Exposition of Job

THe Instances produced in this Chapter for confirmation of God's incomprehensible greatness, may be reduced to three Heads. The first whereof (in these Verses) is the Thunder; which he had spoken of more darkly before, and here insists to speak of it more fully. In the Verses, Consider,

First, An Introduction to this Matter, v. 1, 2.— Wherein he showeth how himself was affected with this subject matter, v. 1. and how he would have others ( Job, and all present, for the word is plural) to hear it, v. 2.— This is not so to be understood, as if his simple considering of God did so affect him, but it is relative to his seeing of God in the Thunder. Nor is he here speaking of his own or others contemplating and meditating upon the Thunder, which they may do in a fair day when it doth not thunder. But it seems that it began to thunder while he is speaking of it; and that helped to rouse him up and afflict him, and made him excite the Auditory to notice how High and Majestick that Subject was whereof he is now speaking. And this seems to have been the beginning of that tempest wherein God appeared to decide the controversy, Chap. 38.1.

Doct. 1. As there is sweetness in God, to allure sinners to him; so he hath dreadfulness also, which ought not to be slighted; as here we are taught by Elihu 's practice, who is affected therewith.

2. Thunder is a very speaking demonstration of the Majesty and Dreadfulness of God; For, that is the Instance here, wherein it shineth, to the affecting of Elihu. See Psal. 29. throughout.

3. Not only will wicked men be made ••• eel the dreadfulness of God; but even the Godly should be sensible of it: as here Elihu 's heart trembleth, and is moved out of his place; which was not the slavish fear of wicked men, nor did it flow chiefly, (if at all) from his natural timorous constitution, but from a holy awe of God, which (it seemeth) hath been heightened by the dreadfulness of the present Thunder, which did rouse him up.

4. It is one thing to hear of God's dreadfulness, and another thing to see it evidenced by visible effects; as here, it moveth him strangely, when he hears the voice of the Thunder; As this also my heart trembleth, &c.

5. As they need to be themselves made sensible, who would speak of God, and his greatness, to others, (as here, he is roused up himself by the present Thunder, that he may excite the Auditory;) so those who are truly sensible, will be careful not to leave others insensible, (as they have occasion and opportunity) of what they know of God; For, this is the fruit of his own sense, that he excites the rest to hear.

6. It is the duty of all to attend seriously to what God declareth and revealeth of himself, by his Word or Works; for, so is here required, that they hear attentively this voice of the Thunder.

7. Men may have God's works very obvious before them, who yet, without excitation, will not improve them aright; For, though men must hear the noise and sound of Thunder, yet they need to be excited to hear it attentively, or, in hearing to hear it, that is, so to hear the sound of it, as to consider what it saith, and what God declareth concerning himself, by it.

Secondly, A Description of this Thunder, v. —2, 3, 4. Not after the way of Naturalists, who describe it to be, a dry vapor, or exhalation, bursting through a watery Cloud (wherewith it is surrounded) whence cometh the great noise; and kindling, with striving against the watery cloud, in the eruption, whence cometh the Lightning, and the condensating thereof makes a Thunderbolt. But Elihu speaks of it, as it points out somewhat of God, That it is a voice of God, sounding under the whole Heaven, with Lightnings going before it. Hereby teaching, That however men may lawfully search into the natural causes of things, in studying the works of God; yet to rest there, without ascending up to see somewhat of God in them, will tend little to edification, but is near of kin to Atheism. Particularly, in this Description, Consider,

1. This Thunder in its nature and kind, is a sound and noise of the voice of God, v. 2. that is, a voice whereby he speaks to men, and makes himself and his mind known, as men declare their mind by their word. So Psal. 29. throughout. Hence we may learn,

1. The works of God do us good, in so far as they speak, and are God's voice to us; as here, the thunder gets that name, not only because of its loud noise, but because thereby somewhat is spoken to us.

2. Thunder hath a speaking voice to right discerners; it speaks what the Majesty and Dreadfulness of the Speaker is; what the efficacy of his Word is (when he pleaseth to make use of it) which can pierce like a Sword and Thunderbolt, Heb. 4.12. What dreadful Language he hath for them who will not hear the calm 〈◊〉 ; and, how great his Mercy is, in speaking to us 〈◊〉 •• k men, seeing we could not endure his thundering voice, Exod. 20.18, 19.

2. As for the extent of his sound and voice, He directeth it under the whole heaven, v. 3. — Not than it is heard in all places at once; but that he may send it where he pleaseth, under the whole heaven, and where ever he sendeth it, it is heard far and near. Which as it speaks his Majesty, whose voice is heard so far off; So further,

1. It saith that he will be heard by them to whom he he is pleased to speak, and hath a voice for the deafest.

2. That the most dreadful thunder is subject to his command, to be directed whither he pleaseth.

3. The concomitants of this thundering voice, are Lightnings, which v. —3. are declared to be of a like extent with the voice; and for the order betwixt these two, it is declared, v. 4. — that the thunder followeth the Lightning. Not in order of Existence (for the cloud must break with a noise, before the Lightning appear) but in that order wherein they appear to our senses. For our sight being a quicker sense than that of Hearing, and the Light passing through the Air in an instant, while the sound thrusts itself through the air but by degrees, we see the light before we hear the sound. Hence we may gather,

1. God's Majestick Lightnings, attending his voice, may yet discover more of the Majesty of the Speaker; and may show what pains he takes, and what splendor and glory he displayeth, to have his voice regarded; and what need we have of warnings to excite our attention to hear; as Lightnings in ordinary excite us to hearken to the voice that followeth.

2. This order here put betwixt the Voice and Lightnings, doth point out, That the hearing is a more dull and slow sense than seeing, And therefore we should be careful to quicken it in hearing; yet so, as the many turns and windings in our ear (which is the cause of this flowness) should warn us to be very cautious and circumspect in trying what we hear.

3. Meditation should be a means to make our thoughts rise and grow, in taking up the excellency of God; For, now after he hath thought and spoken a while of this voice of God, he calleth it, the voice of his excellency.

4. The necessary connection betwixt the voice and these Concomitants, v. 4.— Where the Relative, them, may be referred to Lightnings (many of them, in the plural number) which are not stayed, or, kept back, when his voice, of thunder, is heard, or, to be heard. And thus thunder is still accompanied with Lightnings, though, sometime, we see lightnings, when we hear not thunder. Or, it may be referred both to Lightnings and Rain (of which he hath spoken, Chap. 36.27, 28, 30.) both which accompany the thunder. It may point out,

1. That God's fixing and observing of an order and course of Nature, in Thunders, Lightnings, Rain, as also in day and night, summer and winter, may be of use to strengthen the Churches Faith in other cases; as use is made of it in expecting a Day, and a Summer, after a Night and Winter of trouble, Psal. 74.16, 17.

2. The many Glimpses and Rays of glory which he manifests together in those concurrent works of his power, when we are surrrounded with them all at once, may let us see how unable we are to take up all his works, or all that is in them; we cannot have studied his glory, shining in the Lightnings, when presently we are alarmed with the glorious voice of his Thunder, and with the rain after that; which will sooner confound us, than we can fully comprehend them.

Thirdly, A Conclusion of this Instance, and a transition to the rest of his Instances, v. 5. Wherein is shown, that, as God is marvelous in his thunderings, so, he hath many other incomprehensible works; some of which are afterward instanced as proofs of this. Hence learn,

1. When men have had never so many after-thoughts of God's workings, they will never see cause to abate their estimation thereof, or of his glory shining therein, but rather to increase it; as here he shuts up the former Instance with this, God thundereth marvelously with his voice.

2. Men see little, if they see not matter of admiration in God's works; for he thundereth marvelously; as there are indeed many wonders in it; How dreadful the sound is which is made by a Vapour in the Air; how it should kindle itself by its conflict with the watery Cloud; how the Thunderbolt should melt the money, and yet not burn the Purse in which it is, and break the bones, and yet make no visible breach in the skin; and many the like wonders, which are recorded by Naturalists and Historians.

3. It is not one work only, wherein we may see the marvelous hand of God, but any one doth demonstrate what is in all, whether we see it or not; as here, he subjoins to this commendation of the Thunder, great things doth he, &c. to teach us to see that in Snow, Rain, &c. (which are the following Instances) which we see in Thunder.

4. As men are ignorant of God's works, so the cause thereof, and of our not seeing wonders in them, flows from our own shallowness and incapacity; for, great things doth he, which we cannot comprehend.

The second sort of Instances, to confirm Elihu 's Assertion, are those storms, and altera • ions of the air, and seasons, which usually fall forth in Winter, to v. 11. In these Verses,

1. He propounds the Snow, and the smaller and greater Rain, which at God's command, fall and stay upon the earth, v. 6.

2. He subjoins the effects thereof, especially of snow and great rains; Namely, That they put men from their work (especially from those works which they have to do abroad) that they may see and notice God's work, v. 7. and drive beasts to their dens, v. 8.

From v. 6. Learn 1. Even Winter-storms, and foul seasons are useful Documents and Instructions to point out somewhat of God; as here the snow and the rain are instanced for that effect. See Psal. 147.16, 17. & 148.8.

2. It sp • aks much of God, that he can produce variety of Dispensations out of the same mean and cause; as he can out of the Clouds, send Snow, when the Vapours are not fully resolved, or small rain and great rain, as he pleaseth.

3. God is no less to be adored in lesser, than in greater works; as here his glory shineth in the small rain, as well as in the great rain of his strength, or, that the rain which demonstrates his strength, by its own vehemency, and by his bearing up the Cloud wherein it is. This speaks much of him, and should preach to men, when it cometh; but the small rain, or ordinary showers of rain (as the word is) speaks his glory no less, if it were but that he moderates it.

4. It speaks out much of God, that not only he works all these works, but doth all of them by a word; For, he saith to the snow, &c. as he did also at the first Creation of all things. And in this respect, also, the Centurion gives Christ the glory of his Omnipotency and absolute Dominion, Matth. 8.8, 9.

5. God is also to be acknowledged and glorified in the continuance of his Dispensations; For, he saith to the snow, be thou on the earth, so long as he pleaseth, and so also to the Rain.

From v. 7, 8. Learn, 1. It is God who giveth men opportunity to work, or sets them idle, as he pleaseth; For, by these storms, he sealeth up the hand of every man, or, hindereth their work abroad, as if their hand were shut up under a Seal.

2. An idle time needs not be unprofitably and idly spent, if men were thrifty; For, here is subjoined, that God hath an end in sealing up the hand of men, and work for them such at a time. And, ofttimes God puts men from the works of their ordinary Callings, by sickness, storms, Piracies, &c. because they take little leisure for this work.

3. It should be men's special exercise, when they are restrained from their Callings, to study to know God and his works well; for, that is his end h • re, That all men may know his (or, God's) work. This, in general, doth import, That men, at such a time, should be exercised in piety, contemplaring God and his works; for which they, ordinarilyt take lit • le leisure, when they are busy about their Calling. But more particularly, it imports, that they should study those works of God, which retard and obstruct their work; as being not only their present task, assigned unto them by providence, but a Document that their work, and the success thereof, depend upon him and his Providence, (which men do little consider, that they may acknowledge him in all their ways, till he do thus obstruct their work) and consequently, that they should try their own works well, that they be such, is they may go to God about them, and depend upon him for his Blessing, and success in them, and not such as provoke him to stop their way in following of them.

4. Though the most of men be so stupid, that they see little of God, especially in the matter of their Callings; yet his hand is so obvious, that they are inexcusable who see it not, and God is provoked to cause them see it; for, all men may know his work, even by a stormy day; and when they do not see it in ordinary, he sends such interruptions, to cause them see it. See Isa 26 11.

5. The very Beasts are under the dominion and providence of God, and must submit and stoop to him; as here we are taught, v. 8.

6. God's power over Beasts, and his providence about them, are speaking Documents to men; for, for this end is this Instance brought in here. Their not being able to stand out in a storm, is a witness against men's Rebellion, who endeavor to stand out against God, and do not seek to a refuge in stormy times. Their running only to Dens, and lurking places in storms, doth proclaim the beastly disposition of men, who are no better exercised, in knowing the works of God when they are idle, v. 7. than the very beasts, who remain in their dens during a storm. And God's providing shelters for the very beasts against a storm, showeth how ready he is to provide a refuge for them who employ him.

In these Verses, he speaks of the Whirlwinds (or, winds involved in a cloud, which maketh them reel about when they break forth) which come out of the South, or, hidden places, where the Antarctick Pole is, which is not seen by them who live under the Northern, or, Arctick Pole; and of Cold, which cometh out of the North, where the Sun appears least, v. 9. Where the North is designed by those Soatt • rings, or, scattering winds (for that is the name in the Original) which come out of it, and are the causes of the cold. And this is further explained, v. 10. That by the breath of God, or, a cold wind, Frost cometh, which congealeth the waters, and so lesseneth them.

Doct. 1. God is to be seen and magnified in everyone of his works, how contrary soever; as, in Frost, Cold, Heat, Rain and Whirlwinds.

2. God hath variety of Dispensations wherewith to exercise men, as he pleaseth; as here we see.

3. God hath, as it were, his Store-houses in several Quarters of the world, whence he bringeth forth those varieties of Dispensations; as here; he hath the South and North, for Whirlwinds, Cold and Frost. Wherein (whatever may be seen of the course of Nature) the infinite Wisdom of God doth shine; and men may see what he hath in store for them, according as they walk before him. As Deut. 32.34.

The third so • t of Instances, are, the Rains, especially those in the Spring. Concerning which,

First▪ H • declareth, that God, by watering the earth, wearieth the thick cloud, v. 11.— Speaking of it as a thing that could be wearied, by its being hurled hither & t • i • her, to serve the earth in diverse places, and wearied by i • s spending itself in that Service. This is further amplified from his scattering of his bright cloud, or, the cloud of his Light, v. • — 11. Where, whatever light shines from, or through the clouds, it is all his, as he made the light before he made the Sun, that he might show us that we have the light thereof from him. And the meaning of this Amplification is, that he wasteth, and so scattereth that cloud which is full of Lightning accompanying the Rain, by pouring it out upon the earth. Or, that when he scattereth bright clouds without Rain, and they evanish; yet, he hath thick clouds from whence to give Rain; as we should indeed be helped to see the Mercy of God, by many disappointments that we meet with. It will be seen a mercy that God hath Clouds whence to give Rain, after that many Clouds have been scattered, and produced none. But that which seems to be the most simple interpretation, is, That he scattereth the Cloud of his Light, or, the Cloud which covereth the light (as Chap. 36.32.) by pouring it out in rain.

Secondly, He declareth that the Clouds are subject unto God, so that he may send them to pour out rain where he will, and for what end he will, v. 12.

Thirdly, He specifieth the Commission given to the Rain, or, the ends for which he sendeth it, v. 13. Which are,

1. For Correction, or, a Rod; as is frequently verified in Inundations, Deluges, Rotting of Cornes, &c.

2. For his Land; whereby I do not so much understand, the Land where his people dwell, Isa. 8.8. Hos. 9 3. For in these days, God's people, or, the visible Church had no such Land as yet in their possession, as Israel had afterward the Land of Canaan. Nor yet would I understand it only of those waste uninhabited Lands which fall (as it were) immediately in God's own hand. See Chap. 38.26. But it is to be understood of the whole Earth, which is the Lord's, Psal. 24.1. and which he makes fruitful by Rain.

3. For Mercy, or, a peculiar Mercy at sometimes. This is not so to be understood as if it were not a mercy to have rain in ordinary upon the earth (as is expressed in the former word) but because that is not so well observed, therefore at sometimes he discovers it to be a signal mercy that he sends Rains after a great Drought, such as that, 2 Sam. 21. 1 Kings 17, & 18. Jer. 14. and elsewhere.

From v 11. Learn 1. God giveth unto man many Proofs and Documents of his glory, wherewith he is so surrounded, that when he begins to study them, he will not be soon able to make an end; For also beside those already mentioned, there are yet proofs of him to be seen.

2. Any one work of God hath more in it than we can see at first view; and when we have seen much, there is yet more to see in it: Therefore though he • ath spoken of the Rain, Chap. 36. and here v. 6. Yet here he speaks of it again, to show that there is more in it than he ha • h yet pointed out. Thus in commending of God's works, they are halved and expressed by parcels, that the Song of God's Praise may be often repeated, Ps. 136. So that we should beware of Formality in the study thereof.

3. It is a special favor and dignity conferred upon men, that the heavens are made to serve them, and that God makes the clouds to spe • d themselves for their good, as here, By watering he wearieth the thick Cloud. This high honor conferred upon man, may lay him low, as Psal. 8.3, 4. considering how many props and means he needs to maintain his Being; and should make him bring in the Rent of Praise to God, which is to be paid by all these Creatures which are employed about him. It serveth also to commend God's indulgence, who continueth these favors with Rebel man; and may assure Believers that they are much more noticed and owned by Heaven.

4. It may also heighten our esteem of Mercies, when we see Mercy in the bosom of Mercy; as here, both the air is cleared, and rain cometh, by scattering the cloud of the Light, or, the Cloud which formerly did intercept the Light.

From v. 12, Learn, 1. Things here below, and above us in the air, are in a continual motion, that so we may learn not to rest upon them, but upon God; For so the Clouds are turning round about. This proveth the vanity of the Creatures, Eccl. 1.6. And should teach us not to seek to fix this world to our mind, since it hath been always reeling; nor so to walk as our being made like a Wheel, or finding changes in our Lot, shall be a plague upon us, as Ps. 83.13.

2. There is not a motion of the very Clouds, but it is ordered by God, who sends them here and there, to pour out rain upon one place, and not upon another, Amos 4.7, 8. For, it is turned round about by his Counsels. Thus all contingent events are ordered by him, Exod. 21.13. Which, because we observe not, therefore he makes it appear in extraordinary dispensations.

3. As the place of Rain, so also its work, is assigned by a special Providence of God; not a drop of rain floweth from the Clouds, but it doth whatsoever he commandeth, upon the face of the world in the earth, that is, openly, upon the earth, in any part of the world, whither he sends the clouds: which doth point out, both how condescending God is in his Providence, and how much we miss, and cannot comprehend of God in his working.

4. The deep Wisdom of God shineth in all that he doth; for those turnings, and commands are by his Counsels. Men may think it below them to exercise their wits about meaner things; but God hath deep Counsels in his meanest and most ordinary works; and consequently, much more are his Counsels to be adored in greater works.

From v. 13, Learn, 1. God will not be limited by men in his working; but according as men sin, or are to be tried or rewarded, he will exercise them accordingly; as here he sends rain, and causeth it to come, for what ends he pleaseth.

2. One and the same mean will produce different effects, according as God gives the Commissi • n; as here the rain is sent for different ends. So that men need not look so much to the means, as to their own frame and condition; And if they be at peace with God, they may expect that even an Eater will afford them Meat, and what is terrible to others, needs not affright them, Matth. 28.4, 5. And if God have a quarrel at men, he can curse their very blessings.

3. As Rain is a great Blessing in itself, so God can make it a sad scourge, by the excess thereof, as moderation is the mercy of our temporal mercies, Prov. 30.8, 9. or, by the unseasonableness thereof; as everything is beautiful in its season, Eccles. 3.11. For, he causeth it to come for correction, or, a rod.

4 Mercy • unto the earth are mercies to men, seeing even Kings are served by the field, Eccles. 5.9. For, the coming of rain for his Land, or, Earth, is a mercy to men. So that men should not think little of these common mercies.

5. Though God hath given the Earth to the Children of men, for their use and benefit, Psal. 115.16. Yet, he testifieth his interest in it, by constant watering of it; For by this he proveth it to be his Land, or, his Earth. The necessities of the Earth, of young Lions, Psal. 104.21. and young Ravens, Job. 38.41. and of other Beasts, Joel. 1.20. have a mouth to God, as being the necessities of his Creatures, when none else can help them. Which showeth, That an interest in God, were it even upon the account of Creation, is a claim whereof we should make use (and whereof humble persons will make use) if other interests be darkened, Job. 10.8. Psal. 119.73. And that, if God by rain testify his respects unto the earth, much more doth he witness his respects to men by many favors, if they would be affected with them.

6. God can easily make ordinary mercies be seen to be signal Mercies, when we undervalue them because they are ordinary; As here, at sometimes, rain cometh eminently for mercy, in rescuing those persons, and other Creatures, which are ready to be destroyed with drough • .

Elihu having propounded these several Instances, for proving of his Assertion, doth now make application of his D • ctrine to Job, wherein,

1. He excites him to attend and remark those works of God; as proving him to be great and unsearchable, to v. 19.

2. Hence he checks him for his presumption, in desiring to dispute with God, to v. 23.

In this Verse he begins the Application, and propounds his Counsel, That he would mark and seriously consider these wonderful works of God. Which doth not imply that Job was either not attending, or going about to make a reply; but doth only declare his own earnestness to have Job study that Point well, for proving whereof, he had produced those Instances.

Doct. 1 It is not sufficient, nor will it satisfy conscientious men, that they speak well of God, and to men's cases, unless they apply and put home their Doctrine to those they deal with; As here, he applieth his former Doctrine to Job.

2. Even they who are silently hearing, may yet need excitation to attend, and to ponder what is said; As here, he requires of Job, • hat he will hearken unto this, though he had been hearing all the while.

3. Such as would profit by what they hear, or take up, of God, would fix their own minds well on what they are about; As here, he bids him stand still, or seriously compose himself.

4. It is required also, of those who would profit at this study, that they rest not upo • what they may take up of God's working at first view, wherein their blindness, prejudices and passions, may wrong them; but that they seriously consider what is before them; as here he required.

5. As it is our duty to see all things that are wrought, to be God's works; so also to remember that they are wonderful; as here, they are called the wondrous works of God: Which showeth, that they are not easily taken up, or comprehended; nor are we right Proficients in the study thereof, unless we be effected with them as admirable.

6. Such as would do good to others, by what they say, ought not only to excite them to attention, but ought themselves so to commend God and his works, as may evidence that they are affected therewith; as here Elihu, in exciting of Job, is careful to commend God's works as wondrous, that thereby he may stir him up yet more to be serious.

The counsel propounded v. 14. is here pressed, by overcharging Job with new Instances, which might discover unto him his incapacity and ignorance. Where he propounds,

1. In general, God's disposing and ordering of all these works formerly mentioned, and afterward to be produced, v. 15.—.

2. The matter of Light, that God caused the Light of his Cloud to shine, v. 15.— Whereby we are not so much to understand the Rainbow, or the light of the Sun breaking through the divided Clouds, as the lightning which appears in the Cloud.

3. The balancing of the clouds in the Air, sometime lifting them up, and sometime letting them down nearer the earth, as he pleaseth, which is a wondrous work of God, declaring him to be perfect in knowledge, v. 16.

4. The he • , which is caused by the calm and warm winds, or Sun-shine, which come from the South; and was so vehement in these Countries, that is made men's very garments a burden to them, v. 17.

5. The Sky, or air, which, though fluid and thin, and often rent with those thunders and lightnings, yet, is strong and transparent like a Looking glass, which (it seems) in these Countries they made of some Mettal molten and refined, v. 18.

Elihu 's scope in propounding of all those Instances, in this his Advice to Job, may be taken up in these,

First, To point out, thereby, that God is infinitely great in power and wisdom (which is the Conclusion to be confirmed in all this • iscourse) as appears in his ordering and disposing of all those, wherein Job had no hand.

Secondly, That Job cannot comprehend God, who is unsearchable in his operations; seeing,

1. He is infinitely inferior to God, and was not with him in doing of th • se things, v. 18. But God is the Creator, and he but a Creature.

2. He was but of yesterday, and far to seek when God disposed all these things, ( v. 15.) from eternity, or from the beginning; and so was none of his Counsellers.

3. That he cannot dive into the depths and reasons of God's works; for if he cannot know the reasons▪ and causes of these natural and ordinary things, which are obvious and felt by him, v. 16, 17. (as indeed, though men may know somewhat of them, yet they cannot dive into the bottom of them, or, comprehend them fully and exactly) how can he be able to comprehend his more singular and extraordinary works?

I shall not insist here upon what might be gathered from the particular Instances; how much of God's glory shineth in bright lightnings coming out of the dark cloud; whereby he showeth, what light he can cause arise unto his people even in darkness; how God hath so disposed all things, and balanced them, as he makes us dwell safely under such a weight of Clouds which hang over our heads in the thin air, whereby he showeth, that he is able to preserve his people, when they are kept under the hazard of eminent perils; how much of God doth shine in warm seasons; whence we may gather some Documents concerning the refreshful warmth of the light of his countenance, lifted up upon us after cold blasts, especially in our heavenly Country: Also, concerning the emptiness of all temporal enjoyments, and the Mercy that is in their being moderated; evidenced in this, that however we desire hot seasons in cold weather, yet we can no more endure the extremity of heat, than of cold, and that our Cloaths, which sometimes we find comfortable, do at other times prove a burden through heat: And, how much of his Glory shineth in the stately Canopy of the Firmament, Psal. 8, & 19. Whence we may gather, how much more glorious those upper Mansions are. But passing all these, I shall only take a few Observations, with an eye to Elihu 's scope in these Instances. And,

1. All things in the world, whether more permanent, or transient, are of God's sole making; As here, we are taught. Which affords much ground to Faith, upon which it may lean in greatest difficulties. See Rom. 4.17. 2 Cor. 4.6. 1 Pet. 4.19.

2. Not only God's power in making, but his Wisdom in ordering all things, ought to be observed; For, he disposed them; So that there is not so much as an hot day, but his Wisdom sh • nes in it.

3. As all things are ordered by God, so they are at his Command, and in his Hand, to s • cure his People; As he causeth the light of his Cloud to shine, when he w • ll, ballanceth the Clouds, &c.

4 As God's G • ory shineth in everyone of his particular works, so it shines yet more illustriously, if we consider many of them together; For which cause they are here represented to Job together.

5. Not only singular and extraordinary works of God, but even those which are ordinary and obvious, are full of deep and unsearchable things; For, here he goeth no further than to the Sky, Clouds, Heat, &c. to convince Job that God is incomprehensible in his works.

6 God's works being all so incomprehensible, it is the duty of those who would contemplate them aright, to raise their thoughts of them; As here, they are called his wondrous works, v. 16. which he again repeats from v. 14.

7. In studying of the works of God, we should ascend up to high thoughts of himself; As here he subjoins to his sight of those wondrous works, that he is perfect in knowledge.

8. Whatever else we see in God's works, we should be careful to observe his perfect and infinite Wisdom, to be adored, and trusted by us; therefore doth he point him out as perfect in knowledge, and declared to be such by the operations of his hand.

9. Whatever may be the frame of men unconcerned, or how easy soever they think Lessons are; yet, men under temptation are not easily brought to adore God in his working, or to learn these Lessons which are inculcated thereby: Therefore must this counsel, v. 14. be so much pressed upon Job, by so many new Instances. For men are then peevish, too confident of their own opinions and apprehensions, apt to pore too much upon their own case, &c. All which do darken their understanding.

10. When men are disordered, and mistake in their thoughts of God, he hath not one only, but many witnesses, to convince them, and even to overwhelm their stiffness; as here, he heaps up instances, to refute Job.

11. Whoso study God's ordinary works well, will find cause to stoop to him in his singular dispensations, as here we are taught; For if no man be his Counselor in his ordinary working, nor will he give an account of it, nor should any murmur at it; much less will he give an account of his special dispensations about man, but man must acquiesce and submit to his pleasure. And we, who are but of yesterday, and ignorant of what is most obvious (as here he confounds Job, by enquiring what he knoweth of these works) must not think to pry into his deep counsels.

In the second branch of this Application, Elihu checks Job for his desire to plead with God; the reproof whereof he coucheth in a counsel, or desire, by way of sharp Irony, v. 19—That if Job desired to plead with God, or would have them ( Elihu, or any of his Friends) to plead or interpose for him, he would give them in • ormation how to go about it, and furnish them with some of those Arguments wherewith he said he was well stored, Chap. 23.4. This, in effect, imports, that however Job was so daring as to desire to plead; ye • , he could satisfy no impartial and unconcerned man, that he had a just ground of Plea; or valid Arguments to produce. This is further confirmed from their experience and observation, that God could not be so pleaded with,

1. Because it is impossible; man's darkness and ignorance, and the mysteries in God's dispensations, being so great, that none can order their pleas or defences before him, v. —19.

2. Because of the hazard that is in such an attempt, v. 20. Where he alludes to the customs of those times, wherein men did record their Names in a Book, or otherwise gave public notice, that they were to plead such a Cause; as they did also write all their disputes in the Cause, Chap. 19.23. & 31.35. Now Elihu professeth that he durst not make any intimation to God, that he was about to speak in these terms that Job desired to plead with him; seeing he could not plead but he was in hazard to be swallowed up.

From v. 19. Learn 1. It is men's great fault that they presume to quarrel with God; as this check, given to Job, imports.

2. It heightens men's faults, when they are not satisfied to harbor inward thoughts of secret murmurings and resentments against God (which yet are their sin) but they presume to utter and speak them out; For, this check imports, That Job was about to say somewhat unto him.

3. How high soever men's resolutions fly, in their passions; yet they will not know how to follow them out in cold blood; for, he supposeth that Job cannot teach what to say, nor convince even the Auditory, who were but men, that he had any valid Arguments or defences.

4. However men will not be convinced of their irrational presumption, in offering to plead with God as a party, while they are in their fits of distemper; yet it may help to calm them, if they consider that no godly men (though they love them never so well) can see through their way▪ or approve of it. For, saith he, Teach us what we shall say unto him; intimating, that he could not furnish them with Arguments, though they were never so willing to plead for him.

5. Speech to God should be well ordered in all cases, especially, when men offer to plead with him as a Party; For, in that undertaking, he implieth that men should order Speech. See Jer. 12.1.

6. Such as are sensible of the dark mysteries that are in God's way and dispensations, and of their own ignorance, will find it hard to speak to him in any case, much more to enter the Lists to plead with him; For, both those may be imported in that darkness, by reason whereof men cannot order their speech.

From v. 20. Learn, 1. Whatever be the precipitancy of passionate men; yet, sensible men will fear to do anything that looks like quarrelling, even to think it or resolve upon it, let alone to act it; For, saith he, by way of abhorrence and fear of the thing, Shall it be told him that I speak? Or, shall I dare to let anything flow from me which may give the least intimation of such a purpose? Where he speaks as one affrighted with the thought of it.

2. It men will dare to run on to plead with God, they do it with no less hazard, than of being swallowed up with a sight of that Majesty into which they pry, or with a stroke for their presumption; For, if a man speak, surely he shall be swallowed up. It is a wonder that God doth not plague Murmurers, and especially his own people, who, instead of adoring, presume to quarrel that deep wisdom which is employed about them.

Here Elihu records yet more works of God, That though now the Sun shined not brightly (whereby it appeareth that, as before God had given intimation of his coming to decide the controversy by the Thunder, v. 1, 2. So now again the air was darkened, as a preparation to that Whirlwind wherein he appeared, Chap. 38.1.) yet the Winds would scatter the Clouds again, and clear the air, v. 21. And that the North wind, cleansing the air (as Prov. 25.23.) would bring fair weather; all which hold out the terrible Majesty of God, v. 22. Where, fair weather, is called, Gold, in the Original, not only because it is precious, and worth much Gold, as the Laborers of the ground do find, but because of that bright shining, like Gold, which accompanies fair weather. And so bright Oil is called Gold, in the Original, Zech. 4.12. As to Elihu 's scope in this, Albeit some Allegorize on these things, as Arguments why Job should not seek to dispute with God; Considering, that, as the bright light is not seen till the winds purge and clear the Sky; so, he could not discern what was in God's dealing toward him, till himself should clear it up; As the cold North wind purgeth the air, so Job 's exercise tended to purge his dross; And as God had formerly made him ta •• e of his goodness, so it was necessary now to make him know the dreadfulness of his Majesty. Yet it is safer to take up the words as proving that it was full of hazard to offer to plead with God; considering his terrible Majesty, which shined even in those works, of clouding the Sky and clearing it again, which did affect Elihu now when he saw them.

Doct. 1. Ignorance of God helps men's presumption, in their seeking to quarrel him; therefore doth he point out what God is, to deter him from that course.

2. Presumptuous Quarrellers of God ought to consider his Majesty, which (though it be matter of comfort to the godly, walking in his way, yet) ought to be reverenced by all, and will be terrible to all those who presume to make him a party: Therefore, Job is here put in mind that with God is terrible Majesty.

3. This Majesty of God may be seen in very obvious things; As here it is proved by his over-clouding or clearing of the sky. And this is often hinted in th • s Discourse, to reprove our formality, who forget it so often.

4. However these works of God may • ff • ct others, yet they will affect those who are sensible, especially in the present time wherein those works are in doing; as Elihu is affected, and seeth terrible Majesty in it, when now he saw not the bright light, &c. Hence it is that our forgetfulness of works, when they are past, is the cause why they are re-acted.

5. The sudden alterations of the air, from light to darkness, and from darkness to light again, do point out the dreadful Majesty of God, who can soon over-cloud men's comforts, and restore them again, when he pleaseth; For, this sudden change, now, and the expectation of the air's being cleansed again, proves his Majesty.

6. It doth also manifest the Majesty of God, that as he can bring trials out of that which promiseth otherwise; so he can bring Mercies out of that which, otherwise, seems to be disadvantageous: even as fair weather cometh out of the cold North.

In these Verses, we have the Conclusion of Elihu 's fourth and last Discourse; wherein briefly he sums up all that hath been said of God, and points out the use to be made thereof. The Doctrinal part of this Conclusion, v. 23. is, That God is unsearchably great, infinite in power, judgment and justice (which are the Heads upon which he hath insisted in this Discourse) and will not do wrong to any in his afflicting them. The practical Inference, v. 24. is, That considering all this, men should fear him, and not quarrel him; Otherwise, if any will be so presumptuous, in trusting to their own wit, as to attempt to quarrel him, he will deal with them as persons, that are contemptible, and not worthy to be noticed. I may be the more brief in speaking to these Verses, that they contain only a sum of what he hath already said. Only the repeating and inculcating thereof may show us, in general, That we should frequently meditate and fix ourselves in the certain assurance of what we know of God, and so make sure that we believe it indeed; and, that we will never need to eat in anything we have spoken to the commendation of God; For, here, in the close of all, he repeats, and avows what he had formerly said.

From v. 23. Learn, 1. It is our duty to dwell upon the study and contemplation of God, with humble Sobriety; to see God and his hand in everything, as Atheists do not; and to see what he saith and points out to us, as our Duty and Lesson, by everything: F • r, here, it is supposed, that he was seeking out God, or, how he might know him.

2. Whoso know God best, will find that he is unsearchable, and that they must give over that study before they come to an end; For, he closeth all his discourse and instances with this, We (I, or any other who shall essay it) cannot find him out. Which may let us see, that we ought not to lean (in all cases, especially in our distempers) to our own verdict concerning God, seeing he is unsearchable and incomprehensible, and should humble us, and make us keep a due distance with him.

3. High thoughts of God do become all, and will be entertained by them who are much conversant with him; therefore, in the close of all this discourse concerning God, he calls him, the Almighty. So that they who have high thoughts of him, do prove that they are near him, and do find him to be unsearchable.

4. This is a certain truth, to be fixed in our hearts, that God is infinitely powerful, to effectuate what he will, to support his people, Isa. 40.28, 29, &c. and create what they need, Rom. 4.17, and to crush whom he will, 1 Cor. 10.22. For, it is a concluded truth, He is excellent in power. Where he doth not content himself to say, that he hath power, judgment and justice; but that he is excellent, great, or, multiplieth, in them. Which not only points out that those are infinitely and singularly in God, but that Elihu esteemed of them as excellent. So that it is not enough to acknowledge the Attributes of God, unless our hearts be aff • cted with the excellency thereof, and they do look upon them as infinite, when they need proofs of them.

5. God's power is attended with singular moderation; For, he is excellent in judgment. See Chap. 23.6. Ps. 99.4. Isa. 57.16. So that we should adore his greatness, which is sweetened with such condescendence, Ps. 113.5, 6, 7 & 138.6. and should exalt him, in those proofs of his condescendence, as singular and excellent.

6. As God will not exercise moderation toward any, to their hurt, by favoring of their lusts; So when he seems to deal in rigor with any, he is excellently and plentifully just in so doing, whatever we apprehend to the contrary: Therefore it is added; he is excellent in plenty of justice. See Neh. 9 32, 33. Dan. 9.7, 8, Here it is that men are very sparing to glorify God, as appears in their murmurings and complaints. Whence it cometh to pass, that men who are impatient under more cleanly trials, yet soul Rods, dipped (as it were) in their sin and pollution, wherewith to be exercised, and their rods are continued till they acknowledge their Iniquity, or, be guilty (in their own eyes) as the Original hath it, Hos. 5.15. And therefore men are to try how they acknowledge his Justice in sharp dispensations, by their not murmuring, by being more affected with their sin than their trouble, and seeing the one to surmount the other, Ezra 9.13. and, by being more solici • ous about deliverance from sin, than from trouble, Psal. 80.3, 7, 19.

7. God's excellent moderation and plentiful Justice do appear in this, that, he will not afflict; As here is subjoined. Some do read it, he will not answer, or, give an account to any; which is a truth; But our Translation renders the word better in this place. And the meaning is not, that he will never afflict any; for experience witnesseth the contrary; and it were no mercy to us (considering our sinful frame, and the dross that is in us) to be simply and altogether free of affliction, far less to be afflicted and he not to do it, if it were possible such an evil could be without him. But the meaning is, That, notwithstanding his greatness, he doth not willingly afflict, Lam. 3.33. Nor will he exercise his power to crush, or his Justice to deal rigorously with them who stoop to him. And when he gives proofs of his power in executing vengeance, he makes it evident that it is not without cause, Ezek. 14.22, 23.

From v. 24. Learn, 1. Whatever men know of God, it should appear in their practice; As this practical Inference from the former Doctrine doth teach. See, Tit. 1.16.

2. Men's practical improvement of the knowledge of God should appear in their piety, and turning servants to God; particularly, in seasoning Religion with an holy fear, and awe of God, and in not quarrelling him or his dispensations; For, that is the use of all, to fear him, which may import both Piety and Reverential awe of God in general, and a fear to quarrel him, in particular.

3. Not only God's greatness, but his condescendence, doth contribute to beget this fear of God; For, men do (or should) therefore fear him, not only because he is great and powerful, and just, but also because he is excellent in Judgment, and will not afflict. If he did not thus condescend, Creatures could never subsist to serve him, but would be cut off by his Justice and Power, Psal. 130, 3, 4. And his gracious condescendence cannot but affect honest hearts with fear and reverence, and make them tremble to think of quarrelling him, Hos. 3.5.

4. Though many do not make this right use of what they know of God; yet others will not be wanting to do it, whose practice will be a Witness against them; therefore he propounds the duty of all, in the practice of some, Men do therefore fear him.

5. Whatever God manifests of himself, in his Greatness, Justice, or Condescendence; yet there is so much pride in many, that they will not stoop to him, nor fear him: For, so is here supposed, that there are who think themselves wise in heart, in following another course than here is prescribed.

6. This bitter root may be in men's hearts under a crushed condition, or humble-like carriage; as here it is in their witty heart.

7. Men's conceit of their own wit, and that they are able to censure God's dispensations, is the great Fosterer of their pride, and fountain of their miscarriages, under trouble; therefore, that men are wise in heart, or think themselves so, is here put for all the miscarriages whereof quarrellers are guilty.

8. No Condescendence in God affords any ground of encouragement to proud self-conceited quarrellers; but he will deal with them as contemptible objects, not worthy to be regarded: For, notwithstanding what hath been said of his Condescendence, yet, he respecteth not any that are wise in heart, and that is sad enough, that they are not respected by him, nor enjoy his Favor. See Psal. 138.6.

IN this Verse we have the Historical Transition, wherein is declared that God, manifesting his glorious presence in a Whirlwind, did by an audible voice speak to Job. In it, consider,

First, That the Lord answered Job. As for the time when he began to speak, it is indefinitely expressed, Then the Lord answered; Where in the Original we have only the Copulative And, which hath various significations, to be gathered from the Circumstances of the place where it is used. And here it imports, that after Elihu had spoken, God also answered Job. And particularly, it is not probable, that God brake in and interrupted Elihu; for he doth formally conclude his Discourse, Chap. 37.23, 24. Nor yet that he hindered Job to answer Elihu; for I find not that Job had any such inclination. Yet it seems God began to speak immediately after Elihu had closed; and, it may be the Tempest and Whirlwind (wherein God appeared) being somewhat singular, had made Elihu draw to a close. It is said, He answered Job; which is an usual phrase in Scripture, where there hath been no precedent question moved, but men's case and condition is only spoken to. But here this Answer is relative to many Propositions, formerly made by Job, in his appeals to God, and in his desires that he would give him an hearing; beside that his complaints and murmurings made God a party; who therefore appears to plead for himself, and returns a suitable answer, to his Proposals and Desires.

Doct. 1. Albeit the world be troubled with many controversies and debates, and that even amongst God's people; yet it is matter of comfort, that they will once be all decided: as here, a notable and hot dispute begins to be decided. And albeit there will still be some differences till the end of the world; yet (beside what particular decisions, within time, there may be of some controversies, such as this) the right and wrong that is in all debates will be one day finally decided.

2. It is proper to God, and his Prerogative, to be the decider of Controversies; as here he proved in this cause. So that men's decrees in their own favors, or against others, will not carry it; but all causes, however they have been once decided amongst men, will be over again decided by God. Which may warn all to take heed how they judge; and may encourage them who are wronged by men, Eccl. 3.16, 17. & 5.8.

3. As God is the competent decider of Controversies; so, even in debates among godly men, he must appear, before they come to a close: As here he appeareth in this Cause. For though Elihu 's authority was sufficient to convince the parties quarrelling, in respect tha • he was employed by God; and spake clear and convincing truths; yet he had not Majesty enough, fully to compesce all their boiling humors, and to over-awe these great men against whom he argued. And though such an extraordinary manifestation may not always be expected to clear every controversy; his mind being now fully manifested in his written Word, dispensed by his ordinary Messengers: Yet God's Spirit must interpose, to accompany the light which we get from the Word, and to make it effectual, and calm men's spirits and passions, which are raised by debates.

4. Albeit there be a right and wrong in every controversy debated among men: Yet, ordinarily, when God cometh to decide controversies, he finds cause to humble both parties: Some for false opinions, and their way in promoting thereof, and others, for their failings in their way of maintaining truth; for, here, when God appeareth, he deals with Job, who had maintained truth, as well as with the Friends, who had erred. And this had need to be adverted unto by those who, because they are on truths side in a debate, are not sensible of their failings in maintaining it.

5. Albeit Godly men discover much dross in the furnace; yet God (according to his rich mercy and free grace) accounts them worthy to be wa • ted upon, that he may purge their dross, and recover them out of the snare; Therefore, after that Jobs Friends had given him over as incorrigible, God will not deal so with him, but takes pains upon him, though he had indeed miscarried.

6. It is no small proof of God's Favor to his people, that he pursueth them hotly for their failings, and lets not their folly thrive in their hand; Therefore, he begins with this sharp Answer to Job, first, because he respected him; and leaves the censure of the three Friends last.

7. Whatever mercy or favor God intend to any of his people, yet he may suspend it, till first they be humbled for their folly; nor were it a mercy to deal otherwise with them: Therefore, also, doth he begin with this sharp answer to Job, to humble him, before he decide the main controversy in his favors. And godly men will find, that their not being humbled stands in the way of many mercies, which otherwise they might enjoy. See, Ezek. 43.11.

8. This answer had been long desired by Job, and he often complained, that his desire was not granted; yet it came at last. And albeit it was sharp, yet in the issue it proved refreshful and comfortable. This teacheth, That God's delaying long to satisfy the pressing desires of his people, doth not say, that he will never answer; but at last he may appear.

9. Albeit Elihu had spoken so well to the purpose, that he silenced Job, and put him from answering; yet God will appear also, and answer him himself, that he may thoroughly convince and humble him. This teacheth, That men's prejudices and distempers are not soon rooted out, and that they may be put to silence, when yet they are not thoroughly satisfied and humbled.

Secondly, The way and pasture wherein God answered him; It was out of the Whirlwind, which is a wind involved in a Cloud, and sometimes is so violent, that it lifts up and drowns very Ships. This was the special sign of his presence at this time (as before he gave signs of his appearing by the Thunder and darkness) out of which he formed this audible voice. Thus also the Whirlwind is a sign of his presence, Ezek 1.4. Nah. 1.3. And albeit it be said, 1 Kings 19.11, 12. that God was not in the strong wind, nor Earth-quake, nor Fire; because that, in that appearance to Elijah, he was pleased to make his mind known in a still small voice, that thereby also he might intimate how the things foretold would come to pass, not by violent, but by more calm insensible ways; yet here it was a sign of his presence And this way of his appearing may be looked upon,

First, In reference to God himself who did appear, and is by this represented as dreadful: And so it teacheth,

1. When men receive anything as the mind of God, they had need make sure that it is so indeed; delusions being dangerous, and full of dreadful consequences: For, this Whirlwind was a sign to assure Job, and the rest, that it was God who spoke. And though we want these extraordinary evidences now, yet we have a more sure word of Prophesy, 2 Pet. 1.19.

2. The Declaration of God's mind and will hath not its due weight with men, unless they take up himself in his great and dreadful Majesty; therefore doth he thus appear, when he is to speak his mind to Job, and his Friends.

3. Such is the stupidity, even of God's people, that, oftentimes, they do not ponder God's Majesty and Authority, unless he make it conspicuous in some signal way: As here, he doth represent himself in this terrible Whirlwind, to them. Because men do not study God's authority in his naked word, therefore they are made to notice it by other means, which they should be careful to improve.

Secondly, This way of God's appearing may be looked upon with a relation to the subject matter of the Debate which is to be decided; and as this Whirlwind, (wherein God appeared) was an involved wind, so thereby may be pointed out, that this dispensation of Providence toward Job was involved and intricate; as is also insinuated, v. 2. and in the following Dispute. And it teacheth; That as God's dealing with his people may be very dark and intricate, for their humiliation and the exercise of their Faith; So this doth not seclude God's presence from it, or from them under it: for, his way is in the Whirlwind, Nah. 1 3. He dwells in the thick darkness, 1 Kings 8.12. and hath his way in the Sea and deep waters, Psal. 77.19.

Thirdly, It may be looked upon with a relation to the issue of the debate; that God appears very terrible, and begins very sharply, and yet the issue is sweet. Teaching, that many things may have a good and comfortable issue, which seem to promise no such thing. A still calm voice may follow the wind, Earth-quake, and Fire, 1 Kings 19. God may do his people good in the latter end, after he hath long humbled and proved them, Deut. 8.16. And he may give them meat out of the Bater, and sweetness out of the strong.

In this and the following Verse, we have God's Introduction to the following Dispute, consisting of two Branches. In the first whereof (in this v.) he checks Job for his presumption; which also intimates that his scope, in the subsequent debate, i • , not to accuse him of hypocrisy or wickedness, but only to reprehend him for his rash and presumptuous speaking of God, and of his Administration of the Affairs of the world. For clearing whereof, Consider,

1. The person here challenged, in this general expression, Who is this, &c. is Job, and not Elihu. It is true, indeed, that even they who speak most soundly of God and his Counsels (as Elihu did upon the matter; and therefore God prosecutes that same Argument which he had propounded) do but obscure and mar them in the telling, yet this check is directed to Job, whom he answered, v. 1. and in all the following discourse, and who layeth the same fault to his own charge, Chap. 42.3.

2. F • r the fault reproved, darkening counsel by words without knowledge, we are not to understand this counsel of Job 's own Cause, as if he had obscured it; but of God's counsels in his Administrations, of which Job did but babble. And here it is to be ma • ked, that he doth not charge Job with Blasphemy, or Maliciousness, in this his Miscarriage, but with Ignorance. Nor yet is this challenge so to be understood, as if God had judged him wholly ignoran • of these things; for he had spoken well in general of them: But that he was inadvertent, and spake rashly, in his Fits of passion, of that which he could not comprehend.

3. As for the Reproof itself, Who is this that darkeneth, &c. It imp • rts, that Job did not know himself well when he durst presume so to do; that God did think meanly and contemptibly of any, in so far as they were thus presumptuous; and that, in reason it would not have been expected, that holy Job would have been so rash.

In general, Learn 1. Sincerity and true honesty will not want God's testimony, whenever he appeareth; for, here Job ' • Integrity is approved, in that God doth not question it, now when he appeareth to give an account of his thoughts concerning Job. See 1 John 3 21.

2. As even sincere Saints have their own failings; so their being sincere should not hide the sight of their faults from them, nor will it hide them from God: For, here God checks Job for that which was his fault indeed. It is a blessed and right sight of our sincerity, when it hinders not our exercise about our infirmities.

3. The weakness of the people of God doth very frequently appear in their thoughts and speeches concerning God and his Dispensations, when they are under affliction; for, herein Job was found faulty. To speak of God and his Providence, especially in his afflicting of his people, is a Subject too high and wonderful for us; as Job acknowledgeth, Chap. 42.3. And hardly, when we are under Afflictions, can we be guarded by any Cautions, from thinking or speaking amiss thereof.

4. Albeit God will not indulge his people in their infirmities; yet he is a most tender and equitable Judge of them: No such Charity is to be expected in any, as he will have for them; for, he calls not this fault of Job, Blasphemy, &c (as his Friends had done) when he reproves it, but only a fruit of his Weakness and Ignorance. So that they who are sensible of their own infirmities, may very confidently go to him who knoweth their frame.

In particular, Learn, 1. God's dispensations in the world are not ordered at random, but are full of deep wisdom; for, there is Counsel in them. See Psal. 104.24. And this is our mercy, that such wisdom is employed about us; and that we may trust it, when we cannot comprehend it.

2. The counsels of God are so deep, in ordering the Affairs of the world, and, particularly, the Lots of his people, that men are ignorant thereof, and cannot take them up; for, here men are without knowledge; not only enemies, Psal. 92.5, 6, 7. Mich. 4.11, 12, 13. but even the godly, Psal. 73.21, 22. And yet men are more ready to tax God of Imprudence, than themselves of Ignorance; and hence flow their manifold mistakes and quarrellings; Psal. 77.7, 8, 9, 10.

3. Hence it cometh to pass, that when men take upon them at any time to speak of God's counsels, they may be humbled because they do but obscure them; especially, when, in their passions under trouble, they do presume to pass a censure upon them: For, then they darken Counsel, by words without knowledge. Men may tremble, at any time, when they begin to study God's dark dispensations, especially, when themselves are in a Feaver: and whatever thoughts may be boiling in their hearts, yet it is dangerous to vent and speak them.

4. No Honesty in men, nor good intentions, do warrant them to think or speak amiss of God, nor free them of a fault when they do so; for, Job is checked for his fault, albeit he was a godly man, and meant well in what he said, yea, and sometime did speak very highly to the commendation of God. And therefore godly men should not justify themselves in such failings, as Jon. 4.9. but should rather mourn for them.

5. Whenever a man doth miscarry in his thoughts or expressions of God, or about his dispensations, he bew • ales ignorance of himself, and that he doth not consider what he is, or what he is doing; for, Who is this? &c. imports, that Job had forgot himself, and was lifted up in pride. See Rom. 9.20.

6. Whoever mistake God, it beseems Saints (who are formed for his praise, Isa. 43.2.) to be tender of his glory; for, Who is this? may reflect also upon Job, that it was not to be expected that he would have been so foolish and presumptuous.

7. Whatever men think of themselves, when they dare carp at God, and censure him; yet God thinks meanly of them in so doing, and will make them know so much; for, Who is this? doth also import, that God thought but meanly of a person in such a frame, and following such a course. His esteem of th • se who humbly stoop to him, is great, but he knoweth the proud afar off, Psal. 138.6. And the contentio • s will gain nothing at his hand.

In the second branch of the Introduction, God provokes Job to the Dispute, upon this subject; and showeth him, that since he was so bold, as to pass his censure upon his deep Counsels, and to desire to debate with him, he was now content to speak for himself. Here, Consider,

1. The provocation to the Dispute, Gird up thy loins like a man. Where he alludes to the Custom of those Countries, where people had long Garments, which they girded up, with a Girdle fastened about their Loins, when they went about any work, or on a Journey. And the meaning of this provocation here, is only this; That God would have him fit himself for the Dispute, and if he had anything to say, let him take courage and produce it. Yet herein also an Irony is couched, and God indirectly intimates, that he little considered what he did, when he sought to enter the Lists with him.

2. The terms of the Dispute, I will demand of thee, & answer thou me, or, make me know, and inform me. Where he alludes to Job 's own Offer, that, if God would debate the Cause with him, he should have Liberty to choose the Weapons, and to be either Plaintiffe or Defendant, as he pleased, Chap. • 3.22. Here God accepts the Offer, and chooseth to be Plaintiffe, or Pursuer and Questioner; and leaves it to Job, to give a proof of his abilities, in answering, and discovering whether he had knowledge in all those things he shall propound to him, which, in effect (as the sequel cleareth) containeth an Assertion, that, instead of his being able to inform God, God could easily puzzle and non-plus him.

From this v. Learn, 1. General Convictions and Challenges will not do men good, unless they be particularly instructed, and born in upon them; therefore doth God subjoin this Dispute, to that general Reproof, v. 2.

2. God will not suffer Presumption, especially in his people, to pass without a reproof and check; as here, he gives a check to Job's presumption, by this indirect reflection, upon his attempt to dispute with him.

3. God is not bound to give any account of his matters; far less is he bound to stand at our Bar, and defend himself; till man once prove that he is a competent Judge of his Actions, and that he hath ability and knowledge to comprehend them: Therefore, he declines to turn an Answer (as Job had also offered) for his di • pensations, or to vindicate them from Job 's exceptions, till Job first answer him, and prove that he hath ability to pronounce righteous Judgment.

4. Albeit God be great, and man be not his equal; yet he condescends to give him fair play, and will not overthrow any right he hath, by his might and power: For, by this invitation, Gird up now thy loins like a man, he offers him free liberty to take courage, and to say all he can.

5. How wise or experienced soever a man be, or seem to be; yet God is able to puzzle and confound him; for, if he demand, man cannot answer. And so Job himself thought in cold blood, Chap. 9.3.

6. When all things are well considered, man will be found to be ridiculous, in his attempts to grapple with God; for, so much doth the scope of this Proposition and provocation import, that God, by accepting Job 's offer, would discover his folly in it.

Followeth the Dispute itself, which is begun in this Chapter. And for taking up of God's scope in deciding of this quarrel betwixt himself and Job, it will be necessary (as formerly I have done upon the Dispute betwixt Job and his Friends, and upon Elihu 's Discourses) to premit a few things, which may serve as a Key to open up the following Discourses. And,

1. If we speak of hi • scope Negatively, He doth not at all touch upon that which Job 's Friends had alleged, of his Wickedness or Hypocrisy. But, though he find faults in his way, yet he doth no • condemn him, as a grace less man▪ Albeit none know us so well as God doth; yet our dearest godly friends will not be so tender and charitable as he is, who will not quench a smoking fl • x, when it is surrounded with temptations and infirmities.

2. If we speak of his scope positively, he doth insist (at least) upon a part of what Elihu, assisted by his Spirit, had spoken, and so confirms it; though he speak of those Subjects in a more lofty style. And this intimateth, how much we may be encouraged to lean to what his Servants speak according to the Word, and how confidently his Servants may publish it; seeing God, whenever he appears, will speak and judge accordingly, and it is according to the Gospel that God will judge the secrets of men, Rom. 2.16. See also, John 12.48.

3. Albeit he thus insist on Elihu's Discourse; yet, whereas Elihu had urged divers Arguments, taken from God's Justice, man's sinfulness, and the failings of the most Godly, &c. and had spoken sharply to Job in handling of them: God insists only upon that one Argument which Elihu had last spoken to, taken from his Dominion, Power, and Wisdom, and his unsearchable Greatness which shines in his common and obvious Works. This he pitcheth upon, not because the rest of Elihu 's Arguments were unsound; but, partly, he had sent Elihu before to use that needful sharpness, that when himself appears, he might give proof of what he is indeed, even not only a tender regarder of true Grace, though it be surrounded with faults and infirmities, but more tender and meek, in reproving the faults of his own Children, than the tenderest of Saints, such as Elihu was. Partly, to show, that when men once stoop to God's greatness, it will both cure other distempers and evils, and God will not hotly pursue them for them; for a stooping mind gains much at God's hand.

4. His scope in demonstrating his greatness by his works, is, not so much to prove any particular Conclusion (as some do gather) or to evince that men need not be anxious, seeing all things are well ordered by God, and he cared for m • n before ever Job had a being; But (as may be gathered from Chap. 40.2, 8. & 41.10, 11.) to prove his Sovereignty, and that it ought not to be quarrelled, and his eternal Power and Wisdom, which ought to be adored. And, in sum, it points at this, That however Job carped at God's dispensations; yet his works demonstrate that there is nothing in Job like his Eternity, as being but of yesterday; nothing like his Knowledge, as being but an Ignorant; nothing like his Power, as being but a weak man; and nothing like his Wisdom and Providence, as being witless and without skill. And therefore it was folly for a Worm of yesterday, who is also so weak, witless, and ignorant, to challenge anything in God's Dispensations, and not to submit to his Sovereignty. And this God makes use of as his only Argument, to show, That this study of God is the best way to solve all doubts about his Dispensations, and an effectual mean to cause men keep that due distance which should be betwixt God and the Creature, and which is often encroached upon by their complaints. And till we submit to his Sovereignty and infinite Wisdom in all that he doth, there is no reason that we should get another more comfortable account of our Lot.

5. This his Argument he confirmeth by several Instances taken from his common works of Creation and Providence, and poseth Job with Questions about them, everyone of which argueth Majesty and Wisdom in God, who worketh and understandeth all these things, and Ignorance and Weakness in Job. This points out, partly, how unquestionable the evidences of the wisdom and greatness of God are, seeing they shine in what is most obvious and ordinary. Partly, A right use of Physiology, or the study of the works of Nature; which is, to know God by them, and to adore him therein Partly, how well this speaks to Job 's case, by an Argument from the less to the more: for if Wisdom • hine in common things, made for man's use, much more in guiding • f man himself, as, 1 Cor. 9.9, 10. And if Job could not comprehend his counsel in common things, but would be non-pluffed at every step; and was neither Counselor nor Assi • taunt to God, in making and ordering of them: How much less could he be able to comprehend what he was doing about himself, and his deep counsels in that singular dispensation, that he should thus presume to carp and quarrel? If he could not see through all that is in the vicissitude of day and night, in an Hawk, Eagle, Horse, &c. How could he know what God intended by his trial, and that he was about to make him a Mirrour to all ages, and a comfortable Precedent to all afflicted Saints?

6. Albeit this truth was conspicuous in any one Instance; yet he helps them upon Job, as Elihu had done before, and all his Discourse runs upon these Instances: To show, not only how many Instances and Witnesses God hath for him; but how uncapable we are to understand and take up what God reveals of himself, and how unwilling to be convinced of our Mistakes concerning him. For all Job's silence, while Elihu spake, is not yet enough. And after God hath brought him to confess his weakness, Chap. 40.4, 5. He yet insists further, till he come a further length, Chap. 42.1, 2, &c.

This being the general scope of all the ensuing Dispute (beside what may be gathered from any of the particular Instances, suitable to Job's case) I proceed to speak to the Instances in particular, wherein those Attributes of God do shine. And in these Verses, we have the first Instance, of the Earth, and the founding and forming thereof. Which may be understood of the whole Globe of Earth and Water, which was formed on the first day, Gen. 1.1, 2. Or rather (seeing he speaks afterward of the Sea, by itself, v. 8.) of the dry land, which he founded and established upon, (or, beside ) the Seas and Flouds, Psal. 24.2. to make up one Globe with it; which was the work of the third day, Gen. 1.9. In this Instance, three things are remarkable.

First, That Job was not when God wrought this. That Question, v. 4. imports, that he who is but of yesterday, and a bit of Clay, and a parcel of the dust of the earth, was far to seek when God made the whole of it; nor can he give any account where he was then, or what parcel of that dust he was made of. So that here, the eternity of God, and his being before the Earth, as the Maker thereof, is compared with Job 's short life, to silence his carping.

Doct. 1. The Eternity of God proves the wisdom of his Counsels, and man's being but of yesterday, speaks much against his presumptuous censuring of God; for, he lets Job see that he was not old enough to have prescribed unto him, and that he should rather be humbled for his Ignorance, being but a new Upstart.

2. Albeit those things which might check men's presumption be obvious and common; yet the people of God, in their fits, do but little mind them, and improve them less; for, these Questions serve to rouse him up to consider these things, which he little pondered.

3. God's forming of the Earth before we were, may also teach, That the world was well guided before we came into it; and therefore, there is no reason that our complaints, in our generation, should be heard, or that God should be guided by our advice in ordering of it; for as he had no Counselor nor Companion in creating of the world, so he will have none in governing of it.

4. This Instance (with the other particulars) doth also demonstrate, That God, who had a care to create and provide a world for man, before he came into it, is not to be suspected, that he will guide him ill, after he hath brought him into it.

Secondly, That the work itself, which was wrought before Job was, sp • eks for itself to the commendation of God. Where, v. 4, 5, 6. He speaks of the Earth, as of a stately Fabric, or, Building; desiring Job to give an account, how and whereupon the Foundations thereof are laid? or, how it is made to rest upon its Center, and the whole Globe of Earth and Water made to hang in the Air, as if it leaned upon a foundation, Psal. 104.5. Prov. 30.4. Who laid the measures thereof? in bounding its Circumference and Diameter; or stretched a Line upon it? (as Workmen do upon their building) giving it such a form and dimensions, and shaping it out in Hills, Valleys, &c. that so it might be furnished with receptacles and channells for the Waters, and might keep an exact proportion with the rest of the Elements; And who laid the Corner-stone thereof? in compacting it, and making it stick together. By all which Questions, God would first, point out, that Job ought co consider that it was He, and only He, that did all this. Next, that he was bound to see so much of him in this, as might silence all his Complaints about his own Condition. And so this whole purpose may be taken up in this one Observation, That as God is the Founder and Framer of the Earth; so, this work demonstrates much of his Glory, and much which may contribute to clear other cases; Hence, it is not only spoken of here, as a stately Fabric, commending the Architector, but elsewhere it is spoken of as matter of God's Praise, Psa. 104.5. and frequently. In Scripture we find use made of this Instance, to prove that the Earth, and all things therein, are at God's disposal, that so his people may trust his Providence, Psal. 24.1, 2. To prove God's Sovereign dominion, to dispose of all things, and to crush all that shall oppose him, Psal. 23.1. And to be matter of fear and trembling to all, 1 Chron. 16.30. And matter of encouragement to the godly, Isa. 45.17, 18, 19. More particularly, as to the present scope, this Instance may point out,

1. If there be more of God shining in what he hath already wrought, than men can take up; how much less are they able to dive into what is to come, which was Job 's case?

2. As the power of God hath compacted this Mass of Earth and Water into one Globe, as by a Corner-stone, and makes it hang in the Air, as if it had foundations (or, Sockets, as the Word is) to support it; So he is able to uphold Saints in as deep distresses as Job was under, Psal. 119.89, 90, 91, 92. And as support is enough, 1 Cor. 10.13. So, though, sometimes, no small power can promise and assure us of support; yet, this power of God can assure it, Isa. 40.28. See, 2 Cor. 4.8, 9.

3. If God have framed the earth in so fit a proportion and symmetry; who dare call any of his other works crooked? seeing everything is beautiful in its season, Gal. 3.11.

4. As the beauty and symmetry of the earth doth not consist in its being uniform in shape and figure, but in variety of hill and valleys, waters and dry places, &c. So the beauty of God's Dispensations toward his people consists also in a variety.

Thirdly, This work is further commended from the praise given to God at the working thereof, v. 7. When the Morning-stars, and Sons of God sang and shouted for joy. Where, albeit it be true, that the Stars and all the Celestial bodies do, in their own kind, glorify God their Maker, Psal. 19.1. & 148. Yet here the Morning stars cannot be taken literally. For the stars were created on the fourth day, Gen. 1.16. and therefore were not in being at the founding of the earth, whether on the first or third day. And therefore I conceive that the latter Phrase, here, expounds the former; and that these Sons of God, or, Angels (as Chap. 1.6.) are those Morning-stars, or, pure and bright Spirits, who in the Morning of the Creation (as Birds at the Break of day) resounded the praise of the Creator, and applauded that testimony of God, so often repeated, that all his works were good.

Here we may consider, First, Some hint of the time of the Creation of Angels, which is not mentioned in the Book of Genesis; Namely, that they were created on the first day with Heaven, the place of their habitation (and not long before; for to be before the creating of the World, and to be eternal, is all one in Scripture Language) for here when the Earth is founded, either on the first day (God having proceeded from creating of the Heavens, to make the Earth; and from what was pure and simple, such as Angels, to what is material, or compounded) or on the third day, they have a being, and are singing. However, the silence of the Scriptures in this, and many the like things, may give a check to men's curiosity in divine matters.

Secondly, We have an hint of the nature of Angels; not only that they are Sons of God (of which, see, on Chap. 1.6.) but Stars, and bright Morning-stars; so many Lucifers and Phosphorus 's (as is also said of the glorious King of Babylon, Isa. 14.12.) for bright purity and resplendent glory. Which is an intimation what Saints shall one day be, when they shall be like Angels, Mat. 22.30. See Dan. 12.3. Mat. 13.43.

Thirdly, We have some account of their work, Singing together, and shouting for joy, rejoicing in, and commending the Creator. Whence we may gather,

1. What is the end for which all things were created; even that God might get praise, and his Creatures might pay that Rent to him which is called for, especially, from the Church, Psal. 65.1. Isa. 43.21.

2. What their work is who are presently blessed with God; even singing and shouting for joy. They obtain joy and gladness, and sighing and sorrow will flee away.

3. We may also hence gather a commendation of the work of Praise, in that they who are perfect, delight in it; and it is a work not to be wearied of, for they began the Song at that morning, and do continue it still, Psal. 148.3. And will never give it over throughout all eternity.

4. Hence, we may also gather a special encouragement to praise, seeing we have so noble Assistants and Companions as Angels, yea and all the Creation, Psa. 148.

But further, if we look to the scope here, this may speak several things in reference to Job 's case, and such as may be in a like case with him. As,

1. If Angels, who had a bring at the founding of the Earth, were not assisting to God, by Counsel or Action, but were only praising and commending Spectators; how much less should Job (who had not a being then) think to have any hand in ordering God's Affairs? To aspire to this, is to seek to be higher than is competent to any Creature; seeing very Angels did not presume to seek after it.

2. If Angels, who had a being then, did praise God's work, and if they and all other Creatures do still sound forth his praise; what is Job, a new upstart, that he should presume to murmur? and, if he had been present then, durst he have contradicted the Verdict of those sweet Singers? Murmurers are great Monsters among the other Creatures, and a String out of tune in that sweet melodious Concent. It were no wonder if all the Creatures be enemies to such repiners, as the Earth proved to Corah, Dathan and Abiram; And man should be ashamed to lie behind in this work, seeing he should be Mouth to all the inferior Creatures, to utter their Praises to God.

3. If Angels could only praise God, but not give any recompense to him; then Job could not be any way so profitable to God, as might give him ground to complain that he was not guided to his own mind.

4. If Angels do thus praise; we should seek to do his will on earth, as it is in heaven.

The second Instance (in these Verses) is the Sea, which God not only made, but divided it from the Earth on the third day, Gen. 1.9, &c. And the Question concerning this work of God is repeated from the former Instance, that he might remember, not only that God wrought it, but that much of him may be seen in it; and therefore it is propounded as matter of his praise, Psal. 104.6, 7, 8, 9. In this Instance, Consider,

First, A general Proposition concerning this work of God, v. 8. That God hemmed it in, when at its first Creation, it violently brake forth (as a Child breaks forth at the birth) and overflowed the earth, Psal. 104.6.

Doct. 1. God hath many Witnesses for him, and demonstrations of his power and glory in the world; so that where-ever we turn us, they are not wanting: For, here is another Instance added to the former.

2. Much of God is to be seen in the Sea; as here we are taught So that Travelers may see his wonders there, Psal. 107.23, 24.

3. The bounding of the Sea is a mighty work of God, and a clear demonstration of his Power and Providence in over-ruling of trouble, and bounding it; for, here this Instance is pointed out to Job, that God shut up the sea with doors, to silence his quarrelling that he was exposed to overwhelming trouble without remedy. See Psal. 65.7.

4. Mercies are so much the sweeter, that sometime we are made to taste of a contrary Lot; for, here it is marked that the Sea brake forth, and overflowed all, before it was shut up with doors, that the remembrance thereof may heighten the mercy of his bounding of it.

5. Neither the violent extremity of our condition, nor want of power in us, will be able to obstruct God's power in restraining of trouble, when he pleaseth; so much is intimated in this Instance, where the Sea violently brake forth, as a Child at the birth, as if it had issued out of the womb; there was no more power in Nature to hinder it, than a Woman is able to hinder her pangs, or retain the fruit of her womb when it is ripe; and yet it was shut up with doors. Thus we find Saints believing and glorying in God, even though the course of Nature should be overturned, Psal. 46.1, 2, &c. Hab. 3.17, 18.

6. As there is no exercise of the people of God, but there is some moderation in it; so that God's hand is about their trouble, and that he doth somewhat restrain it, is sufficient to silence their quarrellings: As Job is here taught by this Instance, of the raging, and yet bounded, Sea.

Secondly, An Amplification of this Proposition; wherein is contained,

1. An account of his Providence about the Sea, before he bounded it, v. 9. Where he insists in that Metaphor, v. 8. of a new-born Infant, and showeth how he covered, and environed it with a Cloud and thick darkness, as with clothes and swaddling bands. Which is not to be understood of these thick and dark vapors which are daily drawn out of the Sea by the Sun, and whereby it is (not only sometime covered, but) lessened, and kept from immoderate swelling; but of that darkness, Gen: 1.2. which at first was the only bounds set to it.

Doct. 1. Every step of the work of Creation is much worthy to be marked, however we pass it lightly; as here this passage, concerning the cloud and thick darkness, is marked for special use, and the Apostle gathers yet more from it, 2 Cor. 4.6.

2. Even that which is dark and confused in itself, is a bright demonstration of the Glory of God; as here; this cloud and thick darkness, covering the Sea, is propounded as a Document to Job.

3. It speaks much to the commendation of God, that he brings much out of that which is confused and little promising; as here, out of this dark and huddled up Mass, he brings out a Sea and Dry Land, and of an unruly Sea, bounded only by darkness, he makes a bounded gathering of waters.

4. It speaks much also to the commendation of God, that the greatest of difficulties are nothing to him; for, the very Sea is to him as an Infant in its swaddling clothes.

5. It doth also commend God, and encourage us, that his Creatures fall under his care; as here the Sea is cherished, like a little Infant, by the thick Darkness.

2. An account of his bounding of the Sea, after that, in the first moment of Creation, it had been swaddled up in thick darkness, and that he provided a place fit for it, bounding it by the Hills and Shore, and confining it there by his Decree, v. 10, 11.

Doct. 1. The mercy of God's bounding and limiting of the Sea (as a Document that he can set bounds to trouble) is worthy of our serious and second thoughts; therefore is it here spoken of again, after what he had said, v 8. The overflowing of the Sea at sometimes, and in some places, tells what a mercy this is. And so the overflowing of trouble upon some, and at sometimes, may tell themselves and others, what a mercy it is that it is not so always, and with everyone.

2. We must not measure what God will make of our condition, by what it may be at some time; for, here, after the Sea overflowed all, and was only bounded with darkness, this further bounding cometh.

3. Every thing hath its place and bounds assigned by God; as here the Sea hath its decreed place, with Bars and Doors; and everyone of us must be content with our Lot.

4. The Decree and Determination of God is sufficient to limit and set bounds to what is most impetuous; for the place of the Sea hath therefore Bars and Doors, because it is its decreed place, or, decree, which he brake up, or, established, by his word of command, upon the third day of the Creation.

5. When God hath pronounced the word, a little mean will serve the turn; for, when he said, Hitherto shalt thou come, but no further, the Sea stoops, and is hemmed in by a low sandy shore.

6. The loftiness and terribleness of Difficulties will not make void God's purposes; for, even proud waves, when they rage most, will be stayed there where God appoints.

The third Instance is, Light and Darkness; to which all may be referred that is recorded to v. 22. in this order.

1. He speaks of light, to v. 16.

2. Of Darkness, or the places thereof, to v. 19.

3. Of Light and Darkness, and their places, conjunctly, to v. 22. For the first, in these Verses, we may take it up in these Particulars,

First, A Proposition, v. 12. That God, and not Job, hath the command of the light; not only to command it every morning to succeed after darkness, but to order it every day to arise in its proper place; which doth alter every day, according as the day shortneth or lengthneth; so that the Sun ariseth still in divers places successively: And this Instance doth speak very fitly to the matter of Consolation and Deliverance, which Job missed so much, and which in Scripture are so frequently compared to the morning light. See, Hos. 6.3. Luke 1.48.

Doct. 1. It is not one piece of God's works only, but every piece, and every days work, that speaks much of him; for, here, after the former Instances, he proceeds to another work, which proves the same Conclusion. The Field of Creation and Providence is so rich, that even Angels feed on it, Isa. 6.3. And Saints are refreshed by it, Psal. 104.24, 33, 34. and find sweet matter of praise there, Psal. 148. And much more when they ascend up from those, to consider of spiritual things, Psal. 19 1-7. & 147.15-19 And if the sight of those works leave not very Pagans without a witness, Acts 14.17. Much more are we inexcusable, if we improve them not.

2. Not only God's making of all things, but his guiding of what he hath made, doth demonstrate and show forth his Glory; as here, that he commands the morning every day, doth preach much of him. We should see that same beauty in every providential dispensation which we see in the Creation; and that the same God, who made all things good, Gen. 1. doth guide all well, as is said of Christ, Mark 7.37. See Psal. 23.6, & 25.10. Rom. 8.28 Neh. 9.33. And we may as well accuse him for his works of Creation, as quarrel his Providence.

3. In particular, As God's creating of the Light, so his guiding thereof, is a glorious work, Psal. 19 4, 5. & 136.7, 8, 9. And doth demonstrate, not only that we should see much of him in it, in causing the light dispel Darkness; but that we should remember, that the light of Consolation and Deliverance is in his hand, and at his disposal, and not ours: For, hereby doth he silence Job 's quarrellings; Hast thou commanded the morning, &c. Or, whether should it be at thy disposal or mine? or which of us can dispense it best, and most wisely? From which we may gather, partly, That he, who commandeth light to shine out of darkness, hath the light of needful Consolation and Deliverance in his hand; and that is much that it is not impossible for him to afford it when he pleaseth, Dan. 3.17. Partly, that it is a mercy it is in his hand, and not in ours; for we could not dispense it well, but would surfeit upon it.

4. It may humble man in his quarrellings, that not only much hath been well done and guided before he was; but that he dare not presume to arrogate to himself the guiding of many things that come to pass even in his own time; whereby he may know how base he is; & that since he must be guided by God, and not be a guider in his ordinary enjoyments, there is no reason why he should not stoop in other things: Therefore, lest Job might object, that he could not have an hand in ordering these things formerly instanced, v. • , 8. as being done before he was; God urgeth him further with this Instance, Hast thou commanded the Morning since thy days? To show that if, even in his own time, he had not so much as the power of lengthening or shortening of one day, much less should he presume or desire to guide other things. And if we press this Instance more particularly, with an eye to the scope, it imports,

1. Let man be never so anxious and solicitous, yet he cannot guide and order all that concerns him. As here he could not alter the light of the day, nor will his anxiety avail him, Mat. 6.27.

2. God will not share his Dominion with man, he will either guide all, or nothing; he will either have all our care cast upon him, 1 Pet. 5.7. or none of it. And if there be anything wherein we presume to prescribe to him, he may justly put us to care for all that concerns us; were it even to order the Light which we need, when it should come and shine.

3. That Job could let God order and guide common things, such as the light of the day, &c. without him, and will not quarrel God for longer or shorter, colder or hotter days; but he will not pay him that submission in his own particular concernments. Which showeth, That our Self-love is the cause of all our quarrellings; God, by our own confession, doth still well enough, till it come to our particular, and we can construe well of he lot of any other, but not of our own, which is an evil for which we ought to be humbled.

Doct. 5. It is an useful study to ponder how the Lord hath ordered a variety and vicissitude in time, and that Light should succeed Darkness; for, the morning light, and day-spring import so much here: And by this, the Lord would teach us, to expect changes, and not to settle upon fl • eting time, for we will find it but vanity, he would have us seeing a beauty in everything, in its time, Eccl. 3.11. (as the darkness of the night hath i • s own usefulness, as well as the light of the day;) and would teach his people not to cast away their confidence in a dark hour, as if a morning would never succeed to a dark night. See, Psal. 71.16, 8.

6. It is also to be observed, that this vicissitude, and the coming of light after darkness, is at God's command, not at our disposal nor any others, nor to be impeded when he will have it come; for, he commandeth the morning, and causeth the day-spring to know its place. All things are a • his disposal, so that till he command, nothing will be effectual, but we may look for peace, and behold trouble, Jer. 14 19. And when he commands, nothing will hinder; neither h • s people's fears, nor their enemies, will be able to obstruct their mercies, Isa. 49, 13, 14, 15, 24, 25.

7. We should also observe, that God will keep no fixed course in things below, save in exercising a constant variety; for, as the day-spring hath its various places, and every day is shorter or longer than another, and the Sun riseth not still at the same place in our Horizon; so are his other dispensations various. And he is pleased to alter them, that we may be preserved from formality, that we may get variety of Experiences, and that our dependence may be entirely upon him. Only as long nights are recompensed with long days at another time, and cold with heat, so will it prove with the people of God, Psal. 90.15.

Secondly, This work of God, in sending of the morning-light, is further commended, v. 13. from the effects.

1. That it quickly spreads to the ends (or, wings and extremities) of the earth; not absolutely of all the earth (for then it should be no night anywhere, whenever this light shines, and seeing it still shines in some place, there should be no night at all) but only of that part of the earth, which is within the compass of that Horizon where this light ariseth; where in a moment it spreads far and near, enlightening the most remote parts.

2. That hereby the wicked are shaken out of it; that is, out of the earth, by being discovered and punished (where the phrase may allude to that ancient practice of executing judgment in the morning, Jer. 21.12.) Or, out of that part of the earth where the light appeareth (and so they are shaken out of the light, as some understand it) by being made to flee, and seek to darkness, Job. 24.13.17. John 3.20. For the first effect; beside the general observation, That the Glory of God shineth in this work, in that he giveth the morning these wings, whereby it spreads so quickly; Psal. 139.9. We may further gather, in reference to the scope,

1. If God communicate so rich a common benefit to the earth, and wicked men in it, Mat. 5.45. How little cause have Saints to quarrel his special dispensations towards them?

2. God can very quickly and unexpectedly transmit comfort to his Children, as they need it; as the morning light doth quickly take hold of the ends of the earth. From the second effect, Learn,

1. Whatever wicked men seem to gain by their impiety, yet they have but a poor trade of it; as here is supposed.

2. Whatever Consolations God dispenses, yet they are not allowed on the wicked; for, this mercy, of the light, is not allowed to be comfortable to them.

3. Albeit some wicked men may be so impudent, as to avow their sin in the open light; yet, generally, sinners want not their own fears and horrors to torment them; and, however, they are obnoxious to hazards; for, the light is a terror to them, and they are shaken out of it, or out of the earth, by a violent stroke of Justice, or by the violent agitations of their own disquieted minds.

4. In reference to the scope, this may teach, That, as the light dissipates darkness, contributes to the shaking out of wicked men, and drives wild beasts to their dens, Psal. 104.22. So whenever God is pleased to lift up the light of his countenance, that will dispel all the temptations and fears of Saints, that they will not appear. Which if Job had hoped for, he might have seen cause to forbear his quarrelling.

Thirdly, These effects of the morning-light are further enlarged and amplified in the two following verses; And,

1. The lights spreading of itself, is further amplified, v. 14. from this, That the earth, which by darkness loseth its luster, as to our sense (for then we cannot discern it) doth by the morning-light recover (as to our sense) a new luster, as if Clay were new stamped, and received a new impression by a Seal; and as if the earth were decked with a new garment, and variety of Ornaments. See, Mat. 6.28, 29. Psal. 104.— 30.

Doct. 1. Our Mercies are, ofttimes, taken out of our sight, that we may learn to prize them; as darkness turneth the earth • o be as it were without form and shape.

2. Mercies are not always lost when they disappear, and are taken out of our sight; as the earth loseth not that real luster which it hath in the day, though want of light hide it from our sight.

3. After Mercies seem to be lost and gone, they may yet be recovered and restored; as the earth recovers its beauty, and is seen in its luster, by the morning light.

4. God exerciseth men with variety of changes in their condition, that their mercies may have a new luster, when they are restored to them; as here, the earth appears every morning, as if it had got a new stamp, and new ornaments; and so should we look upon the earth, and all our other mercies, every day, Lam. 3.22, 23.

5. It may encourage Saints to wait on God in dark times, seeing those will but contribute to make their mercies more sweet unto them, when they are restored; for, so much is intimated unto Job by this Instance.

2. That which befalls the wicked is amplified v. 15. That their light shall be withholden, not only by their being put to flee into corners, but by their being deprived of all light of comfort in their evil way; and of the light of Life, when Magistrates shall punish them, and break their lofty and insolent power, as is added in the end of the v. Whence Learn,

1. It is much and seriously to be studied, how little allowance the wicked have to share in these comforts which are allowed on others; therefore is this again repeated, how prejudicial the common mercy of light proves to the wicked.

2. All the light, of comfort or life, that wicked men have, is in hazard; for, they lie under the lash, of having their light withholden.

3. The mercies of wicked men are nothing the surer, that they have probabilities that they shall continue; for, their light shall be withholden, and intercepted.

4. Men that are proud and insolent in the exercise of their power, may expect to be crushed; for, the high arm shall be broken.

5. It is useful to the godly to study the Lot of the wicked, that they may be humbled, and excited to walk tenderly; therefore is this inculcated so much upon Job, that he may beware of the wicked's pranks, which make the light sad and dreadful to them, and might humble him, now when God appeared.

As in the former Verses, God had informed Job how little command or skill he had of the light; so here, he proceeds to speak of the opposite darkness, (which may allude somewhat to God's dark dispensation toward him;) and showeth that he was as little acquainted with the places of darkness; such as, the springs (or weeping sources, which drop continually) of the See, into which he had never entered, and the depth, in the search whereof he had never travelled, v. 16. Also, the gates of death, or, the inferior parts of the earth, where the dead are kept, and where none can come living; and the approach whereunto casts the shadow of death upon men, or would affright them with deadly horror. Hither Job had never come, v. 17. Yea, there are things which are lightsome and visible in themselves, and yet are dark to him, as never seen by him; such as, the breadth of the earth (or, the circumference thereof, which is spoken of according as it is represented to our sense, not round but broad) which, however Geometers guess at it, yet, they cannot tell it exactly, nor give a reason why it is not broader or narrower; far less could Job, or any man else, travel over it all himself, that he might know it all, or, all its dimensions, by ocular inspection, or know what is in doing through the wide world; but he would find many a Remora in that journey, v. 18.

By this Instance is pointed out,

1. That as light, so darkness also is ordered by God, and known to him; for, these Questions, propounded to Job, do intimate, that God knew all those things, and if Job were ignorant of them, it did not beseem him to compete with God as he did. See, Psal. 139.11, 12.

2. Man is ignorant and soon put to a non-plus in many things; many things are shut up in darkness from him, as the springs and depth of the Sea, and the Gates of death, and of the shadow of death; and many things are visible, which yet he cannot reach; as the breadth of the earth, all of it: For, so much do these Questions import. So that man should be sensible of his Ignorance, and not presume to measure all by his skill, nor mistake, albeit many things be in the dark to him.

3. Not only doth God order and know the places of darkness; but even in darkness, and what is unaccessible, his Glory doth shine, no less than in what is visible: For, so much doth this Instance import, the scope whereof (as of all the rest) is to convince Job of the Glory and Majesty of God. From which, in reference to the scope, and to Job 's present case, we may further gather,

1. God's glory shines in his works, no less in what is hid, than in what is visible to us.

2. Hence, in dark cases, we must not think all is wrong, because we cannot comprehend them, and what is in them; for, he brings deep things out of darkness.

3. We should, instead of quarrelling, rather see cause to adore him who employs deep and unsearchable wisdom about us; so that it is as easy to dive into the depth of the Sea, &c. as to comprehend it.

4. As we rest satisfied, albeit there be many things in God's works which we cannot reach; so ought we also to submit in our own case, when it is dark.

5. Yea, as the more unsearchable the depth, the gates of death, &c. be, the more they speak of him; so, the further our condition be taken out of our own fight, we ought to expect the more of him in it.

In these Verses, the places of light and darkness are spoken to conjunctly; whereof, whatever conjectural knowledge men may have, yet, they have not so perfect knowledge, as either to direct them to their places, and prescribe them their home and bounds if they should wander abroad, or to be able by travel to go to that place, v. 19, 20. This he amplifieth, v 21. That those things were ordered before Job was born; so that he might as well fancy that he was born before he had a being, as think to have the command of them. And as he could not have skill of those things, by being at the first ordering thereof; so neither, by long experience since, for the experience of never so many years could not supply that defect of knowledge.

Hereby is pointed out, 1. That we have abundance of the works of God at our door, wherein we may see much of him; even every day and night, and every vicissitude of light and darkness.

2. If men have not the command, nor can direct the least of God's ordinary works, How much less should they dare to prescribe to God, who ordereth them all?

3. The works of God, though never so obvious, do require our serious and second thoughts, to take them up aright; therefore are those things here spoken of again.

4. It is seriously to be observed, that God hath ordered vicissitudes in things below; as there is in the matter of light and darkness. Hereby God exerciseth man, Eccl. 7.14. and teacheth him to see the beauty, and find the usefulness, of everything in its time, Eccl. 3.11. And hereby man may be helped to see, that his folly and presumption in prescribing to God, is no less, than if he would foolishly desire to have it noon-day at midnight.

5. Whatever knowledge men have of God's works, and of his ordering of the light and darkness; yet they ought to be sensible that it is but imperfect; for, man knoweth not the places, either of light or darkness, so as to know the paths to the house thereof.

6 Far less hath man any knowledge to prescribe a law to other creatures, but he and they must submit to the will of God only: For, as he cannot take it at the bound thereof, (as some read) by going thither, as it is in the close of the v. So he cannot take it to the bound thereof, or, prescribe to the Sun to set or rise anywhere, but as God hath appointed.

7. No experience, which men can acquire by living long, doth warrant them to murmur against, or prescribe unto, God; for, the number of his days was not so great, as to afford him this knowledge, & it had been too much for him to pretend to that wit, though he had lived since the Creation, and been then born; and therefore he ought not to prescribe to God in other things.

The fourth Instance, to v. 39. comprehends various Meteors and alterations in the air (some of which Elihu had spoken of) to v. 31. and their causes, to v. 39. In these Verses, he instanceth the Snow and Hail, which he joins together, and produceth them as a pair of Witnesses for him (as he doth also mention these that follow, not one by one, but more of them together) Showing that the treasures of Snow and Hail are unsearchable by Job; so that he could neither ascend up to the place from whence they come, nor could he comprehend that Omnipotency of God, which doth produce them in such abundance, in so short a time, when there was no visible appearance of them before, v. 22. And this is amplified from one use of these Meteors, for which they are reserved in the Store-house of Omnipotency; even against a time of trouble and war, v. 23. Which is not so to be understood, as if common calamities and war were always a tended with foul weather (though many sorrows & terrors do usually gather together, as in a solemn Assembly, Lam. 2.22.) But that Snow and Hall (as Rain, also Thunders, &c. ) are ready scourges wherewith to plague men, when God hath a quarrel. See, Exod. 9.18. Josh. 10.11. Judges 5.20, 21. 1