his design. If, for certain reasons best known to him, men see it not at present, they should expect it, and they will not expect it in vain. But, because this wrath is not always speedily executed, and manifested immediately, in exceeding indignation

-like the sudden breaking

out and wide range of some noisome pestilence, or desolating storm,— therefore had Job falsely argued, and, in ignorance of the facts of which he had spoken so much, denied a just and equal rule of Divine Providence over the affairs of men; and had rashly pronounced the expectation of such a retribution of Providence to be a mere delusion, like the false appearances of water in the desert.

SECTION IV.

Elihu's Fourth Address.

Chap. xxxvi. Ver. 1. And Elihu continued and said: 2. Attend to me a little, and I will explain to thee; For still are there words on behalf of Eloah.

The latter part of this verse should, perhaps, be rendered, "For still there are sayings touching Eloah;" i. e. Things said by you, Job, concerning God, that require to be answered.

3. I will extend my observation afar off,

And will ascribe righteousness to my Maker.

*, ex usu Chald. ' expecta.' SIMON. Mr. GOOD, “Incline to me."

4. For truly, my speech shall not say falsely,

"Perfection of knowledge is with thee "."

5. Lo, God is great, but not actuated by passion", Great in' strength of understanding!

6. The wicked will not prosperc:

And to the depressed, judgment will be given!

This great practical truth is to be maintained. The wicked will not prosper' in his wickedness: the depressed and humiliated will have justice done them. This is a maxim of the providential government of God. But, then, God is not, like a man, actuated by human passions, that he should act like an angry or vindictive man. He is ' great,' and 'magnified' beyond all conception. He is, as it were, a multitudinous Being,' his wisdom is manifold, his resources infinite! In various ways, beyond human calculation, will he manifest his righteous judgment.

Job had said much, indeed, concerning the greatness of the Divine wisdom and power; but he had not applied the consideration properly to God's present government of mankind as the righteous Judge. But this consideration, properly pondered,

a Mr. Good translates these lines, "I will exert my knowledge to the utmost,-and do justice to my Creator-behold truth without error shall be my argument; soundness of knowledge shall be before thee."

"Not to be despised." PARKHURST, &c. DN, proprie est, uti Arab. lb, o, ulceratus est, non ulceratur, non obnoxius est iræ, invidiæ, æmulationi, odio.

с

Literally, shall not live.' Wherefore do the wicked live, i. e. prosper and flourish. "He will not give the wicked to flourish. He will give judgemnt to the oppressed."

would prevent his creatures from too hastily concluding, when they think that they witness the prosperity of the wicked, and the depression of the just, that this is, in reality, a violation of judgment and justice, when seen in all its points and bearings so that we should conclude, the just Judge has altogether reserved the manifestation of himself until a future state. This was Job's errorand it is an error which it is particularly the object of this book to refute.

Elihu proceeds to point out the dispensation of Providence, with respect to the justified objects of his favour; towards whom, Job had argued, there appeared no distinguishing providence in this present life:—their recompence would be in another world. The reply says, it is true their great exaltation will be in a future state; but God is not unmindful of them in this present world; and in his training and disciplining these heirs of glory, is the hand of the righteous Governor, and of the wise and considerate parent of the universe, often displayed and always employed: this most nearly concerned Job; his case belonged to this class of dispensations.

7. He will not withdraw his eyes from the righteous: Ay, for kings on the throne",

a

Will he, also, set them for ever, and exalt them.

The language of this verse is, in some respects,

Or, we may possibly connect this line with the foregoing— "And with kings are they upon the throne," that is, the of God, that they, the kings, do his people no harm.'

difficult. I believe it denotes the continual watchfulness of the Lord over his people which never ceases, all the days of their pilgrimage, until they are glorified with the great Redeemer, with whom they are to reign for ever, as 'kings and priests' unto God. As we read in an ancient oracle in the book of Samuel: "He lifteth up the beggar from the dunghill, to set him among princes, and to make them inherit the throne of glory." Here will he infallibly set them, and to this exaltation will he guide them with his eye. They may, indeed, meet with afflictions in their passage; but mark the reasons and the object!

8. And when they are bound with fetters, When holden in the toils of affliction,

9. Then he showeth to them their deeds,

And their transgressions where they carry themselves bigly".

Elihu refers here, I have no doubt, to the righteous; that is, those who are justified according to the covenant of the Elohim, they are to be exalted for ever; but you sometimes see them in great distress and affliction: this arises not from chance, or from the arbitrary rule of an undistinguishing providence, acting, as Job had insinuated, upon a secret plan that has no relation to a present moral government. It is in fact the father' scourging the sons whom he receiveth.' They have been lifted up with pride; therefore are they fallen into 'the snare of the devil,' they have carried them

a

, validum se exhibit.'-Compare chap. xv. 25,

selves bigly:'-as the term may be rendered,' they have been playing the hero,' 'putting on the great man.' Though, perhaps, in the main they have not ceased to do justice' and to love mercy;' yet, they have not walked humbly with their God." And all this may be very secret, and not felt by themselves; but therefore has their heavenly Father in very faithfulness caused them to be afflicted, that they might learn his law.' He has sent them adversity for a time of consideration. Then he himself becomes their teacher, and they discover the sin of their pride, and of all the abominations into which in the sight of God it had led them, while they esteemed themselves so highly.

10. And he uncovereth their ear for instruction,

And exhorteth them that they should return from vanity.

All the children of God well know, that the season of adversity is that when the mind is most open to conviction; and they feel it to be a time of much admonition from within. How often is the Divine remonstrance applicable! "I spake unto thee in thy prosperity, but thou saidst, I will not hear”— and, "how gracious shalt thou be when pangs come upon thee!" The admonition is, to return from vanity: "God knoweth the thoughts of the ' proud that they are but vain"—a boasting and selfglorying about a mere nothing, and such is religious pride, as well as any other pride, which induces a man to vaunt himself.' It is self-idolatry, though harboured amidst the most splendid virtues, and