any the better for thy righteousness. In strictness of speech God is not obliged to reward his creatures any farther than he has promised. Thy wickedness [may hurt] a' man as thou [art ;] and thy righteousness [may profit] the son of man; but notwithstanding this, it is not all one whether thou art good or bad, for thyself and others will be better or worse according as thy temper and character is. Job had reflected on God's goodness, to which 9 Elihu answers, By reason of the multitude of oppressions, they make [the oppressed] to cry: they cry out by reason of the arm 10 of the mighty, yet God does not appear to vindicate them; But the reason of this is, none saith, Where [is] God my maker, who giveth songs in the night? they do not humbly and sincerely pray to him, nor acknowledge his goodness in tempering their afflictions with so much mercy that he gives them ground of rejoicing in the darkest seasons. It is a cry of nature, not of devo11 tion, which they utter; Who teacheth us more than the beasts of the earth, and maketh us wiser than the fowls of heaven? God has given us rational faculties to pray to him, and will not ne12 glect us if we use those faculties aright. There they cry, but none giveth answer, because of the pride of evil men; they cry because of evil men and oppressors, but none answereth, because they do not devoutly pray, their cry does not proceed from a regard 13 to God, but from sensations of pain and trouble. Surely God will not hear vanity, neither will the Almighty regard it; therefore they cannot expect an answer, God will not hear their prayer, nor 14 regard their oppression, so as to deliver them. Although thou sayest thou shalt not see him, [yet] judgment [is] before him; therefore trust thou in him; though thou sayest thou shalt never enjoy prosperity, or a sense of his love again; yet he is perfectly just and righteous, therefore trust him, and wait patient'y for him. 15 But now, because [it is] not [so,] because thou dost not pray thus, art not thus humble und penitent, he hath visited in his anger, and thine afflictions still continue; yet he knoweth [it] not in great extremity; thy great extremity hath not brought thee to a sense 16 of this, and to a knowledge of God and thyself. Therefore doth Job open his mouth in vain; he multiplieth words without knowledge; therefore thou chargest God with great severity in his conduct, which it is easy to justify on the clearest principles of reason.

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REFLECTIONS.

E learn from hence to reflect seriously on the greatness of God, and how unable we are to hurt him by our sins, or profit him by our righteousness. Sin cannot hurt his nature and happiness; but, as the moral governor of the world, he must hate and punish it for the sake of his creatures. Our righteousness cannot profit him; therefore when he commands, encour◄ ages and rewards it, it is all of his grace and for our good. We must take in the whole of a creature's duration, in order to judge of its

happiness and misery. The prospect of a future state seems the only sufficient answer to Job's objections; especially as we can but very imperfectly judge of what our fellow creatures suffer or enjoy here below.

2. It is the duty of those who are afflicted, to be thankful for the mercies which are continued to them; particularly for our reason; that we are made wiser than the brutes; can observe whence afflic tions come, and what ends they are designed to answer. That we have songs in the night, many alleviating comfortable circumstances in the deepest distress; so that we have reason to rejoice in the darkest seasons: but these comforts we too often ungratefully overlook. If God continues to us the exercise of reason and peace of conscience under our afflictions, we have abundantly more cause for thankfulness than complaint.

3. Let us attend to the important distinction here made between crying and praying. It is natural in affliction to groan, cry, and complain; but there is no religion in this; the brutes do so. The cry of too many to God under their afflictions, rather arises from a sense of pain, than any devout regards to him. They cry for health, or for a physician: but how few say, Where is God my maker ? Every one complains of pain and trouble, but few lift up their hearts to God with penitential, humble, and devout addresses; and it is no wonder if they are not regarded. God hears the cry of brutes extorted by pain, because they have no rational souls; but as men have them, he expects they should pray as well as cry, and consider and improve their afflictions, as well as feel them.

4. When we are under the deepest distress, let us remember that our judgment is before God, and therefore trust in him. We are often ready to despair, and think we shall never see him; never enjoy prosperity, or be restored to his favour. But he is perfectly righteous and wise, and knows the best time and way to deliver us; therefore we should continue to trust him. The Lord is a God of judgment; blessed are all they that wait for him. Isa. xxx. 18.

CHAP. XXXVI.

Elihu here comes close to the point; arguing that if Job had submitted to God's correction, he would have been delivered; that his not being able to comprehend the designs of Providence ought not to be an hindrance to this, seeing the daily works of God are incomprehensible.

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LIHU also proceeded, and said, Suffer me a little, and I

entreating their patience while he goes on to vindicate God's pro3 ceedings. I will fetch my knowledge from afar, and will ascribe righteousness to my Maker; I will urge some uncommon 4 and sublime considerations to support the justice of God. For

truly my words [shall] not [be] false: he that is perfect in knowledge [is] with thee; I will not use sophistical arguments, 5 but offer solid reasons. Behold, God [is] mighty, and despis

eth not [any he is] mighty in strength [and] wisdom; there 6 fore he will wrong no man, nor despise even the meanest. He preserveth not the life of the wicked: but giveth right to the poor; he preserveth not the wicked though very rich, but rights the poor, 7 by delivering them from oppressors. He withdraweth not his eyes from the righteous; he regards them with an eye of favour: but with kings [are they] on the throne; yea, he doth establish them for ever, and they are exalted; he often exalts them to the 8 highest honours which kings can confer. And if [they be] bound in fetters, [and] be holden in cords of affliction; if at any time 9 he afflicts them, yet Then he showeth them their work, and their transgressions that they have exceeded; he leads them to reflect 10 on their sins, and He openeth also their ear to discipline, and commandeth that they return from iniquity, to receive in11 struction, and return to their duty; and if they do so, If they

obey and serve [him,] they shall spend their days in prosperity, and their years in pleasures; they shall be restored to prosperi 12 ty and established in comfort.* But if they obey not, they shall perish by the sword, and they shall die without knowledge; if they persist in obstinacy and impenitency they shall die in their fol13 ly. But the hypocrites in heart heap up wrath by their counterfeit piety, and they cry not when he bindeth them; do not pray 14 sincerely to God. They die in youth, and their life [is] among the unclean; they die unexpectedly, in the prime of their days, 15 and are suddenly cut off, like the Sodomites; whereas He delivereth the poor in his affliction, and openeth their ears in oppression; he delivers the humble, and teaches them instruction by their 16 oppression. Even so would he have removed thee out of the strait [into] a broad place, where [there is] no straitness; and that which should be set on thy table [should be] full of fatness; so upon thy humble submission he would have restored thee to thy 17 former prosperity and plenty. But instead of delivering the poor, thou hast maintained the cause of the wicked, thou hast fulfilled the judgment of the wicked: therefore judgment and justice. 18 take hold [on thee,] and thou sufferest like them. Because [there is] wrath, [beware] lest he take thee away with [his] stroke : then a great ransom cannot deliver thee; cautioning him therefore not to persist in such sentiments lest he should be suddenly cut 19 off. Will he esteem thy riches? [no,] not gold, nor all the forces of strength; no ransom will signify any thing to him, nei20 ther riches, nor all the forces thou canst muster up. Desire not

the night, when people are cut off in their place; do not rashly desire death, for God sometimes cuts off multitudes at once in the 21 night. Take heed, regard not iniquity; do not give way to

Some think, with great probability, that here is a reference to the case of Manaffeh, and would render it, he will release kings upon the throne, if, after having been bound in fetters, as he was, they repent and reform, as he did.

such rash speeches: for this hast thou chosen rather than afflic22 tion; accusing God rather than submitting to him. Behold, God

exalteth by his power, and casteth down: who teacheth like him? therefore be willing to learn, and do not pretend to teach 23 him. Who hath enjoined him in his way? or who can say, Thou hast wrought iniquity? who hath directed his way, or can 24 charge him with injustice? Remember that thou magnify his work, which men behold; instead of finding fault with his work, 25 speak honourably of it. Every man may see it; man may behold [it] afar off; the most ignorant and stupid must see the great26 ness and excellency of it. Behold, God [is] great, and we know [him] not, neither can the number of his years be searched out; 27 he is infinite and eternal, therefore just in all his ways. For he maketh small the drops of water: they pour down rain according to the vapour thereof; instancing in the wisdom and power of God in the rain; and the clouds gently distil the rain which is ex28 haled from the earth: Which the clouds do drop [and] distil up

on man abundantly; so as plentifully to supply the necessities of 29 man and beast. Also can [any] understand the spreadings of the clouds, [or] the noise of his tabernacle ? we cannot understand how the clouds hang and float in the air, nor the thunder we hear 30 from his dwelling place: Behold he spreadeth his light upon it, and covereth the bottom of the sea; the sun spreads its light over the whole heavens, and penetrates the surface of the sea, to exhale 31 and draw up the vapours from thence. For by them judgeth hẹ the people; he giveth meat in abundance; he sometimes judg eth or punisheth by storms or tempests; at other times he makes 32 plentiful provision by seasonable showers. With clouds he covereth the light; and commandeth it [not to shine] by [the cloud] that cometh betwixt; sometimes he obscures the face of heaven, so as to withhold the kindly influences of the sun; and sometimes there are only thin clouds that temper its excessive heat. 33 The noise thereof showeth concerning it, the cattle also concerning the vapour; thunder and wind foretell and introduce a storm; and cattle by a strong instinct foresee it, and by various actions give notice of it.

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REFLECTIONS.

REAT caution becomes us when we speak of God. Let us be careful that what we say be true, and pertinent; that we always entertain the highest idea of God, and neither speak wickedly, rashly, nor uncharitably in his behalf. Let us especially be careful to ascribe righteousness to our Maker; and lay it down as a first principle, that he will, that he can do nothing wrong. Let us remember that he is our Maker; and always speak of him with seriousness.

2. It is a comfortable thought to the righteous, that God with draweth not his eyes from them. Though they may seem to be forgotten, and think God hides his face from them, yet he never looks VOL. IV. B b

off them... Though he afflicts them, yet he graciously regards them; directs when, in what manner, and how long, they shall be afflicted; and assists them in improving their afflictions. Let our eyes be ever toward the Lord, and then his eyes will be ever upon us for good.

3. See the misery of hypocrites in heart; of men who counterfeit religion and goodness, but whose hearts are not right with God. They think they are heaping up wealth, reputation, and merit; but they are indeed only heaping up wrath. Their hearts are hard unhumbled, and stubborn under affliction. Every sin, every counterfeit act of religion, every proud, repining thought, further provokes God; and they are only treasuring up to themselves wrath against the day of wrath, and the revelation of the righteous judgment of God.

4. It is a very foolish thing indeed to prefer iniquity to affliction; to pursue wealth by sinful methods in order to avoid poverty, to indulge sinful pleasures, to ease the cares of the mind, to allow our selves in sinful compliances, to avoid trouble, reproach, or persecution. Such persons may think themselves wise and cunning; but they will appear at last to be very great fools. Sin is the greatest and most dreadful evil, and therefore ought to be avoided, whatever we may endure or suffer.

5. High and honourable thoughts of God, tend to promote submission to his will, Let us consider him as a Being of infinite perfections, of boundless power and knowledge, supreme authority, unrivalled and everlasting dominion. We see his works of nature, and they are all without fault and defect; especially his agency in the blessings of sunshine and rain; they are plain to our eyes though the method of the operation of natural causes is mysterious and incomprehensible. Let us not dare to teach him or prescribe to him. The more careful we are to contemplate his nature, and to magnify his works which we behold, the more shall we be afraid and ashamed of censuring his providence.

Elihu pursues his former subject concerning the incomprehensible greatness and glory of God's works, as displayed in the formation of the sky, and the direction of the meteors and clouds,"

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T this also my heart trembleth, at the consideration of the thunder, which perhaps he then heard, and is moved out of his place, beats and leaps up and down, as if it would leap out of

• This chapter will have a peculiar beauté if this thought he trende.tvo, that the poet introduces God himself in the next chapter, as speaking out of a whirlwind; and in this represents Elihu as he ring the thunder at a distancs, and geeing the whirlwind coming for ward with slow po np, aut pointing toward the place from whence it caries. This made his heurt tremble: but at its nearr approach toward the close of the chapter, he speaks short, ant with broken sentences. like one in a hurry and confusion, who was afraid to open his mouth, and lost in auszement.