few are there in power who do not much iniquity who do not either for want of better information or of a better conscience oppress grieve and afflict those that have to do with them or are subject to them God may do what he will yet will do nothing but what is right How infinitely then is God to be exalted in his truth and righteousness And thus the word of truth exalts him Deut. 32.4 2 Chr. 19.7 Rom 9.14 There is no unevenness much less aberration in any of the ways of God he never trod awry nor took a false step Who can say unto him without great iniquity thou hast wrought iniquity Hence we may infer If God works no iniquity in any of his wayes whether in his general or special providences Then All ought to sit down quietly under the workes of God Though he bring never so great judgments upon nations he doth them no wrong though he break his people in the place of dragons and cover them with the shadow of death he doth them no wrong Though he sell his own people for nought yet he doth them no wrong All which and several other grievances the Church sadly bemoans Psal 44. yet without raising the least dust concerning the justice of God or giving the least intimation of iniquity in those several sad and severe wayes Secondly We should not only sit down quietly under all the dispensations of God as having no iniquity in them but exalt the righteousness of God in all his dispensations as mingled also sprinkled with mercy Though we cannot see the righteousness of God in some of them yet we must believe he is not only so but merciful in all of them though the day be dark we cannot discern how this or that su es with the righteousnes much less with the goodness and mercy of â—od yet sit down we ought in this faith that both this and that is righteous yea that God is good to Israel in the one and in the other When the prophet was about to touch upon that string he first laid down this principle as unquestionable Jer. 12.1 Righteous art thou O Lord yet give me leave to plead with thee about thy Judgments Why doth the way of the wicked prosper Why is it thus in the world I take the boldness to put these questions O Lord yet I make no question but thou art righteous O Lord. It becomes all the sons of men to rest patiently under the darkest providences of God And let us all not only not charg God foolishly but exalt him highly and cry up both his righteousness and kindness towards all his people For who can say to God thou hast wrought iniquity Having in several other passages of this book met with this matter also I here briefly pass it over JOB Chap. 36. Vers 24 25. 24. Remember that thou magnifie his work which men behold 25. Every man may see it man may behold it afar off THese two verses contain the third advice counsel or exhortation given by Elihu to Job stirring him up to give glory to God in his providential proceedings with him There are three things considerable in these two verses First The general duty commanded which is to magnifie the work of God Secondly We have here a special reason or ground of that duty the visibility and plainness yea more than so the illustriousness of his work The work of God is not only such as some men may see but such as every 〈◊〉 â—ay see yea behold afar off Thirdly We have here an incentive to provoke to this duty in the first words of the Text Remember Vers 24. Remember that thou magnifie his work which men behold To Remember imports chiefly these two things First to call to mind what is past Mat. 26.75 Then Peter remembred the words of Christ. Secondly To remember is to keep somewhat in mind against the time to come in which sence the Law runs Exod. 20.8 Remember the rest-day that is keep it in mind that when-ever it cometh or upon every return of that day 〈◊〉 may be in a fit posture and preparation for it Remember the rest or sabbath day to keep it holy To remember in this place is set I conceive in a double opposition First To forgetfulness of the duty here called for remember and do not forget it Secondly To the slight performance of the duty here called for the magnifying of the work of God Remember that thou magnifie As if he had said Be thou daily and duely affected with it do not put it off with a little or a bare remembrance the matter is weighty consider it fully As if Elihu had said to Job Thou hast much forgotten thy self and gone off from that which is thy proper work I have heard thee much complaining of the workes of God but thy work should have been to magnifie the work of God Though God hath cast thee down and laid thee low yet thy business should have been to exalt the work of God Remember it would much better become thee to act another part than this thou shouldest have acted the part of a magnifier of the work of God not the part of a complainer gainst it Remember that thou 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Augeas extollas ejus opus non accuses ut nunc facis Merc. Magnifie The root signifieth to encrease and extol We may consider a twofold magnifying of the work of God There is an inward magnifying of the work of God and there is an outward magnifying of the work of Goâ— First There is 〈◊〉 â—â—d magnifying of the work of God when we think highly 〈◊〉 it thus did the Virgin in her song Luke 1.46 My soul doth magnifie the Lord. Her heart was raised up and stretched out in high thoughts of God Secondly There is an outward magnifying of the work of God To speak highly of his work is to magnify his work to live holily and fruitfully is to magnifie his work We cannot make any addition to the work of God there is no such magnifying of it but we must strive to give the works of God their full dimension and not lessen them at all As we must not diminish the number of his works so we must not diminish the just weight and worth of them There is such a charge of God to the Prophet about his word Jer. 26.2 Go tell the people all the words that I command thee to speak unto them diminish not a word Deliver thy message in words at length or in the full length of those words in which it was delivered unto thee We then magnifie the woâ—k of God when we diminish not a tittle As we cannot add any thing to it so we must neither abate nor conceal any thing of it To magnifie is not to make the works of God great but to declare and set forth the greatness of them that 's the magnifying here especially intended Remember
praise him whether men do or no. All thy works shall praise thee saith David Psal 145.10 What then should they do for whom they are wrought The latter part of the verse shew what they will do who know what God hath wrought for them Thy Saints saith he shall bless thee They who have as most have low thoughâ—s can never give high pâ—aises of the works of God Thirdly In that this counsel and exhortion is given to Job in that this spur is as it were put to his sides Remember that thou magnifie Note The best men need monitours and remembrancers to quicken them about their duty of magnifying the works of God The Lord though he needeth not yet will have us to be his remembrancers to do our works for us if we would have our works done the Lord would have us by prayer to mind him of our own and of all his peoples condition Isa 62.6 Ye that are the Lords remembrancers so we put in the Margine and in the Text ye that make mention of the Lord c. The Lord will have us to be his remembrancers And though he is ever mindful of his Covenant yet he liketh it well to be put in mind of it But O what need have we of a remembrancer to put us in mind of the work of God and to magnifie his work We need a dayly remembrancer to put us in mind of what we should do how much more of what God hath done We need to be minded of that which 't is a wonder how we can forget our latter end or how frayle we are how much more do we need to be minded of those duties which fit us for our latter end and lead us to those enjoyments which never end Fâ—urthly Observe Such is the sinfulness of mans heart and his sluggishness that he hardly remembers to magnifie God for those works which he cannot but see Elihu urgeth Job and with him all men to remember that they magnifie even that work of his which men behold and which every man may see How slack are they in or to that great duty of magnifying God who when they see or may see if they will his mighty works yet mind not the magnifying of him Fifthly Observe Some works of providence are so plain that every man that doth not wilfully shut his eyes may behold them He is altogether stupid and blockish that seeth not what all may see Hence the Psalmist having said O Lord how great are thy works concludeth such among brutes and fools Psal 92.6 The brutish man knoweth not neither doth a fool understand this It was the saying of Plato an Heathen That man is worthy his eyes should be pulled out of his head who doth not lift them up on high that he may admire the wisdome of the Creatour in the wonderfull â—abrick of the world I may adde and in the works of providence Are they not such that as the Prophet speaks He that runs may read them Sixthly Consider why doth Elihu thus charge it upon Job surely to humble him for his sin in that he did not magnifie God for his works Hence Note It is a great aggravation of our neglect of praising God for his works or of our not magnifying the works of God seeing his works are obvious to every man even to the weaker and ruder sort of men If the very blind may see them how sinfully blind are they who see them not The works of God should be sought out Psal 111.2 4. If they lie in corners yet they are to be sought out and they are sought out of them that have pleasure therein If God should hide his work under ground if God should put his Candle under a bushel as Christ saith men do not Mat. 5. yet 't is our duty to seek it out and set it upon a Candlestick that all may behold it and praise him for it Now if the most hidden works of God must be sought out that they may be magnified surely then when the works of God stand forth and offer themselves to our view and we cannot tell which way to draw our eyes from them how great a sin is it not to behold them not to give him the glory of them Seventhly Observe To magnifie the works of God is mans duty yea it is a most necessary and indispensible duty This is the poynt chiefly intended by Elihu in his present discourse with Job This containeth the sum and substance of the whole Text. To magnifie the work of God is so necessary so indispensible a duty that A remember is put upon it lest at any time it should slip from us The Lord knowing how great how weighty how comfortable how profitable a duty it is to keep the Rest day prefixeth this word Remember the Sabbath day to keep it holy Exod. 20.8 I might give instance from several other Scriptures importing those duties which have a memento put upon them to be of great necessity and that the Lord will not bear with us if we lay them by or neglect the constant performance of them To forget any duty is very sinfull how much more those which we are specially warned to remember that we do them David was not satisfied in doing the duty of the text alone but must associate others with him in it Ps 34.3 O let us magnifie the Lord together that 's a blessed consort the consort of the blessed for ever The whole work and reward too of Saints in heaven is and eternally will be to magnify God and they have the beginnings of that work and reward who are sincerely magnifying his work here on earth God hath magnified his word in all things above his name Psal 138.2 and the reason is because his workes answer or are the fulfilling of his word to the praise of his glorious name Now if God hath magnified his word by his workes then we must magnifie his workes or him in his workes For wherein doth God magnifie his word but in his works He hath magnified his work by bringing his word forth in his works Surely then if God hath magnified his word by bringing it forth in his works then 't is our duty to magnifie the works of God which are the product effect and answer of his word But some may say how is that done I would give answer to this question in five things First Then we magnifie the work of God when we magnifie God for his work we cannot magnifie the mercy of God but by magnifying the God of our mercys We cannot magnifie his work while we neglect himself we magnifie God in his work first when we ascribe the whole efficiency of what we see done in the world to him and say This is the singer of God Or when we say according to this or that time What hath God wrought Numb 23.23 To magnifie the work of God is to give the whole of it to God 'T is the hand of God upon a work that sets
the moral Law commands or forbids the light of Nature leads us to do and to forbear There is a generation of people grown up and spreading amongst us who cry up the light within them with neglect of if not in opposâ—tion to the Word written and preached to them These make a very ill use of this notion For whosoever bids us look to the light within us to draw us off from the Word or light without us erre greatly and may quickly draw us into the greatest errors both in Faith and Practise 'T is dangerous to go or act against the light within us yet if we go or act alwayes by that light alone we shall be in daâ—kness before we are aware Natural light without Scripture-light proves a false light and may quickly lead us out of the way and besides our duty Therefore the Prophet when any should say Seek unto them that have familiar Spirits c. doth not say look to the light within you for resolution whether ye should hearken to such or no but to the Law and to the Tesâ—â—â—ony if they speak not according to this wâ—rd it is because there is no light in them Isa 8.20 If that which is called light within us speak not according to the light of the Law and Testimony without us there is no true light or as the Margin hath it no morning in us the Day-starre hath not risen in such hearts nor do they speak like children of the light Take heed of striking and so splitting against that Rock yet certainly there is a light within us that must not be resisted The Apostle reports that as the sin of the old Gentiles Rom. 1.28 They did not like to retain God in their knowledge they had a light of God by nature God was in their knowledge but they liked not to think of God but rather thought of the world and of any vanity than of God rather of the creature than of the Creator for this cause God gave them up to a reprobate mind 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to do those things which are not convenient They who obey not who answer not the light of Nature in doing good shall be left to the doing of those evills which are against the light of Nature Such were those things which the Apostle calls by a modest word not convenient or not fitting that duty and decorum which man as man should carefully and religiously observe By which negative expression Not convenient he positively intends the vilest evils and debaucheries of Nature not to be named And if God were so wroth with the Gentiles for not answering the common Light of Nature no marvel if he spake so dreadfully against those that refuse and oppose the Light of the most glorious Gospel John 3.19 This is the condemnation that light is come into the world and men loved darknesse rather than light because their deeds were evil Not to answer the Light of Conscience within us rightly informed much more not to obey the Light of the Gospel without us leaves us under condemnation The Light within man will shew him very much what he ought to do and judge him for not doing it Thinkest thou this to be right Doth the Principle planted in thee comply with this Position But what was it that Elihu puts the Question about You have it in the close of the verse That thou saidst My righteousnesse is more than Gods Or according to the strictnesse of the Hebrew My righteousness is before Gods The Preposition here used is often taken comparatively and hath the same signification with that Math. 11.19 where Christ saith as we translate Wisdome is justified of her Children that is Christ or the Doctrine of the Gospel the Divine Light that shines there is justified that is approved and declared just by all who are her Children indeed born not of blood nor of the will of the flesh nor of the will of man but of God This is a good and profitable sence Though strangers do not will not justifie Wisdome yet her Children do and will Neverthelesse that comparative translation and reading which some contend for carrieth in it a clear truth also and serves to illustrate this Text in Job now under-hand Wisdome is justified more than her children or rather than her children or before her children That is more rather and before the Scribes and Pharisees who pretended highly that they were the children yea the chief if not the only children of Wisdome and while they made this boast they really resisted and opposed Jesus Christ who is wisdome and in whom are hid all the treasures of wisdome And therefore how much soever the Scribes and Pharisees flattered themselves in their own opinion or were applauded and preferred by others as children of wisdome or as very wise men yet Jesus Christ the true Wisdome was justified by God and all good men more than they or before yea infinitely before them he was justified fully but they not at all Such a negative sence Christ intends in that comparative determination between the Publican and the Pharisee Luke 18.14 I tell you this man went down to his house justified rather than the other That is the Publican went home justified rather or righteous rather or more righteous than the Pharisee the proud Pharisee not being at all justified nor righteous but in his own eyes Some Comparatives imply a perfect Negative to the opposite party others only a partial Such a comparative sence Elihu intimates in Jobs asseâ—tion of his righteousness Thou saidst my righteousnesse is more than Gods Or I am to be justified rather than God But some may say where spake Job this where 's the Châ—pter and Verse did Job or could Jâ—b overshoot himself to such a height of blasphemy I answer First Some indeed charge Elihu deeply as if he had feigned all these things against Job or formed them up in his own Imagination rather than grounded them upon any of his assertions but we need not thus wound Elihu to get a salve for Jobs sore Therefore Secondly I answer that although Job had not spoken this in so many words or syllabically yet he had spoken that from which Elihu might gather such a sence or of which he might make such an interpretation And therefore he seems to say at the thiâ—d verse If thou thinkest this a falsehood or too hard a charge and shouldst deny that thou hast said My righteousness is more than Gods I 'le tell thee what thou hast said which hath given me ground I think just and sufficient ground for this accusation Thou hast said What advantage will it be unto me and what profit shall I have if I be cleansed from my sin And is not this to make thy righteousnesse more than Gods But what righteousnesse is here meant I answer There is a twofold righteousnesse First There is the righteousnesse of our persons which is either imputed in justification or imparted in sanctification as hath
and see And Behold with like attention the Clouds There is some difference among Interpreters about this word which we render Clouds The Hebrew properly signifies Thinnes but a Cloud is thick and consists of many Aireal vapors condensed into a body and therefore this word cannot well be translated a Cloud saith this Author but the thin Heavens that is the higher Heavens those above the Airy Heaven 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ut plurimum Aethera nubes signifiâ—at Bold Again The Clouds are lower than the Heavens they are neerest to us they are ingendred in the middle Region nor do they at any time rise higher than that Region Forasmuch then as Elihu is endeavouring by the consideration of the highness of Gods royal seat or of the vast distance as the Prophet speaks of the habitation of his Holiness and of his Glory from us to prove that neither any good we do can profit him nor any evil we do teach to his disadvantage therefore it may seem not to make much for the purpose of Elihu to call Job to behold the Clouds which are neer us comparatively though their distance from us be really very great but I conceive notwithstanding that Criticisme of the word and this reason we may well enough abide by the Translation which saith Behold the Clouds for though the Clouds are thicker than the Aiâ— yet they are but thin and are soon dispersed by winde and ratified by heate Again Supposing as indeed they do that the Clouds move in the lower part of the Heavens it encreaseth and hightens the sense of the words to the purpose for which Elihu makes use of them As if he had said Behold and see the Heavens the upper Heavens the Starry Heavens they are higher than thou yea behold the Clouds which are neerest to us and much very much below the Starrs those especially which Astronomers call the fixed Starrs yet do but behold the Clouds which at the top of some hills one may touch with his hand some describe great men hiding their heads among the Clouds Behold I say the Clouds which are lowest yet they are higher than thou they are beyond thy reach much more the Heavens most of all God who is higher than the highest Heavens Thou canst neither add to nor diminish or blemish the beauty of the Heavens thou canst not make a cloud better or worse What then canst thou do to or against the God of Heaven To convince Joh of this is the purpose of Elihu in calling him to the view of the Heavens Now forasmuch as Elihu invites Job to the view and Contemplation of the Heavens Note First It is our duty to study and meditate the natural works of God or his works in Nature Especially the Heavens which are so eminent a part of his works The Scripture calls some Starr-gazers such are they who study the Heavens to a very evil purpose drawing men off from their sole dependance upon God by foretelling the events of things and destinies of persons from the positions and motions of the heavenly Bodies or Luminaries This kind of Studying and Contemplating the Heavens is one of the greatest vanities under Heaven a vanity often reproved in the Scriptures of the holy Prophets thus to be Starr-gazers or Heaven-beholders is our sin but there is a Contemplation of the Starrs which is our duty and commendation Psal 8.3 4. When I consider in that great volume of the works of God the Heavens the work of thy fingers the Moon and the Starrs which thou hast ordained What is man that thou art mindfull of him c. David did both look and see he beheld the Heavens for a good purpose a godly purpose his own abasement and the advancement of the glory and goodness or of the glorious goodness of God in spreading such a Canopy sparkling with perpetual fires for him to walk under and do his work by And doubtless did we with enlightned eyes behold and see the natural Heavens we should become more spiritual and heavenly Secondly In that we have here three words look see and behold Note The works of God Especially the Heavens are diligently to be Considered We may look to the Heavens and not see we may see the Heavens and not behold them Let me here again mind the Reader of the Emphasis of that word it notes a looking unto or upon the Object as a Hunter looks for a Hare or a Fowler for a Bird how doth he pry and look into every tuft and bush So the word is used Jer. 5.26 Among my people are found wicked men they lay waite or they eye and behold as one that setteth snares they set a trap they catch men All the visible works of God much more the Heavens should be diligently considered lookt into seen and beheld It was a good Conclusion of one of the Ancients who said That man hath not looked unto Heaven In coelum ron suspicit qui coelum tantum aspicit Origen that hath only looked upon Heaven A bare look is not sufficient he must look with admiration or till he cannot forbeare to admire as the first Latine word in that sentence signifies properly A man may look upon a Picture and yet not behold it discerningly he may say that 's the picture of a man yet not consider the Art of the workman in drawing it he may see it is the picture of a man not of a beast at a look but he must see it exactly if he would find out the worth and workmanship oâ— it A man in passage as some speak may see a house yet not apprehend the Symmetry of the Plat-form the skill of the Architect noâ— the commodiousnesse of its Scituation to discern these calls for serious consideration and setled reviews As in the Natural works of God the Heavens made for man so much more in his Spiritual works the making of a Heaven in man or man Heavenly require our deepest thoughts and most studious re-searches O how many are there who look transiently upon those works of God who never see nor behold them never enter into the secrets of them many know some Truths yet never looked into any nor laboured to comprehend with all Saints or as all Saints ought to do what is the breadth and length and depth and heâ—ght of them and therefore attain not to that riches of the full assurance of understanding to the acknowledgement of the mystery of God and of the Father and of Christ as the Apostle speaks Col. 2.2 but are like children tossed to and fro and carryed about with every wind of Doctrine as the same Apostle describes them Eph. 4.14 Remember we are to look and see and behold the Natural woâ—ks of God how much more the Spiritual Mysteries of the Gospel and the works of grace these indeed are to be looked upon and seen and beheld those other are not to be left unlooked upon Note Thirdly The Heavens are a Divine Glasse wherein
12.2 3. I knew a man in Christ c. He doth not say I Paul was caught up to the third Heaven and heard unspeakable words c. but I knew such a man Thus Elihu here and doubâ—less he had been lyable to censure as arrogating too much to himself had he spoken in the first person I that am perfect in knowledge am with thee Therefore he covers and conceals himself by expressing it in the third person He that is perfect in knowledge is with thee that is He that is with thee to convince thee of thy former errour and to give thee better counsel is perfect in knowledge But is that true was Elihu or is any man perfect in knowledge or as the Hebrew haâ—h it plurally in knowledges that is in all kinds of knowledge or in all the degrees of knowledge of any kind Surely No man is perfect in the knowledge of any one thing much less of all things 1 Cor. 13.9 12. We know in part and prophesie in part we see but darkly c. How then can it be said of Elihu He is perfect in knowledge I answer There is a twofold perfection First Absolute Secondly Comparative There 's no man living here below hath absolute perfection of knowledge yet one man being compar'd with another may be said to be perfect in knowledge another not There are various degrees of knowledge in man the highest degree of knowledge compar'd with the lowest may be call'd perfect knowledg Thus we are to understand Elihu speaking at the rate of a creature not of God or as becomes and is commensurable with the state of man in this life whose best perfection in knowledge is to know his own imperfections Secondly Elihu speaks not of any perfection of knowledge but of being perfect that is sincere in knowledge As if he had said What I know I know with an honest upright heart and intention I do not know to abuse thee or others I make not use of my knowledge to deceive the simple but to inform them Some are crafty and cunning in knowledge not perfect in it they are knowing as the Devil is knowing who takes his name Daemon from his knowledge yet he is not perfect but corrupt in his knowledge he is subtil and full of devices to do mischief with his knowledge That 's perfect knowledge which is sincerely imployed for the Glory of God and the good of those with whom we have to do So then the meaning of Elihu may be summ'd up thus in short He that is with thee that is my self will deal with thee to the best of my understanding and in the Integrity of my heart This also suits well with the former part of the verse Truly my words shall not be false Hence Note First Though no man knoweth all things yet some know much more than others One is a Babe and needs milk another is a grown Christian and can not only receive but give the strong meat of instruction Heb. 5.13 14. Some cannot understand wisdome when spoken by the perfect they know not how to learn yea some as the Apostle speaks 2 Tim. 3.7 are ever learning but never able to come to the knowledge of the truth Others can speak wisdome among them that are perfect 2 Cor. 2.6 that is they are got to the highest Form of Gospel knowledge and are fit to be Teachers Secondly Note Whether we know little or much this is the perfection of our knowledge honestly to imploy and improve it for the information of the ignorant and the conviction of those who are in errour If we have but one Talent of knowledge yet if we use it well we are perfect in knowledge They who have digged as they think to the heart and dived to the bottom of all Sciences yea into the heart of the Scriptures too yet if they keep their knowledge to themselves or know only for themselves if they have base ends and by respects in vending their knowledge if they trade with their knowledge for self only or to do mischief to others their knowledge is not only utterly imperfect but as to any good account nothing or none at all As he that slothfully hides his Talent so he who either vain-gloriously shews it or deceitfully useth it shall be numbred among those who have none Math. 25.29 Luke 8.18 Lastly Elihu speaking of himself in a third person Note Modesty is a great vertue and the grace of all our Graces He that saith I am perfect in knowledge knoweth not what is neerest him himself We should use our knowledge as much as we can but shew it as little as we can unless in the using of it 'T is best for us to take little notice of our own goodness and not to know our own knowledge Usually they have but little who are much in shewing unless much called to it what they have Empty Vessels sound most and shallow Brooks make the loudest noyse in passage Moses put a Vail upon his face as unwilling to have that Divine beauty seen While we are provoked and even necessitated to discover our knowledge we should cover our selves It is our duty to impart our knowledge but our folly to pâ—oclaim it Thus far Elihu hath been preparing his Patient Job to receive his Medicinal instructions he is now ready to administer them for the cure and quieting of his distempered mind JOB Chap. 36. Vers 5 6. 5. Behold God is mighty and despiseth not any he is mighty in strength and wisdome 6. He preserveth not the life of the wicked but giveth right to the poor ELihu having done prefacing proceeds to the matter of his discourse wherein he giveth a large description of the power wisdome and Justice of God in his disposure and government of the world First In things Civil which he prosecutes to the 26th verse of this Chapter Secondly In things Natural which he handles to the 23d verse of the following Chapter He begins in these two verses with an excellent Elogium or with the high praise of God in his divine perfections into which he leads us with a command of attention or serious consideration yea of wonder and admiration Vers 5. Behold God is mighty I have several times opened the sense and intendment of this word Behold and therefore will not stay upon it here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Magnus grandis potens id est potentissimus But what are we to behold what is the sight which Elihu represents to our faith it is God in his might Behold God is mighty God is strong potent omnipotent God is mighty yea Almighty The words are a plain assertion of that royal Attribute the Mightiness or Almightiness the Potency or Omnipotency of God Elihu promised to ascribe righteousness unto God his Maker yet here he begins with his Mightiness and this we find often both ascribed to God and asserted by him When God made a Covenant with Abraham he thus offers himself to his faith though
against the men of the World they were better have Tales told and reports made against them to all the Princes of the earth than have reports made to God against them To have a poor soul upon just grounds telling God what evil men have done against him how they have slandâ—ed and reproached him how they have opprest and vext him will come at last to a sad account against them Shall it be told God that I speak saith Elihu And shall it be told God that we do evil and we regard it not Shall we answer thoâ—e that tell us they have told o will tell God of our evil doings as impudent childâ—en and servants do such as threaâ—en them with telling thâ—ir Pâ—â—ents and Masters of their evil doings What care we do if yâ—u will O let us take heed how we do or speak that which if told in the ears of God may cause blame and bring his displeasure upon us There are a sâ—rt of Tale-bearers very odious in the sight of God and all good men such are spoken of Prov. 11.13 Prov. 18.8 But they who bring reports to God as Joseph did to his Father Jacob concerning his brethren Gen. 37.2 of the evils done by men such Tale-bearers if I may so call them do but their duty and as their reports are accepted with God so they hasten wrath upon evil men Luke 18.7 Shall it be told him that I speak If a man speak surely he shall be swallowed up Si dixerit Heb scil apud se illud nempe se velle talem sermonem Deo narrare Pisc That is if any man speak if a wise man speak and if he speak as wisely as he can and place his words in the best oâ—der he can yet if he shall desiâ—e as Job hath done to come near unto â—od and plead with him surely he shall be swallowed up Job in the hottest of those desiâ—es to plead with God did not as haâ—h formerly been noted in favour of him challenge God he diâ— not think himself a Match for God in pleading his cause before him he good man was far from such a presumptuous spirit yet because he insisted so much upon that desire of pleading his cause with God Elihu had reason to check him in such language as this If a man speak surely he shall be swallowed up We that are dust and ashes may not be so bold with God 't is best for us to lye at his foot and let him do what he will with us only beg of him that we may improve his dealings and profit by his corrections if the wisest and holiest of men shall speak otherwise Surely they shall be Swallowed up The word implies that a man so speaking shall be ruined and brought to nought Mr. Broughton renders Would any man plead when he shall be undone No man but a mad man would speak in a business wherein he must needs be ruined We say well swallowed up that is both he and his understanding shall be utterly confounded This phrase of speech is often used in Scripture when a greater power undertakes a lesser thus fire swalloweth up stubble and oppressors their poor underlings David saith of his enemies with respect to the greatness of their malice Ps 56.1 Ps 57.3 They would swallow me up Possibly they had not power enough to do it or no fitting opportunity to do it but they wanted no will to do it They would swallow me up if they could that is they would make an utter end of me or dispatch me quite So this word is used in several other places Isa 28.7 They are swallowed up of wine Some swallow down the wine so long till the wine swalloweth them up the wine gets the mastery over them and they are no longer as we speak proverbially their own men The Apostle gives order concerning the incestuous person that had been cast out of the Church 2 Cor. 2.5 receive him saith he lest he be swallowed up of over-much sorrow that is lest sorrow get the mastery of him It is not good that the floods of sorrow though it be a sorâ—ow for sin should prevail over us so as to swallow us up in the gulph of despair Again while the Apostle â—â—sures us and would have us triumph in that assurance that death shall never do a godly man any hurt he thus expresseth it 1 Cor. 15.54 Death is swallowed up in victory that is in and by the victory of Jesus â—hrist He by dying quite overcame death he did not only wound it and worst it or get the better of it or â—our it but toâ—ally ruin'd it as to any power of hurting us all which and whatsoever else concerns the death of death and the destruction of the grave is wrapt up in that one word Death is swallowed up in victory And therefore also it is said by the same Apostle 2 Cor. 5.4 Mortality shall be swallowed up of Life Jesus Christ hath brought in such a life through the Gospel as shall at last put an utter end to Mortality Our Mortality now by degrees puts an end to or swalloweth up our Lives but then Life will quite swallow up or put an end to our Mortality that is our Mortality shall be quite removed and taken out of the way by that Life which Christ haâ—h purchased for his people by his own death All these Scriptures shew the force of the word here used by Elihu when he saith If a man speak surely he shall be swallowed up If a man speak How or to whom The answer is If a man speak to God he shall be swallowed up But shall every one that speaks to God be swallâ—wed up Not so therefore we must go to the manner of speaking If a man speak to God not keeping his distance if a man speak to God without a Mediatour he shall be swallowed up as a drop of water is swallowed up of the Ocean or as a spark of fire is swallowed up in a great flame Perdetur vir ille fulgore celsitudinis Majestatis ejus perstrictus or as the light of a Candle or Glow-worm is swallowed up by the Sun there is no standing for the Creature before God in such a nearness of access but by faith in a Mediator If a man speak he shall be swallowed up Man is no match for God or he is a most unâ—qual match Yet further these words may note the coâ—quest of the mind or understanding of man by an object which is too high and excellent for it for then his thoughts yea and his Reason too are swallowed up and he is carried out of himself as a man in an extasie or trance When St. Paul was caught up to the third heavens and heard unspeakable words he was swallowed up with the greatness of the matter and was in a divine extasie whether in the body he could not tell or whether out of the bâ—dy he could not tell 2 Cor. 12.2 3 4. Thus saith Elihu shall
affected with his fear It is both our duty and our commendation so to fear God as not to sin against him or to be kept from sinning against God by the fear of God that is lest God should punish us for our sins and give us to eat the bitter fruit of our own evil doings But to fear God because we hear and are assured that he is ready to pardon our sins especially to fear him when he hath given us a comfortable assurance that our sins are pardoned or even tâ—en to be filled with the fear of his great and reverend Name when we are actuâ—lly praising him and magnifying his free grace in Christ for the pardon of them this shewes a truly gratious spirit indeed With God is terrible Majesty and with God is terrible praisâ— he is at once to be praised and feared All this Elihu would fix upon the heart of Job from the consideration of the works of God his providencial works in the Air how much more should this fear affect us when we behold his terrible works of providence upon the Earth turning the world as it were upside down by the wonderful vicissitudes and revolutions which his hand brings to pass respecting either Persons and private Familyes or whole Kingdomes and Nations With God is terrible Majesty JOB 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 24th 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 24th veâ—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 iâ— 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 in 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 wâ—se in heart The wisest the greatest of men cannot carry it with God by their wisdom or policy by theiâ— gâ—â—aâ—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 unâ—earchable and incomprehensible The Original strictly read iâ— The Almighty we cannot fiâ—d him out The Almighty 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Oâ—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 17th verse and in the eighth Chapter at the 3d and 5th 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 beaâ—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 be 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 â—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 haâ— vita estis Rab. Jonath Deus invenire potest iâ—biquo quovis tempore ante obsignata decreta Abenâ— ezra And to be sure if he be not found while we are in this Life he can neither be sought noâ— found after this Life Yâ—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
the righteous subject to them in this world 222. No condition so bad but God can change it to a gâ—od one 248 Chiromancy an unwarrantable Art 478 Choyce sin must not be our choyce what-ever we are put to chuse 324 Church why called Heaven in Scripture 573 Circumstances increasing sin 229. Consideration of circumstances do exceedingly heighten both our sins and the mercies of God 361 City two mystical Cities how built 35 Clouds their differences and spreading 399 400. Three questions answered about the Clouds 401 402. Vses of the Clouds both natural and spiritual 403. Clouds without water like the promises of the world 405 Clouds the Tabernacle of God 407 The same word signifieth a hand and a Cloud why 417. Cloud how it may be said to be wearied 500. Preachers of the Word compared to Clouds 502. Clouds are moved by the counsel of God 505 507. Clouds have their work or somwhat to do 508. Clouds are faithfull servants they do all that God commands 508. Inferences from it 509 510. Clouds sent for correction 5â—5 516. 'T is a divine power which ballanceth the Clouds 550 Cold comes at Gods call 495. Cold how both usefull and hurtfull 495. Cold compared to affliction in the effects of it 495 496. Cold is a straitner 498. True in spirituals as well as in naturals 498 Command of God twofold 233 Conscience how terrible to be under the terrors of it when God is angry 609 Consideration what it is 528. Consideration opposed to two things 529 Conversion what done to a sinner in it 39 Covenant the benefit of the new Covenant 240 Creation the sole work of God 567. An Inference of comfort from it 568 Creature that God hath made a man a new creature a strong plea with God 69. Creatures necessary to one another but none to God 44 45. God can correct us by any of his creatures 515. God hath a care of all his creatures 518. God disposeth the motions of every creature 536 Crying of three sorts 264 Custome takes away admiration 534 D Danger every creature would get out of danger or harmes-way 483. Inferences from it both for instruction and reproof 483 484 Daâ—kness twofold 578. Improper darkness taken foure wayes in Scripture 579. Darkness or obscurity how in the Word of God 586 Death they who live like the wicked shall have their death 272. Death how an ascending 313. How sad their condition is who seek relief by deaâ—h 316. To wish for death in most a vain wish 317. Death when terrible 610 Deliverance from evil is the work of God 276. Deliverance in though not out of affliction 277 Dependance of man upon God for every thing 420 Despising what it is 169. Who are not despiâ—ed by Gâ—d 169 170 Discipline what 231 Distress puts all men upon calling to God yet few do it aright 64 Distrust questions all that God is 122 Dâ—opping the Word what it notes 387 Duty man seldome misseth trouble from God when God misseth duty from man 21 E Eare the opening of it what 230 Eare opened by affliction 232 Eclipses of Sun and Moone why wondered at and not their ordinary shining and motion 534 Effects God can stop the effects of all natural causes 565 Ends of our works to be looked to especially the end of Gods works 363. What the great ends of Gods works are 364 365. Ends of the earth why called wings 450 Establishment as well as preferment is from God 215 Eternity of God hath a double respect 378. Eternity what it is 378 Inferences from the eternity of God 378 379. Thoughts of eternity should take us up 383 Eresian winds what they are 494 Evill of trouble prepares for the receiving of good 278 Exaltation of several sorts all from God 335 336. God can exalt those that are lowest 336 Excessiveness or exceedingness of sin opened 227 Eyes of God what 201. A fivefold eye of God upon the righteous 202 203. How the eyes of God are alwayes upon his peâ—ple 206. Objections answered 207 208. The happiness of the righteâ—us shewed in this 208. The duty of the righteous never to withdraw their eyes from God 210. A threefold eye to be kept alwayes upon God 210 F Faith appropriates God as our own 151. Faith should be great because God is great 370. Faith quiets the mind 528. The strength and firmness of Faith like what 569. How needfull Faith is in our coming to God 586 Fatness what it signifieth in Scripture 286 Feare how in Heaven 611. Feare of God what 639. It is the duty of all men to feare God 640. Feare of God set in a fourfold opposition 640. God to be feared when afflicting us 640 641. Why it may be supposed that all men feare God 641 God is to be feared because he is so powerfull and just 642. God is to be feared because so graciâ—us and mercifull 643. Three effects of the true feare of God 643 644 Fetters and Bonds what they signifie in Scripture 220 Finishing of a thing two-fold 241 Fore-seeing of evil how by a prudent godly man 427 428 Fâ—ost how like ashes 473. what frost is 496. Why the same word signifies frost and baldness 496. Frost the gift of God 497 G Garments what the Hebrew word signifies and how it leads us to consider our first fall in Adam 558 559. A four-fold use of garments 559 560. That our garments warm us is from the blessing of God 560 Gift a Gift what 40. Nâ—thing can be given to God or received by him as any addition to him 42 43. Glory of God the end of all his works 364 God is expressed in Scripture by a word of the plural number and what that may import 65. God no unrighteousness in the dealings of God with man 11. God self-sufficient needs nothing receives nothing of man 42 43. Heathens had such apprehensions of God 44. Four inferences from it 44 45. How God is or may be seen 103 104. Sight or discovery of God to the soul very sweet 104. God knows the right of every mans cause and will do every man right 109. Whom God doth not whom he doth despise 170 171. God hath a due regard to all sorts of men 171. God hath a wonderfull magnificent heart or Spirit 184. The magnificence of Gods heart discovered in three things 184 185. The Will of God the Rule of righteousness 346. His righteousness in all things 347. How God may be said to encrease 368. Greatness of God 369. In what seâ—ce God is not known 373 374. God eternal 378. God is a liberal house-keeper 413. Motions of all creatures under his command 450. It is easie to God to do great things 465. God can do all with a word 473. Inferences from it 473. God is very lâ—beral 501. God is not only a just but a bountifull master 520 God perfect in knowledge the perfection of his knowledge shewed seven wayes 553 554. Five inferences from it 554 555. How men speaking to God must
be swallowed up shewed in three things 594. How we may speak to him and not be swallowed up unless in his love 594. How God cannot be found out 614. In what he cannot be found out shewed several wayes 615 616. Three inferences from it 617. Power of God excellent two wayes 619. God cannot be seen 650 Godly not alwayes sensible of their defects and failings in grace 128 Good men apt to make sad conclusions against themselves 105 Good doing good They consult their own good best who do most good 248. Three fruites of doing good 248 Gospel light how it hath removed or been taken from many places 421. Grace free to the best and wisest 649 Greatness the great God is no enemy to greatneâ—s aâ— such 182. The greatness of God wherein 369. Several inferences from the greatness of God both for direction and consolation 369 H Hand of God and man how they differ 41. Hand and strength signified by the same word 478 Hard things easie to God 465 Hearing twofold 440 Hearer a good hearer of the word may sâ—metimes want an awakening word 524. Patience necessary in a good hearer and that in a double respect 525. Composure of Spirit necessary in a hearer 527 Heaven how to be looked upon 26 27. The Heavens are a divine glass a natural Alphabet c. 28. Heavens declare five things concerning God 20 Heavens are strong and transparent 570. Heavens as a looking-glass how 571. In the Heavens we may see God in five of his excellencies 571 572. In them we may see our selves 572 573. Heedfulness how necessary 318. Five things to be heeded 319 Hell how both large and streight 281. Hidings of God the lot sometimes of good men 105 Hypocrite an hypocriâ—e in heart who meant by it shewed in three particulars 257 258. The bad condition of a hypocrite in heart set out in three things 259. The hypocrite in heart growes w rse by affliction 261. Policies of hypocrites will avail them nothing 262. God extreamly angry with them 262 263. Hypocâ—ites humble not themselves though God humble them 265. The closest hypocrite shall fare no better than the deboistest sinner 273. I Jerusalem warning of its ruine by the Romans 425 Ignorance what ignorance inconsistent with godliness 253. Heedless ignorance an undoing to many 255. Ignorance is darkness 581. Six things which a man cannot see how to order because of the darkness of ignorance 581 582. Three inferences from it 582 583. Duties arising from this notion of ignorance 583 584. Much darkness of ignorance remains in the best while in this world 584. Three inferences from it 585. Ignorance is a great hindrance in our approaches to God 585 Impatience and distrust provoking sins 121. Hard to keep from impatience in hard times 320. Impatience our sin though troubles great 321 327 Impenitent persons their danger 304 Iniquity and a vaine thing expressed by the same word 233 234 319. To have any regard to iniquity is the marâ— of a wicked man 322 Intercession what it is 419 Judging it is our duty tâ— judge our selves 99. Three things required to a right self judging 99 100. Selâ— judging preserves us from rash judging the wayes of God or his dealings with us 100. Self judging keeps us humble 101. Judging or to judge taken three wayes in Scripture 411 Judges blind two wayes 628 Judgment taken three wayes in Scripture 108. Judgment of the wicked in what sense a good man may be said to fulfill it 290 291. Judgment day terrible to sinners 610. Judgment taken four wayes in Scripture how God excels in every one of them 621. Why God doth not presently execute judgments upon the wicked 625 Julians purpose of having the Temple at Jerusalem rebuilt prevented by an earthquake and thunder 461 Justice of God 108 109. God is righteous though it appear nâ—t 110. That God is just should cause us to trust him 114. Justice and Judgment how or whether they differ 292. There is no avoiding divine Justice 294. Justice a scarce commodity among men 626. Plenty of Justice in God shewed five wayes 627 628. Two Inferences from it 629 K Key of the Cl uds in Gods hand 391 Know to kâ—ow taken three wayes 127. Nâ—t to know or we know not signifieth two things 465. It is a shame not to know some things 538. It is a presumption to seek the knowledge of other things 538 Knowledge not to do according to what we know is very shamful 82 Knâ—wledge fetcht from afar what 143 144. Knowledge is worth our longest travel 146. What the perfection of knowledge is or who is perfect in knowledge 157 158. Knâ—wledge of God 175 176. In what sence a good man may dy without knowledge 253 254. In what sence God is not known by any 373 374. Inferences from it 355. Yet this must not discourage us in seeking after the knowledge of God nor wâ—ll it excuse any who neglect to know him 376. Men know little of the works or wayes of God 538. Knowledge but in part here 584 L Land what Land God especially owns as his 517 Law no iniquity in acting according to Law 346 Life shortness of it 382. Yet man hath an Eternity to wait for 382 Light within us of great force 5. How that Principle is abused 6. Light God loves to entitle himself to Light 410. Light about seven things needful in those who come to God in any duty 585. Light properly not seen 596. Light of â—ods countenance sometimes hidden 598 Lightning what it is 449. Two things wonderful in it 449. The swiftness of it 451 Look and see what thâ—se two words joyned impâ—rt 24 Looking-glass how the heavens are so 57â— Love to God should be great because he is great 370 Luthers godly â—ear and resolution 288 Luthers meditation upon a Cloud 405. Luther saw a circular Rain-bâ—w 543. His opinion when the Rain-bow began 544 M Magistrates why called shâ—elds in Scripture not swords 61 Mâ—gnifying of God two wayes 350 Our magnifying the works of God a mâ—st necessary duty 358. How or when we magnifie the works of â—od shewed in five things 359 360 Five sorts faile in magnifying the works of God 365 366. Three mâ—tives to it 367 Majesty and glory of â—od man not able to bear it 592. Majesty of God 606. It is terrible 607. Two inferences from it 608 Mâ—ker God is so to us three wayes 65 68. It is good to look to God as our Maker at all times specially in afflicton 67. Five duties from the consideration that God is our Maker 68. God is to be honoured as our Maker 150. The Maker of all men can be unrighteous to no man 151 Meditation two things should be the daily Meditation of a Christian 241 Meekness to be high in Power and meek in Spâ—rit shews a God like Spirit 172 Mâ—n in what sence all men are alike 50. Shewed in fâ—ur things 50. Men of twâ— sorts 353 Mercies of God unless we are bettered by