Exposition of Job 35-37, Exposition on Job · Chapter 37 · Verses 23-24

Exposition of Job 35-37 · Exposition on Job · Chapter 37 · Verses 23-24

p. 613JOB, Chap. 37. Verſ. 23, 24.

23. Touching the Almighty, we cannot find him out; he is excellent in Power, and in Judgement, and in plenty of Juſtice: He will not afflict.

24. Men do therefore fear him: He reſpecteth not any that are wiſe of heart.

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

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

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

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

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

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

And having laid down this four-fold Doctrine concerning God, he ſhews us the uſe of it in the 24^th ve…ſe, where we have a practical Inference from what was before aſſerted concerning God; Men do therefore fear him, or, therefore men ought to fear him. As i… he had ſaid, Seeing God is thus incomprehenſible, thus powerful, ſeeing he is thus excellent in Judgement, & in plenty of Juſtice, as alſo in Goodneſs and Mercy; therefore good men do, and all men ſhould fear him This is a very natural and undeniable Inference, yet Elihu doth not leave it bare, but adds a ſtrong inforcement p. 614in the cloſe of the verſe, why all men, the greateſt of men, the wiſeſt of men ſhould fear God, For he reſpecteth not any that are w…ſe in heart. The wiſeſt, the greateſt of men cannot carry it with God, by their wiſdom or policy, by thei… g…a…neſs or power, therefore let them fear him. This is the ſum and ſcope of theſe two verſes.

Verſ. 23. Touching the Almighty, we cannot find him out.

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

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

Note; God cannot be compast by the enquiries of man.

Touching the Almighty, we have but this to ſay of him, We cannot ſay much of him, or, how much ſoever we ſay of him, we ſay but a little of what he is, or of what may be ſaid of him, for we cannot find him out. We may find God, but we cannot find him out. God is to p. 615be found by every humble, faithful ſeeker of him. The Prophet (Iſa. 55.6.) calls us to that duty of ſeeking with an aſſurance of finding, Seek ye the Lord whilſt he may be found; and ſo doth David (Pſal. 32.5.) For this, that is, for pardon of ſin, for grace and mercy, or, for this, that is, upon the experience which I …ave had of thy readineſs, O Lord, to pardon my ſins, even as ſoon as I confeſſed and acknowledged them, for this (I ſay) ſhall every one that is godly pray unto thee, in a time when thou mayeſt be found. God may be found to do us good, and ſhew us mercy, when we ſeek him rightly; there is a finding time, or a time while God may be found. Some give no other limit to this while, or finding time, than the limit of this life;Dum adhuc in ha… vita eſtis. Rab. Jonath. Deus invenire poteſt i…biquo & quovis tempore ante obſignata decreta. Aben… ezra. And to be ſure if he be not found while we are in this Life, he can neither be ſought no… found after this Life. Y…t more ſtrictly, to ſeek him while he may be found (as one of the Rabbins gloſſeth that place) is to ſeek him before the Decree comes forth, as the Prophet Zephany ſpeaks (Chap. 2.2.) It is poſſible we may ſeek God, and ſeek him too late, and then there's no finding of him; Only they ſhall ſeek and find him, who ſeek him in the finding time, and they who do ſo ſhall certainly find, as was ſaid before, God ready to do them good, and ſhew them mercy.

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

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

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

Thirdly, We cannot find out the depth of his Counſels. God hath ſome (Arcana) ſecrets which he hath reſerved in his own p. 616power, as Chriſt told his diſciples in the firſt of the Acts (verſ. 6.) when they would needs be prying into that ſecret of his councel, the time of reſtoring the kingdom to Iſrael. There are many councels of God lockt up in his own bo…om, which we cannot find out, nor muſt we be bold and curious in ſearching into them.

Fourthly, The Lord cannot be found out, no not in his works of P…ovidence, which are acted outwardly, or by which he brings forth his councels to act (Pſal. 77.19.) His foot-ſteps are not known; not only are not any of his ſecret councels known, but ſome o… his very foot-ſteps, his treadings, his goings are not fully known. God goeth ſo that we cannot find where he g…eth, he leaves no track (as we ſay) behind him (Rom. 11.33.) How unſearchable a…e his Judgments (not only his councels, but, how unſearchable are his Judgments) and his ways paſt finding out. That's the very expreſſion of the text. There are many providences of God, which we find and feel, which we ſee, and cannot but ſee, yet we cannot find them out, that is, we are not able to give a direct anſwer why God doth this or that, nor how this or that was done. Conſider that Scripture (2 Chron. 31.20, 21.) where we have a moſt ſingular character of Hezekiah, and of his government; Thus did Hez…kiah throughout all Judah, and wrought that which was g…od, and right, and truth, before the Lord his God; and in every w…rk that he began in the ſervice of the houſe of God, he did it with all his heart, and proſpered. So the 31^th chapter concludes; yet the 32d begins thus, After theſe things, and the eſtabliſhment thereof, Sennacherib King of Aſſiria came and entred into Judah, and encamped againſt the fenced Cities. One would have thought, Hezekiah being thus zealous for the Reformation of the Church of God, in Judah and Jeruſalem, and having done all that concerned it with a perfect heart, that ſurely ſuch a Prince ſhould have lived in peace and proſpered all his dayes; yet, preſently his Kingdome was invaded by a potent enemy, Sennacherib comes againſt him, and fills him, and all his people, with fear of utter ſubverſion. This was a ſecret of providence, very hard to find out, a depth, which who can fathome? That when a good King with his Counſel, had been indeavouring a true Reformation, and that with a perfect heart, he ſhould preſently ſee war at his gates. Solomon ſaith (Pro. 16.7.) When a mans ways pleaſe the Lord, he makes his enemies to p. 617be at peace with him: Yet it was no ſooner ſaid of King Hezekiah that his wayes pleaſed the Lord, but the very next paragraph of his Chronicle reports an enemy making war upon him.

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

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

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

Thirdly, If God be paſt finding out in his works, and much more p. 618in himſelf, then be not ſo much as diſcontented with his works. You are not yet come to the bottom, you have not ſeen the laſt man born (as we ſay) you know not what God will make of it, till he hath done all; therefore take heed of murmuring and diſcontent, (Zech. 2.13.) Be ſilent, O all fleſh, before the Lord, for he is riſen out of his holy habitation. Though his riſing be viſible, yet we cannot ſee all the concernments and intendments of his riſing; therefore be ſil…nt altogether from fear and diſcontents, and though not from all enq…i ies about it, yet from a preſumption of finding out all by enqui…ies: For, As touching the Almighty, we cannot find him out. That's the firſt.

foreignHe is excellent in power.

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

p. 619Note; The working power of God is excellent, ſo excellent that it exceeds the apprehenſion of man.

There is a two-fold power of God, and in both he is excellent.

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

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

Secondly, The excellency of the wo…king power of God appears in this, that he can and will p…oduce the deſired effect, and bring his work to paſs, though many, though all men oppoſe it and riſe up againſt it, though they ſet both heart and hand, wit and will, power and pollicy, to croſs, yea to cruſh it. The Lord is ſo excellent in power, that he both can and will do his work through p. 620all oppoſition; though mountains ſtand in his way, though rocks ſtand in his way, he will remove them, or work through them. (Iſa. 43.13) I will work, and who ſhall lett it? Neither ſtrength nor craft, neither multitude nor magnitude, neither the many nor the mighty can lett it, if the Lord undertake it. Take a double Inference from this.

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

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

This comes in, leſt any ſhould think, becauſe God is ſo excelent in power, ſo mighty in ſtrength, that therefore he would carry things by violence or by meer force, as the ſons of men, the mighty Nimrods of the world ſomtimes do: If they have ſtrength p. 621and power to do ſuch or ſuch things, they regard not Judgment nor Juſtice, they look not whether right or wrong; therefore Elihu, when he had ſaid, God is excellent in power, preſently adds, and in Judgment. As if he had ſaid, Though the Lord excel all in power, and is able to cruſh the mightyeſt as a moth, yet he will not oppreſs any by his power; the worſt of men ſhall find the Lord as much in judgment and righteouſneſs, as he is in ſtrength and power. And therefore, O Job, be aſſured, God hath not done thee any wrong, nor ever will. This I conceive to be the ſcope of Elihu in the connexion of theſe two, The excellency of God in Judgment, as well as in Power.

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

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

Secondly, Judgement in Scripture is taken for that moderation, or due meaſure, which is obſerved in any thing that is done. This follows the former; for unleſs a man have a Judgment or true underſtanding in the thing it ſelf, he can never hit a right meaſure of it. Thus, I conceive, that Scripture is to be underſtood (Math 23.23.) where Chriſt denouncing or thundering out woes thick and threefold againſt the proud hypocritical Phariſees, p. 622he tells them, Ye pay tythe of Aniſe and Cummin, and have omitted the weightier matters of the Law, Judgment, Mercy; that i…, either they did not give a right judgment according to Law, or their legal Judgments were given with rigour, not at all attemper'd, mixt, and moderated with mercy. Of ſuch the Apoſtle James ſpeaketh (Chap. 2.13.) He ſhall have judgment without mercy that hath ſhewed no mercy, and mercy rejoyceth against Judgment. In this ſence the Lord is excellent in Judgment; For as he hath wiſdome and underſtanding to ſee what is juſt & …ight, ſo in Judgment he remembers Mercy: His patience is grea… before he gives Judgment; and his moderation is great when he gives it. He dealeth not with us according to our ſins, nor rewardeth us according to our iniquities, (Pſal. 103.10.) that is, his Judgments are not proportion'd to the greatneſs of our ſins and iniquities; For (as it followeth at the 11th verſe of that Pſalme) as high as the Heave… is above the Earth, ſo great is his mercy towards them that feare him. Therefore the Prophet brings in the Chu…ch praying thus (Jer. 10.24.) O Lord, Correct me (I conceive it is not a direct prayer for Correction, but a ſubmiſſion to it: As if he had ſaid, I will not murmur, nor rebell againſt thy Correction; O Lord, Correct me) but with Judgment, that is, with due moderation: It cannot be meant of Judgment, as it notes the effect of divine diſpleaſure, but Correct me moderately, or, as another text hath i…, in meaſure, as thou uſeſt to correct thy people. This meaning, is plain f…om the oppoſition in the next words, Not in thine anger, leaſt thou bring me to nothing. Anger tranſports men to do things undecently & wi…hout mode…ation; we quickly exceed our limits, if carried out in paſſion; and though, that anger which the Scripture attributes often to God, never tranſports him beyond the due bounds of his wiſdome and juſtice, yet when God is ſaid to do a thing in anger, it notes his going, as it were, to the utmoſt bounds of juſtice; this cauſed the Church to pray, O Lord, if the cup may not paſs from me, if it cannot be, but I muſt be corrected, then I humbly and earneſtly beg, thou wouldſt be pleaſed to correct me in Judgment, not in anger, leaſt thou bring me to nothing. What the Church prayed for here, the Lord promiſed elſewhere (Jer. 30.11.) I will not make a full end of thee, but I will correct thee in meaſure, and will not leave thee altogether unpuniſhed. Thus God is excellent in Judgment: He abates the ſeverity p. 623of his proceedings, and allayes the bitterneſs of the cup by ſome ingredients of mercy.

Thirdly, Judgment in Scripture is put for the reformation of things when they are out of order. In this ſence it is uſed (John 12.31.) Now is the Judgment of this world. Our late Annotators tell us, that by Judgment is meant reformation: As if Chriſt had ſaid, I am come to ſet all things in order, that have been out of order and disjoynted in the Jewiſh Church, and every where elſe; Now is the Judgment of this world. In this ſence God is excellent in Judgment, or he excells in this Judgment, that is, he is for reformation, he will ſet all things right, he will make crooked things ſtrait, he will make the rough places plain. John the Baptiſt came before Chriſt in this work, yet in this work Chriſt is before or exceeds John the Baptiſt. The Lord (Iſa. 4.4.) will purge away the iniquity of the daughter of Zion with a ſpirit of Judgment, and with a ſpirit of burning, that is, with a reforming and a refining Spirit: And the Lord will ſend forth this Judgment unto victory (Matth. 12.20.) that is, he will do it thorowly, he will ove… come all the difficulties, and put by all the obſtacles which hinder the perfect reforma ion of things as well as …f perſons. That's the importance alſo of that great promiſe (Iſa. 1.25, 26.) I (ſaith the Lord) will turn my hand upon thee (or take thee in hand) a…d purely purge away thy droſs, and take away all thy tinn, (th…t is, all thoſe corruptions which have crept in upon thee) & I will reſt…re thy Judges as at the firſt, and thy Councellors as at the beginning: Things and perſons are uſually beſt at firſt. The new broom (…ay we) ſweept clean. As time conſumes all things here belo…, ſo it co…rupts moſt things; and therefore when the Lo…d promiſeth to reſtore them to a primitive purity, he promiſeth the pureſt reſtauration; all which is ſumm'd up in the 27^th verſe, Sion ſhall be redeemed with Judgment; which is not only, if at all, intended of a redemption by Judgment on her enemies, but by that reformation which …od would work upon themſelves, in taking away their droſs and tinn, Reſtoring their Judges as at the firſt, and their Councellers as at the beginning. Such a Judgment is ſpoken of (Iſa. 30 22.) Ye ſhall defile alſo (that is, utterly diſgrace and deface) the Covering of thy graven Images of Silver, and the Ornament of thy molten Images of Gold; thou ſhalt caſt them away as a menſtruous cloth, thou ſhalt ſay unto it, get thee hence. This is the Judgment of reformation, which p. 624God hath and will further work among his people, till Sion be built up in perfect beauty, and Jeruſalem become the praiſe of the whole earth. Thus alſo God is excellent both in power and in Judgment.

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

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

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

Some, poſſibly, may object, Surely there is no ſuch appearance of Gods excellency in Judgment upon the wicked of the wo…ld, the enemies of his name and wayes. It grew to a Proverb (Mal. 2.17.) Ye ſay, every one that doth evill is good in the ſight of the Lord, and he delighteth in them, or where is the God of Judgment? Evill men ſeem to be good in the eyes of the Lo…d when they enjoy good; and if it be ſo, (ſaid ſome) Where is the God of Judgment?

p. 625I anſwer, Firſt, the Lord hath left teſtimony enough upon Record, and written it in the blood of many thou…ands, to juſtifie himſelf, that he is excellent in Judgment, by taking vengeance on the wicked. Did he not excell in Judgment upon the ſinning Angels? (2 Pet. 2.8. Jude 6.) was he not excellent in Judgment, when he deſtroyed the whole world for ſin? when he burnt Sodom and Gomorrah with fire for ſin? How many inſtances might I give of this from Scripture? God hath ſufficiently declared himſelf excellent in this punitive Judgment.

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

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

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

Fifthly, God is executing Judgments upon wicked men, while he ſeems to ſpare them from judgment (Pro. 1.32.) The proſperity of fools ſlayeth them. S…me think a wicked m…n is migh…ily favoured when he is in proſperity, no, that proſperity is his deſtruction, and deſtruction is Judgment in perfection. The table of a wicked man is made his ſnare, his full table fa…tens his heart, which is the ſoreſt of all judgments. To be un…enſible is worſe than any puniſhment of ſenſe; to be hardned or heartned in doing p. 626evill, is more penall than the ſuffering of any evill. Now while wicked men eſcape the ſuffering of evill, they grow reſolved, that is, hardned and heartned in doing i…, or to do it. Take Solomons obſervation or experience in the ca…e (Eccleſ. 8.11.) Becauſe ſentence againſt an evil work is not ſpeedily executed (upon themſelves or others) therefore the heart of the ſons of men is fully ſ…t in them to do miſchief. So then, there are many inviſible judgmen s upon wicked men, when we ſee no hand touch them, nor judgment neer them; God give… them up to vile affections, and to a repr…ba…e mind (Rom. 1.26, 28.) to their own counſels (Pſal. 81.12.) and to ſtrong d…luſ…o… by …hers (2 Theſ. 2.11.) The…e heavy loads o… judgment may be on their hearts, upon whoſe backs we ſee not ſ… much as a gaine weight of judgment. Thus the Lord is excell…nt in judgment in all the notions of it; I have in…anced fou…e.

Now, l…ſt any ſhould think that God at any time breaks the rule of juſtice in his zeale for this latter ſort of judgment, or while he is powring out vengeance upon the wicked, therefore it foll…ws in the next place, foreignAnd in plenty of Juſtice.

God executes great wrath upon ſinners, but there is g…eat Juſtice,Juſtiti… eſt conſt…ns & perpetua voluntas ſuum cui que tribuendi. Juſtin: plenty of Juſtice in it. There is ſtore …nd abundance of juſtice and righteouſneſs in his moſt rigorous ju…gments. A little juſtice is a moſt precious thing; how precious then is plenty of j… ſtice! Juſtice in it ſelf is the giving of every one his due; and where juſtice is in any man, it conſtan…ly bends and enclines his heart to do ſo, his eſpecially with whom there is (as in God) plenty of juſtice. And indeed, what-ever God hath, he ha…h plenty of it; He hath mercy, and plenty of it, he i… plenteous in mercy (Pſal. 103.8.) A…d with him i… ple…teous redemption, (P…al. 130.7.) There is alſo plenty of juſtice in him.

Some men have no Juſtice at all in them; though their office and place be to do J…ſ…ice, yet they have no…hing of juſtice, no tincture of it in them; They neither feare God nor regard ma…, to do him any juſtice, as the unjuſ… Judge is deſcribed (Luk. 18.2.) and with moſt Juſtice is a very …carce Commodity, they have but a very little of it, and they diſ…ibute it very poorly and ſparingly. Where almoſt is the man to be found that hath plenty of juſtice p. 627in him…elf, and diſtributes it plentifully to others? There was ſurely a great ſcarcity of Juſtice in the Juſticers of Jeruſalem, when the Lord by his Prophet (Jer. 5.1.) offered to pardon the whole City, if upon the ſending forth of his W…it of Enquiry, the name of any one man could be returned that executed Judgment. O that Dearth of Juſtice! and in what place may we hope to find plenty of juſtice among men, when ſo little of it was to be found in Jeruſalem, the City of God? yet this may comfort us, that though there be little of it in or among men, there is plenty of it in God. And that there is plenty of juſtice in God, I would demonſtrate theſe five wayes.

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

Secondly, With the Lord is plenty of Juſtice, for he knows the whole Compaſs of Juſtice, he hath the clear Idea of it in his underſtanding, he knows all the rules of it, or rather is the rule of it. All the rules of Juſtice came out from him, and are but the p. 628ſignification of his own mind, therefore he muſt needs know them, and be well skilled in them. Some men have a good mind to do juſtice, yet have no plenty of it, becauſe they are unskilfull in the rule of it, the Lawes both of God and man. A Judge that is blind th…ough ignorance, and hath not a gift of knowledge and underſtanding in the Law, faulters in doing, or is unfit to do Juſtice, as much as …e …hat is blinded with gifts, o… byaſs'd by relations and private paſſi…ns; he that is blind the former way cannot have, and he that is blinded by any of the latter wayes will never d… plenty of Juſtice. But as the Lord hath an infinitely clea… eye as to the rule, …o no gift can blind him, nor can any relation put ou… his eyes from ſeeing a faul…, nor divert him from puniſhing it (Iſa. 27.11.) It is a people of no underſtanding (either to do go…, or to depa…t from evil) therefore he that made them (that's a neer rel…ion) will not have mercy on them, and he that formed them (that's the …ame) will ſhew them no favour. As if the Lord had ſaid, Juſtice ſhall be done, though the work of my own hands be u…done by it; There's plenty of juſtice. And as God knows the rule of the Law perfectly, and will not be turned aſide from it; ſo he knows the matter of fact perfectly, and cannot be miſlead about that; Upon which miſtake ſome, who have great knowledge of the rule of the Law, yet do not plenty of juſtice: they often condemn the innocent, and acquit the nocent, becauſe they find not out the truth of their cauſe, but are miſinformed about it. But, the Lord is a God of knowledg, by him actions are weighed; he knows not only the matter of Law but the matter of fact too, and therefore with him there is plenty of Juſtice.

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

Fourthly, God is clothed wi…h ſufficient power to execute juſtice, therefore wi…h him there is plenty of it. Some have a good mind to do juſtice, they know the Law & the fact too, yet are p. 629ſhortned and ſtraitned in doing juſtice, becauſe they have not power, or are not able to carry it out againſt potent offenders, but are forced to forbear the doing of juſtice, becauſe at preſent they cannot. The doing of juſtice requireth ſtrength of hand, as well as ſtrength of Law, and integrity of heart. David had a good mind to do juſtice upon Joab (though neerly related to him) …en he had, under a pretence of friendſhip, ſlain Abner; but he …aw himſelf under a neceſſity of forbearance at that time, and therefore ſaid, I am this day weak (though anoynted King) and theſe ſons of Zerviah be too hard for me. But there are no ſons of Zerviah too hard for the Lord, he can call them to an account at any time: David knew that very well, and therefore he referred Joab to Gods Juſtice in the cloſe of that verſe (2 Sam. 2.39.) The Lord ſhall reward the doer of evill according to his wickedneſs. Can thine heart endure, or can thine hands be ſtrong in the dayes that I ſhall deal with thee? ſaith the Lord by his Prophet (Ezek. 22.14.) They cannot, therefore with him is plenty of Juſtice.

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

Firſt, This t…uth is matter of comfort to, and ſweetly ſmiles upon the i…ſt, that the Lord hath plenty of juſtice in him; for then, doubtleſs, he will performe all his good words of p omi…e to them. 'Tis the part of a juſt man to perfo…me his word; God is faithful to his word, what-ever men are. It hath been …aid, If you w…uld know what ſome men mean never to do, then lo…k to their p. 630promiſes. Eorum quae appetebat ne qui quam prae ſe ferebat, & eorum quae dicebat ne quicquam facere col…b…t. Suidas de Tiberio.It was a very diſhonorable Character which Suidas gave of the Romane Emperour Tiberius; He never made ſhew of having what he deſired, or had a mind to, nor ever minded to do what he had promiſed. But God, the great God, is ſo t…ue and juſt to his word or promiſe, that his people may take ſtrong conſolation from every word of promiſe. (Tit: 1.2.) In h…pe of eternal life, which God that cannot lie hath promiſed. No man could ever challenge God of any faylure in promiſe. There are four things aſcribed to God in Scripture, which may aſſure us that he will be juſt in performing all his promiſes. Firſt, He remembers them all (Pſal. 111.5. Pſal. 115.12.) Secondly, He is unchangeable and in one mind, (Job 23.13, 14.) Thirdly, He is the Almighty, and ever furniſht with power to perform them. Fourthly, He is moſt faithfull, and will not deny nor falſifie them (Heb. 10.23.)

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

This may ſeem at firſt hearing, a ſtrange connection; will he not afflict? how then hath he plenty of Juſtice? Doth not God afflict? who afflicts then? have men the power of affliction in their hands? or hath Satan the power of affliction in his hand? Affliction cometh not forth of the duſt, neither doth trouble ſpring out of the ground, ſaid Eliphaz (Chap. 5.6.) p. 631Saith not the Scripture every where, affliction comes down from heaven, or that 'tis of God? did not Job ſay (Chap. 1.21.) The Lord hath taken, that is, afflicted me, by taking away my all of this world? and doth not God himſelf ſay (Pſal. 89.30, 31, 32.) If his children forget my Law, I will puniſh their tranſgreſſion with a rod, and their iniquity with ſtripes? How then ſaith Elihu, God will not …ffl ct?

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

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

Secondly, It may be ſaid, God will not afflict, becauſe he never afflicteth without a juſt cauſe; his unlimited power never p. 632tempts him, nor doth any paſſion tranſport him to a deſire of taking undue revenge upon any; he hath plenty of Juſtice, and therefore cannot afflict, but when he ſees great reaſon for it. Did not our ſin call for our affliction, were there not ſome great p…ovocation on our part, or ſome profit to come to us by it, we ſhould never hear of, nor feel his rod. The Apoſtle ſaith (Heb. 12.9, 10.) We have had Fathers of our fleſh, who for a few dayes chaſtened us after the…r own pleaſure, they to eaſe themſelve…, have put us to pain, but the Lord doth it for our profit, that we might be partakers of his holineſs. There is juſt cauſe we ſhould be afflicted, when we provoke God by ſin, or when he would purge us from our ſin, or make us more holy. And as it may be ſaid, God will not afflict, becauſe he doth not afflict us but when there is cauſe for it, ſo

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

Fourthly, It may be ſaid, He will not afflict, becauſe he doth not afflict us more than we can bear; he tenderly conſiders our ſtrength, what we are able to ſtand under, & how long we are able to ſtand under it; he will not break our backs nor our hearts (unleſs by godly ſorrow for, or from ſin) by affliction. God (ſaith the Apoſtle 1 Cor. 10.13.) is faithful, who will not ſuffer you to be tempted above that you are able, but will with the temptation alſo make a way to eſcape, that ye may be able to bear it. Hence wh…n it is ſaid (Lam. 3.33.) He doth not afflict willingly, &c. it foll…weth (verſ. 34.) to cruſh under his feet all the priſoners of the earth. The Lord makes p. 633many his priſoners, yet then his bowels are opened towards them, he will not cruſh, nor tread them down, as mire in the ſtreets. I (ſaith the Lord, Iſa. 57.16.) will not contend for ever, &c. For (if I ſhould) the Spirit ſhould fail before me, and the ſouls which I have made. I know what your ſpirits can bear, and I will contend no longer than I know you are able to bear it. Hence that Promiſe (Pſal. 125.3.) The rod of the wicked ſhall not reſt upon the lot of the righteous, leaſt he put forth his hands to evil. The Lord knows the rod may prevail over us ſo, as to put us upon the doing of evil, and therefore he will take order that it ſhall not.

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

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

Firſt, Be Patient under affliction.

Secondly, Be Comforted in affliction.

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

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

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

The firſt different reading is much inſiſted upon by ſome Interpreters. p. 634Take it thus;Omnipotens quem non aſſequimur amplus eſt virtute, ſed judicio & m…gnitudine juſtitiae non affliget. Merc. The Almighty, whom we cannot find out, is great in power, but he will not afflict in judgment and plenty of juſtice. This tranſlation tranſpoſeth thoſe words, which we place in the end of the verſe, he will not afflict, to the middle of it, and it renders the copulative particle And, by the adverſative But: This makes the ſence of the whole verſe more plain and eaſie than the former, as alſo to riſe up more fully to the purpoſe of Elihu. As if he had thus ſummed up all that he ſpoke before, or had contracted it into this ſum.

Which things, ſeeing they are ſo, as I have declared, we may certainly conclude, Quamvis ſit potentiſſimus tamen homines ante creatos tanti facit ut non utator omnipotentia ſua ad eos ſummo jure & pro meritis eorum affligendos. Jun.that the Almighty is ſo full of majeſty and power, that we are no way able to reach, compaſs and find him out: Yet notwithſtanding he is ſo full of goodneſſe and mercy, that he is very ſparing towards men, and will not afflict them according to their demerits, nor up to the extremity of juſtice. This expoſition holds out clearly that temperament of the power and juſtice, with the goodneſs and mercy of God, which Elihu undertook to demonſtrate, at the fifth verſe of the thirty ſixth Chapter, and ſo forwards; He is great in power, but he will not afflict in judgement.

Take this note from it; How great ſoever the power of God is, yet he doth not afflict ſinful man according to the greatneſs of his power, nor the utmoſt line of his juſtice.

The Lord is full of mercy, full of ſparing mercy, he ſpareth his people, as a man ſpareth his own ſon that ſerveth him (Mal. 3.17.) And indeed if God ſhould afflict in plenty, that is, in extremity of juſtice, what would become of the beſt, of the holieſt of men? Who can withſtand the power of the great God? who can ſtand in judgment before him, if he ſhould mark iniquities? (Pſal. 130.3.) Woe to the moſt innocent man alive, if God ſhould mark iniquities, and not forgive iniquities. And therefore it follows in the next or 4th verſe of that Pſalm, But with thee is forgiveneſs. As God is moſt bountiful in giving, ſo is he moſt merciful in forgiving. This holds the head of believing and repenting ſinners above water, and keeps them from ſinking into the bottomleſs gulfe of deſpaire, that they have a forgiving God to go unto, and that there is none like him in forgiving p. 635(Mich. 7.18.) None forgiving ſo freely (Iſa. 42.25.) …o abundantly (Iſa. 55.7.) none ſo conſtantly and con…inually as he. There is forgiveneſs with thee; 'tis a continued a perpetual act. Now becauſe God pardons ſo freely, he doth not, he will not, he cannot becauſe he will not, puniſh extreamly. God dealeth with ſinners in meaſure, becauſe he dealeth with them in a Mediator. Though he be great in power, yet he will not afflict according to the greatneſs of his power or the plenty of his juſtice.

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

Thirdly, Others render thus, He is excellent in power, Non reſpondebit. Tygur. Probarem ſi eſſet foreign in fonte nunc cum ſit foreign non poteſt aliter legi, quam affliget, vexa…. Druſ. Merc.and in judgement, and plenty in juſtice, he will not anſwer. The wo…d which we tranſlate, to afflict, with ſome alteration in the Hebrew pointing, ſignifieth alſo to anſwer; and ſo the words carry a ſence of the abſolute ſoveraignty of God, who is ſo great in power, and in judgement, and plenty of juſtice, that he will not anſwer; that is, though men complain of his juſtice, or think he hath done them wrong, or at leaſt is over-ſevere towards them, yet he will not come to an anſwer, he will give no man a reaſon of his wayes. Of this Elihu ſpake expreſly (Chap. 33. v. 13.) He giveth not an account p. 636of any of his matters. God is ſo powerful that no man can call him to an account, and ſo just in the uſe or exerciſe of his power, that there is no reaſon why any ſhould. But though this alſo be a great truth, yet becauſe Elihu had aſſerted it fully before, as alſo becauſe this tranſlation is grounded upon a change in the ordinary pointing of the Hebrew word, from which I conceive, with others, we ought not eaſily to recede, therefore I ſhall not ſtay upon it.

Nor ſhall I more than mention that apprehenſion of ſome Raboins, who thus give out a 4th ſence or interpretation of the words; whereas we ſay, As touching the Almighty, we cannot find him out, Omnipotentem non invenimus multum robore & judicio; Et tali… ſit, tamen talem eum non experimur in m…ndatis ſui…, ut immodice nos oneret, aut immodicam a no…is exiget juſtitiam, &c. Rabbi Selc. moth & Rambam.he is excellent in power, and in judgement, &c. They ſay thus, although the Almighty be great in power and in judgment, and plenty of juſtice, yet we find him not ſo; That is, we do not find him putting out the g…eatneſs of his power, or the exactneſs of his juſtice, in the commands w^ch he hath laid upon us, or in the duties w^ch he hath required of u…; he doth not over-burthen us, nor exact hard things of us. And they inſtance in the rules which God gave about offerings and ſacrifices; he required (ſay they) of ſome only a turtle dove, or a pair of young pigeons, of others but a lamb, or a bullock, ſuch things he required for ſacrifice as were of eaſie price, and might eaſily be obtained, he did not put us upon the getting of ſtrange and rare beaſts, as Buffes, or Unicorns, or any ſort of creature which may put us to much paines in getting them, or to much expenſe in buying them. And as in theſe, ſo in other things God hath graciouſly condeſcended to our weakneſs, as appears every where in the Law. Thus the Jewiſh Writers make out their tranſlation: and though it be a truth, that in one ſenſe the Ceremonial Law was (as St Peter, in that council at Jeruſalem declared Acts 15.10) A Yoak, which neither they nor their fathers were able to bear, yet there was much favour mixed with it, which cauſed the Lord to appeale in that point to their own conſciences, or to make themſelves the Judges (M…ch. 6.3.) O my people, what have I done unto thee, or wherein have I wearied thee? testifie against me. And as God, though great in power, did not over-lay the Jews, ſo much leſs hath he over-laid us Chriſtians with duty (1 Joh. 5.3) His Commandements are not grievous. And Chriſt ſaid of his yoke and burden (Mat. 11.10) My yoke is eaſie, and my burden is light. Chriſt may lay what burdens he pleaſeth upon us, but he is not pleaſed to lay any grievous burdens upon us. This therefore is a p. 637truth, both as to them and us, yet I conceive it beſide the deſign of Elihu in this place, and I only mind the Reader of theſe different interpretations, of all which ſome good improvement may be made. So much of this verſe: The whole diſcourſe of Elihu concludes in the next.

Verſ. 24. Men do therefore fear him: He reſpecteth not any that are wiſe in heart.

This verſe containeth two things.

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

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

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

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

This illative, Therefore, hath reference (as was intimated) to all that was ſaid in the former verſe, yet we may take it ſpecially in p. 638theſe two particulars. Therefore men do fear him; Why?

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

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

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

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

p. 639Firſt, Becauſe of his great power.

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

Men do therefore fear him, ſo we render,Ideo timebunt eum homines. Mont. Verbum futuri temporis ſolet denotari idquod debet, quod expedit fieri, quare timebunt idem erit, quod timere debent, timere jubentur yet 'tis conſiderable, that the Hebrew runs in the future time, Men will therefore fear him, that is, men ſhould therefore fear him, or men therefore ought to fear him. Words in the Hebrew of a future ſignification, bear the importance of a preſent duty; what good 'tis ſaid men will do, is as if it had been ſaid, they do, or ought to do. And as to the duty here ſpoken of, the fear of God, we may make this concluſion, All good men do fear God upon thoſe accounts, and all men ſhould, or ought to fear him. The thing is to be done, whether men do it or no. Where an expreſſe command is given, every man concerned is bound to obey; and where, or who is the man that is not concern'd in this command, fear the great and gracious God? Men do therefore Fear him.

What it is to fear God, was ſhewed largely at the 28th Chapter of this Book and the laſt Verſe,Deum vereri, Deum timere. Proprieveretur Deum pius, timet ſuperſtitioſus. Tamen hanc differentiam interpretes non obſervant; nam paſſim timere uſurpant pro vereri. Druſ. therefore I ſhall not ſtay upon it hear: Only remember the word ſignifieth, a gracious, a child-like fear, not a ſervile flaviſh fear. There are two words, by which the fear of God is expreſſed in the Latine tongue, which we may expreſſe thus, to fear God, or, to be afraid of God. Good men fear God, but wicked men are afraid of God. Now though the words are often uſed promiſcuouſly, and to fear, is ſometimes taken in the worſer, ſometimes in the better ſence, yet, here we are to take it in the beſt ſence, Therefore do men fear him, that is, they ought to ſtand in awe and not ſin againſt him, they ſhould ſubmit to, not diſpute his dealings. The fear of God, in the general notion of it, is nothing elſe, but Piety and Religion, or the whole worſhip of God. To ſay a man is godly or religious, is all one as to ſay, he is a man fearing God. Now, whereas uſually a general rule is urged to lead in a general practiſe, here a general practiſe is urged as leading to a general rule. Men do therefore fear him.

p. 640Whence we may take this general Obſervation; It is the duty of all men, of every man, to fear God.

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

Fi…ſt, Men ſhould fear him, and not murmure at what he doth.

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

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

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

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

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

Note; When God is afflicting us, we ought to be much in the fear of God.

What? when the hand of God is upon us, ſhall our hearts be lifted up againſt him? or in our ſelves? what! ſhall not our hearts ſtoop when our backs are burdened with ſorrows, and bowed p. 641down with a croſs? Not to fear God when we are at furtheſt remove from fear, or trouble in the world, is an argument of a very bad heart; but not to fear him when fear is round about us, or, when himſelf is chaſtening and correcting of us, argueth a much worſe frame of heart. Holy David gave this character of his enemies (Pſal. 55.19.) Becauſe they have no changes, therefore they fear not God. What ſhall we ſay of them who fear not God though they have many changes? ſuch changes, I mean, as Job felt, and cryed out of in the bitterneſs of his ſoul (Chap. 10.17.) Changes and war are againſt me: And 'tis conceived, that Elihu aimed particularly at Job in this paſſage, as if he were the man, who, though under great changes, and in great troubles, ye… behaved himſelf unlike thoſe who truly fear the Lord.

Thirdly, Note; It is ſo much the duty of man to fear God, that it may well be ſuppoſed of all men, that they fear him.

He can ſcarce be looked upon as a man, who doth not fear God. Doth he know himſelf to be a weak man, who doth not tremble at the remembrance of the Almighty God? Doth he know himſelf to be a ſinful man who doth not tremble at the remembrance of the holy, of the moſt holy God? This duty of fear is due to God upon ſo many accounts (even common accounts) from man, that we may conclude, ſurely, every man feareth God. Shall we not fear him who is incomprehenſibly great in power and in judgment, and in plenty of juſtice? What! not fear him who made us, and preſerveth us, who feeds and cloaths us? What! nor fear him in whoſe hand our breath is, and all our wayes? Theſe, and many more, are common accounts, upon which all men may ſee both reaſon and their own engagement to fear God. So then, as becauſe it is ſo much the duty of a Son to honour his Father, and of a Servant to fear his Maſter, therefore the Scripture ſuppoſeth all Sons and Servants doing it (Mal. 1.6.) A Son honoureth his Father, and a Servant his Master. He doth no… ſay, a Son ought to honour his Father, and a Servant his Maſter, but, he honoureth, or doth honour. That perſon deſerveth not the name of a Son that doth not honour his Father, nor is he worthy the name of a Servant that doth not honour his Maſter. Now, I ſay, as the Scripture takes it for granted, upon this ground, the naturalneſs p. 642of the duty, th…t every Son honours his Father, and every Servant his Maſter, ſo it doth, and ſo may we, that every man feareth God. And doubtleſs, if a Son or Servant deſerves not to bear the name of theſe relations, unleſs they honour and fear Father and Maſter, how much leſs do they deſerve to be called Men, who do not fear God, the Almighty God!

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

Note, Fi…ſt; God is to be feared becauſe he is ſo full of power and juſtice, then eſpecially, when by ſome eminent and ſpecial act of providence, he declares his power, and is doing justice.

By how much the more God puts himſelf forth in his power and juſtice, by ſo much the more he is to be feared. 'Tis propheſied (Rev. 15.3.) that when God ſhal ſhew forth his great power, and execute the ſeverity of his juſtice upon Antichriſt, then, they who ſhall get the victory over the beast, and over his image, &c. ſhall ſing the Song of Moſes, the ſervant of God, and the ſong of the Lamb, ſaying, Great and marvelous are thy works, Lord God Almighty, just and true are thy wayes thou King of Saints. What followeth? Who ſhall not fear thee, O Lord, and glorifie thy Name? The vengeance to be poured upon Babylon will be ſo great a demonſtration of Gods power and juſtice, that it will give occaſion to all men, the faithful eſpecially, yea, it will call upon them aloud to fear God: Who ſhall not fear thee? As if he had ſaid, ſurely there is no man ſo ſtupid, ſo ſtout-hearted, or ſo hard-hearted, but if he ſee God in, or at this wo k, he will have dreadful apprehenſions of him, and fear befo…e him. Yet this is not ſpoken of ſuch a fear as Chriſt hath fore-told ſhall ſeize upon and poſſeſs the hearts of men before his glo…ious appea…ing (Luke 21.25, 26.) There ſhall be ſignes in the Sun, and in the Moon, and in the Stars, and upon the Earth, distreſs of Nations with perplexity, the Sea and the Waters roaring, mens hearts failing them for fear, &c. It ſhall not be (I ſay) ſuch a fear, a hea…t-failing, but a heart-enlarging fear; not ſuch a… fear as they have, or rather, as p. 643hath them, who have their hope only in this life (theſe ſhall fear with an amazing, deſponding, deſpairing fear) but ſuch a fear as they have, who, through grace, have riſen up to a full aſſurance of hope, or, are begotten again unto a lively hope, by the reſurrection of Jeſus Christ from the dead, to an inheritance incorruptible, and undefiled, and that fadeth not away, reſerved in heaven for them.

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

Hence obſerve; God is to be feared becauſe he is ſo gracious and full of compaſſion, even while he doth afflict.

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

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

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

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

p. 644Thirdly, This fear keeps up good thoughts, and high eſtimations of God in the worſt times, or when he is pleaſed to bring the greateſt troubles upon us. An Iſraelite indeed, who feareth the Lord and his goodneſs (Hoſ. 3.5.) will ſay (let God do what he will with him) Truly God is good to Iſrael (Pſal. 73.1.) Let us conſider whether we have theſe effects of a gracious fear working in our hearts upon the rememb…ance both of the power and mercy of God. Men do therefore fear him: He reſpecteth not any that are wiſe in heart.

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

He reſpecteth not.

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

O…, w…ſe of heart. But ſome may ſay, Doth not God reſpect nor regard, doth no… he take notice of thoſe that are wiſe of heart? p. 645Whom then doth he reſpect or regard? of whom will he take notice, if not of the wiſe in heart? Hath the Lord any reſpect for fooles, for ignorant men, for ideots, for ſotts? Surely men that are wiſe in heart, are not only very amiable but honourable in the eyes of God; Why then is it ſaid, He reſpecteth not any that are wiſe in heart?

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

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

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

Further, ſhould we take the wiſe in heart, for thoſe that are truly wiſe, graci…uſly wiſe, yet it muſt be ackno…ledged, that even …hey may ſo miſ-behave themſelves, as to miſs preſent reſpect from God. p. 646And doubtleſs, Elihu obſerving that Job had ſpoken ſomewhat highly of himſelf, and did not carry it humbly enough under the hand of God (though his ſpirit was broken and brought down at laſt) checks him here, by telling him, God reſpecteth not any that are wiſe in heart, no not him, in that caſe and frame of ſpirit, as lifted up in his own wiſdom.

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

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

Note; True wiſdom is alwayes joyned with the fear of God.

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

Secondly, Note; God regardeth no man for his wiſdom, who doth not fear him.

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

p. 647Thirdly, When 'tis ſaid, He reſpecteth not any that are wiſe in heart,

Note; Wiſdom, without the fear of God, will do no man good at last, nor can it keep him off from evil.

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

Note Fourthly; Let men be as wiſe and crafty as they will, God is not afraid of them, as if they could do him any hurt, or ſpoil his deſignes, as if they could out-wit him, and over-throw his counſels.

Some take upon them, as if they by their wiſedom could hinder Gods purpoſes, and counter-work him, as if they could over-reach or undermine him. We are much afraid of wiſe men; If ſuch a wiſe man, if ſuch a head-piece, be againſt us, we think ſurely he will works us a great deal of miſcheife. When David found his ſon Abſalom rebelling againſt him, and Achitophel joyning with him, he prayed that God would turn his counſell into fooliſhneſs (2 Sam. 15.31.) David feared that Achitophels going over to Abſalom, might have carryed the whole buſineſs againſt him: But God doth not regard a whole conclave of Achitophels, he cares not a ſtraw for their plottings and contrivings. The Lord is ſo far from fearing the counſels of the wiſe in heart, that he can deſtroy them by their own wiſdome, and not only undoe their counſels, but undoe them by their counſels: The pit which they have digged, they ſhall fall into it themſelves, and be entangled in the lime-twiggs which they have ſet up for others. All this the holy Prophet intended when he ſaid of God (Iſa. 44.25.) He fruſtrateth the tokens of the lyers, and maketh the diviners mad: He turneth wiſe men backward, and maketh their knowledge fooliſh. Diviners grow mad when they ſee things iſſuing quite contrary to their predictions and expectations. He that can deſtroy the wiſe with their own wiſdom, needs not fear the wiſdom of the wiſeſt. 'Tis the nobleſt way of vanquiſhing an enemy, when we wound him with his own weapons, and turn his own Artillery upon him. p. 648Thus God dealeth with the wiſe in heart; they are nothing in his hands, they cannot put the leaſt ſtop to what he hath a purpoſe to do; but he can put a ſtop to all their purpoſes. The fooliſhneſs of God (ſaith the Apoſtle, 1 Cor. 1.25.) is wiſer than men. He ſaith alſo in the third Chapter of the ſame Epiſtle (verſ 19.) The wiſdome of this world is fooliſhneſs with God; for it is w i…en (and that writing is taken out of this Book of Job, Ch…p: 5.13.) He taketh the wiſe in their own craftineſs. And again, The L…rd knoweth the thoughts of the wiſe, that they are vaine; and vain he knoweth them to be in a twofold reſpect: Firſt, becauſe ſinf…ll or evill in themſelves; Secondly, becauſe he knows how to make them barren or abortive, ſucceſsleſs and ineffectual unto the wiſe: So that they all become like moſt Adventurers at a Lottery, going out with their hearts full of hopes, but returning with their hands full of blanks, Diſappoyntment, Diſappoyntment, being written upon all their counſels and undertakings.

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

Learn, Fifthly; God will not forbear, when he ſeeth cauſe to afflict thoſe who are indeed the wiſeſt and holieſt of men.

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

p. 649Laſtly, Obſerve; What-ever favour, what-ever mercy God beſtoweth upon the holiest and wiſest of men, he doth it not with reſpect to any wiſdome, holineſs, or goodneſs in them, but for his own Name ſake, or becauſe he will.

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

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

The word which we tranſlate reſpecteth, Is certe non invenit ſapientes, quoſcun que intuetur. Bez:ſignifying properly to ſee, ſome keep to that propriety of it, and render the text thus; He ſeeth not all wiſe in heart; that is, when the Lord looketh among the children of men, he doth not find many, yea ſcarce any of them wiſe. Thus the ſenſe runs in connection with the fo…mer part of the verſe, Men ſhould be ſo wiſe as to feare God, and not diſpute any of his proceedings; But he ſeeth or knoweth that all are not ſo; yea he findeth that a great many, even the moſt of men by much are very fools. The truth is, all men naturally are no better (Pſal. 14.2.) The Lord looked down from heaven upon the children of men, to ſee if there were any that did underſtand and ſeek God; but he did not find one wiſe in heart among all the children of men, as Deſcendants from the firſt Adam. And when he cometh among the beſt of men, men of a ſecond birth, the ſeed and deſcendants of the ſecond Adam, he doth not ſee them ſo wiſe as to give him glory in every condition, nor under every diſpenſation, yea, he finds a great deal of folly in their hearts. Taking this ſenſe of the words, Elihu ſeems here again to give Job a cloſe rebuke, as not having behaved himſelf ſo wiſely under his ſufferings, as became a man profeſſing the feare of God. 'Tis rare to find a man wiſe throughout, a man having true wiſdome of p. 650heart, and o…dering himſelf according to the rules of that wiſdome, in all the turnes and changes of his life.

Secondly, The latter part of the verſe is tranſlated thus; Men, though never ſo wiſe in heart, Non videbit cum omnis ſapiens corde, vel non v debunt cum ſc: deum) omnes ſapientes …orde. q. d nullus eorum ipſum videbit. Druſ:cannot ſee him. This reading runs the conſtruction of the words quite another way: The former ſaid, He ſeeth not all wiſe in heart; this ſaith, Men wiſe in heart cannot ſee him. The ſence of which reading may be thus conceived; The wiſeſt men cannot ſee God, he is both inviſible and incomprehenſible. As men cannot ſee him at all by ſence, ſo neither can they comprehend him by reaſon; As the eye cannot take him in who is inviſible, ſo neither can a finite underſtanding take him in, who is infinite in underſtanding. We have a ſight of God through faith in this life: Thus Moſes ſaw him who is inviſible (Heb. 11.27.) We ſee him here darkly, through a glaſs, the glaſs of his word and wo…ks, of his ordinances and providences (1 Cor. 13.12.) But the clear ſight of him face to face, the ſight of him as he is, is reſerved to hereafter (1 Cor. 13.12. 1 John 3.2.) Theſe two latter readings of this latter part of the verſe, hold out uſefull truths for further meditation; but I adhere to our own as more clear in the originall, as alſo more ſutable to the ſcope and intendment of the foregoing diſcourſe.

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

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