Exposition of Job 35-37

THe two verses last opened, may be taken as a Parenthesis to the former discourse concerning God's wonderful works in nature, forming those dreadful impressions of Thunder and Lightening, Storms & Tempest, in the Air; whereby Elihu having represt (as he supposed) the swelling of Jobs spirit, by calling him to teach them what to say to God in his cause, for they (as he had handled it) could not order their speech, by reason of darkness, nor durst Elihu venture that it should be told God, he intended to speak, knowing, or foreseing that if he made such an attempt, he might soon be swallowed up by the incomprehensible greatness and glory of God.

Elihu, I say, having made this little diversion, or digression (as he had done sometimes before) to cool and calm the spirit of Job, he returns to his former matter, in these words, and considers further the works of God, in those higher Regions, the Aireal heavens, how he muffles up, and covers the light, and how he unvailes and opens it again by his own power, and according to the pleasure of his will. The words are plain, according to our translation; I shall open them briefly as they are here set down, and then give out a further reading of them, which raises the scope and intendment of Elihu yet higher.

And now. Some have conjectured, that at this very instant of time while Elihu was discoursing, there happened a sudden change in the Air, or in the face of the Heavens; therefore he saith, and now, do not the heavens grow dark, so that men cannot see the b • ight light which is in the Clouds? as if here were a preparation to that Whirlwind or Tempest, out of which God himself is said to speak to Job, at the beginning of the next chapter.

Yet, I apprehend, we need not expound the word [now] so st • ictly, with respect to the present season or moment of time, but rather to the present matter; as we often use that particle Now, both in speech and writing, not so much to denote the direct instant, or present time, as for a leading word to the matter which is to follow.

Light is the most visible thing in the world; though indeed we are not so properly said to see the Light at all, as to see all things by the light; for it is Light which maketh manifest, as the Apostle speaks ( Ephes. 5.13.) But though Light be (in vulgar sense) so visible in its own nature, and (in strictest sense) that which maketh all things visible, yet by accident, or by some providential interposition, light itself is not always to be seen. Light is often hidden from our eyes, and then (as Elihu speaks here) men see not the bright light. The word which we translate bright light, signifies the whiteness of Snow, and I find it applied ( Lev • t. 13.2.) to the whiteness of Leprosy; if there shall appear in the flesh a bright (or shining) spot, a spot like snow, then, &c. And hence it is said of Gehazi (2 Kings 5.27.) that when his master called him to account about his going after Naaman, & found him flat • ing and faulty, he laid that sore judgment upon him, The leprosy therefore of Naaman shall cleave unto thee and unto thy seed forever; and he went out of his presence a leper as white as Snow. It is this word, which signifies, as any extraordinary whiteness and clearness, so the cle •• ness and whiteness of Snow in particular, which hath a kind of transparency in it, and is full of light: Yet the light which is in the Clouds when the Sun shineth, is much more bright than Snow. Now, men see not the bright light

Or, in the Sky; for the word here used (as hath been shown before) signifies the Sky, the Firmament, and sometimes the Air, as well as the Clouds, and it imports the natural thinness of those Celestial Bodies, in that higher and upper Region of the World. Men see not the bright light which is in the Clouds. Light is properly in the Sun; the Sun is the vessel, the vehicle, the seat, the chariot of Light; but as Light is in the Sun subjectively, so Light is in the Clouds objectively, and also as they are a Medium through which the Light is conveyed and passeth to us. Yet sometimes men see not that bright Light which is in the Clouds, for Clouds being very thick or thickened, they become to us as an opacous Body, through which the Light can neither find nor make its way, and then there's no beholding the Light of the Sun shining upon them in its greatest brightness; while the Air is thus Clouded, Men see not the bright Light which is in the Clouds.

Hence note;

There is always bright Light in the Air, when and where the Sun is up, and gotten above the Horizon. The Sun shines continually, how dark soever the weather be; but God can draw such a Curtain of Clouds, Vapours and Mists, in the day time, between us and the bright face of the Sun, that we cannot behold it. Light always is, but Light is not always to be seen; when Clouds come between, the Sun is darkened in the clear day.

We may infer as a further improvement of natural things, to those which are spiri ual, That the light of God's face, or countenance, that is, the light of his favor, shines ever towards his faithful servants, though it be not always seen, Clouds coming between may shadow them from that blessed Light ( Psal. 97.2.) Clouds and darkness are round about him, that is, his dispensations a • e da • k and cloudy; yet, as then, Righteousness and Judgment are the habitation of his Throne, that is, as then he doth right to all sorts of men, so, then also Mercies and Loving-kindness stand round about his Throne, or, as the Apostle expresseth it ( Heb. 4.16.) his Throne is then, A Throne of Grace, that is, he hath Grace or Favor in his heart, to bestow upon all his People, who come to him, not with a presuming, but a believing boldness. Our sins and transgressions are called, a Cloud, a thick Cloud (Isa. 44.22.) I have blotted out as a thick Cloud thy transgressions, and as a Cloud thy sins. Sins are Clouds, and those Clouds often hinder us from seeing the bright light of the face of God shining upon us; and as our sins usually hinder us from seeing that bright light which is in the face of God, so God sometimes, to try the graces, the faith, the patience of his people, or to see what they will do, how they will behave themselves in a dark and deserted state (God I say, sometimes for these and such like ends) with-draws himself, and will not suffer them to see the bright light of his pleased face. As the light of the things of this world, so of that other and better world, is often hid, or the comfort of them is concealed from us. Light is sown for the Righteous; it doth not always spring up and appear to the righteous. Luther chiefly insists upon this mystical interpretation or application of the text, giving it out by way of similitude; As (saith he) the light of the Sun is many times covered with a Cloud, and sometimes hindered by Eclipses, so the light of comfort, or peace and joy in this world, is hidden from the eyes of the people of God; yet by and by he sends a comfortable and powerful gale, to blow away or disperse those Clouds, and then the light of his countenance & favor shines freely upon them again. And let this be remembered, that when their day is a day of darkness and gloominesse, yet the Light shines still, the favor of God is towards them still, though it appears not; and when they have been a while exercised under this Darkness, Light will return as it followeth in the text, Men see not the bright light which is in the Clouds,

The wind passeth. Quest. But what is the wind?

Answ. The wind is a hot and dry exhalation, raised from the Earth by the power of the heavenly bodies, which being repel'd or forced back by the coldness of the middle Region, moves obl • quely or flantingly, sometimes very violently through the air. The Latin word (ventus) signifying the wind, is derived by some Grammarians from a word (vehementia) noting the vehement or forcible motion of it, or as others (a veniendo) from a word signifying to come, because it comes this way and that way, at times every way; or as our blessed Savior expresseth it ( John 3.8.) The wind bloweth where it listeth, and thou hearest the sound thereof, but canst not tell whence it cometh, and whither it goeth.

The supreme or supernatural cause, both making and moderating or governing the wind, is God himself: For though that text in the Holy Gospel last mentioned saith, The wind bloweth where it listeth, yet is to be understood only in reference to man; it bloweth where it listeth, for all man, man can neither direct it, nor control or check it. But as to God, the wind bloweth where he listeth, not where itself listeth; 'tis he who gathereth the wind in his fists (Pro. 30.4.) 'It is he who bringeth them out of his treasures (Psal. 135.7.)

The natural remote cause of the wind, is the power of the Sun and Starrs (as Philosophers well agreeing with reason •• ll 〈◊〉 dr • wing up those exhalations, and attenuating them into a • i •• e 〈◊〉 fo • that pu • pose.

Th • na • ural, near, or next cause (say they) of the winds, is the c • l • ness of the middle Region, which will not suffe • the a •• i • in • exhal •• ion to rise higher, but thrusts it back, and so i • •• ove • hithe • o • thither, side-wise, or along this lower Region o • • he air r • wards the Earth, doing those services, and sometimes ••• nge exploy •• , with which experience acquaints us daily.

By • his Meteor, the wind, the life of man is in a great measu • e maintained. For though it be a truth, that no man can live (as we say) by the air; yet it is as true, that no man can live without the air: Did not the Lungs inspire and expire, draw in and send our fresh air, man would soon be suffocated and die; and 'tis most certain, that the heart, and blood, and whole body of man, are very much affected, according to the nature of the wind or air, in which they brea • h. Pliny tells us, that man may live without food seven days, but no man can live one hour, being wholly intercluded from wind • nd air. And hence the Latin word (anima) which signifies the s • ul, not only as to the substance of it, (which is immortal) but as to the subsistence of it in the body (in which respect 'tis mo tal, being no more than life, this word I say in the Latin) is supposed to come from that Greek word ( 〈 in non-Latin alphabet 〉 ) which properly signifieth the wind. The same notion of life may be collected from the Hebrew word Nephesh, which is indifferently translated, Soul, Life, Wind. And so the life of man is not only called wind (as Job called his, Chap: 7.7.) because of the frailty or speedy passing of it away; but because the continuance or abi • ing of it in the body, is by the taking in and sending out of wind.

I have already at the 9th verse of this Chapter, shown the several uses which God hath appointed the winds unto, both in a way of Mercy, and of Judgment: They purge the air, they gather the Clouds for Rain, they scatter them, and so make fair weather, they move the waters, which otherwise by standing still would putrefy, corrupt, and grow unwholesome, yea infectious both to man and beast, they refresh the Earth, and cause all sorts of vegetables to flourish, they are also, as it were, the food and nourishment, the meat and drink of man's life; there's no living without them.

I shall not stay further to discourse or discover the nature and the wonders, or the wonderful nature of the wind, having done somewhat towards it (as was said) before at the ninth verse. Only take notice of this use of the wind, with respect to the Clouds, mentioned expressly in this Text, The wind passeth

It was said in that former part of this Chapter (where Elihu spake of the wind) That the winds are the Broomes of Heaven, they sweep the Heavens, they drive away the Clouds, the mists and fogs which dull and obfuscate the air. The expression here in the Text sorts well with that Metaphor, The wind passeth and cleanseth them, that is, the wind passing through the air, cleanseth it from those Clouds, and so causeth the light of the Sun to shine forth freely and fully to us again. The wind at one time gathers the Clouds, and the wind at another time scatters them: The wind is a clea • ser. So much is supposed in that Negative expression ( Jer. 4 11.) where the Lord threatens to send a high wind from the Wilderness, but not to fan nor to cleanse. I (saith the Lord) will send a high wind; but to what purpose? not for those profitable and comfortable purposes, to fan, cool, and cleanse the Air, but rather to wither and blast the fruits of the Earth, or to overthrow and bear down all before it. The text in hand speaks of a comfortable purpose of God in letting the wind out of his Treasures, it bloweth away the Clouds which obstruct the passage of the Light to us: The wind passeth and cleanseth them.

Hence note;

When Clouds cover the light from us, God hath • is wind ready to chase them away, and clear up the weather. Never did any such thick and dark Cloud of sorrow and trouble hang over the heads, or fill the hearts of the people of God, but he had means at hand to dispel and scatter it, or he could scatter it himself without means. When dreadful Clouds of danger looked black upon and threatened the Church of God during the Reign of Julian the Apostate, Athanasius said, It is but a little Cloud, a wind will shortly cleanse it away. His meaning was, now we are compassed about with fear and trouble, but peace and prosperity will not stay long before they return.

This is true also if we carry it yet in a more spiritual way, as to those Clouds of sorrow which often darken and afflict our minds in the midst of outward prosperity, or in the clearest Sunshine-day of peace that ever was in this world; when these inward Clouds dwell, as it were, upon the soul, the Lord hath a wind which passeth and cleanseth them away too. What is that wind? it is his holy Spirit. The word in the text, is used often to signify, not only the natural wind in the air, but that divine wind the Holy Ghost, who is compared unto the wind in many places of Scripture, and his opperations are like those of the wind: For as the wind bloweth where it listeth, we hear the sound thereof, but know not whence it cometh, nor whither it goeth; so (saith Christ) is everyone that is born of the Spirit (John 3.8.) And as our Regeneration is wrought by that secret, yet strong and powerful wind, so likewise is our consolation. The Spirit of God doth those • ffices in our hearts which the winds do in the air: As the wind dispells and sweeps away the Clouds which are gathered there; so the Spirit of God cleanseth our souls from those Clouds and fogs of ignorance and unbelief, of sin and lust, which are gathered in, and would, else, abide forever upon our hearts. From all these Clouds the holy Spirit of God cleanseth us in the work of Regeneration: And from all those Clouds which trouble our Consciences, the holy Spirit cleanseth us in the work of Consolation.

Some Interpreters expound the words only in this mystical sense, quite rejecting the proper. But though, by allusion, we may improve the words to this spiritual sense, yet doubtless Elihu speaks here of the winds properly taken, or of the natural winds, and their sensible effects; and so, according to our reading, this Text, as it hath been opened, teacheth us what sudden changes God makes in the Air. Now the light is shut up, or shut in, and anon it is let out again, and all by the powerful hand of God, who doth administer these things to us interchangeably, as himself pleaseth.

Secondly, The text, according to another reading (which others insist much upon, and conceive pertinent to the scope of Elihu ) runs thus; For now men cannot see the bright light in the Clouds, when the wind passeth and cleanseth them. M ^r Broughton translates clearly so, his words are these; And now men cannot look upon the light, when it is bright in the Air, then a wind passeth and cleanseth it. And then the sense of the whole verse is plainly a setting forth of the excellency, or superexcellency rather, of the light of the Sun, which is so clear and splendid, that if the Air be but cleansed from Clouds, if it be but a pure Air, no man is able to face it, nor his eye directly to behold it. We behold all things by the light of the Sun, but no man can steadfastly behold the light in the Sun; no man can look right up to the Sun, when it casts forth its fiery rays, and shines bright upon us. And this some conceive so genuine and clear an exposition of the Text, that the light of it may seem to obscure and darken all others. Now, according to this second reading, the whole verse, with that which followeth, contains an argument to confirm the former proposition, laid down at the 20th verse: If a man speak, he shall be swallowed up, that is, if a man come too nigh unto God, and be over-bold with him, he shall even be swallowed up of his brightness & that it is so, I prove thus (saith El • hu ) The very light of the Sun, which shines in the Air, is so bright and so powerful, that no man is able to hold up his eyes against it: And if so, then from the lesser to the greater, his argument riseth thus; If when the Sun shineth brightly, no man is able to look upon it, then much less are we able to behold the bright Majesty of God, or to comprehend his greatness. This rendering hath a very profitable sense in it, leading Job to reason thus with himself, I plainly see by all that hath been discoursed, that for as much as I am not able to bear the brightness, which breaks through the Clouds, nor the noise of Thunder (of which Elihu spake before) for as much as I am not able to bear the fierceness • of a great Rain, nor the coldness of the Frost, nor the impetuousness of the Wind, nor the violence of a Tempest, for as much as I am not able to bear the clear light of the Sun shining in my face, therefore surely I am much less able to bear the Majesty and glory of God, if he should unvaile or open himself unto me. Thus I say, Elihu leads Job to an humbling conviction, that he could not stand before the glorious Majesty of God, because he was not able to endure the brightness of the Sun shining upon him. If the light of the Sun, the Created light, be too excellent for mortal eyes, then what is God the Creating light? what is God, who dwelleth in light, who is light, and in whom there is no darkness at all? 'It is a Maxim in Nature, A • isible object exceeding bright, dazzles the eye, and even destroys the sight. And why was all this spoken to Job? Surely to bring him upon his knees (as afterwards it did) to humble him, to take him off from his frequent appeals or desires of approach to God for the debate and determination of his cause. The sum of all in a word is as if Elihu had said, O Job, thou canst not see the bright light of the Air, if the wind do but fan it and cleanse the Clouds, how then shalt thou be able to dispute thy cause before God, to whom the most glorious light of the Sun, is but a Cloud, yea but as a clod of earth? The next words carry on this conviction yet further.

The former part of this verse hath a respect to the latter part of the former; The wind passeth and cleanseth them, fair (or bright) weather cometh out of the North. It hath been shown before in opening the 9 ^th verse of this Chapter, that the South wind engenders the Rain, and causeth foul weather, here (saith Elihu) fair weather cometh out of the North. The North wind (saith Solomon, Pro. 25.22.) driveth away Rain, so doth an angry countenance a backbiting tongue. The North wind blows coldly, yet it blows clearly, it clears the Air from Clouds. We render, Fair weather cometh out of the North. The word translated fair weather, signifieth gold; gold cometh out of the North. Fair weather in its season, is worth much gold, and may well be called golden weather; the Sun in such seasons gilds both the Air and Earth with his precious beams. And I find an ancient Interpreter sticking much upon the strict signification of the Hebrew word, maintaining that gold is to be taken here properly; Out of the North cometh gold, because (saith he) in the Northern Countries, through the greatness of Cold, the heat in those parts is so pent in the bowels of the Earth, that it more fully concocts and refines the gold, than in other places: Out of the North comes gold, that is, the purest gold. But, I conceive, that was not at all the business of Elihu here; and I find the Scripture in another place expressing that which is shining, beautiful, and precious, by gold, (Zach. 4.12.) The oil which the two Olive-branches emptied out of themselves through the two golden pipes, is called gold, or golden oil, that is, bright oil, pure oil; and so because the light of the Sun shining in fair weather is purer and more defecate than the purest gold, therefore this Scripture expresseth it by gold; through the North a golden cometh, saith M ^r Broughton.

Again, Some taking the word gold here metaphorically for any precious thing, take the word North metaphorically also for any evil thing, that is, for any affliction, trouble, or sorrow which we meet with in this world; these are indeed as a cold chilling North-wind, and so they will needs give the sense of this Scripture mystically thus, Out of the North cometh precious things; that is, afflictions (which are as a cold chilling North-wind) make us more precious; or, through cold chilling afflictions, we are made more and more precious. Job saith, and this text may have such an allusion (and I give it no further) to that ( Chap. 23.10.) When he hath tried me, I shall come forth gold; that is, I shall come forth precious. Whether God doth try us by the North or by the South, whether by the heat of prosperity, or by the cold of adversity, if we are under his trial, and are faithful, we come out gold, we come out more precious from our trials, than we came in. The Apostle hath a like allusion (1 Pet. 1.6, 7.) Ye are now for a season in heaviness (if need be) through manifold temptations, (that is, troubles, tribulations and afflictions) That the trial of your faith, being much more precious than of gold that perisheth, though it be tried with fire, might be found to praise, &c. Thus Out of the North comes Gold, or this precious thing, a tried faith. That's a truth from the allegorical sense of this place; but I shall not stay upon it.

The proper meaning is, Elihu would have Job, and all men know, God hath his several Climates or places, out of which he sends and dispenseth fair and foul weather; foul weather cometh out of the South, and fair out of the North.

The Hebrew word rendered North, signifieth hiding, because the remote parts of the North are much hidden from the Sun, a great part of the year being quite dark; and therefore the Northern Climate may well be called the hidden part of the world. Some put a Question upon those words of David (Psal. 75.6.) Promotion comes neither out of the East, nor out of the West, nor from the South: Here are three of the four Winds specified, and it is said, Promotion comes from neither of them. But why is it not also said, that Promotion comes not from the North? that's the question. I answer, It were answer enough to say, that we ought not to put questions curiously about such things; it should satisfy us that the Spirit of God is pleased to say it is so, and no more. Yet some tell us, the reason why it is not said, Promotion cometh not from the North, is, because indeed it cometh out of the North, which, say they, is intimated in the Hebrew word for the N • rth, which signifies • idden or secret. Promotion comes not from the East, nor West, nor South, but from the North, (saith this Author) it comes from the North in a figure or mystery, that is, it comes from some hidden providence or secret hand, which many take no more notice of, than we do of the furthest part of the North. God promotes many in this world to power, and sends them great prosperity, we see not how or which way: The causes and contrivances of it are hidden close, and in the breast of God. This also is a truth; in that sense we may say, Fair weather cometh from the North. Promotion is visible, but the manner of it is a secret, we see not the causes for which, nor the ways in which it cometh. It is enough to touch these niceties, and to touch them can do no hurt, while the matter arising from them, hath the clear consent of, and is harmonious with other plain places of Scripture. Fair weather cometh out of the North, and (as it followeth)

This is the Epiphonema, the exulting conclusion of both these verses, yea, of Elihu's large discourse concerning the works of God in Naturalls. As if Elihu had said, All these things God doth; and tell me then, is not terrible Majesty with God? in God, or with God is terrible Majesty. The word which we render Majesty, comes (say Grammarians) from a root which signifies to confess, to acknowledge, to celebrate, because Majesty, Greatness, or Excellency is and ought to be much acknowledged, confessed, and celebrated: The word notes in general, any laudable or praise-worthy thing. With God all that is, which is worthy to be and ought to be commended, praised, honored by men and Angels. We translate well, With God is Majesty: Others, With God is praise. Jacob saith of Judah, the Kingly Tribe ( Gen. 49.8.) Thou art he whom thy brethren shall praise. The Vulgar Latin expresseth it thus; With God is fearful praise. Some read the words as a Doxology, or giving of glory unto God, not as we, With God is terrible Majesty, but, unto God be reverent or terrible Majesty; that is, let the Glory and Majesty of God be acknowledged in all these things, which have been spoken of, in all those strange changes and impressions which he works in the air, and which are obvious unto the eyes of the Children of men. With God is Majesty, with God is praise, or unto God be praise for all his works; and not only praise and Majesty, but

Majesty to be feared, to be reverenced, to be dreaded, to be trembled at. With God is terrible Majesty.

Hence note; First,

With God is Majesty. As the Scripture, speaking of power, saith, Power belongeth unto God (Psal. 62.11.) that is, properly, and fundamentally all power is in God; whatever power is in the Creature, it is but a derivative from God's power. So Majesty is originally and fundamentally in God; whatever the Majesty of the Kings and Princes of this world is, it is but a stream, a ray issuing from the Majesty of God, or, as the Greek version hath it, from his Magnificence. We may discern the Majesty of God in everything that he is, or is spoken of him; The Majesty of God is in his Greatness, his is a Great Majesty; The Majesty of God is in his Highness, his is a High Majesty; The Majesty of God is in his honor, his is a most honorable Majesty; the Majesty of God is in his Word, he speaks with Majesty, his is a most Majestical Word; the Majesty of God is in Works, Majesty is stamped and printed upon all that he doth. What shall I say? there is Majesty in the Wisdom of God, and Majesty in the Justice of God, and Majesty in the Goodness of God, and Majesty in the Power of God, there is Majesty in the Love of God, and there is Majesty in the Wrath of God, there is Majesty in the Truth and Faithfulness of God; everything God hath, hath a Majesty in it; therefore he is said ( Psal. 93.1.) to be clothed with Majesty. (Psal. 96.6.) Honor and Majesty are before him. I, saith David (Psal. 145.5.) will speak of the glorious honor of thy Majesty, and of thy wondrous works. Everywhere the Scripture sets forth the Majesty, the wonderful Majesty of God.

Note, Secondly;

The Majesty of Kings is dreadful and terrible; but I may say, the Majesty of Kings, the Majesty of Solomon, and of Ahasuerus, the Majesty of Nebuchadnezzar, and of Alexander, either, first, in their Robes; or, secondly, in their Buildings; or, thirdly, in their Feastings; or, fourthly, in their Followers and Attendants (which four do chiefly hold out the Majesty of Princes) is but a mean thing, a very little thing, a nothing, in comparison of the Majesty, the Glorious Majesty, the terrible Majesty of God: His is a terrible Majesty indeed. And therefore they are rebuked ( Isa. 26.10.) Who will not behold the Majesty of the Lord. What? not behold such a dreadful Majesty! such a terrible Majesty! The Scripture sets forth not only the Majesty, but the terribleness of the Majesty of God; read at leisure, ( Deut. 7.21. Nehem. 9.32. Psal. 47.2.) Therefore say unto God, how terrible art thou in thy works! (P • . 66.3.) Say this unto God, for ( verse. 5.) He is terrible in his doings toward the children of men, even to all sorts of men, to the great as well as to the small, to the high as well as to • he low, to Princes as well as to the People ( Psal. 76.12) He is terrible to the Kings of the earth. God is terrible in his Majesty to those who have the most terrible majesty. And as the Lord can appear terrible out of all places, so he is most terrible out of his holy places (Psal. 68.35.) that is, terrible Judgments are sent by God out of his Sanctuaries or holy places, upon all them who profane or despise, who pollute or abuse • his holy things. Take these two Inferences from the consideration of the terrible Majesty of God.

First, We need not fear the terribleness of any creature, while we have the terrible Majesty of God with us. As he hath been, so still he is (as the Prophet spake, Isa. 25.4, 5.) A strength to the poor, a strength to the needy in his distress, a refuge from the storm, a shadow from the heat, when the blast of the terrible ones is as a storm against the wall. And therefore the Prophet concluded in the latter end of the 5 ^th verse, The branch of the terrible ones shall be brought low.

Secondly, If God hath such terrible Majesty, then, as it is a comfort to his people against the terrible ones, so what a terror should this be to those who are not his people, especially to those who are openly rebellious, who kick against his Majesty, and will not behold with reverence the Majesty of the Lord! Let them remember, With God is terrible Majesty. The P • ophet foretells a day, wherein the Majesty of the Lord will terrify the most potent sinners, and make them at their wits end ( Isa. 2.10, 12, 19, 21.) Enter into the Rock, and hide thee in the dust, for fear of the Lord, and for the glory of his Majesty. For the day of the Lord of hosts shall be upon everyone that is proud and lofty, and upon everyone that is lifted up, and he shall be brought low; it shall be upon the Cedars of Lebanon, &c. that is upon those that are high like the Cedars of Leba • an, and strong like the Oaks of Bashan: And they shall go into the holes of the Rocks, and into the caves of the earth, &c. And why all this? the Text answers ( verse. 19.) For fear of the Lord, and for the glory of his Majesty, when he shall arise to shake terribly the earth. O the terribleness of God's Majesty, to all those who tremble not at his Majesty! to the proud, who are lifted up in their own though • ts, who are high in their own imaginations! yea, the Majesty of the Lo d will be terrible to all impenitent sinners in that day, I may say, mo • e distinctly, in these four days.

First, In the day of Conscience, or when their own Consciences are a terror to them. How sad is it for a man to have God and his own Conscience ter • ible to him at once! When sinners are awakened, when God sets their sins in order before them, they are a terror to themselves, as it is said of Pashur (Jer. 20.3.) The Lord hath not called thy name Pashur, but Magor Missabib, that is, fear round about; I will make thee a terror to thyself, thy own Conscience shall be terrible to thee. A man had better fall into the hands of the most cruel Tyrants in the World, than into the hands of his own Conscience. But when a man is a terror to himself, then to have the Lord a terror to him likewise, to have God appearing in terrible Majesty, how dreadful is it! The awakened Conscience of a sinner carrieth in it, as a thousand witnesses, so a thousand terrors; and God in his anger is more terrible than a thousand consciences.

Secondly, God is terrible to sinners, in the day of outward trouble, when, as David speaks ( Psal. 65.5.) By terrible things in righteousness he answereth the prayers of his People. When God is doing terrible things in the World, how miserable is their case, to whom God also is a terror in that day! A godly man when God is doing the most terrible things, shaking Heaven and earth, and (as it were) pulling the world about our ears, yet, because he finds God at peace with him, he is well enough. But as for impenitent sinners, when God is doing terrible things, what will become of them? I may bespeak them in the words of the Prophet ( Isa. 10.3.) What will ye do in the day of your visitation, and in the desolation which shall come from far? to whom will ye flee for help, and where will ye leave your glory? As if he had said, wh • , or what can be a comfort to you, when God is a • error to you? And therefore, another Prophet fore-seeing such a terrible day coming, makes this earnest deprecating prayer ( Jer. 17.13.) O Lord, be not thou a terr • ur to me in the evil day. I know an evil, a terrible day is at hand, but Lord I beg this of thee, that thou wilt not be a terror to me in that day; if men should be a terror to me, and God a terror too, it would be in • upportable. Yet thus it will be with the unrighteous, when God doth terrible things in righteousness, and such things he will do in the latter days. Take heed, lest God appear with terrible Majesty to you, in such a day.

Thirdly, How terrible is God to impenitent sinners (when awakened) in the day of death! What is Death? In this Book Death is called The King of Terrors. Now, if when Dea • h is making its approaches to a person, who lives in a contempt of the ways and word of God, if when his breath sits upon his lips, ready to depart, and the King of Terrors is ready to tear his caul, and to rend his heart-strings asunder, if then, I say, God appears in terrible Majesty, what condition will such a one be in? To have Death the King of Terrors, and the Living, the ever-living God in terrible Majesty falling upon a poor creature at once, is a thousand deaths at once.

Fou • thly, What will sinners do in the day of judgment? that will be a terrible day indeed. The Apostle (2 Cor. 5.10.) having said, We must all appear before the judgment seat of Christ, to receive according to what we have done in the body, whether good or bad; presently adds, knowi • g therefore the terror of the Lord, we persuade men; that is, knowing how terrible the Lord will be to impenitent sinners, to all whom he finds in their sins, knowing this terror of the Lord, and how terrible the Majesty of the Lord will be to such, in that day; we persuade men, we do all we can to pluck them out of their sins, and turn them to God in Ch • ist Jesus, who saves his people from their sins; for, to be sure, that will be a most dreadful day to sinners. Thus the M • j • sty of God will be terrible to the wicked and ungodly, especially in these four days. Only they who fear the Lo • d and take hold of his name by faith▪ shall be able to stand befo • e his terrible majesty. God will not be a terror, but a comfo • t, to them • hat fear him in every evil day.

Fu • her, the word (as w • s shown before) signifies not only Majesty, but Pra • se, With God is • errible praise, dreadful praise.

Hence note, First;

With the Lord is praise. The Psalmist everywhere s • ts fo th the praise-worthiness of God, and presseth this duty upon us. I shall not stay upon it, only remember, with the Lord is praise, that is, he is to be praised. And from the attribute of his pray • e, or that, with the Lord is terrible praise,

Note Secondly;

God is to be praised, not only with joy and thankfulness, but with fear and reverence; for with him is terrible praise. It is the express word of Moses, in his song after the destruction of the Egyptians in the Red Sea ( Exod. 15.11.) Who is a God like unto thee, glorious in holiness, fearful in praises? We should not be afraid to praise God, no, we should be most forward to praise him, but we should have a holy fear upon our hearts, when we praise him. Praise is the work of heaven, from whence fear shall forever be banished; there will be perfect love, and perfect love Casts out fear, (1 Joh. 4.18.) Whatever fear hath torment in it (as all fear out of Ch • ist hath) we shall have nothing to do with in that blessed life: And even in this life, praise, which is the work of heaven on earth, should be performed with such a spirit of love, & joy as is without all base, tormenting fear; we should have so much love to God in, and for all the good things he doth, for our souls especially, ye and for our bodies too, in dealing out daily mercies, that it should cast out all that fear which hath torment in it. Yet there is a fear which should p • ssess our spirits while we are praising God, a fear of reverence I mean, which fear (I doubt not) will remain in heaven forever; Glorified Saints shall praise God with that fear, that is, having an everlasting awe of the Majesty of God upon their hearts. He is fearful in praises; and therefore let us so praise him, as remembering our distance, so praise him, as to be afraid of miscarrying in the duty, and so instead of praising, displease him, instead of honoring, grieve him. This duty of praise is very dreadful. The Psalmist saith, there is mercy, or forgiveness, with thee, O Lord, that thou mayst be feared (Psal. 130.4.) Not only is the Lord to be feared in his wrath, and in the executions of his justice, but he is to be feared in his mercy, & in that greatest expression of his favor towards us, the forgiveness of our sins. When we are in the highest exaltations of the mercy of God, and of the God of our mercies, yet then should our hearts be affected with his fear. It is both our duty and our commendation so to fear God, as not to sin against him, or to be kept from sinning against God by the fear of God, that is, lest God should punish us for our sins, and give us to eat the bitter fruit of our own evil doings: But to fear God, because we hear, and are assured, that he is ready to pardon our sins, especially, to fear him when he hath given us a comfortable assurance, that our sins are pardoned; or, even t • en to be filled with the fear of his great and reverend Name, when we are actu • lly praising him, and magnifying his free grace in Christ, for the pardon of them; this shows a truly gracious spirit indeed. With God is terrible Majesty, and with God is terrible praise • ; he is at once to be praised and feared. All this Elihu would fix upon the heart of Job, from the consideration of the works of God, his providencial works, in the Air; how much more should this fear affect us, when we behold his terrible works of providence upon the Earth? turning the world, as it were, upside down, by the wonderful vicissitudes and revolutions which his hand brings to pass, respecting either Persons and private Familyes, or whole Kingdoms and Nations. With God is terrible Majesty.

THese two Verses conclude the whole discourse of Elihu with Job. The 23d verse is Doctrinal, the 24 ^th is the Use or Application of the Doctrine.

In the 23d verse we have a four-fold Doctrine held out concerning God.

First, The Doctrine of his Incomprehensibleness, We cannot find him out.

Secondly, Of his Power, He is the Almighty, he is excellent in Power.

Thirdly, Of his Righteousness, he excels in Judgment, and plenty of Justice. But though he is thus full of Justice, yet he is also very Gracious, and therefore,

Fourthly, We have the Doctrine of his Mercy and Tenderness towards the Creature in the last words of the Verse, He will not afflict. God is infinitely above man in Power and in Wisdom, yet he never useth either the one or the other to the oppression or wrong of any man; He will not afflict. This is a very suitable peroration of the whole Narrative or matter declared, which Elihu had so long insisted upon.

And having laid down this four-fold Doctrine concerning God, he shows us the use of it in the 24 ^th ve • se, where we have a practical Inference from what was before asserted concerning God; Men do therefore fear him, or, therefore men ought to fear him. As i • he had said, Seeing God is thus incomprehensible, thus powerful, seeing he is thus excellent in Judgment, & in plenty of Justice, as also in Goodness and Mercy; therefore good men do, and all men should fear him This is a very natural and undeniable Inference, yet Elihu doth not leave it bare, but adds a strong enforcement in the close of the verse, why all men, the greatest of men, the wisest of men should fear God, For he respecteth not any that are w • se in heart. The wisest, the greatest of men cannot carry it with God, by their wisdom or policy, by thei • g •• a • ness or power, therefore let them fear him. This is the sum and scope of these two verses.

That is, He is un • earchable and incomprehensible. The Original strictly read, i • , The Almighty, we cannot fi • d him out. The Almighty, is a Nominative absolute, as Grammarians speak; we supply that word (Touching) As if he had said, should we enter upon a discourse of the Almighty, we cannot find him out. Touching the Almighty. That, God is Almighty, and what the word Shaddai, here rendered Almighty, doth import, hath been shown and opened already in other places of this Book, especially in the fifth Chapter at the 17 ^th verse, and in the eighth Chapter at the 3d and 5 ^th verses; thither I refer the Reader for further satisfaction in that matter, and pass from it here; Touching the Almighty

This also I shall pass over in a word, having spoken to it more fully ( Chap. 11.7.) where Zophar puts this Question, Canst thou by searching find out God? Canst thou find him out unto perfection? In which Questions, Zophar challenged Job, or any man else, to set their understandings upon the tenters, to put all their abilities to the utmost stretch, to find out God if they could, being assured they could not find him out unto perfection. So then, this assertion in the Text, We cannot find him out, bea • ing the same sense with those Questions, I shall not stay upon it. Only,

Note;

Touching the Almighty, we have but this to say of him, We cannot say much of him, or, how much soever we say of him, we say but a little of what he is, or of what may be said of him, for we cannot find him out. We may find God, but we cannot find him out. God is to be found by every humble, faithful seeker of him. The Prophet ( Isa. 55.6.) calls us to that duty of seeking with an assurance of finding, Seek ye the Lord whilst he may be found; and so doth David (Psal. 32.5.) For this, that is, for pardon of sin, for grace and mercy, or, for this, that is, upon the experience which I • ave had of thy readiness, O Lord, to pardon my sins, even as soon as I confessed and acknowledged them, for this (I say) shall everyone that is godly pray unto thee, in a time when thou mayest be found. God may be found to do us good, and show us mercy, when we seek him rightly; there is a finding time, or a time while God may be found. Some give no other limit to this while, or finding time, than the limit of this life; And to be sure if he be not found while we are in this Life, he can neither be sought no • found after this Life. Y • t more strictly, to seek him while he may be found (as one of the Rabbins glosseth that place) is to seek him before the Decree comes forth, as the Prophet Zephaniah speaks ( Chap. 2.2.) It is possible we may seek God, and seek him too late, and then there's no finding of him; Only they shall seek and find him, who seek him in the finding time, and they who do so shall certainly find, as was said before, God ready to do them good, and show them mercy.

But how much soever, or how early soever we seek him, we cannot find him out, that is, we cannot find out how good, how merciful God is, or the utmost extent of his goodness and mercy, which Zophar in the place before cited, calleth a finding of him out to perfection. I may give you a five-fold Negative to show wherein God cannot be found out.

First, We cannot find him out as to the infiniteness of his E • sense and Being, that's beyond the line of a created Understanding.

Secondly, We cannot find him out, as to the excellency of his Attributes, or the manner of his being; who can tell how wise God is, how holy, how just, how powerful, how good! We may easily find his divine perfections all the world over, we may find them in every leaf of the book of the Scripture, yea, in every leaf of the book of the Creature, but we cannot find them out anywhere to perfection.

Thirdly, We cannot find out the depth of his Counsels. God hath some (Arcana) secrets which he hath reserved in his own power, as Christ told his disciples in the first of the Acts (verse. 6.) when they would needs be prying into that secret of his council, the time of restoring the kingdom to Israel. There are many councils of God locked up in his own bo • om, which we cannot find out, nor must we be bold and curious in searching into them.

Fourthly, The Lord cannot be found out, no not in his works of P • ovidence, which are acted outwardly, or by which he brings forth his councils to act ( Psal. 77.19.) His foot-steps are not known; not only are not any of his secret councils known, but some o • his very foot-steps, his treadings, his goings are not fully known. God goeth so that we cannot find where he g • eth, he leaves no track (as we say) behind him ( Rom. 11.33.) How unsearchable a • e his Judgments (not only his councils, but, how unsearchable are his Judgments) and his ways past finding out. That's the very expression of the text. There are many providences of God, which we find and feel, which we see, and cannot but see, yet we cannot find them out, that is, we are not able to give a direct answer why God doth this or that, nor how this or that was done. Consider that Scripture (2 Chron. 31.20, 21.) where we have a most singular character of Hezekiah, and of his government; Thus did Hez • kiah throughout all Judah, and wrought that which was g • od, and right, and truth, before the Lord his God; and in every w • rk that he began in the service of the house of God, he did it with all his heart, and prospered. So the 31 ^th chapter concludes; yet the 32d begins thus, After these things, and the establishment thereof, Sennacherib King of Assyria came and entered into Judah, and encamped against the fenced Cities. One would have thought, Hezekiah being thus zealous for the Reformation of the Church of God, in Judah and Jerusalem, and having done all that concerned it with a perfect heart, that surely such a Prince should have lived in peace and prospered all his days; yet, presently his Kingdom was invaded by a potent enemy, Sennacherib comes against him, and fills him, and all his people, with fear of utter subversion. This was a secret of providence, very hard to find out, a depth, which who can fathom? That when a good King with his Counsel, had been endeavoring a true Reformation, and that with a perfect heart, he should presently see war at his gates. Solomon saith ( Pro. 16.7.) When a man's ways please the Lord, he makes his enemies to be at peace with him: Yet it was no sooner said of King Hezekiah that his ways pleased the Lord, but the very next paragraph of his Chronicle reports an enemy making war upon him.

Fifthly, Take this also; We cannot find out God in the dispensations of his Free Grace in the Gospel; • here are such mazes, such mysteries of love, and goodness, and kindne • s in Jesus Ch ist, as (though it be our duty to be searching after them, and in them, all our days, though we ought to be continually digging in those golden Mines, to find out the treasures hidden there, yet) we can never find them out. Therefore the Apostle ( Ephes. 3.8) calls them, The unsearchable riches of Christ; not, unsearchable, because it is unlawful to search after them, but, unsearchable, because when we have searched to the utmost we cannot find them out; as he speaks in the close of that chapter; that we may be able to comprehend with all Saints, the height and depth, and length, and breadth, and to know the love of Christ that passeth knowledge. Under all these considerations (and many, many more) God is past finding out. Whence take three brief Inferences.

First, Do not search too far (that is, beyond what is written) into the counsels of God, no nor into the works of God. For though, as it is said ( Psal. 111.2.) the works of God are great, sought out by all them that have pleasure therein; yet they that have the greatest pleasure in them, cannot in all points find them out. It is our duty to search the works of God, but to think we can find out the bottom of his works would be our sin.

Secondly, If the Almighty cannot be found out, no not in his works of providence, then, Take heed of censuring or finding fault with his works. Shall we censure what we cannot know, and find fault with that which we cannot find? He that censures what another doth, should first have the full compass of what he doth, and be able to look quite thorough it, which the most eagle-eyed soul in the world cannot, as to what God doth in this world. And therefore though you see no reason for what is don, do not complain, for there may be a reason for the doing of it, which you do not see; and the reason is often such, and lies so deep, that you cannot see it. And know this is reason enough, why you should forbear censuring what is done, because God doth i • , though you can give no o • her reason why it is done.

Thirdly, If God be past finding out in his works, and much more in himself, then be not so much as discontented with his works. You are not yet come to the bottom, you have not seen the last man born (as we say) you know not what God will make of it, till he hath done all; therefore take heed of murmuring and discontent, ( Zech. 2.13.) Be silent, O all flesh, before the Lord, for he is risen out of his holy habitation. Though his rising be visible, yet we cannot see all the concernments and intendments of his rising; therefore be sil • nt altogether from fear and discontents, and though not from all enq • i ies about it, yet from a presumption of finding out all by enqui • ies: For, As touching the Almighty, we cannot find him out. That's the first.

T • at his the second. Mr. Broughton reads, He is huge of strength. The word rend • ed excellent, properly signifies, to increase. There is no increase of the strength of God; what he is, he ever was, and ever will be; there is neither increase nor diminution of his strength. But because things which are always increasing grow to a huge bigness and strength, therefore he is said to increase in strength, or (as our translation imports) to excel in power. He that excels in power is excellent in power. The word rendered power, implieth the power of doing (the Greeks call it 〈 in non-Latin alphabet 〉 ) or, of activity, a power put forth in working; he is excellent in power, that is, in ability to do whatsoever he pleaseth; and when 'tis said he is excellent in power, in this kind of power, i • notes, that the power of God in doing, doth wonderfully excel all tha • ever he hath done. The effects or acts of the power of God are nothing, as I may say, to the faculty of his Power; he can do more than he hath done: He is so far from having over-acted himself, I mean from having done more than he can do again (which hath been the case of many mighty men, and may be the case of any man, how mighty a doer soever he is) that he can do infinitely more than he hath done, if he himself pleaseth; he is excellent in power, or of excelling power. I have (as was lately said) opened this point, of the power of God, in other places of this Book, whither I refer the Reader; yet taking the power of God (as the word is properly here intended) for his working power,

Note;

There is a twofold power of God, and in both he is excellent.

First, His commanding power, his power of Sovereignty, or Authority; that's a most excellent power, 'tis a power over all, whether things or persons.

Secondly, His power of working or effecting that which he commands. Some have a power of commanding, yet want a power of working, they want a power to effect that which they command: but whatsoever God hath a mind to command, he hath an hand to effect and bring it about; he can carry on his work through all the difficulties and deficiencies which it meets with in or by the creature; He can do his woe • k though there be none to help him in it, though all forsake him, and with-draw from his work; yea, he often worketh though there be not so much as an Intercessor to move him to work ( Isa. 59.16.) He saw that there was no man (to do anything) and wondered that there was no Intercessor to entreat him to do somewhat for them. Things were in a great exigency, and there was not only no man that would put forth a hand, but there was no man that would bestow a word for redress, no man would bespeak either God or men for help: What then? must the work stand still or miscarry? no, saith the text, His own arm brought salvation unto him, that is, set it ready at hand for him to bestow upon his people; or, his own arm brought that salvation to his people, which they greatly needed, and he graciously intended, though he had not the contribution of a word towards it from any creature here below, one or other. God alone is self-sufficient, and to man All-sufficient. Such is the working power of God, that he can work, not only when he hath but a little help, but when he hath no help at all.

Secondly, The excellency of the woe • king power of God appears in this, that he can and will p • oduce the desired effect, and bring his work to pass, though many, though all men oppose it and rise up against it, though they set both heart and hand, wit and will, power and policy, to cross, yea to crush it. The Lord is so excellent in power, that he both can and will do his work through all opposition; though mountains stand in his way, though rocks stand in his way, he will remove them, or work through them. ( Isa. 43.13) I will work, and who shall lett it? Neither strength nor craft, neither multitude nor magnitude, neither the many nor the mighty can lett it, if the Lord undertake it. Take a double Inference from this.

First, 'It is matter of great comfort to all that fear God in their weakest condition and lowest reducements, when they are fatherless, and have none to help them. As the Lord is excellent in his woe • king power, so he usually takes that time, yea stays that time, till his servants are under the greatest disadvantages, till they are at worst, before he will put forth his power and work. The Apostle saith of himself (2 Cor. 12.10.) When I am weak, then am I strong, that is, then have I the strength of the Lord coming into my help. And as it is with respect to particular persons, so to the whole generation of his children, when they are weak, then are they strong, that is, then they have the strong God, the God excellent in power, appearing and working for them.

Secondly, This all • o is a sad word to all that stand in the way of God's working power; His working power quickly works through all power, and can work it down. Babylon is a mighty powerful enemy, but ( Rev. 18.8.) we read of the downfall of Babylon, and that her ruin shall come as in one day: But, how shall this be effected? The answer is given in the close of the verse, For strong is the Lord God which Judgeth her. Suppose there should be no power in the world strong enough to pull down Babylon, yea, suppose all the powers in the woe • ld should stand up fo • Babylon; 'tis otherwise prophesied, for, the Kings of the earth shall hate the whore and shall make her desolate, and naked, and eat her flesh, and burn her with fire; but suppose, I say, all earthly power should appear for, rather than against Babylon, yet this is enough for us to rest in, strong is the Lord which Judgeth her. He is excellent in power, and as it followeth,

This comes in, lest any should think, because God is so excellent in power, so mighty in strength, that therefore he would carry things by violence or by mere force, as the sons of men, the mighty Nimrods of the world sometimes do: If they have strength and power to do such or such things, they regard not Judgment nor Justice, they look not whether right or wrong; therefore Elihu, when he had said, God is excellent in power, presently adds, and in Judgment. As if he had said, Though the Lord excel all in power, and is able to crush the mightyest as a moth, yet he will not oppress any by his power; the worst of men shall find the Lord as much in judgment and righteousness, as he is in strength and power. And therefore, O Job, be assured, God hath not done thee any wrong, nor ever will. This I conceive to be the scope of Elihu in the connection of these two, The excellency of God in Judgment, as well as in Power.

But what are we to understand by judgment, in which Elihu saith God excels? In answer to this Query I shall first show that Judgment is taken four ways in Scripture, and then prove that God is excellent in Judgment, with respect to everyone of them.

First, Judgment is an ability of judging. A man of judgment, and a wise man are the same. When we say, such a man, is a man of Judgment, or a judicious man, we mean, he is a prudent man, he is able to discern things that differ, he knows how to order, state and determine doubtful things aright. In this sense we are to understand it here, the Lord is excellent in judgment, that is, in wisdom and prudence to set things right, and to give everyone his right, he sees clearly how to manage all his affairs and purposes by righteous means to right ends. The prophet gives God the glory of this title expressly ( Isa 30.18.) The Lord is a God of judgment: Blessed are they that wait for him. That is, the Lo • d is infinitely furnished with wisdom, he knows exactly, not only what ought to be done, but how and when to do it; therefore wait for him. And 'tis encouragement to wait, when we have a person of judgment and understanding, a discreet and prudent person to wait upon. God is a God of judgment, in this sense, thereof re blessed are they that wait for him.

Secondly, Judgment in Scripture is taken for that moderation, or due measure, which is observed in anything that is done. This follows the former; for unless a man have a Judgment or true understanding in the thing itself, he can never hit a right measure of it. Thus, I conceive, that Scripture is to be understood ( Math 23.23.) where Christ denouncing or thundering out woes thick and threefold against the proud hypocritical Pharisees, he tells them, Ye pay tythe of Anise and Cumin, and have omitted the weightier matters of the Law, Judgment, Mercy; that i • , either they did not give a right judgment according to Law, or their legal Judgments were given with rigor, not at all attemper'd, mixed, and moderated with mercy. Of such the Apostle James speaketh ( Chap. 2.13.) He shall have judgment without mercy that hath shown no mercy, and mercy rejoiceth against Judgment. In this sense the Lord is excellent in Judgment; For as he hath wisdom and understanding to see what is just & • ight, so in Judgment he remembers Mercy: His patience is grea • before he gives Judgment; and his moderation is great when he gives it. He dealeth not with us according to our sins, nor rewardeth us according to our iniquities, (Psal. 103.10.) that is, his Judgments are not proportioned to the greatness of our sins and iniquities; For (as it followeth at the 11th verse of that Psalm) as high as the Heave • is above the Earth, so great is his mercy towards them that fear him. Therefore the Prophet brings in the Chu • ch praying thus ( Jer. 10.24.) O Lord, Correct me (I conceive it is not a direct prayer for Correction, but a submission to it: As if he had said, I will not murmur, nor rebel against thy Correction; O Lord, Correct me) but with Judgment, that is, with due moderation: It cannot be meant of Judgment, as it notes the effect of divine displeasure, but Correct me moderately, or, as another text hath i • , in measure, as thou usest to correct thy people. This meaning, is plain f • om the opposition in the next words, Not in thine anger, least thou bring me to nothing. Anger transports men to do things undecently & wi • hout mode • ation; we quickly exceed our limits, if carried out in passion; and though, that anger which the Scripture attributes often to God, never transports him beyond the due bounds of his wisdom and justice, yet when God is said to do a thing in anger, it notes his going, as it were, to the utmost bounds of justice; this caused the Church to pray, O Lord, if the cup may not pass from me, if it cannot be, but I must be corrected, then I humbly and earnestly beg, thou wouldst be pleased to correct me in Judgment, not in anger, least thou bring me to nothing. What the Church prayed for here, the Lord promised elsewhere ( Jer. 30.11.) I will not make a full end of thee, but I will correct thee in measure, and will not leave thee altogether unpunished. Thus God is excellent in Judgment: He abates the severity of his proceedings, and allays the bitterness of the cup by some ingredients of mercy.

Thirdly, Judgment in Scripture is put for the reformation of things when they are out of order. In this sense it is used ( John 12.31.) Now is the Judgment of this world. Our late Annotators tell us, that by Judgment is meant reformation: As if Christ had said, I am come to set all things in order, that have been out of order and disjointed in the Jewish Church, and everywhere else; Now is the Judgment of this world. In this sense God is excellent in Judgment, or he excels in this Judgment, that is, he is for reformation, he will set all things right, he will make crooked things strait, he will make the rough places plain. John the Baptist came before Christ in this work, yet in this work Christ is before or exceeds John the Baptist. The Lord (Isa. 4.4.) will purge away the iniquity of the daughter of Zion with a spirit of Judgment, and with a spirit of burning, that is, with a reforming and a refining Spirit: And the Lord will send forth this Judgment unto victory (Matth. 12.20.) that is, he will do it thoroughly, he will ove • come all the difficulties, and put by all the obstacles which hinder the perfect reforma ion of things as well as • f persons. That's the importance also of that great promise ( Isa. 1.25, 26.) I (saith the Lord) will turn my hand upon thee (or take thee in hand) a • d purely purge away thy dross, and take away all thy tinn, (th • t is, all those corruptions which have crept in upon thee) & I will rest • re thy Judges as at the first, and thy Counselors as at the beginning: Things and persons are usually best at first. The new broom ( • ay we) sweept clean. As time consumes all things here belo • , so it co • rupts most things; and therefore when the Lo • d promiseth to restore them to a primitive purity, he promiseth the purest restauration; all which is sum'd up in the 27 ^th verse, Zion shall be redeemed with Judgment; which is not only, if at all, intended of a redemption by Judgment on her enemies, but by that reformation which • od would work upon themselves, in taking away their dross and tinn, Restoring their Judges as at the first, and their Counselors as at the beginning. Such a Judgment is spoken of ( Isa. 30 22.) Ye shall defile also (that is, utterly disgrace and deface) the Covering of thy graven Images of Silver, and the Ornament of thy molten Images of Gold; thou shalt cast them away as a menstruous cloth, thou shalt say unto it, get thee hence. This is the Judgment of reformation, which God hath and will further work among his people, till Zion be built up in perfect beauty, and Jerusalem become the praise of the whole earth. Thus also God is excellent both in power and in Judgment.

Fourthly, Judgment signifies those evils which God brings upon impenitent sinners; that's a very frequent notion of Judgment in Scripture, and the Lord is excellent in this Judgment; and that

First, Upon his own people, when they provoke him and sin against him (1 Pet. 4.17.) If Judgment begin at the house of God, what shall the end be of them that obey not the Gospel. There's Judgment beginning at the house of God, that is, God will bring evil upon his own house, the Church, even sore troubles and persecutions. The Lord will not spare them, who have been slight with him, forgetful of him, formal in profession, or wanton and vain in conversation. This is a great part of the Lord's excellency in Judgment, he brings Judgment upon his own house. The Lord, saith the Prophet ( Isa. 5.16.) shall be exalted in Judgment, and God that is holy shall be sanctified in righteousness, that is, in bringing his righteous Judgments upon Israel, his peculiar people. We find that Gospel Prophet Isaiah often interweaving the wyre and whipcord of corporal bondage, with the silk and scarlet thread of Zion's d • liverances.

Secondly, In Judgment towards his enemies ( Psal. 149.9.) He will execute on them the Judgment that is written, and that is no inconsiderable, nor easy Judgment. The servants of God may smart sorely under these Judgments, but the wicked and rebellious shall perish, and sink under them. How dreadful is that profession or protestation which the Lord made by Moses (Deut. 32.41.) If I whet my glittering sword, and my hand take hold of Judgment, I will render vengeance to mine enemies, and will reward them that hate me.

Some, possibly, may object, Surely there is no such appearance of God's excellency in Judgment upon the wicked of the woe • ld, the enemies of his name and ways. It grew to a Proverb ( Mal. 2.17.) Ye say, everyone that doth evil is good in the sight of the Lord, and he delighteth in them, or where is the God of Judgment? Evil men seem to be good in the eyes of the Lo • d when they enjoy good; and if it be so, (said some) Where is the God of Judgment?

I answer, First, the Lord hath left testimony enough upon Record, and written it in the blood of many thou • ands, to justify himself, that he is excellent in Judgment, by taking vengeance on the wicked. Did he not excel in Judgment upon the sinning Angels? (2 Pet. 2.8. Jude 6.) was he not excellent in Judgment, when he destroyed the whole world for sin? when he burnt Sodom and Gomorrah with fire for sin? How many instances might I give of this from Scripture? God hath sufficiently declared himself excellent in this punitive Judgment.

I answer, Secondly, God indeed do • h not presently execute J • dgment upon all the wicked; we sho • ld rather be lead by sense than by faith, if he should do so, if he should smite sinners as soon as they provoke him; yea, if God should take that course, he must even break the world to pieces, and destroy whole generations at once.

Thirdly, God suffers sinners a while, that his councils may be fulfilled; for though the wicked obey not the command of God, yet they fulfill the council of God ( Acts 4.28.) and they do it chiefly when he with-holdeth Judgment from them.

Fourthly, Unless the Lord did a little give stop to the execution of Judgment in this kind, it would neither appear how good, nor how bad some men are. Let some have but a little power in their hands, and the world at will, then you shall see whither they will go, and what they will do. And w • en bad men are suffered to go on unpunished, and to be a punishment to others, then it appears more fully how good some are, and that in a twofold respect. First, because they refrain from evil, though they see that they also possibly might do it (impune) and not suffer in this world. Secondly, because • hey hold fast both thei • profession and practice of Godliness, how much soever they suffer for it in this world from evil men.

Fifthly, God is executing Judgments upon wicked men, while he seems to spare them from judgment ( Pro. 1.32.) The prosperity of fools slayeth them. S • me think a wicked m • n is migh • ily favored when he is in prosperity, no, that prosperity is his destruction, and destruction is Judgment in perfection. The table of a wicked man is made his snare, his full table fa • tens his heart, which is the sorest of all judgments. To be un • ensible is worse than any punishment of sense; to be hardened or heartened in doing evil, is more penal than the suffering of any evil. Now while wicked men escape the suffering of evil, they grow resolved, that is, hardened and heartened in doing i • , or to do it. Take Solomon's observation or experience in the ca • e ( Eccles. 8.11.) Because sentence against an evil work is not speedily executed (upon themselves or others) therefore the heart of the sons of men is fully s • t in them to do mischief. So then, there are many invisible judgmen s upon wicked men, when we see no hand touch them, nor judgment near them; God give • them up to vile affections, and to a repr • ba • e mind ( Rom. 1.26, 28.) to their own counsels ( Psal. 81.12.) and to strong d • lus • o •• by •• hers (2 Thes. 2.11.) The • e heavy loads o • judgment may be on their hearts, upon whose backs we see not s • much as a gain weight of judgment. Thus the Lord is excel • nt in judgment in all the notions of it; I have in •• anced fou • e.

Now, l • st any should think that God at any time breaks the rule of justice in his zeal for this latter sort of judgment, or while he is pouring out vengeance upon the wicked, therefore it foll • ws in the next place,

God executes great wrath upon sinners, but there is g • eat Justice, plenty of Justice in it. There is store • nd abundance of justice and righteousness in his most rigorous ju • gments. A little justice is a most precious thing; how precious then is plenty of j • stice! Justice in itself is the giving of everyone his due; and where justice is in any man, it constan • lie bends and inclines his heart to do so, his especially with whom there is (as in God) plenty of justice. And indeed, whatever God hath, he ha • h plenty of it; He hath mercy, and plenty of it, he i • plenteous in mercy (Psal. 103.8.) A • d with him i • ple • teous redemption, (P • all. 130.7.) There is also plenty of justice in him.

Some men have no Justice at all in them; though their office and place be to do J • s • ice, yet they have no • hing of justice, no tincture of it in them; They neither fear God nor regard ma • , to do him any justice, as the unjus • Judge is described ( Luk. 18.2.) and with most Justice is a very • carce Commodity, they have but a very little of it, and they dis •• ibute it very poorly and sparingly. Where almost is the man to be found that hath plenty of justice in him • elf, and distributes it plentifully to others? There was surely a great scarcity of Justice in the Justicers of Jerusalem, when the Lord by his Prophet ( Jer. 5.1.) offered to pardon the whole City, if upon the sending forth of his W • it of Enquiry, the name of any one man could be returned that executed Judgment. O that Dearth of Justice! and in what place may we hope to find plenty of justice among men, when so little of it was to be found in Jerusalem, the City of God? yet this may comfort us, that though there be little of it in or among men, there is plenty of it in God. And that there is plenty of justice in God, I would demonstrate these five ways.

First, He hath plenty of justice, who deals justly with every man. God giveth every man his due, all his due, and nothing but his due. More distinctly, take this in two branches. First, he that rewards all that are good, with good, not this or that man, not his kinsman, or his friend only, but every man that is good, with good, he hath plenty of Justice: Thus doth God. The respect which God hath to the persons of good men, is like the respect which good men have to the commands of God, it is universal, he respects them all. As they give him plentiful obedience, having a respect to all his Commandments, so he gives them plentiful Justice, he hath respect to all their persons, to all their workings, to all their ways, which are holy, just, and good. Again, Secondly, He hath plenty of Justice, who punisheth all that do evil, not winking at, nor sparing friends or kindred. Surely then there is plenty of justice in God; for as he rewards all the good with good, so he rewards all evil men with evil; that's all the reward they shall have, and they shall have plenty of it ( Psal. 31.23.) He plenteously rewardeth the proud doer. The proud shall have and drink up the last, the residue, the remainder, the very dregs of the bitter cup, of the cup of trembling, as the Hebrew elegancy used by the Psalmist intimates. Tribulation and anguish upon every soul of man that doth evil; for there is no respect of persons with God, (Rom. 2.9, 11.) As he will punish none but evil-doers, so he will punish them everyone, except they repent.

Secondly, With the Lord is plenty of Justice, for he knows the whole Compass of Justice, he hath the clear Idea of it in his understanding, he knows all the rules of it, or rather is the rule of it. All the rules of Justice came out from him, and are but the signification of his own mind, therefore he must needs know them, and be well skilled in them. Some men have a good mind to do justice, yet have no plenty of it, because they are unskillful in the rule of it, the Laws both of God and man. A Judge that is blind th • ough ignorance, and hath not a gift of knowledge and understanding in the Law, faulters in doing, or is unfit to do Justice, as much as • e • hat is blinded with gifts, o • bias'd by relations and private passi • ns; he that is blind the former way cannot have, and he that is blinded by any of the latter ways will never d • plenty of Justice. But as the Lord hath an infinitely clea • eye as to the rule, • o no gift can blind him, nor can any relation put ou • his eyes from seeing a faul • , nor divert him from punishing it ( Isa. 27.11.) It is a people of no understanding (either to do go •• , or to depa • t from evil) therefore he that made them (that's a near rel •• ion) will not have mercy on them, and he that formed them (that's the • ame) will show them no favor. As if the Lord had said, Justice shall be done, though the work of my own hands be u • done by it; There's plenty of justice. And as God knows the rule of the Law perfectly, and will not be turned aside from it; so he knows the matter of fact perfectly, and cannot be mislead about that; Upon which mistake some, who have great knowledge of the rule of the Law, yet do not plenty of justice: they often condemn the innocent, and acquit the nocent, because they find not out the truth of their cause, but are misinformed about it. But, the Lord is a God of knowledge, by him actions are weighed; he knows not only the matter of Law but the matter of fact too, and therefore with him there is plenty of Justice.

Thirdly, There must needs be plenty of Justice wi h God, because he knows the spi • it and hear • with which every man acts, he knoweth whether a thing be done maliciously, or merely by a surprise of passion (Justice is guided much by that consideration in some cases) The Lo d knows the heart, wherewith everything is done, and the design or aim of every man in doing it. As he will make manifest the Councils of the heart, at last to all, so now the Councils of the heart a e manifest to him; therefore he must n • eds be plentiful in justice.

Fourthly, God is clothed wi • h sufficient power to execute justice, therefore wi • h him there is plenty of it. Some have a good mind to do justice, they know the Law & the fact too, yet are shortened and straitened in doing justice, because they have not power, or are not able to carry it out against potent offenders, but are forced to forbear the doing of justice, because at present they cannot. The doing of justice requireth strength of hand, as well as strength of Law, and integrity of heart. David had a good mind to do justice upon Joab (though nearly related to him) •• en he had, under a pretence of friendship, slain Abner; but he • awe himself under a necessity of forbearance at that time, and therefore said, I am this day weak (though anointed King) and these sons of Zeruiah be too hard for me. But there are no sons of Zeruiah too hard for the Lord, he can call them to an account at any time: David knew that very well, and therefore he referred Joab to God's Justice in the close of that verse (2 Sam. 2.39.) The Lord shall reward the doer of evil according to his wickedness. Can thine heart endure, or can thine hands be strong in the days that I shall deal with thee? saith the Lord by his Prophet ( Ezek. 22.14.) They cannot, therefore with him is plenty of Justice.

Fifthly, The Lord cannot but have plenty of justice, for his very natu • e is justice. Man doth that readily and plentifully which he doth naturally; it is as impossible for God not to do justice, as it is for him not to be. A man may be unjust, and yet be a man, but God cannot be God, and not do justly. Seeing then it is his nature to do justice, there must needs be plenty of justice with him: And how severe soever the judgments of God are, there is nothing but justice in them. Justice, Justice, shalt thou follow, was the command of God to the Judges of Israel by Moses, that is, as we translate, that which is altogether just shalt thou follow (D • ut. 16.20.) As that promise of peace, peace, notes plenty of peace ( Isa. 26.3.) so this command of doing Justice, Justice, notes plenty of Justice. Certainly then the Lord himself will do j • stice plentifully. Justice, Justice will he d • . Take two Infe • enc • s from this assertion.

First, This t • uth is matter of comfort to, and sweetly smiles upon the i • st, that the Lord hath plenty of justice in him; for then, doubtless, he will perform all his good words of p omi • e to them. 'It is the part of a just man to perfo • me his word; God is faithful to his word, whatever men are. It hath been • aid, If you w • uld know what some men mean never to do, then lo • k to their promises. It was a very dishonorable Character which Soudas gave of the Roman Emperor Tiberius; He never made show of having what he desired, or had a mind to, nor ever minded to do what he had promised. But God, the great God, is so t • ue and just to his word or promise, that his people may take strong consolation from every word of promise. ( Tit: 1.2.) In h • pe of eternal life, which God that cannot lie hath promised. No man could ever challenge God of any faylure in promise. There are four things ascribed to God in Scripture, which may assure us that he will be just in performing all his promises. First, He remembers them all ( Psal. 111.5. Psal. 115.12.) Secondly, He is unchangeable and in one mind, ( Job 23.13, 14.) Thirdly, He is the Almighty, and ever furnished with power to perform them. Fourthly, He is most faithful, and will not deny nor falsify them ( Heb. 10.23.)

Secondly, This truth hath a most dreadful aspect and frowns terribly upon the ungodly and unjust. That God hath plenty of Justice, Justice enough to bestow among them all, is enough to confound them all; though they make a Covenant with death, and with hell are at agreement, yet their Covenant and agreement shall be dissolved, ( Isa. 28.15, 16.) The Scripture speaks Justice often to sinners, specially to those unjust ones, who weigh the violence of their hands (Psal. 58.1, 2.) that is, who oppress with a kind of exactness, who do not tumble it out palpably, or in a lump, but weigh it out, now a little, and then a little: The Lo • d knoweth how to deal with such cunning perverters of Justice, and will at last make them acknowledge, both that themselves had no justice in them, and that himself hath plenty of it. And who now, laying these five considerations together, will not ackn • wledge, that the Lord hath plenty of justice? But the inference which Elihu makes from it in the close of the verse, seems, if n • t a kind of denial, yet a great abatement of it, for having said, He is excellent in plenty of Justice, the next words are,

This may seem at first hearing, a strange connection; will he not afflict? how then hath he plenty of Justice? Doth not God afflict? who afflicts then? have men the power of affliction in their hands? or hath Satan the power of affliction in his hand? Affliction cometh not forth of the dust, neither doth trouble spring out of the ground, said Eliphaz (Chap. 5.6.) Saith not the Scripture everywhere, affliction comes down from heaven, or that 'tis of God? did not Job say ( Chap. 1.21.) The Lord hath taken, that is, afflicted me, by taking away my all of this world? and doth not God himself say ( Psal. 89.30, 31, 32.) If his children forget my Law, I will punish their transgression with a rod, and their iniquity with stripes? How then saith Elihu, God will not • ffl ct?

I answer, First, In general, Elihu speaks thus in answer to a doubt, or to remove a fear arising upon the whole, of what had been said of God. For if God be such a God, so excellent in power, and in Judgment, and in plenty of Justice, then surely our case is very sad, may some say, who can abide to be near or stand before such a God? O, saith Elihu, fear not, He will not affl ct. More particularly, I answer,

First, Though God be excellent in Judgment, and plenty of Justice, yet it may be said, he will not afflict, because in some sense, he hath not a will to afflict, or he doth not afflict with his will, that is, he delights not to afflict, he hath declared himself more ready to show mercy, than to execute judgment. In one Prophet he saith, I have no pleasure in the death of him that dieth (Ezek. 18.32.) and another Prophet sai • h of him, He doth not willingly afflict, nor grieve the children of men (Lam. 3.33.) This P • ophet was there bemoaning the greatest affliction that ever befell the people of God, yet, saith he, God doth not afflict willingly, he doth not afflict with his heart, as the word there is exp • essed in the Margin; when he afflicts, it is as it were a work of his hand, not of his heart, yea a work that he would gladly rid his hands of. What once that c • uel Tyrant Nero said when he was to ••• ne a Wa • rant fo • the Execu • ion of an offender, How glad should I be if I could not write my name! (This spake he, possibly, when his heart wa • as full of blood as it could hold) yet thus he spake to signify a great un • illingness to afflict. This is most true of the great God; though he be a God of excellent power and judgment, and plenty of justice, yet he doth not afflict willingly; he could be glad, that he might never have an occasion to afflict, that he might never be provoked • o draw his sword, no nor so much as to use his rod in this woe l • .

Secondly, It may be said, God will not afflict, because he never afflicteth without a just cause; his unlimited power never tempts him, nor doth any passion transport him to a desire of taking undue revenge upon any; he hath plenty of Justice, and therefore cannot afflict, but when he sees great reason for it. Did not our sin call for our affliction, were there not some great p • ovocation on our part, or some profit to come to us by it, we should never hear of, nor feel his rod. The Apostle saith ( Heb. 12.9, 10.) We have had Fathers of our flesh, who for a few days chastened us after the • r own pleasure, they to ease themselve • , have put us to pain, but the Lord doth it for our profit, that we might be partakers of his holiness. There is just cause we should be afflicted, when we provoke God by sin, or when he would purge us from our sin, or make us more holy. And as it may be said, God will not afflict, because he doth not afflict us but when there is cause for it, so

Thirdly, Because he doth not afflict us but when there is need (1 Pet. 1.6.) nor more than there is need; we shall not be afflicted an hour longer, nor have a grain more of weight in the burden of our cross, nor a drop more of gall and wormwood in the cup of our sorrows than we have need of ( Isa. 27.7, 8, 9.) Hath he smitten him, as he smote those that smote him? in measure, when it shooteth forth thou wilt debate with him. As if it had been said, he shall have no greater a measure than is both useful and needful; First, to humble him for his sin; secondly, to subdue and mortify his sin; thirdly, he shall have no more than is needful to exercise his graces, his faith and patience; no more, fourthly, than is needful to make him thankful for deliverance, and sensible of mercy when it comes. Thus, as God, who hath plenty of Justice, will not afflict us, but when there is need, so not more than is need.

Fourthly, It may be said, He will not afflict, because he doth not afflict us more than we can bear; he tenderly considers our strength, what we are able to stand under, & how long we are able to stand under it; he will not break our backs nor our hearts (unless by godly sorrow for, or from sin) by affliction. God (saith the Apostle 1 Cor. 10.13.) is faithful, who will not suffer you to be tempted above that you are able, but will with the temptation also make a way to escape, that ye may be able to bear it. Hence wh • n it is said ( Lam. 3.33.) He doth not afflict willingly, &c. it foll • weth ( verse. 34.) to crush under his feet all the prisoners of the earth. The Lord makes many his prisoners, yet then his bowels are opened towards them, he will not crush, nor tread them down, as mire in the streets. I (saith the Lord, Isa. 57.16.) will not contend forever, &c. For (if I should) the Spirit should fail before me, and the souls which I have made. I know what your spirits can bear, and I will contend no longer than I know you are able to bear it. Hence that Promise ( Psal. 125.3.) The rod of the wicked shall not rest upon the lot of the righteous, least he put forth his hands to evil. The Lord knows the rod may prevail over us so, as to put us upon the doing of evil, and therefore he will take order that it shall not.

Thus we may safely understand this assertion, He will not afflict, that is, he afflicts not willingly; he afflicts not till there is need, nor will he afflict more than needs, nor more than we are able, or himself will enable us to bear; he will either support us under, or give us deliverance out of all our afflictions in due time.

I might hence, or from the whole, infer a double duty.

First, Be Patient under affliction.

Secondly, Be Comforted in affliction.

For God doth so afflict, that he may be truly said not to afflict, But having met with occasions for the ministering of such like counsels to the afflicted, from other passages in this book, it may suffice only to mind the Reader of them here.

This spake Elihu in the close or peroration of his discourse, to stir up Job to consider all the dealings of God with him; he would have him sit down with these four Doctrinal Conclusions upon his heart, that God is Excellent in Power, and in Judgment, and in plenty of Justice, he will not afflict. Surely he will not afflict more in measure, nor longer in time than is need, as Job seemed in his passion, to intimate and charge God, for which he had several reproofs before.

Thus far I have opened these words, as they stand in our translation. There are two or three different readings, especially of the latter part of the verse, which would not be altogether omitted, and therefore I shall touch at them, and then proceed to the next and last verse of this Chapter, which is also Elihu's parting word, or the conclusion of his large and close discourse with Job.

The first different reading is much insisted upon by some Interpreters. Take it thus; The Almighty, whom we cannot find out, is great in power, but he will not afflict in judgment and plenty of justice. This translation transposeth those words, which we place in the end of the verse, he will not afflict, to the middle of it, and it renders the copulative particle And, by the adversative But: This makes the sense of the whole verse more plain and easy than the former, as also to rise up more fully to the purpose of Elihu. As if he had thus summed up all that he spoke before, or had contracted it into this sum.

Which things, seeing they are so, as I have declared, we may certainly conclude, that the Almighty is so full of majesty and power, that we are no way able to reach, compass and find him out: Yet notwithstanding he is so full of goodness and mercy, that he is very sparing towards men, and will not afflict them according to their demerits, nor up to the extremity of justice. This exposition holds out clearly that temperament of the power and justice, with the goodness and mercy of God, which Elihu undertook to demonstrate, at the fifth verse of the thirty sixth Chapter, and so forwards; He is great in power, but he will not afflict in judgment.

Take this note from it;

The Lord is full of mercy, full of sparing mercy, he spareth his people, as a man spareth his own son that serveth him (Mal. 3.17.) And indeed if God should afflict in plenty, that is, in extremity of justice, what would become of the best, of the holiest of men? Who can withstand the power of the great God? who can stand in judgment before him, if he should mark iniquities? (Psal. 130.3.) Woe to the most innocent man alive, if God should mark iniquities, and not forgive iniquities. And therefore it follows in the next or 4th verse of that Psalm, But with thee is forgiveness. As God is most bountiful in giving, so is he most merciful in forgiving. This holds the head of believing and repenting sinners above water, and keeps them from sinking into the bottomless gulf of despair, that they have a forgiving God to go unto, and that there is none like him in forgiving ( Mich. 7.18.) None forgiving so freely (Isa. 42.25.) • o abundantly (Isa. 55.7.) none so constantly and con • inually as he. There is forgiveness with thee; 'tis a continued a perpetual act. Now because God pardons so freely, he doth not, he will not, he cannot because he will not, punish extremely. God dealeth with sinners in measure, because he dealeth with them in a Mediator. Though he be great in power, yet he will not afflict according to the greatness of his power or the plenty of his justice.

Secondly, Some of the Jewish Doctors render the latter part of the verse thus; whereas we say, He is excellent in judgment, and in plenty of justice, he will not affl • ct, they say, He will not afflict judgment and plenty of justice; that is, as they give the gloss, Though he be great in power, yet he will not pervert justice. We may well say justice is afflicted, when it is perverted; and then justice is perverted, when any man is wronged, or when at any time the wronged, or wrongfully afflicted, are not righted and relieved. Thus God will not afflict justice. These translators do not join the word afflict (as we) to the person of man, but to the justice of God, or the actings of his justice. He is great in power, but he will not afflict, he will not oppress judgment and justice. This is doubtless a great truth in itself, yet I doubt whether it be the truth intended by Elihu in this place. Certainly, God will not do any man wrong, though he hath power enough, all power in his hand, yea, God will do all men right; though he be great in power, yet what affliction soever he layeth upon the creature shall be no affliction to justice or judgment, to that justice or judgment with which God is clothed, and will declare by executing it among the children of men. But I pass this as over-nice.

Thirdly, Others render thus, He is excellent in power, and in judgment, and plenty in justice, he will not answer. The woe • d which we translate, to afflict, with some alteration in the Hebrew pointing, signifieth also to answer; and so the words carry a sense of the absolute sovereignty of God, who is so great in power, and in judgment, and plenty of justice, that he will not answer; that is, though men complain of his justice, or think he hath done them wrong, or at least is over-severe towards them, yet he will not come to an answer, he will give no man a reason of his ways. Of this Elihu spake expressly ( Chap. 33. v. 13.) He giveth not an account of any of his matters. God is so powerful that no man can call him to an account, and so just in the use or exercise of his power, that there is no reason why any should. But though this also be a great truth, yet because Elihu had asserted it fully before, as also because this translation is grounded upon a change in the ordinary pointing of the Hebrew word, from which I conceive, with others, we ought not easily to recede, therefore I shall not stay upon it.

Nor shall I more than mention that apprehension of some Raboins, who thus give out a 4th sense or interpretation of the words; whereas we say, As touching the Almighty, we cannot find him out, he is excellent in power, and in judgment, &c. They say thus, although the Almighty be great in power and in judgment, and plenty of justice, yet we find him not so; That is, we do not find him putting out the g • eatness of his power, or the exactness of his justice, in the commands w ^ch he hath laid upon us, or in the duties w ^ch he hath required of u • ; he doth not over-burden us, nor exact hard things of us. And they instance in the rules which God gave about offerings and sacrifices; he required (say they) of some only a turtle dove, or a pair of young pigeons, of others but a lamb, or a bullock, such things he required for sacrifice as were of easy price, and might easily be obtained, he did not put us upon the getting of strange and rare beasts, as Buffes, or Unicorns, or any sort of creature which may put us to much pains in getting them, or to much expense in buying them. And as in these, so in other things God hath graciously condescended to our weakness, as appears everywhere in the Law. Thus the Jewish Writers make out their translation: and though it be a truth, that in one sense the Ceremonial Law was (as St Peter, in that council at Jerusalem declared Acts 15.10) A Yoak, which neither they nor their fathers were able to bear, yet there was much favor mixed with it, which caused the Lord to appeal in that point to their own consciences, or to make themselves the Judges ( M • ch. 6.3.) O my people, what have I done unto thee, or wherein have I wearied thee? testify against me. And as God, though great in power, did not over-lay the Jews, so much less hath he over-laid us Christians with duty (1 Joh. 5.3) His Commandments are not grievous. And Christ said of his yoke and burden ( Mat. 11.10) My yoke is easy, and my burden is light. Christ may lay what burdens he pleaseth upon us, but he is not pleased to lay any grievous burdens upon us. This therefore is a truth, both as to them and us, yet I conceive it beside the design of Elihu in this place, and I only mind the Reader of these different interpretations, of all which some good improvement may be made. So much of this verse: The whole discourse of Elihu concludes in the next.

This verse containeth two things.

First, a practical inference, by way of use, from that fourfold doctrine held forth in the former verse, concerning God. As if Elihu had said, For as much as the Almighty is incomprehensible, so that we cannot find him out; for as much as he is mighty in power, and judgment, and plenty of justice, so that we can neither avoid him nor delude him, therefore men do fear him.

Secondly, We have an enforcement of this Inference, by a cogent reason, For he respecteth not any that are wise in heart. Who these wise-hearted ones are, whom God respecteth not, will appear in the opening those words,

The word rendered Men, properly signifieth, weak or feeble men, as also men in affliction, men under the afflicting hand, or rod of God. This strict acception of the word, renders the opposition more clear, setting the lowest of human frailty, against the highest divine power. Yet we need not stand strictly upon the Grammatical signification of the word, but may take men, in all their divisions and forms; men, be they high or low, afflicted or in prosperity, ought therefore to fear him.

Only, it may seem most suitable, in way of application, to Job, for Elihu to use this word in that restrained sense; Afflicted feeble men do fear him, As if he had said. O Job, thou art a weak man, a man greatly afflicted, thou hast been long under the rod and chastening hand of God, therefore thou oughtest to fear him, and not expostulate the matter with him, as thou hast done. Men do

This illative, Therefore, hath reference (as was intimated) to all that was said in the former verse, yet we may take it specially in these two particulars. Therefore men do fear him; Why?

First, Because he is so great, so immense, so incomprehensible, so powerful, so just, because he hath such plenty of justice, therefore men do fear him.

Secondly, Therefore men do fear him; Why? Because, though he be clothed with power, justice and judgment, yet he will not afflict, that is, he will not afflict extremely, in any of though • e four senses before given; he moderates his power by compassion in his sharpest dispensations towards his people; there is a great mixture of love & mercy with his justice, therefore men do fear him. As if Elihu had thus bespoken Job: Others fear God because they experience or find him kind and good to them, even in afflicti • n, how then cometh it to pass, that thou hast from the beginning carried it, as if God mixed no kindness nor shown any tenderness in his afflicting of thee? why is it that thou hast cursed thy day? that thou hast complained that ever thou wast born, that thou hast so often wished for death? Why hast thou said that thou art not only pressed, but even oppressed, that though thy cause be good, yet th • u hast born the heaviest loads of evil? Why dost thou strive with him? These are no arguments of thy fear, but of an impatient and fretful spirit, if not of a kind of rage and fury against God himself; These are no proofs that thou doest acknowledge his goodness in afflicting thee, and so fear him, for by these thou dost rather charge and accuse him of harshness and severity.

Now though it may be said (as it hath often in the opening this Book) that Job spake such words partly in the heat of his passion, partly through the greatness of his pain, partly through the infirmity of his flesh, as also being much moved and provoked by the grievous censures of his friends: yet notwithstanding all this, his words were such as neither could, nor ought to be wholly excused; so that Elihu might say, Men do therefore fear him. But, O Job, thou hast carried it, as if thou didst not fear him, thou hast not behaved thyself like other men, under the same, or a like afflicting hand of God. For though Job is to be reckoned among men that feared God, yea, in the highest form of those that feared him, yet he failed much in his affliction, as to the expression of this holy fear.

Thus we have that twofold reference, in which Elihu saith, Therefore do men fear him.

First, Because of his great power.

Secondly, Because of that great tenderness which he useth in the exercise of his power: Which yet Job did scarce acknowledge, as appeared by his complainings and murmurings about the dealings of God.

Men do therefore fear him, so we render, yet 'tis considerable, that the Hebrew runs in the future time, Men will therefore fear him, that is, men should therefore fear him, or men therefore ought to fear him. Words in the Hebrew of a future signification, bear the importance of a present duty; what good 'tis said men will do, is as if it had been said, they do, or ought to do. And as to the duty here spoken of, the fear of God, we may make this conclusion, All good men do fear God upon those accounts, and all men should, or ought to fear him. The thing is to be done, whether men do it or no. Where an express command is given, every man concerned is bound to obey; and where, or who is the man that is not concerned in this command, fear the great and gracious God? Men do therefore

What it is to fear God, was shown largely at the 28th Chapter of this Book and the last Verse, therefore I shall not stay upon it hear: Only remember the word signifieth, a gracious, a childlike fear, not a servile flavish fear. There are two words, by which the fear of God is expressed in the Latin tongue, which we may express thus, to fear God, or, to be afraid of God. Good men fear God, but wicked men are afraid of God. Now though the words are often used promiscuously, and to fear, is sometimes taken in the worser, sometimes in the better sense, yet, here we are to take it in the best sense, Therefore do men fear him, that is, they ought to stand in awe and not sin against him, they should submit to, not dispute his dealings. The fear of God, in the general notion of it, is nothing else, but Piety and Religion, or the whole worship of God. To say a man is godly or religious, is all one as to say, he is a man fearing God. Now, whereas usually a general rule is urged to lead in a general practice, here a general practice is urged as leading to a general rule. Men do therefore fear him.

Whence we may take this general Observation;

Men, one or other, ought to have high and honorable thoughts of God, they ought to have holy and reverential thoughts of God, they ought to put far away from them all slightness, and vanity of spirit, when they think or speak of God, they ought to put far from them all boldness and presumption, when they have to do with God. To put away all flight and bold thoughts of God, to take up high and reverential thoughts of God, this, this is to fear God. Yet a little further, and more distinctly, I conceive here in this place, to fear God, stands in a four-fold opposition.

Fi • st, Men should fear him, and not murmur at what he doth.

Secondly, They should fear him, and not lightly pass by what he doth.

Thirdly, They should fear him, and not question him about what he doth.

Fourthly, They should fear him, and not curiously search or pry into what he doth.

The Lord having such power to do, such wisdom in doing, such a mixture of mercy with justice in all that he doth, men should only admire and improve his doings, not murmur at, nor lightly pass by, nor question, nor curiously pry into what he doth. Thus to fear God as faithful in all his works, and to fear offending him in any of our own work • , is the sum of Godliness. Hear the conclusion of all (saith Solomon Eccl. 12.13.) Fear God, and keep his Commandments: this is the whole of man, that is (as we translate) the whole duty of man.

Secondly, Taking the word men more strictly, as signifying, not strong, or mighty men, but weak, afflicted men;

Note;

What? when the hand of God is upon us, shall our hearts be lifted up against him? or in ourselves? what! shall not our hearts stoop when our backs are burdened with sorrows, and bowed down with a cross? Not to fear God when we are at furthest remove from fear, or trouble in the world, is an argument of a very bad heart; but not to fear him when fear is round about us, or, when himself is chastening and correcting of us, argueth a much worse frame of heart. Holy David gave this character of his enemies ( Psal. 55.19.) Because they have no changes, therefore they fear not God. What shall we say of them who fear not God though they have many changes? such changes, I mean, as Job felt, and cried out of in the bitterness of his soul ( Chap. 10.17.) Changes and war are against me: And 'tis conceived, that Elihu aimed particularly at Job in this passage, as if he were the man, who, though under great changes, and in great troubles, ye • behaved himself unlike those who truly fear the Lord.

Thirdly, Note;

He can scarce be looked upon as a man, who doth not fear God. Doth he know himself to be a weak man, who doth not tremble at the remembrance of the Almighty God? Doth he know himself to be a sinful man who doth not tremble at the remembrance of the holy, of the most holy God? This duty of fear is due to God upon so many accounts (even common accounts) from man, that we may conclude, surely, every man feareth God. Shall we not fear him who is incomprehensibly great in power and in judgment, and in plenty of justice? What! not fear him who made us, and preserveth us, who feeds and clothes us? What! nor fear him in whose hand our breath is, and all our ways? These, and many more, are common accounts, upon which all men may see both reason and their own engagement to fear God. So then, as because it is so much the duty of a Son to honor his Father, and of a Servant to fear his Master, therefore the Scripture supposeth all Sons and Servants doing it ( Mal. 1.6.) A Son honoreth his Father, and a Servant his Master. He doth no • say, a Son ought to honor his Father, and a Servant his Master, but, he honoreth, or doth honor. That person deserveth not the name of a Son that doth not honor his Father, nor is he worthy the name of a Servant that doth not honor his Master. Now, I say, as the Scripture takes it for granted, upon this ground, the naturalness of the duty, th • t every Son honors his Father, and every Servant his Master, so it doth, and so may we, that every man feareth God. And doubtless, if a Son or Servant deserves not to bear the name of these relations, unless they honor and fear Father and Master, how much less do they deserve to be called Men, who do not fear God, the Almighty God!

Again, from those two particular heads, upon which this fear is gr • unded: First, Therefore, with respect to the power and justice of God; Secondly, Therefore, with respect to the mercy and tenderness of God,

Note, Fi • st;

By how much the more God puts himself forth in his power and justice, by so much the more he is to be feared. 'It is prophesied ( Rev. 15.3.) that when God shall show forth his great power, and execute the severity of his justice upon Antichrist, then, they who shall get the victory over the beast, and over his image, &c. shall sing the Song of Moses, the servant of God, and the song of the Lamb, saying, Great and marvelous are thy works, Lord God Almighty, just and true are thy ways thou King of Saints. What followeth? Who shall not fear thee, O Lord, and glorify thy Name? The vengeance to be poured upon Babylon will be so great a demonstration of God's power and justice, that it will give occasion to all men, the faithful especially, yea, it will call upon them aloud to fear God: Who shall not fear thee? As if he had said, surely there is no man so stupid, so stout-hearted, or so hard-hearted, but if he see God in, or at this woe k, he will have dreadful apprehensions of him, and fear befo • e him. Yet this is not spoken of such a fear as Christ hath fore-told shall seize upon and possess the hearts of men before his glo • ious appea • ing ( Luke 21.25, 26.) There shall be signs in the Sun, and in the Moon, and in the Stars, and upon the Earth, distress of Nations with perplexity, the Sea and the Waters roaring, men's hearts failing them for fear, &c. It shall not be (I say) such a fear, a he • t-failing, but a heart-enlarging fear; not such a • fear as they have, or rather, as hath them, who have their hope only in this life (these shall fear with an amazing, desponding, despairing fear) but such a fear as they have, who, through grace, have risen up to a full assurance of hope, or, are begotten again unto a lively hope, by the resurrection of Jesus Christ from the dead, to an inheritance incorruptible, and undefiled, and that fadeth not away, reserved in heaven for them.

The second ground of this fear, is the mercy and goodness of God, who though he be thus powerful and just, yet he will not afflict, that is, he will not afflict without mercy and tenderness to his people.

Hence observe;

There is mercy with God not to afflict, that's sparing mercy, and therefore he is to be feared; there is mercy also with God in moderating our afflictions, that's sparing mercy too, and therefore he is to be feared. The graciousness of God manifested sometimes in sparing to afflict us, and often in afflicting us sparingly, should move us to fear him both greatly and always: and if sparing mercy should move us to fear him, then much more should forgiving and pardoning mercy. When the Lord ( Exod. 34.6, 7.) Passed by before Moses, and proclaimed, The Lord God, merciful and gracious, longsuffering, and abundant in goodness and truth, keeping mercy for thousands, forgiving iniquity, transgression and sin, &c. At this proclamation of grace, Moses (verse. 8.) made haste, and bowed his head towards the earth and worshipped. How graceless then are they, who when they hear that God is gracious, merciful, and abundant in goodness, fear him not, but grow wanton and abuse his kindness!

Now they who fear God, upon the due consideration, either of his power or goodness, find their hearts,

First, Much enlarged in the service of God, or in doing the work, and walking in the ways of God ( Isa. 60.5.)

Secondly, This fear keeps their hearts to a close communion with God ( Jer. 32.32.) I will put my fear in their heart, and they shall not depart from me. We usually not only depart, but run from those whom we fear; but the true fear of God, Covenant-fear makes us cling about, and keep close to him.

Thirdly, This fear keeps up good thoughts, and high estimations of God in the worst times, or when he is pleased to bring the greatest troubles upon us. An Israelite indeed, who feareth the Lord and his goodness (Hos. 3.5.) will say (let God do what he will with him) Truly God is good to Israel (Psal. 73.1.) Let us consider whether we have these effects of a gracious fear working in our hearts upon the rememb • ance both of the power and mercy of God. Men do therefore fear him:

These words (as was touched before) press the former duty of fearing God, inferred from the greatness and excellency of his power, judgment, j • stice, and mercy, yet further upon us. As if he • ad said, Men do therefore fear him; Why? Because, He respecteth not any that are wise in heart, that is, in general, he respects none who are so wise, or wise in such a way, as not to fear him upon those fore-mentioned grounds.

The word is, seeth not. There is an elegant paranomisie in this verse, the words which signify to fear and to respect or see, being very near in sound. God doth not see them with respect, who do not see him with fear: He seeth not any that are wise in heart. It cannot be meant of the ordinary sight of the eye, that, he seeth not the wise in heart; God seeth clearly who they are: Nor can it be meant of the common apprehension of the mind, that, he knoweth not the wise in heart; God understands fully what they are; It must be meant then of a seeing with liking, or special approbation: God seeth not the wise in he • t so, as to like or app ove them. Our translation is full and clear to that fence, He respecteth • ot, o • he regardeth not any that are wise in heart, that is, he takes no notice of them, they are not pleasing to him. Or thus, He respecteth not any that are wise in heart, that is, as they fear not him, so he is not afraid of them. He respecteth not any that are

O • , w • se of heart. But some may say, Doth not God respect nor regard, doth no • he take notice of those that are wise of heart? Whom then doth he respect or regard? of whom will he take notice, if not of the wise in heart? Hath the Lord any respect for fools, for ignorant men, for idiots, for sotts? Surely men that are wise in heart, are not only very amiable but honorable in the eyes of God; Why then is it said, He respecteth not any that are wise in heart?

I answer, The wise in heart, are of two sorts.

First, there are some wise in heart, who are so only in their own opinion, in their own conceits or eyes; they have great thoughts of their own wisdom, and therefore as they are apt to despise men, so they are far from the fear of God. There is a wisdom in some men opposed to the fear of God, whereas true wisdom in any man is the beginning of that fear, as that fear is called the beginning of wisdom (Psal. 111.10.) The vulgar Latin vary h the form • part of the verse, yet renders this latter part by way of glos • , rather than translation, They that seem to themselves to be wise; and indeed the wise in heart, whom God respecteth not, are the proudly wise, the selfishly wise, such as are wise only in themselves and to themselves, such as have only that wisdom which the Apostle calleth, the wisdom of the flesh, or, the carnal mind (Rom. 8.7.) which is not subject to the Law of God, nor indeed (till mortified) can be. He that is carnally wise disputes the commands of God, and takes the boldness to censure his works; such wise men God respecteth not, yea, they are under his greatest disrespect.

Secondly, Others are truly wise, graciously wise, wise for their souls, wise for heaven, wise for happiness, submitting their wisdom to the will of God, and doing his will: They that are thus wise in heart, the Lord respects, and highly respects; how can he do otherwise? seeing this is the character of God himself ( Job. 9.4.) He is wise in heart, and mighty in strength. And as God is wise in heart, so according to their line and measure, they that are godly, are wise in heart too. Therefore taking our translation, the wise in heart intended by Elihu, must needs be those that are only carnally wise, politically wise, na • urally wise, that is, wickedly wise, or at best vainly, or vain-gloriously wise.

Further, should we take the wise in heart, for those that are truly wise, graci • usly wise, yet it must be ackno • ledged, that even • hey may so mis-behave themselves, as to miss present respect from God. And doubtless, Elihu observing that Job had spoken somewhat highly of himself, and did not carry it humbly enough under the hand of God (though his spirit was broken and brought down at last) checks him here, by telling him, God respecteth not any that are wise in heart, no not him, in that case and frame of spirit, as lifted up in his own wisdom.

Yea, Taking wise in heart, in this best sense, for the graciously wise, it is not for their wisdom and holiness that God respecteth or favoreth them. As he will not chastise them without cause, nor correct them but for their good; so when he doth them good or raiseth them up, when he showeth them any favor, or giveth them any mercy, he doth it not for their wisdom-sake, or holiness-sake, but for his Sons-sake, or for his own Name-sake. Acts of favor from God, are purely from his free grace, not from any desert in man; so that every way his mercy is from himself, and undeserved by us. He respecteth not any that are wise in heart.

First, As the wise in heart stand in opposition to those that fear God, spoken of before, being so stout that they do not humble themselves in his fear,

Note;

Yea, as Job concluded ( Chap. 28.28.) The fear of the Lord, that is wisdom, and to depart from evil (which none do but they who fear the Lord) is understanding.

Secondly, Note;

Let men be never so learned and wise, never so prudent and politick, if they have not the true fear of God before their eyes, he values them not, he will not cast an eye of favor upon them, they shall have no countenance with him, no honor from him. The most wise, the only wise God cares not for the wisest of men, who stand so much upon their own understanding, as to stout it out with him. He is not at all moved (unless to displeasure) by their wisdom, who are puffed up with a conceit of their wisdom.

Thirdly, When 'tis said, He respecteth not any that are wise in heart,

Note;

Let no man think by his wisdom, policy, or subtlety, to keep himself out of the reach of God. If men will not fear and honor him, he knoweth well enough how to deal with them, and to recover his honor upon them.

Note Fourthly;

Some take upon them, as if they by their wisdom could hinder God's purposes, and counter-work him, as if they could over-reach or undermine him. We are much afraid of wise men; If such a wise man, if such a head-piece, be against us, we think surely he will works us a great deal of mischief. When David found his son Absalom rebelling against him, and Achitophel joining with him, he prayed that God would turn his counsel into foolishness (2 Sam. 15.31.) David feared that Ahithophel's going over to Absalom, might have carried the whole business against him: But God doth not regard a whole conclave of Ahithophel's, he cares not a straw for their plottings and contrivings. The Lord is so far from fearing the counsels of the wise in heart, that he can destroy them by their own wisdom, and not only undo their counsels, but undo them by their counsels: The pit which they have digged, they shall fall into it themselves, and be entangled in the lime-twiggs which they have set up for others. All this the holy Prophet intended when he said of God ( Isa. 44.25.) He frustrateth the tokens of the liars, and maketh the diviners mad: He turneth wise men backward, and maketh their knowledge foolish. Diviners grow mad when they see things issuing quite contrary to their predictions and expectations. He that can destroy the wise with their own wisdom, needs not fear the wisdom of the wisest. 'It is the noblest way of vanquishing an enemy, when we wound him with his own weapons, and turn his own Artillery upon him. Thus God dealeth with the wise in heart; they are nothing in his hands, they cannot put the least stop to what he hath a purpose to do; but he can put a stop to all their purposes. The foolishness of God (saith the Apostle, 1 Cor. 1.25.) is wiser than men. He saith also in the third Chapter of the same Epistle ( verse 19.) The wisdom of this world is foolishness with God; for it is w i •• en (and that writing is taken out of this Book of Job, Ch • p: 5.13.) He taketh the wise in their own craftiness. And again, The L • rd knoweth the thoughts of the wise, that they are vain; and vain he knoweth them to be in a twofold respect: First, because sinf • ll or evil in themselves; Secondly, because he knows how to make them barren or abortive, successless and ineffectual unto the wise: So that they all become like most Adventurers at a Lottery, going out with their hearts full of hopes, but returning with their hands full of blanks, Disappoyntment, Disappoyntment, being written upon all their counsels and undertakings.

Again, Taking the wise in heart for those who are truly wise, godly wise,

Learn, Fifthly;

Let no man think, that because he is wise or holy, he must not therefore be touched or meddled with. Some conceive the chief design of writing this Book, was to let us see this truth, That let men be never so holy, never so upright, or godly, yet they must not claim privilege from the cross, nor complain when they are under it, that God deals not well with them. In this Job overacted, supposing there was no cause why such a man as he, should have such severe chastenings and rebukes; but let men be never so wise, never so good, God may see cause to lay his chastening rods upon them; and had the Lord nothing else to say for it, his sovereignty will bear him out in it against the best of men. The clay must neither say to the Potter, why hast thou made me so? nor why hast thou mar'd me so? Be silent O all flesh (good as well as bad) before the Lord.

Lastly, Observe;

He respecteth not the wise in heart. No man can merit the least favor from God; his is free grace. All good cometh to us through the Son of his love, and it was merely of his love, that ever his Son came to us and died for us. Therefore let us not say, such a one was a good man, such a one was an holy man, therefore it was so and so with him. As what we are or can do cannot oblige him (when he sees cause) from giving us correction, so he is un-obliged as to what we are or can do, in giving us salvation, whether temporal or eternal. He respecteth not the wise in heart.

There are yet two other readings of the words, which I shall set before the Reader, and then conclude all.

The word which we translate respecteth, signifying properly to see, some keep to that propriety of it, and render the text thus; He seeth not all wise in heart; that is, when the Lord looketh among the children of men, he doth not find many, yea scarce any of them wise. Thus the sense runs in connection with the fo • mer part of the verse, Men should be so wise as to fear God, and not dispute any of his proceedings; But he seeth or knoweth that all are not so; yea he findeth that a great many, even the most of men by much are very fools. The truth is, all men naturally are no better ( Psal. 14.2.) The Lord looked down from heaven upon the children of men, to see if there were any that did understand and seek God; but he did not find one wise in heart among all the children of men, as Descendants from the first Adam. And when he cometh among the best of men, men of a second birth, the seed and descendants of the second Adam, he doth not see them so wise as to give him glory in every condition, nor under every dispensation, yea, he finds a great deal of folly in their hearts. Taking this sense of the words, Elihu seems here again to give Job a close rebuke, as not having behaved himself so wisely under his sufferings, as became a man professing the fear of God. 'It is rare to find a man wise throughout, a man having true wisdom of heart, and o • dering himself according to the rules of that wisdom, in all the turns and changes of his life.

Secondly, The latter part of the verse is translated thus; Men, though never so wise in heart, cannot see him. This reading runs the construction of the words quite another way: The former said, He seeth not all wise in heart; this saith, Men wise in heart cannot see him. The sense of which reading may be thus conceived; The wisest men cannot see God, he is both invisible and incomprehensible. As men cannot see him at all by sense, so neither can they comprehend him by reason; As the eye cannot take him in who is invisible, so neither can a finite understanding take him in, who is infinite in understanding. We have a sight of God through faith in this life: Thus Moses saw him who is invisible (Heb. 11.27.) We see him here darkly, through a glass, the glass of his word and woe • ks, of his ordinances and providences (1 Cor. 13.12.) But the clear sight of him face to face, the sight of him as he is, is reserved to hereafter (1 Cor. 13.12. 1 John 3.2.) These two latter readings of this latter part of the verse, hold out useful truths for further meditation; but I adhere to our own as more clear in the original, as also more suitable to the scope and intendment of the foregoing discourse.

Elihu having said this, sits down and is silent, leaving Job to meditate upon and consider what he had said.

And now, no sooner had Elihu wound up his bottom, and made an end, but behold, God began and took Job in hand; he spake to him out of the whirlwind, at the beginning of the next Chapter, and brought him upon his knees before he had done with him, as will appear further, if the pa • ience of God give time and opportunity to go so far. To him be all the praise and glory, who hath helped thus far. Ame • .