An exposition with practical observations continued upon the thirty-fifth, thirty-sixth, and thirty-seventh chapters of…

Thirdly, God is only wise, because all wisdom is from him; as he hath his wisdom from himself, so all others have wisdom from him; all the wisdom of men and Angels, is but a ray from ⟨p. 179⟩his light, but a stream, yea, but a drop from his Ocean. Bezaliel's Artificial wisdom was from the Lord, Solomons political wisdom was from the Lord; Solomon asked wisdom from the Lord to govern. And not only is the wisdom of Princes, Statesmen and Politicians, but the very Ploughman's wisdom is from the Lord, (Isa. 28.26.) where the Prophet having showed how the Ploughman tills the ground, how he harrows and casts in the seed, how he thresheth and gets out the grain, he addeth (v. 29.) This comes from the Lord, who is wonderful in counsel, and excellent in working. The Ploughman knoweth not how to till his ground, to sow his seed, to harrow his land, to thresh his corn, if the Lord did not give him wisdom for it. Thus common wisdom as well as political and spiritual wisdom is of God, as Daniel confessed when the secret was revealed to him, (Dan 2.21.) He giveth wisdom unto the wise, and knowledge to them that know understanding. Seeing then all wisdom is from God, we must confess, He is only wise.

Thirdly, God is only wise, because all wisdome is from him; as he hath his wisdome from himself, so all others have wisdome from him; all the wisdome of men and Angels, is but a ray from ⟨p. 179⟩his light, but a stream, yea, but a drop from his Ocean. Bezaliel's Artificial wisdome was from the Lord, Solomons political wisdome was from the Lord; Solomon asked wisdome from the Lord to governe. And not only is the wisdome of Princes, Statesmen and Politicians, but the very Plowmans wisdome is from the Lord, (Isa. 28.26.) where the Prophet having shewed how the Plowman tills the ground, how he harrows and casts in the seed, how he thresheth and gets out the graine, he addeth (v. 29.) This comes from the Lord, who is wonderfull in counsel, and excellent in working. The Plowman knoweth not how to till his ground, to sow his seed, to harrow his land, to thresh his corne, if the Lord did not give him wisdome for it. Thus common wisdome as well as political and spiritual wisdome is of God, as Daniel confessed when the secret was revealed to him, (Dan 2.21.) He giveth wisdome unto the wise, and knowledge to them that know understanding. Seeing then all wisdome is from God, we must confesse, He is only wise.

Fourthly, The Lord may be said to be only wise, because he is victoriously wise, his wisdom is a conquering wisdom, he conquers by his wisdom as well as by his power; his wisdom overthrows the wise men of the world, (Prov. 21.30.) There is no wisdom, nor understanding, nor counsel against the Lord. Many men will be taking and giving counsel against the Lord, but it shall not stand (Isa. 8.9.) He is only wise, who destroyeth the wisdom of the wise, (1 Cor. 1.19. 1 Cor. 3.19, 20.) Thus the Lord is mighty in strength of wisdom, in knowing and disposing wisdom, discerning all things most clearly, and ordering all things most wisely, according to the pleasure of his holy and righteous will: and he is so wise in all these things, that he ought to be acknowledged and reverenced, as the only wise God, or as God only wise. Hence take these Inferences.

Fourthly, The Lord may be said to be only wise, because he is victoriously wise, his wisdome is a conquering wisdome, he conquers by his wisdome as well as by his power; his wisdome overthrows the wise men of the world, (Prov. 21.30.) There is no wisdome, nor understanding, nor counsel against the Lord. Many men will be taking and giving counsel against the Lord, but it shall not stand (Isa. 8.9.) He is only wise, who destroyeth the wisdome of the wise, (1 Cor. 1.19. 1 Cor. 3.19, 20.) Thus the Lord is mighty in strength of wisdome, in knowing and disposing wisdome, discerning all things most clearly, and ordering all things most wisely, according to the pleasure of his holy and righteous will: and he is so wise in all these things, that he ought to be acknowledged and reverenced, as the only wise God, or as God only wise. Hence take these Inferences.

First, If the Lord be mighty in strength of wisdom as well as in strength of power, then fear to do any thing amiss before him; he will spy out every fault; and the more you cover the faults, cracks and flaws in what you do, the more the Lord sets himself to find them out; you cannot hide what you do from him, therefore take heed what you do.

First, If the Lord be mighty in strength of wisdome as well as in strength of power, then fear to do any thing amiss before him; he will spy out every fault; and the more you cover the faults, cracks and flawes in what you do, the more the Lord sets himself to find them out; you cannot hide what you do from him, therefore take heed what you do.

Thirdly, Is the Lord mighty in strength of wisdom? then never be troubled, though you have mighty wise men against you; be not afraid, only labour to assure the mighty wise God for you. If you can but assure God, who is mighty in wisdom for you, you need not be troubled, though mighty wise men are against you, though Achitophels, though Matchevels, though the Conclave of Babylon be against you: if the wisdom of God be with us and for us, we are well enough, and shall do well enough, notwithstanding the wisdom of the world against us.

Thirdly, Is the Lord mighty in strength of wisdome? then never be troubled, though you have mighty wise men against you; be not afraid, only labour to assure the mighty wise God for you. If you can but assure God, who is mighty in wisdome for you, you need not be troubled, though mighty wise men are against you, though Achitophels, though Matchevels, though the Conclave of Babylon be against you: if the wisdome of God be with us and for us, we are well enough, and shall do well enough, notwithstanding the wisdome of the world against us.

Fourthly, If God be mighty in strength of wisdom, then, when we want wisdom, and know not what to do, or how to suffer, let us go to God; if we want wisdom to manage a prosperous estate, or to bear an afflicted estate, let us go to God. The Apostle gives this direction (James 1.5.) If any man lack wisdom, (he speaks of a man in a troublous condition, in a time of temptation) let him ask of God, who giveth to all men liberally, and upbraideth not. God hath wisdom enough for us, and can make us wise enough; apply to him, and you may be supplied for all occasions.

Fourthly, If God be mighty in strength of wisdome, then, when we want wisdome, and know not what to do, or how to suffer, let us go to God; if we want wisdome to mannage a prosperous estate, or to bear an afflicted estate, let us go to God. The Apostle gives this direction (James 1.5.) If any man lack wisdome, (he speaks of a man in a troublous condition, in a time of temptation) let him ask of God, who giveth to all men liberally, and upbraideth not. God hath wisdome enough for us, and can make us wise enough; apply to him, and you may be supplyed for all occasions.

Fifthly, If God be mighty in strength of wisdom, then confidently cast your care on him, put your all into his hand, (Psal. 37.5.) Commit thy way to the Lord, trust also in him, and he shall bring ⟨p. 181⟩it to pass. (Prov. 16.3.) Commit thy works unto the Lord, and thy thoughts shall be established; that is, thy thoughts about thy works, and usually our thoughts are more unsettled than our works. When we have left a matter in the hand of a wise man, how confident are we, and how composed are our thoughts, as to the well-issuing of it! how much more may we be confident, and composed, when we have believingly left our matters in the hand of the only Wise God!

Fifthly, If God be mighty in strength of wisdome, then confidently cast your care on him, put your all into his hand, (Psal. 37.5.) Commit thy way to the Lord, trust also in him, and he shall bring ⟨p. 181⟩it to passe. (Prov. 16.3.) Commit thy works unto the Lord, and thy thoughts shall be established; that is, thy thoughts about thy works, and usually our thoughts are more unsetled than our works. When we have left a matter in the hand of a wise man, how confident are we, and how composed are our thoughts, as to the well-issuing of it! how much more may we be confident, and composed, when we have believingly left our matters in the hand of the only Wise God!

Sixthly, If the Lord be so mighty in Wisdom, that he only is Wise, then beware of trusting to your own wisdom, or of being wise in your own eyes. That's the counsel of Solomon the wise, (Prov. 3.5.) Lean not to thy own understanding. We are apt to lean too much to the understanding of others; if we have such a wise man to counsel us, we think all's safe, we are Cock-sure (as we say) the work cannot miscarry. 'Tis dangerous to lean to the understanding of others, but much more to lean to our own. Remember God is only Wise, and we never show our selves more fools, than when we lean to our own wisdom, or think to carry it by our own wit, and so depart from the wisdom of God. Therefore be fools, be nothing in your own wisdom, and you shall be wise with the wisdom of God.

Sixthly, If the Lord be so mighty in Wisdome, that he only is Wise, then beware of trusting to your own wisdom, or of being wise in your own eyes. That's the counsel of Solomon the wise, (Prov. 3.5.) Lean not to thy own understanding. We are apt to lean too much to the understanding of others; if we have such a wise man to counsel us, we think all's safe, we are Cock-sure (as we say) the work cannot miscarry. 'Tis dangerous to lean to the understanding of others, but much more to lean to our own. Remember God is only Wise, and we never shew our selves more fools, than when we lean to our own wisdome, or think to carry it by our own wit, and so depart from the wisdome of God. Therefore be fools, be nothing in your own wisdom, and you shall be wise with the wisdome of God.

Thus I have prosecuted the Text according to our Translation.

There is yet another reading as to both the parts of this 5th verse, which I shall touch a little, because they are much insisted upon by Learned Interpreters.

The former part of this verse, which we render.¹ Behold God is mighty, and despiseth not any, is thus rendered, Behold God is mighty, and despiseth not the mighty. The vulgar Latin, thus, God doth not cast away the mighty, seeing he himself also is mighty. The scope of this Translation, is thus conceived. Job in the 29th Chapter of this Book, having set forth his own mightiness or greatness, complained in the 30th, that notwithstanding all his former power and might, yet God had cast him down, and laid him in the dust. Here Elihu tells him, though God be mighty, yet he doth not despise the mighty; he doth not reject any man how high soever, because he is high, nor the great, how great soever, because great. God himself is great and mighty, and they that are like, (usually) rejoice in those that are like them. Therefore God ⟨p. 182⟩being mighty himself, doth not despise or reject those that are mighty, because they are so; there must be some other reason (it is not their mightiness) why God despises and casts down the mighty. God is mighty, and despiseth not the mighty.

The former part of this verse, which we render.¹ Behold God is mighty, and despiseth not any, is thus rendred, Behold God is mighty, and despiseth not the mighty. The vulgar Latine, thus, God doth not cast away the mighty, seeing he himself also is mighty. The scope of this Translation, is thus conceived. Job in the 29th Chapter of this Book, having set forth his own mightinesse or greatness, complained in the 30th, that notwithstanding all his former power and might, yet God had cast him down, and laid him in the dust. Here Elihu tells him, though God be mighty, yet he doth not despise the mighty; he doth not reject any man how high soever, because he is high, nor the great, how great soever, because g•eat. God himself is great and mighty, and they that are like, (usually) rejoyce in those that are like them. Therefore God ⟨p. 182⟩being mighty himself, doth not despise or reject those that are mighty, because they are so; there must be some other reason (it is not their mightinesse) why God despises and casts down the mighty. God is mighty, and despiseth not the mighty.

1. 1Ecce Deus p• tens, et non fastidit potentes, robore cordis. Scult. Deus potentes non abjecit, cum et ipse sit potens. Vulg. Ut haec explicatio verbu Hebraeis conveniat, vau, quod saepe sit, redundant verti popest. Ecce Deus potentem non fastidit, vel, Ecce Deus potens non fastidit. sc. potentem. Cum enim verbo illo accusativus addendiu sit, satius est ex praecedenti. [Greek or Hebrew] Potentem repetere, quam objectum ex mente fingere. Scult.Ecce Deus p• tens, et non fastidit potentes, robore cordis. Scult. Deus potentes non abjecit, cum et ipse sit potens. Vulg. Ʋt haec explicatio verbu Hebraeis conveniat, vau, quod saepe sit, redundante verti popest. Ecce Deus potentem non fastidit, vel, Ecce Deus potens non fastidit. sc. potentem. Cum enim verbo illo accusativus addendiu sit, satius est ex praecedenti. 〈non-Latin alphabet〉 Potentem repetere, quam objectum ex mente fingere. Scult.

Hence Note.

The great God is no enemy to greatness.

The great God is no enemy to greatnesse.

God doth not despise the mighty, the Kings and Princes of the Earth, as they are such; he hath no antipathy in him against greatness, nor doth he reject any man because he is great; if he doth at any time reject a great man, it is because of the abuse of his greatness: God dislikes no mans just power, but the unjust exercise of that power. The Authority and Power of man over man is of God, therefore God doth not despise men because they are in power. He ordaineth Powers, There is no Power but of God, the Powers that be, ¹are ordained (or as our Margin hath it, ordered of God.) He puts power into the hands of men, and disposeth of their power. God cannot despise his own Ordination. 'Tis the abuse of Power, and not the Power it self, which the Lord sets himself against, and that indeed he doth set himself against; he despiseth the most mighty and powerful Princes of the World, when they instead of governing, are only vexing others with their Power: This causeth him to pour contempt upon Princes (Psal. 107.40.) and renders him terrible to the Kings of the Earth (Psal. 76.12.) Yet the Lord is never so angry with, nor doth he so aggravate the faults of those that are in Power, as to make Power it self faulty. Indeed, when great and mighty men turn their Power into oppression, then the Lord speaks as if he had conceived a displeasure against all great and mighty men, yet he is not displeased with their greatness, but with the mis-improvement of their greatness, and mal-administration of their Power. The Prophet puts the Question (Hab. •.8.) Was the Lord displeased against the Rivers? was thine anger against the Rivers? was thy wrath against the Sea? What was the reason why God turned the River of Nilus in Egypt, into blood? What was the reason why God divided the Red Sea? Was he wrath with the River, or with the Sea? No, he was wrath with the great Ones of Egypt, his wrath was against Pharaoh and the Egyptians. Such an expression we have (Nahum 1.4.) He rebuketh the Sea, and maketh it dry, ⟨p. 183⟩and dryeth up all the Rivers: Bashan languisheth, and Carmel, and the Flower of Lebanon languisheth. What was the meaning of all this?

God doth not despise the mighty, the Kings and Princes of the Earth, as they are such; he hath no antipathy in him against greatnesse, nor doth he reject any man because he is great; if he doth at any time reject a great man, it is because of the abuse of his greatnesse: God dislikes no mans just power, but the unjust exercise of that power. The Authority and Power of man over man is of God, therefore God doth not despise men because they are in power. He ordaineth Powers, There is no Power but of God, the Powers that be, ¹are ordained (or as our Margin hath it, ordered of God.) He puts power into the hands of men, and disposeth of their power. God cannot despise his own Ordination. 'Tis the abuse of Power, and not the Power it self, which the Lord sets himself against, and that indeed he doth set himself against; he despiseth the most mighty and powerful Princes of the World, when they instead of governing, are only vexing others with their Power: This causeth him to poure contempt upon Princes (Psal. 107.40.) and renders him terrible to the Kings of the Earth (Psal. 76.12.) Yet the Lord is never so angry with, nor doth he so aggravate the faults of those that are in Power, as to make Power it self faulty. Indeed, when great and mighty men turn their Power into oppression, then the Lord speaks as if he had conceived a displeasure against all great and mighty men, yet he is not displeased with their greatnesse, but with the mis-improvement of their greatnesse, and mal-administration of their Power. The Prophet puts the Question (Hab. •.8.) Was the Lord displeased against the Rivers? was thine anger against the Rivers? was thy wrath against the Sea? What was the reason why God turned the River of Nilus in Egypt, into blood? What was the reason why God divided the Red Sea? Was he wrath with the River, or with the Sea? No, he was wrath with the great Ones of Egypt, his wrath was against Pharoah and the Egyptians. Such an expression we have (Nahum 1.4.) He rebuketh the Sea, and maketh it dry, ⟨p. 183⟩and dryeth up all the Rivers: Bashan languisheth, and Carmel, and the Flower of Lebanon languisheth. What was the meaning of all this?

1. 1Non potentia justa sed actio prava damnatur. Greg. l. 26. c. 24.

it only signified that the Lord was highly displeased with the great and mighty Ones of the world, who were to others, as the Sea is to a River, and as Carmel and Lebanon were to the Plains and low Valleys of the Earth, exceeding them in height and greatness; I say, he was highly displeased with them, because these carried it amiss in the exercise of their high Power; it was not because they were high and great, but because they had not exalted God in their highness, nor acted towards man as became those who were advanced above, and over other men. Thus all along the Lord speaks against, and rebukes the high and mighty, upon no other account but the unrighteous administration of their might & highness. God quarrels with no man merely for his might.

it only signified that the Lord was highly displeased with the great and mighty Ones of the world, who were to others, as the Sea is to a River, and as Carmel and Lebanon were to the Plains and low Valleys of the Earth, exceeding them in height and greatnesse; I say, he was highly displeased with them, because these carried it amiss in the exercise of their high Power; it was not because they were high and great, but because they had not exalted God in their highnesse, nor acted towards man as became those who were advanced above, and over other men. Thus all along the Lord speaks against, and rebukes the high and mighty, upon no other account but the unrighteous administration of their might & highness. God quarrels with no man meerly for his might.

The Histories of all Ages have reported the great and mighty men of the World, opposing the mighty, purely because they were so. Some say they did it out of Reason of Statel, but the true Reason of it, usually was their own pride, or envy,¹ because they could not bear those that were equal with them, as Pompey, much less a Superior, as Caesar could not. Or it was out of fear that the great would undermine their greatness, or bring them down. Thus mighty men oppose the mighty, as mighty; but the Lord is infinitely above these thoughts, He is mighty, and he despiseth not the mighty, nor doth he set himself against them,² because they are mighty. The liberal (Isa. 32.8.) deviseth liberal things, and by liberal things shall he stand. David a great P ince, prayed (Psal. 51.12.) that God would establish him by his free (or Princely) Spirit; that being a mighty King, he might never any more entertain low and unworthy thoughts of any man,³ nor do any thing unworthy of God, or of himself.

The Historyes of all Ages have reported the great and mighty men of the World, opposing the mighty, purely because they were so. Some say they did it out of Reason of Statel, but the true Reason of it, usually was their own pride, or envy,¹ because they could not bear those that were equal with them, as Pompey, much lesse a Superiour, as Caesar could not. Or it was out of fear that the great would undermine their greatnesse, or bring them down. Thus mighty men oppose the mighty, as mighty; but the Lord is infinitely above these thoughts, He is mighty, and he despiseth not the mighty, nor doth he set himself against them,² because they are mighty. The liberal (Isa. 32.8.) deviseth liberal things, and by liberal things shall he stand. David a great P ince, prayed (Psal. 51.12.) that God would establish him by his free (or Princely) Spirit; that being a mighty King, he might never any more entertain low and unworthy thoughts of any man,³ nor do any thing unworthy of God, or of himself.

1. 1Superbia parem non fert.
2. 2Magnificus magnificentias cogitabit. Heb.
3. 3Maximus virtute cordis. Coc. [Greek or Hebrew] Potens est robore cordis, i. e. valet animi praestantia, est magni animi ergo opera manuum suarum non contemnit. Merc.Maximus virtute cordis. Coc. 〈non-Latin alphabet〉 Potens est robore cordis, i. e. valet animi praestantia, est magni animi ergo opera manuum suarum non contemnit. Merc.