se things which are requi • ed of him, and specially concern him, so 'tis a presumption fo • any man to seek the knowledge of those things which are purposely reserved and hidden from him, ( Deut. 29.29.) Secret things belong to God, revealed things to us and to our children. Christ saith of the latter day, of the day of Judgment, ( Math. 24.36.) Of that day and hour knoweth no man, no not the Angels of Heaven, but my Father only: and he removed the cu • iosity of his Apostles immediately before his asc • nsion, for e • qui ing after that kind of knowledge ( Acts 1.7.) It is not f • r you to know the times or the seasons which the Father hath put in his own power. As it is not profitable, so not lawful for us to look after the knowledge of those things, which God hath locked up and kept secret. Let us take heed we be neither sound unknowing in those things which it is a shame for us not to know, not curiously prying into the knowledge of those things which are restrained from our knowledge. But (to the present point) i • may be much matter of humiliation to us, that of those things which we have a liberty, and 'tis our duty to know, we know so little. Job had free liberty to know, and search after the knowledge of those things about which Elihu put his questions, the Meteors of the air, and the motions of those superior bodies; yet Elihu, knew he could say little in answer to these questions, when he asked him, Doest thou know? &c. And therefore his purpose was to humble Job, while he made him see and know his own ignorance. And did the most knowing man in the world know his own ignorance, that would (I am sure it might) make him very humble. We are apt to be very proud of a very small portion of knowledge, a little puffs us up; whereas the sense of our defects in knowledge may both make and keep us little in our own eyes: We should be thankful for that little which we know, and humble because we know so little.

Elihu having by the Question now opened, convinced Job in in general that he knew but little of the works of God, proceeds in the close of this verse, and further forwards, to convince him further of his defectiveness in knowledge, by putting the same question about many other particulars: And the first particular about which he puts the same question, is the Light of the Cloud; Doest thou know when God disposed them,

He questions Job again about another point, the weighing the Clouds ( v. 16.) Doest thou know the balancing of the Clouds, the wonderful works of him that is perfect in knowledge? As if he had said, God's causing the light of his Cloud to shine, and his balancing the Cl • uds, are wonderful works, even the wonderful works of him who is perfect in knowledge; and tell me Job, Doest thou know these things? Doest thou know when God disposed them,

We must here repeat the former question; and, Doest thou know when God caused the light of his Cloud to shine? yea, some read this latter part of the ve • se in dependence upon the former; Doest thou know when God disposed them, tha • he might cause the light of his Cloud to shine? But I rather take it as a distinct Question. In which, con •• der, he doth not say, That he may cause the light of his Sun, but of his Cloud, to shine. 'It is the Sun properly that shineth, Clouds do not: The Sun is the Candle of the World, the receptacle and vessel of light. Clouds are but vessels or receptacles of water, they are not properly diaphanous, but opacous, or gross, • hick bodies: How then is it here said, He causeth the light of his Cloud to shine? I answer, The Cloud doth not shine by any connatural or intrinsic light, but by that which is adventitious, and accidental to it. And,

There is more in that word shine, than the ordinary shining of the Sun; the Hebrew root signifies not only to shine, but to break forth with shining in some very illustrious manner) Deu. 33.2.) The Lord came from Sinai, and rose up from Seire unto them, he shined forth from Mou • t Paran. Moses carrieth a metaphor or borrowed speech quite through the verse, rep • esenting God as the Sun shining forth and showing himself to the people of Israel, in three seve all places, & as it were in as many distinct deg • ees of glo • ious manifestation. His glory shined first from Mount Sinai, where he gave the L • w. Secondly, from Mount Seir or Edom, where (as I may say) he gave the Gospel, commanding Moses to make a B • az • n Se • pent, that they who looked on it might be cu ed of the poisonous wounds given them by the fiery Serpents, ( Numb. 21.) An illustrious type of Christ ( Job. 3.14.) Thirdly, the glory of the Lord shined from Mount Paran, where Moses, by command f • om the Lo • d, made repetition of the Law, adding sundry Evangelical explications of it. In all which the Lo • d shined forth with a glorious brightness, infinitely exceeding that of the Sun. David in three of his Psalms speaking of the wonderful appearances and discoveries of God, First, to save his people; Secondly, to judge and destroy his enemies, useth this word which here we translate shine, (Psal. 50.1.) The mighty God, even the Lord, hath spoken and called the Earth from the rising of the Sun, to the going down of the same; out of Zion the perfection of beauty God hath shined. That beauty with which God shines out of Zion in the divine splendor and holiness of his worship and ordinances is very glorious. Again, ( Psal. 80.1.) Give ear O Shepherd of Israel, thou that leadest Joseph like a flock, thou that dwellest between the Cherubims, shine forth; that is, declare thyself in thy mighty power, as it followeth ( verse. 2.) Before Ephraim Benjamin and Manasseh, stir up thyself, and come and save us. And as the gracious appearances of God for the saving of his people, so likewise the dreadful appearances of God for the destruction of his enemies, are expressed by this word ( Psal. 94.1.) O Lord Ged, to whom vengeance be • ongeth, O God, to whom vengeance belongeth, show thyself: The Hebrew is (and so we put it in the Ma • gin) shine forth. Thus the word notes no ordinary shining, but shining both with vengeance, and with salvation; which latte • falls in well with the Interpretation of the light shining in the Cloud, which I shall open a little further.

There are three Interpretations of these words.

First, Some by the light of the Cloud, understand the lightning, which (all know) breaks through the Cloud, and shines out wonderfully before it Thunders. The light of lightning is a wonderful light.

Secondly, Others understand, by the light of his Cloud, the light of the Sun scattering the Cloud, and as it were, tu ning the Cloud into light, making light where none was, or nothing but a thick dark Cloud.

Thi • dly, Several learned Interpreters expound the light of his Cloud, by the Rainbow, which is also a very illustrious light, and that is eminently the light of God's Cloud, 'tis his light in the Cloud. We may also call it a light of the Cloud; for though the light of the Sun falleth upon the clouds, yet the light of the Sun at other times is not so properly called the light of the Cloud, as the light of the Rainbow is, or as when the light of the Sun, reflecting from or upon the Cloud, causeth that Meteor, which we call the Rainbow; and therefore 'tis emphatically exp • est by this circumlocution, the shining of the light of his Cloud. The shining light of the Rainbow hath in it a great appearance of God, for the help, salvation, and deliverance of his people, 'tis a token of the good-will of God to man. And that we should rather expound this place of the Rainbow, than either of the Lightning, or the Sun-shine, I shall briefly give these four Reasons, upon which I ground the Exposition.

First, Elihu had spoken of the Lightning and of the Sun-shine in the former parts of his discourse, and therefore it is not probable that he should return to either so soon.

Secondly, In this whole philosophical Lecture of Elihu, wherein he ente • s into the treasures of these lower Heavens, there is no mention at all of the Rainbow, unless we fix it upon this place; therefore seeing he had spoken of the Lightning and of the Sun-shine, in the former parts of his discourse, and speaks not at all afterward of the Rainbow, it is most probable that he intends it here.

Thirdly, He is speaking of the wonders of God in the Clouds; and surely his discourse would have been imperfect, if he had omitted this, which as some express it, is the most wonderful of wonderful things among the Clouds, and one of the great secrets in Natu • e; I say he should have omitted a great part of that which belongs to the doctrine of the Meteors (all Meteorological Writers particularly handling this Doctrine of the Rainbow) if it be not found here.

We may take a fourth Reason of this Exposition, because this light is said to shine in his Cloud: 'tis true, all Clouds are his, that is, God's Clouds; but the Cloud in which the Rainbow doth at any time appear, is in a way of peculiarity and higher significancy called the Cloud of God, or God's Cloud. All the Clouds are as God's Bow, out of which he shoots his Arrows and Bolts; they are also called the Seat of God, on them he sitteth as upon his Throne. Again, they are called his Chariot, upō them he rideth in his Majesty; but the Rainbow-cloud, is, as it were, the Royal Robe or Diadem of God, the special Clothing of God. The Lord saith at the 13th verse of the 9th of Genesis, where we have the first mention of the Rainbow, I do set my Bow in the Cloud; the Bow is God's, and the Cloud is God's, he is entitled to them both in a very eminent and special manner. God calleth it his Cloud, and his Bow; Not only, First, because he made the Cloud, & the Sun-beams by which the Bow is made. But, Secondly, and chiefly, because he hath put it to a special use, and given it a mystical signification.

And therefore here we may take notice, that whereas the Rainbow is naturally a sign of Rain, for it is always accompanied with Clouds, or at least with a Cloud ready to dissolve and melt into Rain, and is therefore called by the Poet ( Nuncia Junonis, Virg. Aeneid. 4.) the Harbingresse of Juno: yet on the contrary God appoints it as a sign of fair weather. And indeed God often works by contrary means, lest we should stick in means, and ascribe the effect, more than is due, to them. So then the Rainbow hath two different significations, the first natural, of Rain, nor doth God promise to hinder or alter this course of nature. Secondly, preternatural or instituted, of fair weather; which Philosophy, and the world, is altogether ignorant of; only the Chu • ch and people of God understand it by faith upon the testimony or revealed will of God, that as often as the Bow appeareth in the Cloud, they have a renewed assurance that God will remember the Earth, and moderate the Rain: nor doth this depend upon the nature of, or various colors appearing in the Rainbow, but purely upon the will and institution of God. And the • efore we ought by a firm faith to embrace the word of promise, to which this sign is annexed; without that, the Rainbow is nothing else to us, but the image or representation of the rays of the Sun or Moon, impressed upon the Clouds.

I shall not insist upon any large discourse of the Rainbow, only take two or three things. This Meteor hath three Att • ibutes above the rest; First, it is the most illustrious and beautiful; Secondly, the most desirable and comfortable; Thirdly, the m • st strange and wonderful of all the impressions visible in the air. This is properly expressed by a Bow, because the form of it usually is semicircular. Luther saith he saw a Rainbow in the form of a perfect Circle; and others report they have seen it in the form of a strait line: But in whatever form it appea • s the natural cause of it is the reflection of the Sun or of the Moon (for there are Rainbows in the night as well as in the day) it is caused; I say, by the reflection of the light of the Sun or Moon) upon or from a watery or dewey Cloud opposite to either. The Latin word Iris, is derived from a greek word, which signifieth to speak or to relate something: The Rainbow is elegan • lie so called, because it foreshews sometimes rain, sometimes fair weather. A Rainbow in the morning is a sign of showers, in the afternoon it betokens serenity, and always it proclaims to us the p • omise of God for the moderation of rain; or it speaks thus much to all the world, that God will so measure out the Rain f • om the Clouds, that it shall never swell to an universal Deluge, or to a drowning of the whole woe • ld again. Thus the Rainbow hath a speech, a language of mercy in it towards the present world. It speaks also the Justice of God upon the old world, minding us of that Deluge of water that drowned them for their sin; they had so defiled the Earth by their evil manners and profaneness, by their will-worship, Superstition and Idolatry, that God in wrath sent a Flood of water, not to wash, or refresh, but to destroy them: The Rainbow minds us of that dreadful Judgment of God upon a corrupt World. And although the Rainbow gives us assurance that the World shall not be drowned again, how sinful soever it is, yet some, from the various colors of the Rainbow, whereof one is red and fiery, tell us, it proclaims that the World shall at last be consumed by Fire. The Apostle Peter is plain that it shall be so, (2 Ep: 3.10.) The Elements shall melt with fervent heat; nor is it merely a fancy, to say, that the fiery colors in the Rainbow are set there by God, to mind us of it.

Some have questioned whether the Rainbow were before the Flood or no? The reason or ground of the question is given from that saying of God ( Gen. 9.13.) I will set my Bow in the Cloud: it seems then there was no Rainbow before the Flood.

I answer, The Rainbow may be considered two ways; First, as to its natural being; Secondly, as to its mystical use. If we consider the Rainbow as to its natural being, it was before the Flood, for the causes of it were before the Flood, which are watery Clouds and the shining of the Sun: Now when sufficient causes appear in act, the effect doth certainly follow. But as to its mystical use, it was not before the Flood. Water had its natural elementary being and use, before Baptism was instituted, but it had not a spiritual use till then: we may say the same of the Rainbow. Some I know of the Moderns, Luther and Melancthon assert, it was not in being till then; but we have reason to vary from that opinion, with reverence to those worthy men: For God did not say in the 9th of Genesis, I will make or create my Bow in the Cloud, but, I do set my Bow in the Cloud, and it shall be there for a token of a Covenant between me and the Earth. The Rainbow had no such signification, nor was it set in the Cloud for any such purpose, before that time. So then,

Take the Rainbow as to its mystical use, so I grant, it was not before the Flood; till then God had never caused the light of his Cloud to shine as a Covenant-token. The Rainbow, had always a natural signification in it, but that is not all, it hath now also a Theological, divine and mystical signification, and is become as the Seal of that Covenant with mankind; for God instituted the Rainbow as a Sacramental sign (so we may express it for our better understanding) both between himself and the whole World in general, and in special between himself & his Covenant people ( Gen. 9. v. 12, 13, 14, 15.) It was given (I say) on purpose to Seal the truth of the Promise, that the whole Earth should no more be overwhelmed with a Deluge or Flood of water: Which though it be such a promise as the whole Creation hath the benefit of, yet the faithful only understand the mystery of it, and have their faith exercised upon it, and strengthened by it. So that while the Rainbow is the sign of a temporal Covenant to all creatures, the godly may look upon it, with reference to all spiritual and eternal mercies by Christ, in whom all the promises of mercy are Yea and Amen, (2 Cor. 1.20.) And there is a g • eat fitness in it to hold forth mercy both temporal and spiritual, in several particulars.

First, This Rainbow is in the Cloud, and God placed it in the Cloud, because out of the Cloud came the Rain which drowned the old world. God could have drowned the world only by letting out, or breaking up the Springs of water from the earth, but he opened the Cataracts of Heaven also to do it. And therefore God, to secure the world against such another vengeance from the Clouds, put his Bow in the Cloud.

A second significancy of mercy in the Rainbow, is, because the Bow is bended upwards, or Heaven-ward, the Bow doth not stand bent to the Earth, or downward, the string of the Bow is towards us, not the back of it. He that would shoot hath the bottom or back of the Bow in his hand, and the string is towards himself; but God, that he might show he doth not intend to shoot that Arrow anymore, holds the string of the Bow downwards, which no man doth that hath a mind to shoot. The Lord by this Bow in the Cloud shoots no man, unless it be (as one well expresseth it) with admiration and love; or I may say, the Lord having shot his Arrows of immoderate Rain from the Region of the air for man's chastening, seems to return to Heaven with his Bow reversed, as a token of peace and serenity to the woe • ld, or that in Judgment he remembers his Covenant-mercy. The wicked are said to bend their Bow, they make ready their arrow upon the string, that they may privily shoot at the upright in heart, (Psal. 11.2.) But he that tu • ns the string of his Bow downwards, is not ready, nor seems minded to shoot at all.

Thi • dly, This bow shows mercy, because there is no Arrow seen at it, or with it.

Fourthly, It showeth or signifieth mercy, because the Rainbow usually appears when Rain is ready to come, implying that the Rain shall not hurt us; and so we have a support of our faith, as soon as we have any appearance of fear.

Fifthly, When-ever the Rainbow appears, there is clearness in some part of the air; for it cannot be but when the Sun shines. In the time of the Flood the light of the Sun was wholly obscured. All the days which the world had during that dreadful Rain, we • e (like the day described, Joel 2.2. Zeph. 1.15.) days of darkness, and of gloominess, days of Clouds and of thick darkness. Therefore 'tis said, ( Gen. 8.22.) Day and night shall continue forever: Intimating that in the time of the Flood the day was so ob • cured, so black, that it could scarcely be known to be day, or distinguished from night. But now when the Rainbow is seen, the Sun shines, to give assu • ance that though there be an appearance of Rain, yet the light of the day shall not cease.

Sixthly, The various colors of the Rainbow are very significant for our comfort, making (as some Naturalists have told us) a thousand sweet delights for the eye, by the admirable mixtures and shadowings of colors therein discernible.

Seventhly, The Natu all Historian assureth us, that where the Rainbow at any time toucheth the Earth (as we may often observe it doth) it leaveth a fragrant smell upon the grass, shrubs and bushes. Thus you see how properly and fitly the Rainbow is called The shining of the light of his Cloud, as also what significations of favor are discernible in it. From this explication of the words, we may note;

He causeth the light of his Cloud to shine. Clouds are dark things, but while the Cloud shows Rain, God's light in the Cloud shows fair weather. That's matter of rejoicing to all that fear God, as with respect unto that particular Judgment of the Deluge, so of all evils and troubles which fall upon them in this woe • ld. This light shining in the Cloud may comfort and refresh us in the darkest night of sorrow. It is said ( Psal. 97.11.) Light is sown for the righteous, and joy for the upright in heart: And in the 4 ^th of the Revelations (which is as it were a Prologue or Preface to all the Prophesies of the dark times that should come upon the world, and over the Church of God in this world) we find Jesus Christ is represented with a Rainb •• • bout him ( verse. 3.) I was in the spirit, and behold a Throne se •• • even, and one sat on the Throne, and he that sat was to look upon like a Jasper and Sardix stone, and there was a Rainbow round about the Throne, in sight like to an Emrald. From this Throne it is that Jesus Christ doth, as I may say, dispence all the affairs of his Churches and people. Now though Jesus Christ in the providential or mediatorial government of his Churches, doth often send Clouds upon them, and though Clouds and darkness are round about him, yet the Throne hath a Rainbow about it: And why a Rainbow? to show that Jesus Christ is mindful of his Churches and people, to save them when the Serpent casts out Floods to drown them. 'It is said ( Rev: 12.15.) The Serpent cast out of his mouth water as a Flood after the Woman, that he might cause her to be carried away of the Flood; but Jesus Christ that sitteth upon the Throne, hath a Rainbow about h •• , which gives assurance that the Floods shall not quite overwhelm the Church, she shall be delivered, though it be in a Wilderness, from those mighty water-floods of persecution raised and caused by the Serpent and his seed against the seed of the Woman, or against the Woman and her seed. Though Christ may suffer great Floods of sorrow and tribulation to be poured upon them, yet there is a Rainbow about the Throne to which we may look, and get our faith confirmed, that the Woman and her Seed shall not be swallowed up.

Take one place more ( Rev. 10.1.) I saw another mighty Angel coming down from heaven (that was Jesus Christ) clothed with a cloud (that is, with dark dispensations, such as his people should not well know what to make of; but what follows?) and a Rainbow was on his head. That Prophesy leads into a description of the greatest pressures and troubles that ever the Church of God was to suffer in this world. Jesus Christ was clothed with a Cloud, but, for the comfort of his Church, there was a Rain-bow on his head, there was light shining in this Cloud, to bear up the spirits of his people, that the mischief should not be to their destruction, though it might be very much not only to their trial, but correction. And we find the Church supported, though not directly under this notion of a Rain-bow, yet by a promise plainly hinting, if not referring to it ( Isa. 54.9.) In the 8 ^th verse the Prophet tells us, that the poor Church was in very great trouble; Why? Surely because of some cle •• lie providences, which interrupted the light of God's count • from shining upon them, at least to their apprehension; for thus he b • spake the Church, In a little wrath have I hid my face from thee, for a moment (there was the Cloud) but with everlasting loving-kindness will I have mercy on thee, saith the Lord thy Redeemer (there's the Rain-bow) for this is as the waters of Noah; for as I have sworn the waters of Noah shall no more go over the earth (which was signified by the Rain bow) so have I sworn that I will be no more wrath with thee, nor rebuke thee: For the mountains shall depart, and the hills shall be removed, but my kindness shall not depart from thee, neither shall the Covenant of my peace be removed anymore, saith the Lord that hath mercy on thee. Then follows, O thou afflicted and tossed with tempest, and not comforted, behold, I will lay thy stones with fa • r colors, and thy foundations with saphiers, and I will make thy windows of agats, and thy gates of carbuncles. As if he had said, though I ••• e hid my face yet I will return, for this is as the waters of Noah; that is, I have as certainly resolved in myself that this unnatural flood shall not drown thee, as I once promised, and am so resolved still, that the natural flood shall never drown the world again; and mark how he expresseth it, as I have sworn. When we read the history in Genesis, it is not said, that the Lord swore; but the Lord to show that his word is as good as his oath, tells us that what he spake to Noah, was as if he had sworn it, especially seeing he gave such a sign for the performance of it. I might show from other Scriptures, that God is sometimes represented swearing, when yet we read of no oath formally given: It is said ( Exod. 32.13.) God sware to Abraham and his Seed; to which the Apostle refers ( Heb. 6.13, 17.) God confirmed it by an oath; yet if we look those scriptures, Gen. 12.2, 3. Ch. 15.7. Ch. 17.7. we find only the Lord said, &c. The Lord's saying is as good that is, as sure as his swearing, and shall as certainly be performed.

For a conclusion of this matter; let it be remembered, that the Lord by causing the light of his Cloud to shine, at first gave, and still gives a sign, or a seal to strengthen faith. Signs and seals are appendices to the Covenant, or great Charter of all our mercies. Signs and seals are visible words, God speaks by them to the eye. I will set my Bow in the Cloud; God saith, the Bow shall be a sign, he also hath made Water a sign in the holy Sacrament of Baptism, and he hath made Bread and Wine signs in the holy Sacrament of the Supper; God hath been pleased, from the beginning so far to condescend to man's weakness, as to give him, not only his Word or Promise, but Signs to confirm it. And therefore did the Lord give a sign, because, as himself hath both an all-sufficient power, and full purpose to perform his promise, so he would have the faith of all that are under the Covenant well assured of his faithfulness in performing it.

Thus we see the spiritual usefulness of this interpretation, taking, the light of his Cloud, for that illustrious sign the Rain-bow set by God in the Cloud, and most fitly called the light shining in his Cloud; which he doth not cause to shine ordinarily or every day as the Sun doth, but at special times, testifying his eminent favor to some, and his care over all mankind. Knowest thou when he caused the light of his Cloud to shine? Elihu proceeds further with Job upon interrogatories.

Here's another question. The general scope of all these questions was handled before, I shall now only point at that which this question specially aims at. Mr. Broughton reads, Dost thou know the poising of the thick vapors? This is a wonderful woe • k of God. The Clouds are huge ponderous bodies; who is able to guess how much a Cloud weighs? yet God ballanceth the Clouds, he, as it were, puts them into scales, and knows what they weigh; he so orders them, that one part doth not over-power the other, but both hang with an even poise in the air; this is a wonderful work of God. Dost thou know how God doth this? or, how he makes the Clouds bigger or lesser, how he placeth them higher or lower, according to the service and use to which he hath appointed them? Can any man do this? Can any man fully understand how such vast bodies as the Clouds should be poised or balanced? how they hover over our heads, and are kept from falling upon us? We must have recourse to the wisdom and p • wer of God for this. Dost thou know the balancing of the Clouds?

Hence we may infer, First;

Secondly, Note;

All heavy things tens downward; what then but God keeps the Clouds up, which are so heavy? 'It is a wonder that we have not Seas of waters, rather than showers poured upon us from the Clouds. They that travail far at Sea, see the Rain coming down by spouts, or like a flood in some places; and certainly the Clouds would come down everywhere like a stood if God did not hold them up. From which particular instance Elihu would have us take up this general truth, that,

All things are kept in an even balance by the wisdom and power of God. The things of the world, if God did not balance them, how would they tumble and fall awry, yea, run to ruin! were there not a balancing operation in the arm of God, over all the affairs and businessess of men, what a hudle and confusion would all be in? We read in Scripture of four things which God is said to weigh or to balance, they are all very considerable.

First, It is said, God weigheth the waters ( Job. 28.25.) which may be understood, not only of the waters above in the Clouds, but of the waters also in the Sea; he knows to a dram, to a grain, how much all the waters weigh.

Secondly, Which are also vast things, It is said ( Isa. 40.12.) He weigheth the mountains in scales, & the hills in a balance. And as both these are true taken literally, so they are true also if you take them mystically or metaphorically. S ^t John was shown the judgment of the great whore, in a vision, who sitteth upon many waters (Rev. 17.1.) Who are meant by waters is explained there (v. 15.) even Peoples, and Multitudes, Nations, and Tongues. The people of the world are compared to waters, and well they may, fo • their instability; Unstable they are as water (Gen. 49.4.) and for their aptness to swell and rise up into floods. Now the Lord weigheth these mystical Waters, Multitudes, and Nations: he knows exactly what they a • e, what they would be, and what they would do. And as by waters common people or nations, so by mountains and hills the great the mighty ones of the nations are expressed; Princes and honorable men are as great mountains. Thus spake the Prophet, The day of the Lord shall be against the mountains (Isa. 2.) that is, against the mighty men of this world; Hence that deriding question, Who art thou O great mountain before Zerubbabel? (Zac. 4.7.) That is, O thou great man, who art thou? surely, thou art not so much as a mole-hill before the God of Zerubbabel, who when he comes down, the mountains melt down at his presence (Isa. 64.1.) who, if he doth but touch the mountains, they smoke (Psal. 144.5.) as if struck with Thunder. God weighs these mountains of the earth, that is, he considers and unstands them exactly. God weighed him who was the greatest mountain, of a man, in his time; Belshazzar was the sole Monarch of the earth, he had almost the whole known world at his command, yet the Lord said of him ( Dan. 5.22.) Thou art numbered, thou art weighed, and thou art found too light.

Thirdly, As God weigheth men of all sorts, so he weigheth the actions of all sorts of men (2 Sam. 2.3.) By him actions are weighed, that is, all actions are weighed by him; the least actions are weighed by the mighty God, and so are the greatest, he knoweth how to poise them, and so make use of them, that they • ay eff • ct what is answerable to his own counsel and purpose. This is it which the Prophet intended, when he said of the Lord, Thou most upright dost weigh the path of the Just (Isa. 26.7.) that is, the motions, and goings, or doings of the Just. The paths of the Just come often into very uneven balances in this world, everyone will be weighing them, one gives this judgment of them, and another that, few hit right, the most of men being either blinded with ignorance of them, or prej • diced wi • h malice against them: But the comfort of the just is, the most upright weigheth their path, and will give the just weight of them.

Fourthly and lastly, God weigheth the very spirits of men. All the ways of man are clean in his own eyes, but the Lord weigheth the spirits (saith Solomon, Prov. 16.2.) The Lord doth not only weigh actions and paths, that is, the whole outward course and tenor of our lives, but he weighs our spirits, that is, the principles from which our actions flow, and by which we are carried on in our paths; he finds one man to be of a light, of a vain spirit, and another man to be of a proud high spirit, a third to be of a covetous, having, holding spirit; a fourth of an envious spirit, that cannot bear the good of another; and a fifth to be of a revengful spirit, that will do another as much hurt as he can. Again, the Lord by weighing finds out them, whosoever they are, that have a weighty, serious spirit, that have an upright sincere spirit, that have a heavenly gracious spirit; God knows who they are that have a spirit for the things and ways of God in the midst of all contradictions of men; and having thus weighed the spirits of men, he disposeth of them and deals with them accordingly. And I may add this to the question in the text, Dost thou know the balancing of spirits? Surely no, for thou knowest not the balancing of the Clouds (which may be known much easier)

Mr. Broughton renders, The miracles of the perfect in knowledge. As if he had said; the shining of the light in his Cloud, and the balancing of the Clouds, are to be numbered among the wondrous works of him that is perfect in knowledge. The wonderousness of God's works was touched at the 14 ^th verse, I shall not stay upon that here; only mark how Elihu describes God by a periphrasis or circumlocution; he doth not say the wonderful works of God, but, the wonderful works of him

This is a description of God, and such a description as will fit none but God; who hath and who only hath, not • nly knowledge, but the perfection of it. We need not name God, when we speak of him that is perfect in knowledge, it can be meant of none but him. Elihu, at the 4 ^th verse of the former Chapter, said to Job, He that is perfect in knowledge (meaning himself, as that text was expounded) is with thee. In what sense Elihu might say of himself, that he was perfect in knowledge, was there shown; and here it must be shown and confessed, that neither Elihu was, nor any, the most knowing, are perfect in knowledge like God, or as God is. The Apostle saith of the best knowers in this world (1 Cor. 13.9.) We know in part, and we prophesy in part; we behold darkly, as in a glass. They that have the clearest eye-sight, the purest intellectuals, know but in part, and see but darkly, which is far from perfectly; therefore, I say, this description of perfect in knowledge, hath a peculiar meaning here, proper only to God, as will appear more particularly in opening this Observation from it.

That's perfectly perfect to which nothing can be added, and from which nothing can be taken. Such is the knowledge of God; it is impossible to add anything to it, and it is as impossible to diminish it: God cannot forget or unlearn anything already known, nor can he know anymore things, no nor anything mo • e, than he already knoweth; therefore he is perfect in knowledge. More distinctly, the knowledge of God is pe • fect; For,

First, He knoweth all things; whatever is knowable he knoweth. He knows

First, All things past.

Secondly, He knows all things present.

Thi dly, He knows all things to come ( Isa. 46.10.) He declareth the end from the beginning. Now he that knows all things past, present, or to come, is perfect in knowledge.

Secondly, He is perfect in knowledge, for he knows all things at once, in one prospect o • by one aspect; he doth not know one thing after another, nor one thing by another, he knows all at once.

Thirdly, He is, perfect in knowledge, for he knows all things as they a • e, • e do • h n • t know things according to appearance, only or as they are held fo • th to be. Many will make fair shows, and offer both them • elves and their actions as very good, holy, righteous, religious, yet the Lord who seeth through them, seeth them 〈◊〉 naught qui • e th • ough ( Heb. 4.12.) All things are naked and manifest to him: He seeth to the skin, he seeth th • ough cloaks and • iz • rds, yea, he seeth through skin and all, he looks into the breast; the breasts of men are to him, as if they were cut open, as the word there imports.

Fourthly, He is perfect in knowledge, For he knoweth all things in himself. God doth not go out o • himself to search here and there for knowledge and information. We run to this and that b • ok, to this and that man, to fetch in knowledge and yet we know but little when we have done all; but the Lord knows all things in hims • lf, without search or study.

Fifthly, He knows all things unerringly; he knoweth them so as there is not the least mistake in his knowledge; that's perfect knowledge. How many errors are there in our knowledge? how much darkness in our light? But God is light, and in him is no darkness at all.

Sixthly, He knows all things everlastingly; all things are before him always. Some men quite lo • e the knowledge of many things which they have known, but all that God knoweth (which is all) abideth in the same clearness and fullness with him forever.

Seventhly, He knows all things as perfectly as if he had but one thing to know, therefore he is perfect in knowledge. We use to say of a man that hath a knowledge scatte • ed upon many matters, or that is knowing in many Arts, and Trades, and businesses, we say, this man is something in everything, and nothing in anything; he hath no full knowledge of any one thing, his knowledge being divided upon or among so many things. But such is the perfection of God's knowledge, that he knows all things as perfectly as if he had but one thing to know. To him that is infinite, one and all, is all one. And from hence (to close up the whole point and this verse) take these five inferences.

First then, To know, is to be like God, for God is a God of knowledge. O how unlike God are ignorant persons!

Secondly, The more perfect our knowledge is, the more like we are to God, for he is absolutely perfect in knowledge.

Thi • dly, If God be perfect in his knowledge, then, We need not fear any good wh • ch we do, unseen of men, shall be lost, for God sees and knows it. Though your left han • : know not what y ur right hand doth, yet never fear what you have done shall be buried, for God is perfect in knowledge.

Fourthly, If God be perfect in knowledge, No evil-doer hath any ground of hope, that any evil he doth can be hid, though done never so much hiddenly, or in the dark. God is so perfect in knowledge that to him, darkness is no darkness; the da kness and the light to him are both alike.

Fifthly, If God be perfect in knowledge, Then he fully knows the needs of his people all the world over; he knows the state of everyone for soul and body. This Ch • ist makes an argument of support in our greatest needs ( Mat. 6.32.) Be not careful what ye shall eat, &c. be not dispondently careful or fearful about anything, for your heavenly father knoweth that ye have need of all these things. Men in straits use to say, if such a friend did but know of our wants, he would help us. Here is comfort to the people of God, he knows their state in general, and their straits in particular, for he is perfect in knowledge. We may rest assured, that he who hath so p •• fect a knowledge, mingled with perfect compassions, will in due time give us perfect help out of all our straits, and a perfect supply of all our wants.

THis context showeth yet further, the utter insufficiency of man to comprehend those wonderful works of God, concerning which Elihu spake in the close of the 15 ^th verse. And here we have a conviction of man's insufficiency two ways.

First, In reference to his ignorance of what God doth upon him, verse. 17. Dost thou know how thy garments are warm? &c.

Secondly, To his weakness, in giving God any assistance about what he hath done, verse. 18. Hast thou, with him, spread out the sky which is strong? &c.

Thus Elihu cometh nearer to Job than before, not only convincing him of his ignorance in those things which were far above him, but even in those that were about him; not only with respect to the Clouds of heaven, but to the clothes upon his ba ••• And it hath troubled some Interpreters upon these words, while they considered the seeming lowness and meanness of the matter in question, which here Elihu puts to Job, as also, how Elihu (having discoursed of so many wonderful woe • ks of God, in the former part of the Chapter, his wonderful works in Lightning, in Thunder, in Rain and Snow, in the motion of the Winds, in balancing of the Clouds, and in the admi • able aspect and appearances of the Rain-bow; It troubles some Interpreters, I say, to consider how Elihu, after a large discourse of these greater matters) should come at last to speak of Jobs garments, and the warmth received by them. What cognation or proportion is there between those high and great things above, and the garments which he daily woe • e? Do these deserve to be reckoned up among the secrets of Nature? or, was Job so stupid, that he could not give a reason of their warmth? Knowest thou

So we are to resume that part of the question out of the former verse, though not expressed here. As there he said expressly, Dost thou know when God disposed them? dost thou know the balancing of the Clouds? So here he saith impliedly, Dost thou know how thy garments are warm?

Some make this and the former verse one entire sentence, qui • e leaving out those woe • ds, Dost thou know, in the latter part; Dost thou know the ba •• ancing of the Clouds, O thou whose garments are warm upon thee, when the earth is quieted by the South wind? Hast thou, with him, spread out the Sky, which is strong, and as a molten looking glass? The meaning of which reading is briefly this; O thou, who canst not bear thy clothes in a hot day, but art forced to leave thy labor, and retire to thy rest, when the earth is quieted, the Sun being far ascended to the South (that's the time of heat) Didst thou, with him, spread out the Sky, which is strong as a molten looking-glass? Didst thou work in the Furnace, or in that fiery heat with God, when he did, as it were, like a mighty Founder, cast the whole Heavens into that glorious mould, or form, in which they appear and seem to move? The words are an allusion to those Artists who work in Mettals, and cast them into Vessels of one sort and size or another, for the several uses & services of man: Such a thing is the Sky over us, which is therefore here compared to a molten looking-glass, that is, to a glass made of molten metal. Thus, I say, some read the context as one entire sentence, and there is a clearness in it.

But I shall keep to our own reading, and so we have two distinct questions; Dost thou know how thy garments are warm? Hast thou, with him, spread out the Sky?

I begin with the first, Dost thou know

Canst thou give an account of that sudden change, whence it is that the South wind ceasing to raise storms in the earth, there should presently succeed such fervent heat, that thou art not able to bear thy own ordinary clothes? The text is, that, or how it cometh to pass, that thy garments are warm. As if Elihu had said, I have dealt with thee about higher and greater ma • ters; I will now put a question to thee which is more familiar, Canst thou tell me how thy garments are warm? Su • ely it thou ar • not able to give me a clear reason about that, how art thou able to enter n • o the more reserved secrets of God? tell me, if thou canst, How thy

The woe • d which we t • anslate garme • ts, hath a very co • si • enable significancy in it, coming f om a root rendered dec • i • , • all • hood, and a lie. The g • rments which we wear a • e bo • h a tegumen • o • covering of our nakedness, and a testimony of our perfici • usness and fall • eness with the great God. Be o • e man sinned he wore no garments, nor had he need to wear any, innocence was his clothing; nor was the natural man ever so gloriously adorned, decks and dressed, as when he had no garm • nts besides his innocence. When man prevaricated and dealt falsely with God, when he s • nne • and broke the commandment (his nakedness appea • ing and his • hame) he then got a simple cove • ing, such as he could make for himself of fig-leaves, till God p • ovided him a covering of skins. Garments began with our sin, till then (saith Moses, Gen. 2.) the man and the woman were both naked, and were not ashamed; but when once man had sinned, then shame came into the world, and then both God and Nature p • ovided garments to cover his shame. All this the word imports, that we, through sin, having lost our natu • all garments, our robe of created innocence and integrity, we are constrained by s •• me to take up these artificial garments or coverings to hide our nakedness. It is not unprofitable for us to remember, that the Spi • it of God in the Original language hath expressed our ga ments by such a word, as leads us to the original of them▪ our dealing falsely with God and sinning against him. D • st thou know how thy garments

The word which signifieth to heat, or make warm (I note that by the way also) was the name of one of the sons of Noah; he had three, called Sem, Ham, and Japheth. Ham or Cham was that son who saw his fathers naked • ess, and told his two brethren without, not g • ievingly, but deridingly, which brought a curse upon him. This Cham had his name from heat; and that portion and part of the world which, according to the opinion of the learned, was assigned to the posterity of Cham, is one of the hottest climates in the world; the inhabitants of those Countries by reason of the extreme heat of the Sun, being black, are called Blackmores. And all Africa was called Ammonia, either because the Idol of the Sun was woe • shipped there, or because the Sun-beams are always hot and fie • y upon it. Yet as the word notes that extreme heat which causeth blackness, so any moderate heat; Dist thou know how thy garments are warm?

From the notation of the word rendered garments,

Observe first;

The covering of our natural nakedness is a discovery of our spiritual; and the • efore when we cover our natural nakedness we should think of our spi itual. 'It is sin alone which makes us shamefully naked. Moses saw the people were naked, when they had made the golden Calf ( Exod. 32.25.) not that they had no clothes on them, but they had got a new sin upon them, and had lost their former integ • ity, which was a better ornament than clothing, as also the protection of God, which was a better guard or defense than armor. Our garments, which are an occasion of pride to many, should be an occasion of humiliation to all. Let us take heed of sinning in the use of garments, seeing it was sin that brought in the use of garments. I only mind the reader of it from the notation of the woe d.

Secondly, What is here said of garments? Knowest th • u how thy garments are warm? That is, warm thee, or, keep thee wa • m.

Hence note;

That's one use or service of garments. There is a fourfold use of garments.

First, To cover our nakedness and hide our shame.

Secondly, To distinguish our sex, man from woman. The law of M • ses fo • bad the man to wear the woman's apparel, or the woman the man's ( Deut. chap. 22. verse. 5.)

Thirdly, Garments are useful for ornament. There are garments of glory and honor, garments to set forth the state and condition, as well as the sex of the person wea • ing them. Aaron and his sons had garments made them by God's o • n appointment, for glory and for beauty (Exod. 28.2, 40.) The Kings and Princes of the world wear garments becoming their state and Majesty; and inferior Magistrates have their proper garments, suiting their offices and dignity.

Fourthly, (Which is the common use of garments, and that which the text speaks of) they are for warmth, to keep out the cold, and to defend us from the injuries and violence of the weather; yet we sca • ce know, or do not fully know, how that comes to pass.

Hence observe, Thirdly;

Though there be a natural cause of this warmth, yet there is some what of God, yea, much of God in it. The effect of that natural cause dependeth wholly upon the concurrence and power of God. That Speech of the Prophet to the Jews newly returned from Babylon, and neglecting the Lord's house, while they too much attended the building of their own, doth fully evince this for truth ( Haggai 1.6.) Ye have sown much, b •• bring in l • ttle (naturally they that sow much, should bring in much, but God can stop the influences of the heavens, and the increase o • the earth, & though the seed time be great, • he harvest shall be small) again, ye eat (and then sure they we • e satisfied; no, saith the Prophet, ye eat) but ye have not enough; which not only implieth that they had not enough to eat (though that might be a truth) but, that though they did eat enough, yet there was not a nutritive virtue in the meat, it did not content o • satisfy the stomach & • enue their strength: He adds, ye drink but are not fi •• ed with drink, which also implieth, not only that they had but • little to drink, but tha • their drink was not comfortable o • thi • st-quenching to them. Las • lie (which is the instance of the text) Ye clothe you, but there is no warmth. What was the reason of all • his, That they did eat and had not enough, drink and were not filled, put on clothing and were not warm? The text gives answer (v. 9.) Because I did blow upon it, or blow it away; that is, I sent out a curse which blasted all your creature enjoyments, and blowed away the comforts and usual efficacy of them; so that ye had only a shel without a kernel, or only skin and bones without the marrow and fatness of all, my favor and blessing. That our clothes warm us, as well as that our meat and drink nourish us, is from the blessing of God.

Fourthly, When he saith, Knowest thou how thy garments are warm?

Note;

What's more common than for a man to wear garments? what then to find his garments warm upon him, or himself warm in his garments? and why a man's clothes warm him we need not go to inquire of a great Philosopher, any man, any common man can give or assign a cause of it. Yet there is some-what in it beyond natural causes, which few take any notice of, and none can sufficiently or fully apprehend. Second causes produce their effects, the temperature of the air is a cause of warmth, and the garments we wear, warm us by exciting and drawing out the congenial warmth within us; yet Elihu puts on the question further than that, Knowest thou how thy garments are warm,

Or as some translate, When the earth is quiet by the South Wind. Mr. Broughton reads, when the land is still. The original is only the South, When he quieteth the earth, or when the earth i • quiet by the South; that is, when gentle winds or briezes blow from the Southern parts. The word rend • ed South or South wind, comes from a root signifying an high habitation, because the Sun is highest when 'tis in the South, that's its Meridian or high both elevation and habitation. And as when the Sun cometh into the South, 'tis in its highest elevation above us, so 'tis hottest in opperation upon us.

So that, by the South, he meaneth the Spring and Summer time, when the Sun makes his Southern progress. And because usually our garments are warmest upon us, when the South wind bloweth, therefore we render it by the South wind. The South wind sometimes bringeth sto • mes, as was shown at the 9 ^th verse, Out of the South cometh the Whirlwind; but mostly the South wind bringeth a calm and heat ( Luke 12.55.) When ye see (saith Christ) the South wind • low, ye say, there will be heat, and it cometh to pass. As the North wind u •• ally blows cold, so the South wind usually blows hot, o • b • ingeth heat. Here's a natu • all cause of warmth, the quieting of the earth by the South wind.

B • t is the earth at any time unquiet? If not, why is it said, he quieteth the earth? He • e by the earth we are to understand that part of the Air whi • h is nearest to the Earth. The Earth taken strictl • is no • unquiet, but the Air, in which we (who are upon the Ea • th) breath, the wind blowing, is unquiet and stormy, and when God commands down the storm and sends a calm he is said to quiet the Earth. So then, by the Earth, we are to understand the Air immediately compassing us, who dwell and move upon the Earth; and God quieteth the earth with the South, or South wind, when we on earth are quiet and quit from troublesome or tempestuous weather.

Hence note;

When there are no sto • mes nor blustering winds in the Air, God shows both his power and goodness, he then quieteth the Earth; we are to acknowledge God in it, and bless him for i • , when the Earth is quiet. The di • ciples ( Matth. 8.26.) being in a great storm at Sea, and f a ing the V • ssel would be over-set, and that they should perish in the Waters, Ch • ist s • id to the Sea, Peace, be st • ll; and presently the e was a great calm. He that quiets the Sea, quiets the Earth too. Christ hath c • lmes or peaceable winds, as well as storms and stormy winds at his dispo • e.

And if the natural quietness of the Earth be the work of God, then much more is the civil quietness of it. God alone giveth quietness among men, he maketh them of one House, and them of one Nation to liv • qui • t. When there are no winds, no tempestuous winds blowing in the sky, there may be sto • mes and tempests in the Spirits of men; and when there is a tempest within, only he who forms the spirit of man within him (Zech. 12.1.) can keep it from breaking out. There are civil storms as well as natural, and the former are much more troublesome and dangerous than the latte: God raiseth those sto • mes in judgment. He sent an evil Spirit betwee • Abim • lech and the men of Shechem (Judge. 9.23.) That is, be either gave Satan ( • he gre •• master of mis- • ule) leave to kindle jealousies & • nimosities between their, or he gave them up to t • eir own evil, curious and malicious spi • i • s, which burried them or 〈◊〉 thei • 〈◊〉 vexation and destruction: now, as God raiseth 〈◊〉 storms in judgment, so he either p • even • s or rebukes them in mercy. It is God who quiets both the spirits of Princes in governing, and the spi • its of people in submitting and obeying. He hath a South wind, some benign and favou • able wind, which he breathes upon the child • en of men, and th • n they a • e quiet, and then all's quiet: God being quiet towards, that is well-pleased with, and favorable unto man, he quiets all things. If the Lo • d do but say the word, what storm, what tempest, what wrath, what rage, what outrage soever there is in the ea • th, all's hush • and still. Elihu affi • med this strongly when he put that challenging question ( Chap. 34.29) When he giveth quietness, who then can make trouble; whether against a nation or a man only? Natural quietness, much more civil, but above all, spiritual quietness is of the Lord.

When there is the greatest unquietness in the Air, and in the affairs of this woe • ld, when (as it is said of those times, 2 Chron. 15.5.) There is no peace to him that goeth out, nor to him that comes in, but great vexations are upon all the inhabitants of the countries, men contending with and (like beasts) • ea • ing one another, yet even then there may be spi • i • ual quietness in the soul of a believer; he may sit still and unmov • able, in the savou • and love of God, though the earth be moved (yea • emoved) and the hills carried into the midst of the Sea. This is eminently the woe • k of of God; he can give quietness to the soul in • h • midst of all worldly unquietness. Christ • aid to his disciples, and in them to all believers ( John 16.33.) These things have I spoken to you that ye might have peace; in the world ye shall have tribulation. The meaning of Christ is not to assu •• his di ciples, that the • shall have peace in him after they have had tribulation in the woe ld, but that their inward spi • itual peace shall Synchronize or be contemporary with their outward woe • ldly t • ibulations. To have trouble without, and peace within, at the same time, This is the special gift of God. The text tells us, God quieteth the earth; and as that gift of natural quietness is a mercy, so civil quietness is a great mercy, and spiritual quietness, quietness of heart and tranquility of mind, especially in the midst of tribulations, is the greatest mercy of all. We should pray earnestly, that God would keep the earth quiet, o • quiet the earth, when ever we find it unquiet, by some gracious South wind, but above all, that he would quiet our spirits by the sweet breathings of his blessed Spirit, that though at any time there should be nothing (which God forbid) but unquietness on the earth, yet we may have much quietness in our hearts.

Again consider, the former context told us of storms and tempest • , of thunder and lightening, of snow and rain, driving men from their labor in the field, to their homes and houses, and the wild beasts of the fields to their dens and coverts: Now this text speaks of warmth, of calms, and quietness, He quieteth the earth by the South wind.

Hence observe;

As no day of the year is of the same continuance or length as to light, so very few are of the same complexion or tem • er as to heat and cold, fair or fowl weather, storms or calms. Now if there be such a vicissitude in natu • all things, then do not wonder that there is a vicissitude in civil things, or in the affairs and condi • ions of men in this woe • ld. If after the fair weather of health and peace, the fowl weather of s • ckness and trouble come upon us, if after calms we meet with storms, let us not be troubled. A heathen Poet said, We should not be diffident in a stormy day, that we shall never have quietness, nor should we be confident in a quiet day, that we shall never have a storm. David, a holy man, was once exceedingly out in both; in his adversity he said, I shall never be established; that was the sense of his saying, when in his haste he said, all men are liars (Psal. 116.11.) In his prosperity he said, I shall never be moved. The Lord's favor had made his mountain stand st • ong, and he began not only to think but conclude it would always stand in the same strength, till his experience consuted that fancy, Thou didst hide thy face, and I was troubled (Psal. 30.6, 7.) 'It is good for us to be in expectation of, and preparation for all sorts of changes, seeing all things here below are changable. That great Monarch said ( Dan. 4.4.) I Nebuchadnezzar was at rest in mine house, and flourishing in my palace, yet presently he saw in a dream, that all his flourishing prosperity was but like a dream that passeth away; and while those boasts of an earthly greatness and settlement were in his mouth ( verse. 30.) Is not this great Babylon that I have built for the house of the Kingdom, &c. There fell a voice from Heaven (verse. 31.) saying, O King Nebucadnezar, to thou it is spoken, the Kingdom is departed from thee. All sublunary things, the surest and best settled estates, not only of the men of this world, or of worldly men, but of all men, even of good men, in this world, are as subject to changes, as the Moon is, or as the wind and weather.

Lastly, Whereas, when Elihu to the question, Knowest thou how thy garments are warm, puts this addition, when he quieteth the earth with the South wind? Job might say, that's an answer to the question. If you ask me, how my garments are warm? I answer, By God's quieting the earth with the South wind. But here is something more intended; though this be a cause of warmth, yet not all the cause. It is possible for the weather to be warm, and our garments not warm. It was shown before, that God is able to suspend the working or effects of nature; as, through his power a man may be in the fire and yet the fire not burn him (it was so with the Three Children in Daniel ) so a man may be in the Sunshine, and his clothes not warm him. God can stay or stop the influences and effects of the Sun. The shining of the Sun and the quietness of the Air are true reasons of the warmth we feel in our garments, yet not all the reason. And therefore Elihu would convince Job by this question, that if he could no • give the whole reason of Naturals, much less could he of providentials. And as he convinceth him of his insufficiency, and incompetency to deal and debate wi • h God, by his ignorance ab • ut the warmth of his garments that cove • ed him; So in the next verse, he convinceth him of weakness and inability, by calling him to consider the mighty power and self suffi • iency of God, who alone, without any of his or of any man's assistance, made and spread out the mighty garment, the Sky, which enwraps and covers all men and all things on earth. That's the general import of the following question.

The word which we render, and is here used as a V •• b, to spread, b • a • eth an allusi • n to Metals, which a • e beaten on by an hammer in • o plates. The Nowne signifies the Fi • mam • n • ( Gen. 1.) becau • e it is an expansi • n, or thing spread out. I 〈◊〉 the Ve • b is applied to the work of God upon the Earth ( Psal. 136.6.) where the Psalmist puts this among the praises of • od, o • the things for which God is to be pr • ie • , To him who st • e • che • out the ea • th. The st • e • ching or spreading out of th • 〈◊〉 is the work of God, as well as the spreading out o • the H •••• n. The earth i • a solid op •• ous and globous body, yet it is said 〈◊〉 str • tched out, b • cause as there is a •• undness in the Earth, so a mighty exten • and vastness. To him that stretched out the earth ab ve the waters, to him give thanks. But though the Earth be all • o stretched out, yet more properly (of which Elihu here sp • aks) the Sky. Hast thou with him spread out

The word ren • red Sky, is put sometimes for the Air, sometimes for the Clouds, as also for the Heavens above bo • h the Clouds and Air. Several of the lea • ned expound it here of the Ai • , that is, of all below the Moon; others of the Heavens which a • e above. Hast thou with him spread out the Sky, or the Heave • ?

This spreading forth of the Sky may have a th • ee-fold reference.

Fi • st, To the eternal Council of God b ••• e • ime. As if he had said, Wast thou with God when he decreed or purposed to spread out the Heavens?

Secondly, To the woe k 〈◊〉 God in the b • ginning of time. Wast thou with God, when he did • ctu • lly sp • ead out the Sky or Firmament in the second days work of C ••• tion? ( Gen. 1.6.)

Thirdly, ( • hich some insist much u •• n) to the daily or frequently renewed woe • k of God in o • de ing and alte • ing the face and mo • ion of the Heavens. A • if he h • d • ai • , H • st thou with him, when the Sky seeming to be wrapped up in d • rk • ess, and rent with thunder and storms; hast thou then with him scattered the darkness, and cleared up the air, making all strong or whole again? Thus he is supposed speaking of a thing often done, even after every storm, not of spreading the Sky at first.

The Vulgar Latin renders it ironically, in the second sense; Thou perhaps didst join with him in making the Heavens! As if Elihu had said, 'It is like, or belike thou wast with him when he made the Heavens; Thou surely wast the Giant or Mighty man who assisted at the spreading out of that vast Canopy. Didst thou poor worm, contribute thy help, or lend thy hand to God in the creation of the World? are we beholding to thee that the Heavens which we behold, compass in all things with their embraces? you speak of yourself at such a rate, as if you had been a partner or coadjutor with God in the Creation, and had with him spread out the Heavens. Thus the words are a strong Negation; Thou hadst nothing to do with God when he spread out the Heavens in the work of Creation; why then art thou so busy with God about the works of his Providence, and particularly about his dealing with thyself? The sum of Elihu's argument in this matter may be thus conceived; If God call not man in other things as a Counselor or Judge of his actions, nor can be required of any man to do so, nor may any man presume to speak against his ordering the Heavens and Meteors, which yet concern the great good or hurt of thousands; then it must needs be a very unequal thing that any one man should expect of God a reason of his particular dealing with him, but patiently submit unto it, not at all questioning, either his justice or his goodness, how greatly and grievously soever he is afflicted.

First, Taking the Heavens, either st • ictly, or, as many do, synecdochecally, a part being put for the whole work of Creation,

Note;

He sp • ead the Heavens, and stretched out the Earth, Heaven and Earth a • e the woe • k of his hands.

Secondly, God had no partner in his work. Hast thou with him spread out the Sky? The Scripture is much in exalting the honor of God, as the sole Agent and Efficient in setting up the frame of the Woe • ld, ( Isa 44.24.) Thus saith the Lord, I am the Lord that maketh all things, that stretcheth forth the Heavens alone, that spreadeth abroad the Earth by myself. The P • o • het brin • s in God speaking thus, to come ••• t his ancient people when they saw none to help them. What cannot God do alone, who stretcheth out the Heavens alone? Cannot he bring back the Church of the Jews out of Babylon alone, who stretcheth out the Heavens alone? cannot he raise up Cyrus for his Shepherd, and move him to make Proclamation for their return, when there was none to move him about it? He frustrateth the tokens of the liars, and maketh Diviners mad. Those lying Diviners said, the Jews were fast enough for coming out, but God frustrated their tokens, and made th • m mad at their disappoyntments. Now as this may exceedingly comfort and encourage the people of God all the world over in their greatest straits, that God made the world, and spread ou • the Sky alone, so it doth exceedingly advance the power and glo • y of God. If a man have but a great Carpet or Coverlet to un • old, he must call in the help of two or three to spread i • and hold it up, one man cannot do it alone: But God spread out the H • aven, that mighty Canopy of the Heavens alone. And his spreading of it was the making of it; The mighty God by one act gave the Sky both its being and its form: And all this he did without either Counselor or Coadjutor. No man ever did any very great thing in the world, but it was either by the help of other men's heads in contriving, or by the help of their hands in effecting. To be a sole-Agent of Great things, is the sole-privilege of the Great God. And surely if the Lord God had no assistant in the great work of Creation, he needs no assistance in his greatest works of Providence. He who made the world without help, can do what he pleaseth in the world without help. Our help (saith the Psalmist 124.8.) is in the name of the Lord, who made Heaven and Earth; but the Maker of Heaven and of Earth, fetcheth all his help from his own Name.

Elihu having magnified the power of G • d in spreading out the Sky, takes occasion to give us a description of the Sky, Hast thou with him spread out the Sky

We have here two things considerable in the Sky; First, the strength of it; Secondly, the clearness of it. But is the Sky strong? that may be thought an improper and incong • uous Epithet: The Sky seemeth to be a weak thing, and the Ai • will scarce bear a feather; yet saith he, Hast thou with him spread out the Sky which is strong? How are the Heavens or Sky strong? Philosophers and Interpreters upon this place, have largely discoursed the matter of the Heaven • , which to our sense are a very thinn substance, and therefore seem to have little strength in them.

I answer, Though to sense and view the Sky or Heavens seem to have little strength in them, yet indeed their strength is beyond that of Rocks and Mountains. The learned Languages, both Greek and Latin, express the Sky by words which properly signify strength and firm • ess; and we following the Latin word commonly call it in our English tongue, The Firmament, as much as to say, a firm thing. When the Apostle would set forth the steadiness (or as we translate) the stedfastness of the faith of the Colossians, he makes use of this word ( 〈 in non-Latin alphabet 〉 Chap. 2.5.) As if he had said, I rejoice to behold the firmament of your faith, or that your faith is as fi • me as the Firmament. Surely then the Sky or Firmament is very strong, else the strength of faith (which being strong, is the strongest thing, both actively and passively, in the world) had never been expressed by it. The Heavens are said to be strong (as saith is) because of their lastingness and duration. The Angels are pure Spirits, they are purer and of a more spiritual substance than the Sky or Heavens, yet they are strong, so strong and powerful, that they are called Powers; their strength is not a corporal strength of flesh and bone, as ours, and that of beasts is, nor is it a strength by compactness of earthy parts, as that of Stones and Metals is, but 'tis a strength of lastingness and activity arising from their spiritualness. Thus the Sky, especially taking it for the Heavens above th • air, is pure, there is a spiritualness in its nature, and so a strength of lastingness in it, beyond that of any earthly or elementary body. The Heavens are not made up of contrary qualities, as elementary bodies are: In them heat and coldness, moisture and dryness, are mingled together, and these contending with each other, at last subdue each other; whence all elementary bodies become weak and corruptible. The Heavens have some cognation with elementary bodies, yet without the contrariety of active qualities. Heaven is like the Element of the Earth, in regard of firmness and solidity; it is like the water, in regard of its moveableness; it is like the air, in regard of its pellucidness or clearness; it is like the fire, with respect to its activeness. Heaven shines, yet 'tis without heat; 'tis solid, yet without dryness; 'tis compact, yet without moystness; 'tis diaphanous and pellucid, yet without po es, or those small and unsensible holes, whereby swea • and vapors pass out of the body. So then the Scriptu • e calls Heaven st • ong or firm, not as gross bodies are called fi • me and strong, bu • because of its perpetual consistency and (as to nature) indissolubility; which doth the more highly advance and commend the power of God, who hath given it a strength and firmness, beyond that of R • cks and Adamants: For how fluid and moveable soever the Heavens are to view, yet they are the most strong and durable part of the whole Creation. Hast thou with him spread out the Sky which is strong,

Some • ead these words as an en ••• •• nrence, Which is strong as a m • lten Lo • king-Glass. So Mr Broughton, Couldst thou make a Firmament with him of the •• ir, settled as Glass molten? We put it disti • c •• in two parts, which is strong, a • d as a molten Looking-Glass. Some of the old Poets u • ed a like Epithet concerning Heaven, they called i • , The Brazen Heaven. What the Lord threatens as a judicial affl • ction ( Deut. 28.23.) The Heaven that is over thine head shall be B asse, that Heaven resembles in its natural constitution, 'tis like B • asse, o • like a molten Looking-Glass, by reason of its shining brigh • ness. That which we commonly call Glass, or a Looking-Glass is molten: of which we read ( Ex • d 38.8.) M • ses made the Brazen Laver of the Looking-Glasses of the Women. The godly women among the Jews made a bette use of thei Looking-Glasses, than to dress themselves by, they off • red them to the service o God in the Tabe • n • cle.

One of the J • wish Doct •• s wa • ns us to consider that the word which we rend • a Looking-Glass, may be taken for a look, or for the appearance • f a thing: As if • e had said, The Heavens are not only strong, but clear, L oking like, or being, o look on, like a thing that is mol •• n. Glass is a diaphanous splendid body, we may see through i • , or see the representation of objects in it. Thus th • Heavens are strong as steel, and clear as a molten Looking-Glass.

Hence • bserve;

Fi • st, The Heaven are durable, they are strong.

Secondly, The Heavens are transparent, they are as a Lo • k ng Glass.

From this latter we may infer,

They are a L • oking-Glass which represent many things to us. It hath been said, The whole world is a Looking Glass, every Age we live in is a Looking-Glass, in which many, both things and persons, are discovered: I may say much more, the Heavens are a Looking Glass, wherein we may behold much of God, and much of ourselves. And because the Heavens are called a Looking-Glass, it should mind us to look upon the Heavens; they may mind us,

First, What God is, who hath made the Heavens ( Psal. 19.1.) The Heavens declare the glory of God, and the Firmament showeth his handy work. We may see God by the Heavens;

First, In his nature, that he is pure and holy. He that hath made such a pure thing as the Heaven is, how pure is he! There is no dirt in the Sky, no filth in the Heavens, no uncleanness there; the dust or filth of this world can get but a little into the air, it cannot reach the Heavens. The purity of God is such as may shame the purity of the Heavens, and make them blush; though the Heavens are the purest part of the world, yet comparatively to God they are impure. This Eliphaz asserts expressly ( Chap. 15.15.) Behold, he putteth no trust in his Saints, yea, the Heavens are not clean in his sight. Biluad puts it yet further ( Chap. 26.5.) Yea, the Starrs (which are the most pure and resplendent part of the Heavens) are not pure in his sight.

Secondly, The Heavens are a Glass, wherein we may behold the power of God. How inconceivable is his power, who hath made such a Canopy, and spread it over the heads of all Creatures! And if the visible Heavens are so glorious, what is the Heaven of Heavens! The Heaven which we see, is but the pavement of that which is unseen. God hath made such a Ceeling for this House below, as never needed mending, or repair, he hath set such a Roof upon it as abides all weathers.

Thirdly, We may see in this Glass the wisdom of God, • is wonderful wisdom in contriving and fitting such a beau • ifu • l roof for this great House, the Woe • ld▪ We admire the skill and wisdom of Architects in some pieces of their woe • k. O the wisdom of God in this!

Fourthly, We may see in the Heavens the unchangeableness of God. If he hath made the Heavens of such a lasting nature, that they have continued many thousand years without alteration; surely then he himself hath continued and will continue forever without change, as he is at this day. The unchangeableness of God infinitely exceeds that of the Heavens. We find the Spirit of God by holy David infinitely preferring the God of Heav • n, before the Heavens • f God, in his unchangeableness ( Psal. 102.26, 27.) Of old hast thou laid the foundation of the Earth, and the Heavens are the • o • k of thy hands; they shall perish, but thou shalt endu • e; yea, all of them shall wax old l • ke a garment, and as a vesture shalt thou cha • ge • hem, and they shall be changed: but thou art the same. The Heaven • have but a shadow of unchangeabl • ness, compared with God, W • th whom is no variableness nor shad • w of changing.

Fifthly, In this Glass of the Heavens we may l • ok upon or contemplate the wonde full goodness of God to the so • of men, ( Psal. 8 3.) When I consider the Heavens, the work of thy singers, the Moon, and the Starr • wh ch thou hast ordained: What is man that thou art mindful • 〈◊〉 ? and the son of man that thou visitest him? When-eve • w • b • old the Heavens, it should mind us of the mercy an • 〈◊〉 of God to man two ways. Fi st, in making the H • avens 〈◊〉 use, while he dwells on the Earth. Secondly, 〈◊〉 he h •• h p epared and provided him such a dwelling house, when he shall leave this Earth (2 Cor. 5.1.) We know that when the earthly house of this Tabernacle sha • l be diss • lved, we ha • e a building of God, an house not made with hands, eternal in the Heavens.

Again, The Heavens are a Looking-Glass, wherein we may b •• old ourselves.

First, We may behold our weakness and impurity, and so our unlikeness to the H • avens, much more to the • od of Heaven. When • pposi es are set one by o • • ver against the oath • , they illustrate each other. In the spotl • ss Heavens, we may • ee our spo • s; The pure Heavens may show us our im • u i • y.

Secondly, As in the Heavens we may see what we a • e, so what we should be. The purity of the Heavens tells us we should be pure, they tell us we should be heavenly-minded, that is, set our minds chiefly upon heavenly things; yea, that our minds should be like the Heavens, pure and spotless. It is said of the Church ( Cant. 6.10.) Who is this that looketh forth as the morning, fair as the Moon, clear as the Sun? Such, in a qualified sense, are all the parts and true members of the Chu • ch. Shall a man say, he hopes for an inheritance in the Heavens, when his mind is earthly, or when he minds only earthly things? Worldly men are not only earthly-minded, but their minds are earth, and themselves are called earth ( Jer. 22.29. and Rev. 12.16.) Surely then they are earthly. On the other hand, godly men should not only mind heavenly things, but be a Heaven before they come to Heaven. The Chu • ch on Earth is called Heaven ( Heb. 12.26.) Yet once more I shake not the Earth only, but also Heaven; that is, the Church state. S ^t John saith ( Rev. 12.7.) There was war in Heaven: But is there war in Heaven? is it not all peace and joy th •• e? How then saith that Scripture, There was war in Heaven? By H • aven there he means the Church on ea • th, which is called Heaven; First, because there is not a more lively repres • ntation or resemblance of the highest Heavens (which is the habitation of God's holiness, and of his glory) than the Church here below, which is a company of Saints and faithful ones. Secondly, because the Church, while on Earth, hath more to do in Heaven, and for Heaven, then in or for the Earth; and that in three respects.

First, Her birth is from Heaven, being bo • n of God.

Secondly, Her traffick is in and for Heaven. The Apostle saith of himself, and of all such as are truly the Chu • ch of God ( Phil. 3.20.) Our conversation is in Heaven; our trade is in Heaven. Though we have business on Earth, yet that which is our business indeed is in Heaven. The Church hath more to do in Heaven than on Earth; her pains and labors, her cares and endeavors are more fo • heavenly than for earthly things. They that bestow most of their labou • upon ear • hly things, are earthly. In all things we ought to be heavenly, and in everything we do, we ought to be doing for Heaven.

Thirdly, Because her Head and her Inheritance is in Heaven. Here she is a stranger, there is her home; nor is she ever truly at home, till she comes thither.

Thus as H • aven is a Glass, wherein we may se what we ought to be now; we should labor to be pure, ••• an, and of an invariable temper, as the Heavens are; so what we shall be, and shall have hereafter: 'It is such a Glass as God hath made for us to behold ourselves in, and above all to behold him • elf, his blessed self in. Let us dress ourselves by this Glass every day.

Let it not satisfy us to look upon the Heavens, that we may see and be taken with their own beauty and excellency, as Philosophers do in their discourses of Heaven; but let us see God in them, let us see Grace and Glory in them. The • e is so little of God in the discourses of Philosophers (saith one) that they are colder than the Frost and Snow, of which they often discourse. But let us see God in this Looking-Glass of the Heavens, and therein also let us see ourselves, and learn to be fitting and preparing ourselves for heavenly joys and enjoyments. We have never looked well upon or in this Glass, till we have mended our dress, and are become better and more beautiful by looking in it.

ELihu having (in the former part of the Chapter) rehearsed many of the wonderful woe • ks of God in natural things, beyond his reach, bids Job reach them if he could, or, he invites Job, if he could, to give • im some di • ection, what account to give unto God about them, p ofessing that he himself knew not, could not tell what to say; telling him als • , that he was much assured no man else could; If a man speak, s rely he shall be swallowed up.

As if Elihu had said, Now thou hast heard the work of God thus at large discoursed, I appeal to thee, if any man know how to d spute or fault his doings; as for our part • , we cannot tell what to allege or reply against the • , because we cannot see the depth of • is w • sdom, nor reach the b • ttom of his administrations. And so the whole context may contain an a • gument from the less to the g • eat • . If we are igno • ant of, or can hardly apprehend these natural things, how much more must we be ignorant of, and unable to search into the secrets and reserved cases of divine Providence? We know little of ourselves, how much less of God! That's the general scope and intendment of these two verses.

There is a twofold interpretation of the former part of this 19 ^th verse; some expounding it as a serious motion, or a motion in good ea • n • st made by Elihu in his own name, o • in the name of those about him, that Job would give them counsel in that matter, Teach us, show us what we shall say unto him; as for our pa ts, we are compassed about with so much darkness, that we know not what to say fu • there, or more than we have all eady, about • hese matters; from whence he would infer or intimate, that much less did he or they about him, know what to say more of Jobs matters, or of the dealings of God with him. Thus, according to this interpretation, Elihu seemeth to prosecute what he • pake formerly; I desire to justify thee, I would gladly unde • take the patronage of thy cause, or find out a way how to acquit thee of all those rash speeches, and impa • ient complaints, that proceeded f • om thee; but as yet, for my part, I see not how to do it, and therefore, if thou dost, pray show me.

Secondly, And that more generally, these words are expounded, as if in them Elihu had put a kind of slight or scorn upon Job, triumphing and in • ulting over him, as his inferior in disputation. As if he had said, Go to now, O Job, seeing thou thinkest thyself so wise and just, that thou art able to plead and debate thy cause with God himself; teach us, who are nothing to thee, and who ingeniously confess ourselves ignorant, how to resolve those questions lately proposed to thy consideration: We are overwhelmed with deep darkness, and have no hope to dispel it, or get out of it, unless thou canst give us light. Thus, I say, the words are generally expounded, as spoken with a kind of stomach, or carrying in them the sense of a secret subsannation; as if Job were mo • • ole to see than they all that were about him, as if they 〈◊〉 and blind, and he alone had the wit. Now you that are so g eat a Master, and so ready a Teacher, come show us, play the Maste • , and act the Tutors part, teach us what we shall say to him.

But I rather adhere to the former exposition, take • ng the words as a plain motion, though not altogether without a mixture of reproof. Teach us what we shall say; If thou wouldest have us say anything in thy cause, give us instruction. An Advocate, when his Clyant comes for counsel, tells him, if you would have me plead your cause give me instructions, open your case to me, that I may plead it for you; thus here, teach us, show us what we shall say, give us directions if thou art able. Job had said ( Chap 23.4.) He would order his cause before God, and fill his mouth with arguments; pray, saith Elihu, give us some of those arguments now; as for me, and those that are with me, we are utterly unprovided what arguments to use, how to argue, how to plead anything for the justification of thy speeches and behavior in thy affliction; Therefore teach us what we shall say unto him.

The text is, make us to know. Teaching makes men knowing; he that teacheth another endeavors to convey knowledge into him; and therefore the same word may very well signify, to teach and make to know, forasmuch as the tendency of teaching is for the beginning or for the increasing of knowledge. Teach us

That is, to the Almighty. God is the An • ecedent to this Relative he, what shall we say to God in thy defense? we would do our best, our utmost, if we knew how. There are two so • ts of persons who call for teaching.

First, Usually they desire others to teach them, who are convinced or sensible of their own ignorance, and would be delive • ed from o • brought out of it. Thus David prayed that God would teach him, that he would teach him his Statutes (Psal. 119.33, 66.) The sick man in the 34 ^th Chapter of this Book is represented humbly craving this favor ( verse. 32.) That which I see not teach thou me. Here's the true genius and desire of a lea • ner, he would be taugh • , he is convinced that he wants knowledge very much or is very ignorant, and therefore he would be taught. But,

Secondly, Some call upon others to teach them, merely to convince them of their ignorance and inability to teach them, or to show that it is a great presumption in them to pretend to the knowledge of such things as they call upon them to teach. In this latter sense we are to understand this desire o • motion of Elihu, saying to Job, Teach us what we shall say unto him, 〈◊〉 is, what defense we shall make for thee, or what fo • ourselves, if • e were in thy case, or had such a mind to plead with God, as thou hast expressed more than once. Elihu moves Job to teach them, knowing that he was not able to teach them, or to let him know that he had not knowledge enough to teach them in that matter. Teach us what we shall say unto him,

In this latter part of the verse Elihu gives Job a reason why he and his fellows would (though they knew he could not teach them) be taught by him. As if he had said, we plainly and clea • lie acknowledge that we are in the dark about these matters, and

The word here rendered to order, may have a double allusion;

First, To a Military;

Secondly, To a Judiciary ordering.

It is an allusion to the Military ordering of an Army or Camp, because words in speech ought to be put into good order, to be duly ranked and drawn out as soldiers to battle.

They all • o that have to do in Causes and Courts o • Justice ought to order their words aright, they must not speak at random, or what comes next, but they must weigh the plea they make, and put eve • y thing in its due place. Thus saith Elihu here, We cannot order o •• speech, we canno • tell how to •• awe up our reasons, we are over-matched in this business, we know not how to plead before God in thy case, nor what defense to ma •• for thee; thou pretendest to be able to contend with him, but we are not, we cannot order our speech. Why not?

It is darkness that usually hinders the putting of things in order: Darkness in the Air doth so, much more darkness of the Understanding. There must be light of one kind or other for the ordering of every matter. Where darkness is there must needs be confusion: and therefore Elihu gives a very good account, why they could not order their speech, when he saith, We cannot do it by reason of darkness. What da • kness? there is a twofold da kness,

First, There is darkness proper, or natural. Once there was darkness, because light wa • no • come or created; of that Moses speaks ( Gen. 1.3, 4.) Darkness was upon the face of the deep. Now there is darkness eve y night, caused by the departure of light, or the going down of the Sun; as also sometimes by the Eclipse of the Sun ( Matth. 27.45.) There was darkness over all the land, when Christ was crucified. It was not this kind of darkness, that hindered Elihu from ordering his speech; for a man may order his speech though he have nei • her Sun-light nor Candle-light; a man needs no other light, but that of Reason and Understanding to order his speech by.

Secondly, Darkness in Scripture is taken improperly and metaphorically; and so we are to understand it here, We cannot order our speech by reason of darkness. And this darkness, which I call improper or metapho • ical, is of several kinds.

First, Trouble and sorrow in Sc • iptu • e language are called darkness ( Psal. 18.28.) Thou, O Lord, w • lt lighten my darkness, that is, thou wilt bring me ou • of a sorrow • ul, into a joyful state. ( Joel. 2.2.) It is a day of darkness; what is that? a day of trouble and affliction. Hence the state of the damned in Hell is called darkness, yea, utter darkness (Math. 22.13.) because it is a state of sorrow, even of everlasting sorrows. This da • kness of sorrow and trouble will hinder a man very much f • om o • dering his speech. He that is compassed about wi • h, especially if discomposed by sorrow, is unfit to speak before men of understanding; yet, I conceive, this was not the da • kness here mean • .

Secondly, Darkness in Scripture notes the state of a natural man, as unregenerate and without faith. Ye were sometimes darkness, saith the Apostle ( Eph. 5.8.) that is, ye were sometimes unconverted, or in a state of nature, which is called darkness, not only there, but often elsewhere (1 Thess. 5.4.) Brethren, ye are not in darkness, that is, ye are not in a sinful condition, grace hath shined unto you, yea, it hath shined into you, or as the Apostle speaks (2 Cor. 4.6.) it hath shined in your hearts, to give you the light of the knowledge of the glory of God, in the face of Jesus Christ; he it was who came on purpose into the woe • ld, as to give life to them that were dead, so to give light to them that sit in darkness (Luk. 79.) 'It is a truth also that this kind of darkness doth exceedingly hinder a man in speaking, especially when some things are to b • spoken. He that is in the darkness of a natural condition, will be to seek (as we say) or knoweth not how to order his speech befo • e God, in any spiritual matter. Yet, neithe • is this • ere meant; for Elihu was not a man in this kind of darkness, he w • s doubtless a godly man, a man that had much acq • aintance with, and in the things of God: Therefore it wa • not because of this darkness that he could not order his speech before God.

Thirdly, Darkness is put for the deserted estate of a godly man ( Isaiah. 50.10.) Who is among you that feareth the Lord, and obeyeth the voice of his servant (he that doth so is su • ely a godly man, or in the state of grace: who is there of this sort among you) that walketh in darkness, and hath no light, God having with-drawn the light of his countenance from him? Now 'tis a very great truth (and sadly experienced by some) that this kind of darkness doth exceedingly hinder a man from ordering his speech before God. A poor soul, th • t is walking in the da • kness of a spiritual, troubled, deserted state, that is bewildered with fear and doubt about the savor of God to him, and his acceptance with him, knoweth not what to do or say before God, he knoweth not how to order his speech in prayer or discourse. This darkness hindereth us mightily in ordering our speech befo • e God. Yet I conclude, that neither is this the da • kness here understood, which is a darkness following upon the present going down or setting of the Sun of Righteousness upon the soul, who was himself once thus grievously benighted, when nailed to the Cross, he cried out, my God, my God, why hast th • u forsaken me.

Fourthly, Darkness taken for that remaining ignorance or imp • fection of knowledge which abides even in the best, in the holiest of men after their conversion, while on this side Heaven. Thi ignorance is da • kness (1 Cor. 13.9.) and this is that darkne • s w • ich Elihu here intends, when he saith, we cannot order our speech by reas • n of darkness. As if he had said, Though I, and they with me, a • e not altogether rude nor ignorant of God and his ways; though we have received (through grace) a competency of divine light, to guide us through this world, yet we are sensible of so much dimness and darkness, that we cannot order our speech before God, nor direct ourselves what to say for thee, as thou hast handled the matter.

Further, The darkness that (as Elihu saith) hind • eth man in o • dering his speech before God, may be taken, not only for the darkness of the man, or of the person speaking, as hath been shown already, but also for the darkness of the matter, or of the things about which he is called or occasioned to speak. As there is a darkness of the Subject, so a darkness of the object, which David thus expresseth ( Psal. 49 4.) I will utter dark sayings upon the harp: And again ( Psal. 78.2.) I will open my mouth in a parable, I will utter dark sayings of old. A pa • able is a da • k saying, that is, a mysterious saying, a sentence not obvious to every understanding; there is a secret in parables ( Prov. 1.5, 6.) A man of understanding shall attain unto wise counsels, to understand a proverb (or parable) and the interpretation, the woe • ds of the wise and their dark say • ngs. When Elihu saith, We cannot order our speech by reason of darkness, we may take it in this latter sense, as well as in the former; for as there is, and will be, some mixture of darkness with light in our minds, till we come to that inheritance of the Saints in light (Col. 1.12.) so there may be a darkness in the matter to be spoken of. Some truths are so mysterious, secret and hidden, they are so obscure, or lie so deep, that they are, by us, even unsearchable and unperceivable; and then we cannot order our speech about them by reason of their darkness, though possibly ourselves may have attained some good measure of light. And as there are many things in the doctrine of Faith very dark to us, so also in those dealings of God with us, which reach our sense; we see and feel that which we know not how to give a reason or an account of. The light of the Sun is clear and shines into our eyes, yet there is a difficulty to understand the nature of Light. We are in the dark, even about Light itself; how much more are we in the dark about the hidden and dark works of God, in many of his dispensations towards the children of men! And surely then, we cannot order our speech (concerning them) by reason of darkness.

Hence note;

If that ignorance which remaineth after conversion be darkness, then surely much more is that which dwelleth in a natural man unconverted. Knowledge is the light of the mind: The under • tanding, if fu • nished with knowledge, is as the Sun in the Firmament; but a man who hath no knowledge nor understanding, is like the Air wi • hout the Sun, nothing but darkness; and so much ignorance as abideth in any man, so much darkness abideth in him. The natu • all man is altogether ignorant, as to the understanding of spiri • ual things spiritually, that is, savingly, and therefore he (as to them) is altogether darkness, he is (as Job spake in another case of a land, Chap. 10.22.) a man of darkness, as darkness itself, and in him the light is as darkness; he cannot see by reason of darkness, nor can he speak, to purpose, of the things of God, though he may speak very wisely about the things of the world, by reason of darkness, or because his very Reason (which is the natural light of man) is darkened.

There are s • x things, which a natural man, by reason of this da • kness, cannot see to order, neither his speech nor his person about.

First, He cannot see what he should be, and what he is commanded to be, holy, just and righteous.

Secondly, He cannot see what he should do, o • is commanded to do, ju • t and righteous things.

Thirdly, By reason of this darkness he cannot see, what he ought not to do, or is commanded no • to do, unjust, evil and unrighteous things. He hath not a discerning about either the affirmative or the nega • ive part of divine c • mmandment • ; and hence it comes to pa • s, that as he doth not what he ought, so he doth what he ought not.

Fourthly, By reason of this darkness, it must needs be, that he cannot see what he hath done against the commandment, his sins of commission, nor what he hath neglected to do acco • ding to the commandment, his sins of Omission.

Fifthly, If so, he canno • see what he ought to repent of▪ and turn from. Some repent not of that which • hey see to b •••• but no man can repent of that, in particula • , which he see 〈◊〉 be evil. I grant every godly man makes it his daily work, to • epent of his unknown sins, as well as of those which he know. ( Psal. 19.12.) Who can understand his errors? that is, all the errors, wanderings and mistakes of his life; and therefore David prayed in the close of the verse, cleanse thou me from secrets faults, that is, f • om those faults and sailings which are secrets to m • , or which I know not of. But though a man may truly repent of 〈◊〉 unknown sins, yet no man repents of sin, who doth not know sin.

Sixthly, By reason of darkness a man doth no • se • , nor kn • wes he the things that he hopes for; he possibly hath g • eat ho • es of heaven, or of eternal life, yet knows not in any measu •• what they are indeed, nor how to order his speech about either, because he is in darkness. So then, the state of an unregenerate person is darkness, and therefore he cannot see at all and mu • h darkness may remain in a person regenerate, and the •• fore he c • nnot see all (1 John 1.5.) God is light, and in him there is no darkness at all; but though the people of God h • ve light and are light, yet in them there is darkness. And because wheresoever ignorance is, there is darkness, according to the deg • ee of that ignorance, we may take these Inferences from it.

First, To be in an ignorant condition is to be in a very uncertain condition, for such are in darkness. Now, as Ch • ist speaketh ( John 12.35.) He that walketh in darkness knoweth not whither he goeth. In what an uncertain condition is that man who is daily going, yet knows not whether he goeth? whether he be going right or wrong, whether he be going for his good or for his hurt, whether he be going homeward or from home, whether he be going to a palace or a p • ison, whether to life or death, to heaven or hell. Thus, 'tis with a man in darkness, and proportionable to the darkness that is in any man, is the uncertainty of that man's condition; and therefore till a man be got out of this darkness of ignorance, he is in a very uncertain condition, he knoweth not whither he is going, though he be ce • tainly going downward, and that to destruction.

Secondly, If igno • ance be darkness, in what degree soever it is, then, ignorance is very da • gerous Darkness subjects us to danger. As a man is in an uncertain condition while he is in darkness, so in a dangerous condition. If the blind lead the blind, both fall into the ditch. O how dangerous is the state of that man who is altogether in darkness! We find these two put together ( Isa. 9.2. repeated Matth. 4.16.) To them that sat in darkness, and in the valley of the shadow of death, is light risen up. How near are they to danger, who are even in the valley of the shadow of death? Thus 'tis with those that are in a state of darkness; and so far as da • kness is in any man, he is in danger to be misled, and to err both in opinion and practice. Woe to those who, when light is come into the woe • ld shall be found loving darkness rather than light ( Job. 3.19.) these are in the greatest danger, the danger of condemnation, yea, this is the condemnation.

Thirdly, To be in an ignorant condi • ion, is to be in a very uncomfortable condition; darkness is uncomfo • table. And though such as are in spi • i • ual darkness are not sensible of their danger (and therefore take up their comfo • ts, rejoice in the crea u • e, and sing care away) yet their danger is not the less, but mo • e; and when once a man is made sensible of his darkness, he is 〈◊〉 about with many fears, doubts and sorrows, &c. The da • kness of the night is very uncomfortable, in comparison of the light of •• e day; what then is the darkness of sin and ignorance, in comparison of the light of grace and of the knowledge of God! And therefore we should,

First, Pity the ignorant, those especially who are totally ignorant and alienated from the life of God, through the ignorance that is in them, as the Apostle describes them ( Eph 4.18.) We pity those that are bodily blind, because (as we • ay) •• ey are dark, they cannot see the Sun; • urely, if bodily darkne • s, o • the da • kness of the bodily eye, be to be pitied, if such are to be p • ayed for that they may receive sight, how much more is the da • kness of the soul to be pitied, and the blindness of the mind! and the efore are oath • s • o pity them the more, because they (not seeing their danger, nor their misery by it) do not at all pity themselves.

Secondly, If ignorance be darkness, and that an uncertain, a dangerous and an uncomfortable condition, then we should use and improve all the means we can, or, within our comp • ss, • o • the curing of our own souls and others of this evil; how should th • y that are in a state of ignorance desire knowledge! The great end of sending the ministry of the Gospel to any people • , is to op • n their eyes, and turn them from this darkness to light ( Acts • .18.) Christ saith to the Church of Laodicea, in that c •• ( •• v. 3.18.) I counsel thee to anoint thy eyes with eye-salve, th thou mayest see; that is, use those means that are proper fo • 〈◊〉 gaining of true knowledge in the things of God. Thou pre •• st to have knowledge, but thy darkness is more than thy ligh • , and thy ignorance more than thy knowledge; therefore I coun • el thee to buy of me eye-salve, that thou mayest see.

Secondly, Forasmuch as Elihu saith, We cannot order our speech by reason of darkness; we, though knowing men, know not what to say.

Note;

They that know much and have the clearest sight, are yet dark in many things; what they see is but little to what they see not (1 Cor. 13.9.) We know but in part, and ( verse. 12.) We see through a glass darkly. The sight that we have of things, though in a Gospel-way, is but a kind of dark sight, we see through a glass darkly. Elihu saw himself compassed about with much darkness; and who may not find darkness yet abiding in him? Whatever our light or knowledge is, all that we know is not half so much as that which we know not; this should humble us. We are very apt to be proud of that knowledge we have (Knowledge puffs up) but did we remember how much ignorance is mixed and amassed with our knowledge, how much darkness with our light, we should see little reason to be proud of it, or puffed up with it.

Take these Inferences of duty from this second Note.

First, We should always be praying for Light. Every good gift, and every perfect gift is from above, and cometh down from the Father of Lights: If we would have light from the Father of lights we must ask it.

Secondly, Let the most seeing take heed of presuming that they see all. Some think they know enough, yea, that they have all knowledge, what is it that they know not? But Elihu and his friends said well, We cannot order our speech by reason of darkness. Do not say you know all, how much soever you know. It is an old rule and a true one, whether you take it with respect to actions or propositions, The wisest man seeth not all. And one of the Ancients hath rightly taught us, That the best and highest point of our knowledge, is to confess our ignorance in the things of God.

Thirdly, If the darkness of ignorance be not quite dispelled from the most enlightened and knowing souls, Then, As they who have received most light of knowledge, have cause enough to be humbled in themselves, so to beware of despising others.

Thirdly, When Elihu saith, We cannot order our speech by reason of darkness,

Observe;

As God himself is light, so they who come to God, need much light: They need light,

First, About their own condition.

Secondly, About the dispensations of God under which they are.

Thirdly, About the nature and tenor of the Covenant.

Fourthly, About the nature and divine properties of God, with whom they have to do.

Fifthly, About the excellency, faithfulness and all-sufficiency of Christ, who hath done all for them.

Sixthly, About the freeness of the grace of God towards them.

Seventhly, About the power and working of grace in them, especially of that grace of Faith.

If we want the grace of Faith, we know not how to order our speech before God, nor can we come to God without faith ( Heb. 11.6.) & i • we want the knowledge of these things, we must needs want faith in them, or ra • her in God concerning them. A dark soul is a confused soul; how then is it possible that he should order his speech before God, who is himself confused & out of order? Persons must be well composed, before their actions, speeches or addresses can. Therefore if you would have free access to God, and order you • speech before • him aright, labor for a clear light, or as the Apostle speaks ( Col. 2.3.) for the full assurance of understanding, to the acknowledgment of the mystery of God, and of the Father, and of Christ; that is (as I conceive) of God the Father, in and through his Son, our Lord Jesus Christ. That's the g eat study, and glory of Christians; they have the most excellent subject in the world to study upon, and grow up in the knowledge of. Other Sciences consider and contemplate the Creature, and the things of this Life; but Christianity winds up the soul to the meditation of the Creator in the Mediator, whom to know is Eternal Life.

Fourthly, As da • kness is considered in the Object,

Note;

The best have not ligh • enough to look through all the darkness and obscurity that is in the Works and Word of God. I do not affirm this, to cast that repro • ch of obscurity upon the Woe • d of God, which the Papists do: The Word of Go • hath in it abundance of light, yea, 'tis a light; there is enough in it so plain, that any who have any • rue light, may see much of it, and be able to order their speech, come • o •• ably and competently, that is, acceptably, before God ab • ut it. Yet there is a mysterious da • kness in many parts of the Word and Works of God, which our light is not clear enough to master and get through. God hath purposely done and spoken some things, which stand as secrets, which our eye cannot pierce into, that he might keep us low and little in our own eyes. As there is enough in the Word, which the si • plest may understand and spe • k of to • alvation, so there are some things there to po • e the wisest, and hold them in a silent admi • ation. The Apostle Peter (2 Epist. 3.16.) speaking about the Epistles of Paul, saith, In them there are some things hard to be understood: He doth not say, all things in the Epistles of Paul are hard to be understood, but some things a • e, and they are so for our exercise and trial. As those things are altogether secrets to us, which God hath not revealed, so some things are in a great deg • ee sec • ets to us, though God hath revealed them; and if so,

Then, First, Let us believe when we cannot understand. Faith hath a knowledge about all general Principles; yet he that hath no more Faith in some special Scripture-P • inciples and Mysteries than he hath knowledge, will have but little Faith in them. Though we must have a knowledge about everything we believe, yet we may be much more in believing many things, than we are in knowing them; we may have much Faith in that, of which we have but little knowledge. As Faith is the evidence of those things which cannot be seen at all by the eye of sense, so it is the evidence of some things to us, which are very little seen by the eye of the understanding. The blessed Virgin said, How shall this be? When she was told she should have a Son, she could not understand the thing, there was a darkness in it, yet she believed it.

Secondly, When we find darkness in the Works or Truths of God, which are the Object of our Faith, Let us adore what we cannot see, and admire where we cannot apprehend.

Thirdly, When we find darkness in any of the works of God, Let us be sure to forbear to censure or question those works. How vain a thing is it to judge, when we do not understand, or to say that is not done well, which we know not how it is done! Doubtless, We cannot order our speech (about such things) before God, by reason of darkness; and therefore we should tremble to speak rashly or hardly of them. Elihu heightens the point yet further in the next words.

I find another rendering of these words, in such a tenor as this; Is there any need that he should be told what I speak? As if Elihu 's meaning were, that God, being omniscient and everywhere present, needeth not any to bring him a report what men say or do; he knows our doings, and hears all our sayings, though none tell him. I hearkened and heard (saith the Lord, Jer. 8.6.) He that planted the ear, shall he not hear? he that formed the eye, shall he not see? If any man behave himself amiss, or speak amiss, God seeth it, God heareth it. The Omnipotent needs no helper, the Omniscient needs no informer, no intelligence • , to bring him an account o • what is done o • sp • ken: Is there any need (saith Elihu, acco • ding to this reading) that he should be told what I speak?

We render

Here some, instead of the word told translate record; shall it be recorded, registered or written in a book, that I speak, that is, that I have undertaken thy cause as thou hast stated i • ? Shall this be recorded, and the record sent to God, that I intend to be thy Advocate? surely no; neither I, nor any man of wisdom or discretion will undertake to sp • ak in this matter, after thy manner. Shall it be told him that I speak? I dare not, I would not have it told him that I will, for a World.

Hence Note, First;

Will any wise man be an Advocate to plead a Cause, which he knows will, upon just g • ounds, offend and distaste an ear • hly Judge? The Prea • her (saith Solomon, meaning himself, Eccl. 12.10.) sought to find out acceptable words; the Hebrew is, words of delight, or, words of the will: He meaneth not flat • ing words, or men-pleasing words, but such words as may profit men, or please men for their profit, that is (a • the Apostle speaks, Rom. 15.2.) for their good to edification. Now, if we should not provoke men, but seek to find out (in the sense given) words acceptable to them, should we not much more take heed of speaking anything to the provocation of God? should we not seek to find out words of delight and acceptation with him, words of his Will, that is, words every way agreeable to his holy will?

Secondly, As Elihu feared such a report should be made to God,

Note;

We are afraid to do that evil which may be reported to great persons, who have power to punish us: It such a man be told (say some) what we have done, what will become of us? Many are not afraid to do evil, who yet are afraid it should be told their betters what evil they have done. Servants will sometimes thus check children in a Family, when they have done amiss, We will tell your Father, we will do your errand to your Mother; that's a dreadful word to a child that hath any • everence of Father or Mother, to say, I will tell your Father and Mother of you. The Lord knoweth all that we do amiss (as was • aid before) though no man tell him; but shall it be told to God what such and such men speak or do, and will they speak or do it still? shall it be told God what they speak, and against whom they speak? shall it be told God whom they reproach, whom they revile? and will they venture it? 'It is dangerous when such Tales are truly told in the ears of God against the men of the World; they were better have Tales told, and reports made against them to all the Princes of the earth, than have reports made to God against them. To have a poor soul, upon just grounds, telling God, what evil men have done against him, how they have sland • ed and reproached him, how they have oppressed and vext him, will come at last to a sad account against them. Shall it be told God that I speak? (saith Elihu ) And shall it be told God that we do evil, and we regard it not? Shall we answer though • e that tell us, they have told, o will tell God of our evil doings, as impudent child • en and servants do such as threa • en them with telling th • ir P •• ents and Masters of their evil doings, What care we? do if y • u will? O let us take heed how we do or speak that, which, if told in the ears of God, may cause blame, and bring his displeasure upon us. There are a s • rt of Tale-bearers very odious in the sight of God and all good men; such are spoken of, Prov. 11.13. Prov. 18.8. But they who bring reports to God (as Joseph did to his Father Jacob, concerning his brethren, Gen. 37.2.) of the evils done by men, such Tale-bearers (if I may so call them) do but their duty; and as their reports are accepted with God, so they hasten wrath upon evil men ( Luke 18.7.) Shall it be told him that I speak?

That is, if any man speak, if a wise man speak, and if he speak as wisely as he can, and place his words in the best o • der he can, yet if he shall desi • e (as Job hath done) to come near unto • od, and plead with him, surely he shall be swallowed up. Job, in the hottest of those desi • es to plead with God, did not (as ha • h formerly been noted in favor of him) challenge God; he di • not think himself a Match for God in pleading his cause before him, he (good man) was far from such a presumptuous spirit: yet because he insisted so much upon that desire of pleading his cause with God, Elihu had reason to check him in such language as this, If a man speak, surely he shall be swallowed up. We that are dust and ashes may not be so bold with God, 'tis best for us to lie at his foot, and let him do what he will with us, only beg of him that we may improve his dealings, and profit by his corrections; if the wisest and holiest of men shall speak otherwise, Surely they shall be

The word implies, that a man so speaking shall be ruined and brought to naught. Mr. Broughton renders, Would any man plead when he shall be undone? No man but a mad man would speak in a business wherein he must needs be ruined. We say well, swallowed up, that is, both he and his understanding shall be utterly confounded. This phrase of speech is often used in Scripture when a greater power undertakes a lesser: thus fire swalloweth up stubble, and oppressors their poor underlings. David saith of his enemies, with respect to the greatness of their malice ( Ps. 56.1. Ps. 57.3) They would swallow me up. Possibly they had not power enough to do it, or no fitting opportunity to do it, but they wanted no will to do it, They would swallow me up if they could, that is, they would make an utter end of me, or dispatch me quite. So this word is used in several other places ( Isa. 28.7.) They are swallowed up of wine. Some swallow down the wine so long, till the wine swalloweth them up, the wine gets the mastery over them, and they are no longer (as we speak proverbially) their own men. The Apostle gives order concerning the incestuous person that had been cast out of the Church (2 Cor. 2.5.) receive him (saith he) lest he be swallowed up of over-much sorrow, that is, lest sorrow get the mastery of him. It is not good that the floods of sorrow (though it be a sor • ow for sin) should prevail over us, so as to swallow us up in the gulf of despair. Again, while the Apostle •• sures us, and would have us triumph in that assurance, that death shall never do a godly man any hurt, he thus expresseth it (1 Cor. 15.54.) Death is swallowed up in victory, that is, in and by the victory of Jesus • hrist: He, by dying, quite overcame death; he did not only wound it, and worst it, or get the better of it, or • our it, but to • ally ruined it, as to any power of hurting us; all which, and whatsoever else concerns the death of death, and the destruction of the grave, is wrapped up in that one word, Death is swallowed up in victory. And therefore also it is said by the same Apostle, (2 Cor. 5.4.) Mortality shall be swallowed up of Life. Jesus Christ hath brought in such a life through the Gospel, as shall at last put an utter end to Mortality. Our Mortality now by degrees puts an end to, or swalloweth up our Lives, but then Life will quite swallow up, or put an end to our Mortality; that is, our Mortality shall be quite removed and taken out of the way, by that Life which Christ ha • h purchased for his people by his own death. All these Scriptures show the force of the word, here used by Elihu, when he saith, If a man speak, surely he shall be swallowed up.