by another word in the Original Gen. 17.1 I am the Almighty God walk before me and be thou perfect or upright or sincere as our Margin reads it The same title is again repeated by Isaac when he dispatcht his son Jacob with a blessing to Padan-Aram to avoyd the fury of his brother Esau Gen. 28.3 Thus also spake the blessed Virgin Luke 1.49 He that is mighty hath done to me great things and holy is his Name The holy Scriptures every where exalt the name of God by this glorious Attribute The mighty God even the Lord hath spoken Psal 50.1 And he seems even to delight in this title The mighty God of Jacob. Jacob was mighty with God in prayer as a Prince he had power with God and prevailed and God loved and loves to put forth his might for Jacob his Church and people in answer of their prayers But I shall not stay in general upon this title only opening it a little shall make some inferences from it God is mighty in a two-fold notion First In authority or in command he commands in chief God is Soveraigne and Supreame the Legislative power is in his hand he gives Lawes and he gives the Law to all the world Psal 62.11 Once hath he spoken and I heard it twice that power Soveraignity Law-giving power belongs to God He is so mighty in this governing power that he doth not only give Lawes to rule Nations but he disposeth of all the Rulers in Nations Daniel Chap. 2.21 Chap. 4.17 And again Psal 22.28 The Kingdome is the Lords and he is the Governour among the Nations Secondly Besides this power of Authority which the Lord exerciseth paramount over all the world he hath also another power or might he hath the might of Strength as well as the might of Authority Some have a great a mighty Authority but they have little or no might to make good that Authority they cannot effect or carry on what they commâ—nd how much right soever they have to command yea how just and right soever that is which they command they have Authoritive might yet want Executive might they cannot bring about nor issue what they determine But when Elihu asserts Behold God is mighty we are to take it under both notions he is mighty as he hath the whole Legislative power in his hand and he is mighty as having also the whole Executive power in his hand The sons of men are jealous about these two Powers and labour to keep them in distinct hands that they who have the Legislative power may not have the Executive power also as fearing what they would do were they vested with both But God beyond all dispute hath both powers in himself and it is impossible they should be taken from him or devolved upon any others otherwise than himself pleaseth or permitteth behold and wonder God is mighty and O how mighty is God! in the union of these two powers and to set forth yet further the wonder of his might I shall give you seaven brief propositions or assertions concerning the might of God as it is twisted and made up of these two mights or powers First He is so mighty both in strength and power that all the might which is in the creature all the Legislative might and all the Executive might all the Authority and all the ability which is in any man is from him and by him that 's it which is said Pro. 8.15 By me Kings reigne and Princes decree Justice they have both their Authority and their power to execute that Authority from me every kind and degree of might whatsoever it is is but a derivation a rivolet from the Might and Power of God that 's the fountaine the spring of all Secondly Behold the mightiness of God as in giving so in taking away power whether the power of authority or of strength from the sons of men He taketh away might from the mighty Sometimes such power such authority such command is put into the hands of others that they who put it there know not how to get it out again but are mastered and over power'd with the very power which they trust others with but such is the might of God that whatever might of authority or strength he hath trusted or cloathed any of the Princes or Powers of this world with he can presently take it out of their hands again Psal 75.7 God is the Judge he putteth down one and setteth up another and it is as easie with him to put down as it is to set up as he can make the weak strong so he can presently make the strong weak this is the glory of the might of God he can take away power as well as give it Thirdly Behold God is mighty for he can do whatsoever pleaseth him Certainly he is Almighty that can do so He whose power runs paralel with his will he who can act as far as he desires how mighty is he none of the mighty ones of this world can do this Oh what work would some men make in the world if they could do as much as they desire if their power should alwayes extend as far as or be commensurate with their Will yet thus it is with God The Scriptures of truth are clear in it Psal 115.3 where when some prophane wretches had scoffed and jeered the people of God wiâ—h where is your God they presently answer Our God is in heaven and he hath done whatsoever pleaseth him It is not what this man pleaseth or what that man pleaseth or what this sort or gange of men please but what the Lord pleaseth that is done and that he doth well how ill soever men do it both in heaven and in earth The Lord will not do all that he can for he could by his power reduce this world to its first principles a Chaos or into a nothing as it was before that but he can do whatsoever he will all things are possible to God yea all things are easie nothing hard or difficult to God And we may very well put a behold of admiration upon his might and such is the might of God who can do whatsoever he willeth Fourthly The Lord is so mighty that he can do all without the help of any Some men are very mighty but it is with other mens hands with other mens strength let them alone let them stand by themselves do but desert and leave them and what can they do just nothing But such is the mightiness of God the Almightiness of God that if all second causes if all persons powers and Nations should leave him in that which he intends should be done he can do it himself without them The Prophet setting forth the victory of Christ over his enemies represents him speaking thus Isa 63.3 I have trodden the wine-press alone and of the people there was none with me Which though many interpret of his passive conquest by suffering as a Priest yet most of his
them We know little of that which is he and he only knoweth that which will be All futures unrevealed are secrets and among them our thoughts are the greatest secrets yet them the Lord knoweth Psal 139.2 Thou saith David understandest my thoughts afar off that is before I think them Is not this strength of knowing wisdome Fourthly God knoweth all things alwayes or everlastingly there is not one of them slips out of his knowledge they are at all times alike that is perfectly before him Is not this also strength of knowing wisdome Fifthly The Lord knoweth all these things as distinctly as if he had but one thing to know Sixthly He knoweth all things by one act of single and simple intuition he doth not know as we by report from others nor by comparing one thing with another nor by inferring one thing from another that is he doth not know by discourse argument or demonstration but all things are before the eye of his knowledge nakedly and immediately as they are These two last as well as any of or all the former are a clear proof not only that God is knowing and wise but that he is mighty in strength of knowing wisdome Secondly Consider wisdome as it is applyed in working Some have much of that wisdome which we call Theoreticall knowing discerning wisdome but as for practicall working wisdome how to put things together how to order them as to the businesses and affairs of this life they are very far to seek We say Great Scholars are not alwayes the wisest men many are knowing they know almost all things they will dispute de omni scibili of all things knowable yet are very weak when they come to lay things together for practice or government if it be but the government of a family or of their private estate they know not how to mannage it much less can they mannage the government of great Societies or Corporations least of all of Kingdomes and Nations But as for the Lord he hath not only a knowing wisdome but a disposing a governing a working practical wisdome in ordering all affairs which we properly call prudence or discretion Psal 112.5 We have seen knowing learned men do things very foolishly imprudently indiscreetly But all the works of the Lord are contrived and model'd as also effected and perfected with infinite wisdome Hence that Holy exclamation Psal 104.24 O Lord how manifold are thy works in wisdome hast thou made them all Which as it is true of all the works of Creation so likewise of the works of Providence the former of which are spoken of in the beginning of the Psalme and the latter in the following parts of it The Lord in wisdome made the world He made the heavens by his wisdome Psal 136.5 and by wisdome hath he founded the earth Pro. 3.19 If in both those places we understand Christ by wisdome it doth not hinder but advance this truth now as the Lord made the world both heaven and earth in wisdome so in and by the same wisdome he governs heaven and earth and all his works in both are full of wisdome Thus it appears that the Lord is mighty in strength of wisdome both as to the knowing and ordering of all things yea the Lord is so mighty in both these kinds of wisdome that there is indeed none wise but he And therefore the Scripture not only calls him The wise God but God only wise Rom. 16.27 Jude v. 25. And surely he is mighty strong in wisdome who hath all the wisdome or is only wise Some may say How are we to understand that is not wisdome one of those communicable Attributes of God so we distinguish the divine Attributes some are communicable oâ—hers are incommunicable The infiniteness the omniscience the unchangableness the simplicity of God are incommunicable but the holiness the justice the mercy and wisdome of God are communicable that is God doth communicate unto man his holiness his justice and wisdome Why then is it said That God is only wise seeing God hath endowed many with a spirit of wisdome or hath made many wise men in the world I answer First God is said to be only wise because there is none so wise as he his wisdome is so much beyond the wisdome of all men that no man may be called wise but God Thus also God is called the only Potentate 1 Tim. 6.15 because though there are many Potentates in the world yet Gods potency is beyond them all His life also is such that at the 16th verse of the same Chapter it is said He only hath immortality yet both the Angels and the souls of men are immortal but God hath immortality in a way of such eminency that the very Angels and souls of men are mortal in comparison of him David said of his life Psal 39.5 My age is nothing to thee I scarce live at all when I consider the life of God so the wisest man in the world may say of his wisdome my wisdome is nothing unto thee I have no wisdome when I consider how wise God is Secondly God is said to be only wise because there are none originally wise but he his wisdome is of himself yea his wisdome is himself the wisdome of God is not a separable quality from him as the wisdome of a man is Many are men but not wise men but it is impossible for God to be God and not to be wise his wisdome is essential to him The wisdome of man is like gilding upon an earthen vessel but the wisdome of God is like a golden vessel The wisest men are gilded over with wisdome they are adorned and beautified with it but no man how wise soever is wisdome only God is God is if I may so speak an Immense and immeasurable vessel of gold he is all gold you cannot distinguish the gold from the vessel 't is gold quite through he is massie gold massie wisdome The wisdome of man is another thing from himself The wisdome of God is himself and thus God alone is 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 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
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
ask be good for us to have if it be just and righteous for him to do let it be what it will it is within the compasse of the power of God who is also ready to performe it for us The Apostle assureth us of this Eph. 4.20 He is able to do for us abundantly above what we ask or think he cannot only do what we ask but he can do above what we ask yea abundantly above what we ask How narrow and short and poor are our words and prayers compared with the power of God! He can do abundantly for us above what we ask and not only so but above what we think If a man should have somewhat in his mind that he is not able to express as the mind is far larger than the tongue if a man think what he cannot speak or utter yet the Lord is of such power that he can do not only what we think but abundantly above what we are able to think How many requests do we put up daily to God in prayer for our persons for our families for the Church of God and about the Kingdoms of men our own Kingdome especially is it not matter of singular comfort that all these requests are before a Mighty God a God who can quickly send down all our prayers in performances and give us the fruit of all our askings 'T is an everlasting Spring of comfort and encouragement unto the people of God both in prayer and unto prayer they pray to him who is mighty mighty to do what they pray for Thirdly If God be so mighty himself that he can do all things then he is able to give us might to do what he requireth of us if he be mighty enough to do what we ask then he is mighty enough to enable us to do what he commands We ask many things of God God commands many things at our hands when we ask God is mighty to help us to what we ask and if what we ask be what he commands us he will surely help us to do what we ask even whatsoever he commands us to do he strengthens his people with might by his Spirit in the inner man Eph. 3.16 Paul could say Phil. 4.18 I can do all things through Christ strengthening me Christ hath strength to do all things and Christ can make me strong saith the Apostle to do all things Christ hath strength to do all things that he hath a mind to do and he is strong to strengthen us in and for the doing of all things that are according to his mind Fourthly If God be thus mighty to do all things if he hath all strength both commanding and executing strength then as he can give us strength to do all things that he calls us to do so he hath strength enough to reward us for all we do for him this is comfortable Sometimes we work and labour for men who are not able they have little power or if power enough yet no will at all to reward us for it But as the Lord is not unrighteous to forget our labour Heb. 6.10 so he is not unable that is he is infinitely able to reward us We find the strength of God spoken of to this poynt Jer. 32.18 19. Thou shewest loving kindness unto thousands c. The great the mighty God the Lord of Hosts is his Name Great in counsel and mighty in working for thine eyes are open upon all the wayes of the sons of men to give every one according to his wayes and according to the fruit of his doings When the Prophet had asserted God is mighty in working he brings it down to this he is mighty in rewarding us for all our works Do not think what labour soever you have taken for the Lord that you shall want a reward for the Lord hath treasure and store strength and power enough to give you a sufficient recompence for all your labours Fifthly This truth is matter of comfort and encouragement in doing good not only as 't is a service to God but as it is a kindness to men especially to the poor and more especially to Gods poor The mightiness of God should move us to be charitable yea liberall and bountifull in our charity The Apostle useth this Argument 2 Cor. 9.8 for having said God loveth a chearfull giver he presently adds God is able to make all grace abound towards you that ye alwayes having all sufficiency in all things may abound in every good work As if he had said Be not afraid to give nor sparing in giving for God to whom you lend when you give to the poor is a good debter a sufficient pay-master and he will pay you not only in your own but in better coyne than you lent he will pay you in spiritualls for your temporalls in grace for your gold and that abundantly both in the grace of his favour shining upon you as also in the Graces of his Spirit working in you yea ye shall have not only an All-sufficiency in spiritual things but in all things which must needs include temporal things even your Gold and Silver will multiply as Seed by sowing and scattering it abroad as he alludes in the 9t h verse so that ye shall through this ability of God be enabled to abound in every good work that is every good work of Grace in general and if you are called to that special good work of Charity again and again you shall be able to abound in every one of them Some are doubtful if they should give freely and liberally they should lose by it and be straitned themselves No saith the Apostle I avouch and engage the Almightiness of God for it if you be cheerful givers God will shew his All-sufficiency in giving you an All-sufficiency in all things Here are three or four All 's promised to those who give but somwhat in a due manner Here is First all grace Secondly All-sufficiency Thirdly in all things and Fouâ—thly alwayes and all these grounded upon the mightiness of God God is able Sixthly God is mighty Then he can protect us from support us under or deliver us out of all those dangers which we incurre for his Names sake Dan. 3.17 Secondly Hence we may inferre matter of terrour to the wicked world the sons of Belial the mightiest enemies of God What is the might of sinful man to the mightiness of God! The weakness of God is stronger than man what then is his mightiness We read Rev. 6.15 how the Heathen Kings of the earth and the great men and the rich men and the chief Captains and which may be the recapitulation of all these the mighty men hid themselves in Dens and said to the Mountains fall on us and hide us from the face of him that sitteth upon the Throne and from the wrath of the Lamb. The Apostle checks the madness of the Corinthians in sinning by an intimation of the mightiness of God against whom they sinned 1 Cor.
teaching as ye may see vers 45. Every one therefore that hath heard and learned of the Father cometh unto me That is every one whom the Father hath vouchsafed to teach and instruct that man cometh to me that is he believeth and obeyeth the Gospel and submitteth both in judgment and practise Every one that hath heard and learned of the Father cometh to me There is not one whom God hath undertaken to teach that doth miscarry Isa 32.4 The heart of the rash shall understand knowledge or the heart of the hasty Now hasty and rash persons are heady and inconsiderate persons and therefore none of the wisest they usually have little judgment or discretion who are much in passion but God can make the heart of the rash to understand knowledge that is he can make them understand and know things aright who seem most uncapable of and are naturally at the greatest distance from a rightness of knowledge and understanding To close the Point take these inferences from the who I. First If God be such a teacher then stay not in the bare teachings of men What are the teachings of men to the teachings of God Though you should have an Angel from heaven to speak to you yet stay not in his teachings wait for the teachings of God Till ye are taught of God ye never learn to purpose Set your selves not only as in Gods presence but as under his Spirit to be taught wait for the moving of the Spirit in every ordinance as they did for the Angels moving of the waters who lay at the poole of Bethesda for healing Joh. 5.4 Secondly Seeing God teacheth thus paramount seeing none teach like him then submit to his teaching Do not question any of his rules of life or doctrines of faith they are all righteous and full of divine truth you cannot do amiss if you do nor believe amiss if you believe no nor miss of blessedness in doing and believing what he hath taught Thirdly Then appear as they who are taught of God You will say How or when doth it appear that we are or have been taught of God I shall answer that query in four things First If you are or have been taught of God his teaching unteacheh or emptyeth you that in a threefold respect First of your own carnal principles The great business of divine teaching is to unteach to take men off from their own Will and Reason from their own Rules as also from those Customes which they have received by tradition from their fathers If you would appear as taught of God you must lay down all these The teachings of grace empty the soul of what it hath taken up by Nature Secondly the teachings of God empty the soul of all self-righteousness If ye be taught of God ye will be nothing in your selves Paul before the teachings of God came had confidence in the flesh and boasted in his own righteousness but when he was taught of God he threw off all those Thirdly If ye are taught of God that will certainly unteach and empty you of all unrighteousness The Apostle speakes fully to that Ephes 4.20 21. Ye have not so learned Christ if so be that ye have been taught as the truth is in Jesus If ye have been divinely taught then this teaching hath emptyed you of the old man as of all self-righteousness so of all unrighteousness towards others It is impossible any should take in the teachings of God and yet hold any sinfull practisings Secondly divine teachings as they empty and unteach the soul so they keep it very humble Knowledg endangers us naturally to high thoughts of our selves and hath a tendency in it to pâ—ide 1 Cor. 8.1 Knowledge puffeth up but charity edifieth Take knowledge barely as received of men even the knowledge of divine things for ye may have a humane knowledge of divine things this usually makes the heart swell but the knowledge we have from the teachings of God makes us humble it will cause us to cry out as the Prophet did when the Lord appeared and let out a more than ordinary manifestation of his glory Isa 6.5 we are undone It was so with Job when the Lord had schooled him and made himself more fully known to him thâ—n ever before he presenâ—ly cried out Chap. 41.5 I have heaâ—d of thee by the hearing of the ear but now mine eye seeth thee wherefore I abhor my self in dust and ashes Nothing keeps the soul so humble as the teachings of God Where we see any proud of what they have learned it is an argument that either they were never taught of God or that as yet they have not understood his teachings Thirdly The teachings of God do not only empty and humble the soul but they transform the soul and change it into another thing than it was as to its state and qualities The teachings of God change not only our manners but our very natures they not only give a light to the Understanding but a newness to the Will new Affections new Desires This is it which the Apostle calls the new creature 2 Cor. 5.17 and that this creature is wrought to its highest perfection by the teachings of God he sheweth 2 Cor. 3.18 We all with open face beholding as in a glass the glory of the Lord are changed into the same image from glory to glory as by the Spirit of the Lord. The glass wherein we have this sight of the glory of God is chiefly the Word The glory into which we are changed by those sights is our conformity to that holiness which shineth in the Word And this change is twofold First from sin to grace which is a degree of glory Secondly from glory to glory that is from a high to a higher and at last to the highest degree of grace Look what the Word is and calleth us to be that are we when taught according to the truth of the word by the power and Spirit of God Fourthly The teachings of God confirm the soul in that which is taught or we have learned If God teach any divine lesson that will stick We receive many lessons from men and let them slip as the Apostles word is Heb. 2.1 Doctrine taught us of God settles upon us we hold the substance of it and hold forth the fruit or power of it in every season of our lives yea if trouble or persecution arise for the truth they who are taught of God will hold it fast though they let go all they have in this world for it If God teach us the doctrine of Free Grace how we are justified by the righteousness of Jesus Christ without our own works If God teach us the doctrine of pure Worship how he is to be served and honoured according to his own will without the Traditions of men as Christ spake Mat. 15.9 If I say God teach us these or any other saving truths we cannot but hold them whereas they who have received them from men
that thou magnifie his works I shall not stay upon that other reading Remember that thou art ignorant of his work The same word which we translate Memento quod ignores opus ejus Vulg. Hieronimus confundit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quanquam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 potius errare quam ignorare significat Drus to magnifie with the variation of a point signifieth to erre hence that translation There is a profitable sense in it for indeed the best knowledge which we have of the work of God may be called ignorance and we said to be ignorant of that work which we are most knowing in Yet because this is straining of the Text I pass it by and keep to our own rendring Remember that thou magnifie His work What work Here is no work specified therefore I answer First All the workes of God are here included Magnify his work What-ever is a work of God what-ever hath the stamp and inscription of God upon it see that thou magnifie it Secondly and more specially We may undeâ—stand this work of God to be the work of Creation Hujus mundi opificium intelligo Bold the goodly structure and fabrick of this visible world and indeed that 's a work so great and magnificent that it ought to be continually remembred and magnified Thirdly Others restrain it more narrowly to that part of the work of God which is eminent in the heavenly meteors and wonderful changes in the air together with the motions and influences of the stars of which we shall find Elihu discoursing at large like a divine Philosopher in the next Chapter There are strange works of God in these lower heavens where those meteors are born and brought forth Remember to magnifie those works Fourthly I rather conceive though such works of God are afterward spoken of that Elihu intends the work of Providence in both the appearances of it as it is a white or black work as it is for good or for evil as it is in judgment or in mercy A modern Interpreter pitcheth upon the former and upon one particular of the former as if Elihu had directly led Jobs thoughts back to the Deluge that work of God in bringing the Flood upon the old woâ—ld and if we can but go back and honour God for his past works of Providence we shall magnifie him for his present As if Elihu had said Thou complainest that thou art overflowed with a deluge of afflictions but doest thou remember how God destroyed the whole world at once in the universal flood But though I think that may be taken in among other works yet to restraine it to that is a great deal too narrow for this Text. Therefore under this work of God we may comprehend any great work of God which is upon record or which we have heard of wherein he hath shewed his power wisdome and justice Remember his work The work of providence Those works of providence which are afflictive have a great place in this Text because the person spoken to was one in an afflicted condition And I conceive Elihu directs Job not so much to magnifie God for the day of prosperity and Sun-shine which he once had as for the day of adversity and darkness which then covered him Remember that thou magnifie his work Which men behold Which the sons of Enosh behold saith Mr Broughton But the word Sons is not in the Text there 't is only men or weak men The word which we translate to behold 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath a double signification and that hath caused a double translation It signifieth first to sing secondly De quo cecinerunt viri Quod laudaruni justi viri Chald to see or behold It is translated by several in the former sense Remember that thou magnifie his work whereof men have sang The Chaldee Paraphrase saith For which just men have given praise in Psalmes and songs Beholding fully a good thing and praising it or praising God for it go together as Mr Broughtons glosse expresseth it out of Ramban Gracious and holy men do not only speak but sing the wonderful works of God And that praises were in song or verse both the Scriptures and many ancient Authors testifie God works and men sing the praises of God for his works as Moses David and Deborah did And we find all the Saints Rev. 15.3 singing praises to the Lord for the great work which he will do in bringing forth Judgement to perfection upon Babylon Thus it is a truth the work of God is to be sung and set forth in meeter or in verse We take the other translation Which men behold which with respect to that which followeth v 25. where both expressions refer to the eye is I conceive most proper Magnifie the work of God which men behold As if Elihu had said O Job I advise thee to leave off searching into the secrets of God and set thy self to consider and magnifie those works of God which are plain and lye open to every mans eye The word rendred Behold may note both a transient and an intense or fixt beholding to look wishly as we say to look fastning the eye solicitously yea it imports not only to behold with the eye of the body but with the eye of the mind Some Interpreters put an Emphasis upon the word men Quae viderunt non hominos sed viri praestantes ut sit nomen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sic alibi in loco ubi non sunt viri virum te praesta Drus as noting excellent men vertuous men men of vertue in their qualities and of excellency in theiâ— abilities such are men indeed worthy men worthy the name of man as it hath been said of old Where there are no men do thou play the man act and speak like a man Some men have nothing but the outside of a man This is a good notion For good men holy men men of divine excellency are most quick-sighted and quick-sented First espying the appearances of God in any of his providences and then making a due improvement of them Therefoâ—e saith Elihu magnifie his work which men that is holy and good men behold and take notice of David speaking of the woâ—ks of God in that notable place Psal 92.6 saith A brutish man knoweth not neither doth a fool understand this that is such a one as he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Non tam exâ—ellentes quam miâ—â—â— et pleiâ—â—â—s vâ—â— omnes â—â—mmo homines significat cannot behold the work of God And therefore it is more than a cri icisme to restraine the word men to men of this sort yet it must be granted that the word signifies not only excellent men but any sort of men whether wise or foolish rich or poor and the weake sort of men more specially than the stronger and more noble in any kind And to take the word in that universality as compassing and
them in remembrance that God made their fore-fathers dwell in tents when he brought them out of Egypt as also to mind them that here they had no abiding place but were to seek one to come And as this place of publick worship so any place for private dwelling was called a tabernacle Surely I will not come into the tabernacle of my house until c. Said David Ps 132.3 that is into my house which though it be a royal Pallace yet I look upon it but as a movable tabernacle But doth God dwell in a movable house God is immovable he makes no removes yet wheresoever God is pleased to shew himself in his power and marvelous works there we may say his tabernacle is The tabernacle of God where this noise this mighty noise is made is nothing else but the Clouds before spoken of The Clouds are Gods tabernacle they are called so expresly by a word of very near cognation unto this Psal 18.11 He maketh the Clouds his pavilion A pavilion is an extraordinary tabernacle a pavilion is that tabernacle which is proper to a King or to the General of an Army Now saith the Psalmist He maketh the Clouds his pavilion In them he shews his power and glory They are also called the chariots of God Psal 104.3 Deut. 32.6 and he is said to come in the Clouds as a Prince in his chariot He came in a thick Cloud Exod. 19.9 and he descended in a Cloud Exod. 34.5 which here is called his tabernacle So then the Clouds together with all that middle region of the air where the rain now and fiery meteors are generated are in Scripture allegorically called the tabernacle of God because there he seems often to dwell or reside for the producing of many wonderful works upon this inferiour world We may take the word here in a double allusion unto a tabernacle or unto two sorts of tabernacles First There were ordinary tabernacles wherein men dwelt The ancient Hebrews dwelt in tents or tabernacles these were tabernacles for civil use or for habitation in allusion unto which the Apostle speakes of the body wherein the soul dwels 2 Cor. 5. When the earthly house of this tabernacle shall be dissolved we know that we have a building of God an hsuse not made with hands eternal in the heavens Secondly There were tabernacles for military use souldiers tents or tabernacles As the whole heavens so the clouds especially may be called the tabernacle of God in both respects they aâ—e his house wherein he sits unseen and doth wonders all the woâ—ld over in them he shâ—weth his power and appears gloâ—iously and as a great Pâ—ince or mighty General he sends out his edicts and orders from the clouds he commands winds stormes tempests snow haile for several dispensations to go from thence according as his own infinite wisdom seeth fit and the cases of men require whether in wayes of Judgment or of mercy as Elihu tells us yet more distinctly at the 31th verse For by them saith he judgeth he the people he giveth meat in abundance The clouds are very fit and commodious for Gods use in any of these respects either for the terrifying and punishing of the wicked or for the helping and feeding of them that fear him Now forasmuch as the clouds are called the tabernacle of God upon these accounts Learn first There God is said to be especially where he especially workes God is no more in one place of the woâ—ld than in another as to his being and existence for he is every wâ—ere he filleth heaven and earth We must not think that God is shuâ— up in the clouds as a man in his tabernacle but because God workes much in the clouds and doth great things by the rain thunder and lightening therefore the cloudes whence these Meteors issue are called his tabernacle Where-ever God works much he is said to dwell Why is God said to dwell with them that are of an humble and contrite heart even because he workes much in them and much by them So because many great works of God are done in the Clouds as we shall see more particularly hereafter therefore the Lord is said to dwell there as in his tabernacle Secondly When 't is said Who can understand the noise of his tabernacle Observe The most dreadful storms and tempests the roaring winds which we hear at any time are sent out by God they are the noise of his tabernacle They go when he saith go Psal 148.8 Stormy winds and tempests fulfilling his will We may think stormes of all thingâ— least under command and order yet they are under an exact order The most stormy winds go not an haires breadth besides or beyond the commission which God gives them As often as we hear the roaring noise of the wind much more of thunder let us remember 't is the noise of his tabernacle Vers 30. Behold he spreadeth his light upon it and covereth the bottom of the sea Elihu insists still upon the workes of God He spreadeth his light Some understand by this light the lightening and it is a great truth God wonderfully spreads the lightening upon the daâ—k clouds as if they were all in a flame That 's clear to the eye when it lighteneth and God is sâ—yd Psal 144.6 To cast forth his lightening which comes neer this word in the text he spreadeth it But because in the next châ—pter Elihu speakes purposely of the lightening therefore I shall not stay upon that sence here but decline it Rather take light in the common notion He spreadeth his light that is the light of the Sun which is eminenâ—ly called Gods Light upon it that is upon the cloud spoken of in the forme verse and so the two parts of this verse yeild us a deâ—cripâ—ion as I conceive of the weather-changes made by God When we have had much rain and stormes God can presently spread his light upâ—n the cloud that is cause the light and heat of the Sun to conquer the clouds and scatter them And he also covereth the bottom of the Sea That is by and by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he makes it very dark by the gathering of thick clouds even as dark as the bottom of the Sea whither the light cannot come or dark to the bottom of the Sea Râ—dices maris sunt profundissimae infimaeque illius partes The original is the roots of the Sea that is the lowest parts of the Sea which we significaâ—tly translate the bottom of the Sea Some explicate the whole veâ—se He spreads his light upon the face of the whole heavens and spreads the waters over the Ocean so that no bottom can be seen scarcely found Mr. Broughton by the roots of the Sea understands the earth Another saith he makes mention of the roots of the Sea because the waters of the Sea are as it were the roots of the Clouds they chiefly supplying the matter of which they are made Vapours drawn from
mouth For the close of this matter I shall only adde That though we ought to be affected with the voice of God in his Word as with his voice in Thunder yet let us not stay in that which notes chiefly if not only that dread of God which the word leaves upon our spirits but let us look after and labour for that effect of the Word which like the beames and light of the Sun may warme our hearts with joy and leave strongest impressions of the kindness and favour of God upon them Mr. Forbes opening that Scripture Rev. 14.2 where St. John saith He heard a voice from heaven and that of three sorts First He heard a voice as the voice of many Waters Secondly As the voice of a great Thunder Thirdly He heard the voice of harpers harping wâ—th their harpss Upon consideration of this threefold voice which St. John heard the fore-named worthy Author takes up a meditation to this puâ—pose The word of God saith he hath three degrees of operation in the hearts of men First It comes into mens eares as the sound of many waters which is a kind of confused noise and commonly bringeth neither terror nor joy but a wondering acknowledgment of a strange force and more than humane power as we read of those Mark. 1. who having heard the word of Christ were astonished at his doctrine v. 22. and were all amazed v. 27. insomuch that they questioned among themselves what thing is this what new doctrine is this But knew not what to make of it The second degree is that the Word of God cometh to the ear of man like Thunder which causeth not only wonder but greater astonishment and amazement Both these may be in a wicked prophane person and are often found upon common professors But â—here is a third degree or effect of the Words operation which strictly taken is proper and peculiar to the Elect and that is when the Word heard is as the voice of harpers harping with their harpes that is when the Word doth not only affect us with admiration or strike the heart with astonishment and terrour like the sound of many waters and the voice of Thunder but also filleth it with sweet peace and joy in the Holy Ghost when the Word is like melodious musick to the soul ravishing us with divine delights and raising us up to a heavenly life while we are here sojourning on this earth JOB Chap. 37. Vers 3 4 5. 3. He directeth it under the whole heaven and his Lightning unto the ends of the earth 4. After it a voice roareth he thundereth with the voice of his excellency and he will not stay them when his voice is heard 5. God thundereth marvelously with his voice great things doth he which we cannot comprehend ELihu having shewed in the two former verses how much himself was affected with what God then did or with what himself was about to say concerning the doings of God having also called upon others for due attention and laboured to make the same impression upon their spirits that he found upon his own he proceeds to speak to the special matter First To the workes of God in those terrible fiery Meteors Thunder and Lightning which he doth in the three verses now under discussion and then goeth on to speak of other wonderful works of the wonder-working God in the following part of this Chapter as was before shewed in laying open the whole Vers 3. He directeth it under the whole heaven This verse holds forth the divine guidance of those things which seem most remote from any guidance He directeth it under the whole heaven Here we may consider First In whose hand this guiding power is He that is God directeth it Secondly how far he guideth or the extent of his guiding power 't is not limited but universal far and near even under the heaven and to the ends of the earth There is some variety as of reading so of interpretation about this verse arising from the various significations of that word which we render directeth there is a threefold sence given of it Aliqui a Rabinic◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quod est resolvere humectare exprimere Hinc September ab illis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tishâ—i dictus qâ—â—si expressoâ—â—â— quod eo â—â—â—se fiat Vindeâ—â—a Merc. First As taken from a root which signifieth to press or sqeeze and so 't is applyed to the pressing of grapes which causeth the juice or liqour of them to flow out And upon that consideration the seventh month of the year our September hath its name among the Jews from this word because then the Vintage being ready the ripe Grapes are gathered and prest into Wine From this notion of the word some render the text thus he presseth or dissolveth it under the whole heaven that is God presseth the Cloud as a bunch of Grapes is pressed these Intepreters make that the antecedâ—nt to it he presseth it that is the Cloud and so causeth it to rain 'T is God who presseth and as I may say squeezeth the Clouds by his power and then showers fall down and distil upon the ea th uâ—der the whole Heaven That 's a tâ—uâ—h and some-where else spoken of in this book wheâ—e we read of Gods melting or pressing the Clouds as we do a bunch of Grapes or a spung so causing them to give forth rain Alii a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 intueri respicere considerare quasi Deus omnia sub coelo consideret Sed nec Grammatica convenit tum euim 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dicendum fuerat nec sensus admodum propter afflâ—â—um Merc. Subier omnes coelos ipse confiderat Vulg. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a radice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quod est dirigi re rectificare Secondly Others derive the word from a root that signifieth to behold attentively to behold and consider Thus the latine translator renders it he considereth under the whole heaven that is according to this interpretation there is a Providence of God a wise and an unerring Providence of God at work in all places he considers and takes notice of all things under heaven the least motion of the Creature falls under his inspection He beholdeth or considereth under the whole heavens that 's a truth also yet I conceive with others the Grammar of the Text will not well comply with this reading Therefore Thirdly I conclude our own translation most suitable both to the Original text and to the scope of this whole Chapter Now according to our rendring the word comes from a root which signifieth to set a thing right or strait and from that a person who is right a man of a right spirit who squares and orders his actions by a right rule and to a right end is expressed Chap. 1.1 where Jobs character is given by this word A man perfect and right we say upright that is a man that hath right aimes and walkes by
stay at their post where they are appointed they must abide till called off upon pain of death Be thou there saith the Commander to his Souldier be thou there till I fetch thee off and when after signal given the battel begins the Souldier never leaves charging or pursuing the enemy till the trumpet sound a retreat So 't is in this case God saith to the Rain be upon the earth till thou hast wrought my purpose and done all my pleasure and there it is Thus we see the efficacy of Gods command upon these Meâ—eors the Snow and the Rain now follow the effects or what comes of it First we have that effect which respects man Vers 7. He sealeth up the hand of every man He That is God Sealeth up the hand Sealing in Scripture hath a threefold signification 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Proâ—rie claudere occultare First It notes the hiding of a thing or the keeping of it secret and close that which is sealed is also concealed Isa 8.16 Bind up the Testimony seal the Law among my disciples There is a time wherein God commands the Law to be sealed and the Testimony to be bound up and that is a very sad time for though there are various apprehensions about the meaning of this command given the Prophet yet the most probable intendment of it is that God would not have him lose any more time in dealing with those faithless and profane scoffers of his message but reserve those sacred mysteries as secrets to be communicated only to the faithful who would with due reverence and faith religiously receive them Seal the Law among or for my disciples that is such as desire to learn or have been taught and learned of me and by learning are become spiritually skilful and learned as the word is rendred Isa 50.4 Woe to sinners when the Testimony is bound and the Law sealed which is the import I conceive of that place in the same Prophet Isa 29.11 And when in the Revelation Chap. 4.1 a Book sealed with seven seals was shewed to John he wept vers 4. because no man was found worthy to open and to read the Book c. implying that the Book was full of divine secrets hidden from the eyes or understandings of men and so must have continued if the Lion of the Tribe of Judah the Root of David that is the Lord Jesus Christ had not prevailed to open the Book and to lose the seven seals thereof Sealed things are hidden things Is not this said the Lord Deut. 32.34 laid up in store with me and sealed up among my treasures That is is it not kept close and hidden there are not their cursed treasures of sin laid up among my righteous treasures of wrath The Church Cant. 4.12 is called a Fountain sealed because the waters by which she is refreshed and made fruitful are a hidden thing to the world or because the Church must keep her self apart and distinct from the prophane and unbelieving world That 's one thing we seal what we would hide or keep close Secondly the word importeth sometimes to finish or compleat a thing When a Writing is perfected then we seal it when a Letter is made up we seal it to that purpose the word is used Dan. 9.24 Where the Prophet speaking of Christs coming in the flesh and what he should then do saith He shall finish transgression that is he shall compleat by the sacrifice of himself all the sacrifices for transgression Christ had no hand in any transgression as to the doing of it but in this sence he finished all transgression that is he finished the sacrifices of atonement for transgression that so our transgressions might not be charged upon us Further that word as there used may very well bear the first sence of sealing He shall seal transgression that is he shall cover or hide our transgressions for that is the effect of the Mediatorship of Jesus Christ Thirdly To seal a thing is in common sence to confirm it Jer. 32.10 11. I said the Pâ—ophet subscribed the Evidence and sealed it that is I confiâ—med it and made it good in Law Now when 't is said here He seâ—leth up the hand ef every man I conceive we are to take it in the first sence that is he hideth or shuts up every mans hand The hand is the chief instrument of working and therefore to say God shuts up or seals the hand is an elegant Metaphor signifying that God puts a stop or stay to or that he takes men off fâ—om their work If a mans hands be bound or sealed up he cannot use them But how doth God seal up the hand of every man of every working man or labourer By the Snow and by the Rain saith Elihu because when God sends abundance of Snow upon the earth or when he sends the great Rain of his strength men cannot work Hiems inâ—rs dicitur quod homines â—â—gat desidere inertes complicatis mâ—â—ibus in a deep snow or in a great rain without doors Labourers are hindered from their labour And hence anciently Winter had this title given it dull or sluggish Winter because in the extreamity of winter weather many men are forced to sit as we say with their hands in their pockets or folded under their armes He sealeth up the hand of every man that is by tempestuous and fowl weather he bindes their hands and presseth them together as with a Seal In manu omnes homines obsignabit Mont. The Hebrew is In the hand he will seal or sealeth every man From which strict reading some have made a very impious interpretation of this Text thereupon grounding that as most use it most unwarrantable Art of Chiromancy as if God did put certain Lines Prints or Seals upon the hand of every man from whence it may be collected and concluded what as some call it his Fortune or Destiny will be in the world Which as it is an opinion wicked in it self so altogether hetrogeneal to this place the tendency whereof is not to shew how things shall work with men hereafter but how they are often hindered or stopt in or from their present work 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vehementia omnem hominem recludit Merc. pagn There is yet another reading of the place thus He sealeth up every man with strength The word which we translate hand hâ—y translate strength and refer it to God he with streng h or by his mighty power shuts up every man The word hand may be rendred strength because by the hand men act violenâ—ly and put forth their strength And God may be said to shew his strength in â—o soâ—t and fluid a thing as snow and rain that thereby he may give proof how easily or with how small a matter in appearance hâ— can stop any man from his work and purpose There is a truth in this â—eading but I rather take the words as they stand in our translation
goodness in all the outward dispensations of God ordering the motions and Meteors of the Heavens the Clouds the Rain the Snow and Hail the Lightning and the Thunder then surely Job ought to sit down convinced that there is a like temperament of eqâ—ity with severity and of goodness with sharpnesse in all his dealings with men and was with him in particular That 's the scope and purpose of Elihu all along in reading Job this Philosophical Lectuâ—e or in putting Questions to him about the things of Nature and the regiment of God in these inferiour heavens the Air where all things seem to move without rule or by no rule other than what Nature alone imposeth Vers 14. Hearken unto this O Job We have more than once met with this awakening exhortation which calleth for such an harkening as if a man were to be all ear in attending what is spoken We may well render it Ear this O Job take it drink it in at thine ear Hearken Vnto this Elihu doth not exhort him to attention in general but draws it down to some special matter Hearken unto this O Job Which words may have a double reference either First to what he had said before vers 13th telling him how God sends the Rain and causeth the Cloud to come either for correction or for his land or for mercy Hearken unto this O Job here 's a lesson for thee remember it well God sends forth these servants of his the Clouds to do his work either for correction or for mercy either in favour or in judgment Hearken unto this O Job Or Secondly The words may refer to that which followeth and so as one calls them they are an Exordium a brief Exordium or short preface to what Elihu had further to say as if he would a little relieve the spirits and quicken the attention of Job by acquainting him that he had some new matter to lay before him As if he had said I have not yet uttered all my mind I have somewhat more upon my heart which I cannot hold in both for thy conviction and instruction Hearken unto this O Job Yet it may be questioned why Elihu should thus stir up his attention either to consider what he had spoken or what he was now about to speak Was Job a heedless an un-attentive hearer We may conceive he was occasioned to give him this spur or excitation for these three reasons or at least some of them First We may suppose that Job having been entertained with a long discourse began to grow weary and slacken his attention and therefore as when we see one in a congregation remisse in hearing or sleeping out a weighty point we jog him or say Hearken to this so Elihu here Hence note First A good hearer of the Word may sometimes want an awakening word He that is not as Job was not a first nor second nor third-ground-hearer but as Job was a fourth-ground-hearer one that heareth with a good and honest heart yet even he may a little let down his watch and give just occasion to the speaker for such a short diversion as Elihu here used Hearken I pray to this There is a willingness of spirit in all fourth-ground or right-hearted hearers yet there is also even in them a weakness of the flesh corruption may be stirring temptation may be working therefore 't is no unnecessary jealousie in the Ministers of the Gospel sometimes to mingle or interweave such passages as these in speaking to them pray hearken stir up and awaken your selves There may be need of this I say where there is a general good bent of heart Some pretending hearers are like the Idols of the heathen who have eyes and see not eares and hear not who when they are hearing set themselves at least give way to sleep and willingly yeeld to the drowsiness of their spirits this sheweth an evil heart but a good man may be overtaken with drowsinesse and find much indisposition to duty while he is in duty and then he will count it a favour to hear such a word as this cast in Pray hearken Secondly Elihu might afresh provoke him to more serious attention because the matter he had to deliver was of more importance or did more nearly concern him than what he had said before Hence note Though the whole truth of God is to be attended to yet there are some truths that call for special attention Here is an accent put upon the point in hand Hearken to this We should not let any truth fall to the ground truth is precious quite through and we may say of truth as of gold the very filings of it are precious We save the least dust of Gold every grain of it is of worth and so is every grain or the least dust of divine truth One jot one tittle of the Law saith Christ Mat. 5.18 shall in no wise passe till all be fulfilled Surely then no jot no tittle of it should be lightly passed by by us Yet there are some divine truth like studs of masse gold or as jewels which ought to be more carefully attended to and laid up in the cabinet of the heart Some truths have an emphasis a Selah set upon them O hearken to these Christ saith in the Gospel about the tything of mint annise and cummin These things ye ought to do but be sure ye do not leave the weightier matters of the Law Judgment Mercy and Faith undone Matth. 23.23 so say I attend to the least truths but be sure ye attend to fundamental truths to those truths upon which the whole weight of the soul stands Such is The great Mystery of Godliness God manifest in the flesh and the great Grace of Faith in that Mystery These with several others are the fundamentals the very vitalls of Religion all falls and dies unlesse ye stand fast and live in these O hearken unto them Thirdly Elihu may be conceived to speak thus to Job because he saw him about to interrupt him possibly he might perceive a little passion stirring in him therefore not only to keep up his attention or to wind up his watch but to repress and keep down some stormy troubled motions rising in his spirit Elihu made this short interlocution or digression Hearken to this O Job suffer me to speak out do not take me off I have not yet done Hence note Patience is necessary in a good hearer And that not only for the doing what is heard but for the hearing of it As we can never bring forth the fruit of that which we hear without patience so neither can we without patience hear that which should make us fruitful The great grace to be exercised in hearing the Word is Faith yet we have need of Patience in hearing the Word and that in a double respect First We have need of Patience as to continuance in hearing Some would fain have done presently they cannot sit it out an hour is an year to them the
lighâ— enough to look through all the darkness and obscurity that is in the Works and Word of God I do not affirm this to cast that reproâ—ch of obscurity upon the Woâ—d of God which the Papists do The Word of Goâ— hath in it abundance of light yea 't is a light there is enough in it so plain that any who have any â—rue light may see much of it and be able to order their speech comâ—oâ—â—ably and competently that is acceptably before God abâ—ut it Yet there is a mysterious daâ—kness in many parts of the Word and Works of God which our light is not clear enough to master and get through God hath purposely done and spoken some things which stand as secrets which our eye cannot pierce into that he might keep us low and little in our own eyes As there is enough in the Word which the siâ—plest may understand and speâ—k of to â—alvation so there are some things there to poâ—e the wisest and hold them in a silent admiâ—ation The Apostle Peter 2 Epist 3.16 speaking about the Epistles of Paul saith In them there are some things hard to be understood He doth not say all things in the Epistles of Paul are hard to be understood but some things aâ—e and they are so for our exercise and tryal As those things are altogether secrets to us which God hath not revealed so some things are in a great degâ—ee secâ—ets to us though God hath revealed them and if so Then First Let us believe when we cannot understand Faith hath a knowledge about all general Principles yet he that hath no more Faith in some special Scripture-Pâ—inciples and Mysteries than he hath knowledge will have but little Faith in them Though we must have a knowledge about every thing we believe yet we may be much more in believing many things than we are in knowing them we may have much Faith in that of which we have but little knowledge As Faith is the evidence of those things which cannot be seen at all by the eye of sence so it is the evidence of some things to us which are very little seen by the eye of the understanding The blessed Virgin said How shall this be When she was told she should have a Son she could not understand the thing there was a darkness in it yet she believed it Secondly When we find darkness in the Works or Truths of God which are the Object of our Faith Let us adore what we cannot see and admire where we cannot apprehend Thirdly When we find darkness in any of the works of God Let us be sure to forbear to censure or question those works How vain a thing is it to judg when we do not understand or to say that is not done well which we know not how it is done Doubtless We cannot order our speech about such things before God by reason of darkness and therefore we should tremble to speak rashly or hardly of them Elihu heightens the poynt yet further in the next words Vers 20. Shall it be told him that I speak if a man speak surely he shall be swallowed up I find another rendring of these words in such a tenour as this Is there any need that he should be told what I speak As if Elihu's meaning were that God being omniscient and every where present needeth not any to bring him a report what men say or do he knows our doings and hears all our sayings though none tell him I hearkned and heard saith the Lord Jer. 8.6 He that planted the ear shall he not hear he that formed the eye shall he not see If any man behave himself amiss or speak amiss God seeth it God heareth it The Omnipotent needs no helper the Omniscient needs no informer no intelligenceâ— to bring him an account oâ— what is done oâ— spâ—ken Is there any need saith Elihu accoâ—ding to this reading that he should be told what I speak We render Shall it be told him that I speak Verbo forensi videâ—ur tâ— us esse mitâ—o versuâ— An narâ—abitur vel in actâ—â—eferretur Merl. Here some instead of the word told translate record shall it be recorded registred or written in a book that I speak that is that I have undertaken thy cause as thou hast stated iâ— Shall this be recorded and the record sent to God that I intend to be thy Advocate surely no neither I nor any man of wisdome or discretion will undertake to spâ—ak in this matter after thy manner Shall it be told him that I speak An aliquis audebit ei narrare quum locutus fueâ—o siâ— naâ—pâ— ut tâ— locutus es de gubeâ—natione Dei Pisc I dare not I would not have it told him that I will for a World Hence Note First No man who understands himsâ—lf will venture upon the doing or speaking of any thing that may provoke God or be displeasing to him Will any wise man be an Advocate to plead a Cause which he knows will upon just gâ—ounds offend and distast an earâ—hly Judg The Preaâ—her saith Solomon meaning himself Eccl. 12.10 sought to find out acceptable words the Hebrew is words of delight or words of the will He meaneth not flatteâ—ing words or men-pleasing words but such words as may profit men or please men for their profit that is aâ— the Apostle speaks Rom. 15.2 for their good to edification Now if we should not provoke men but seek to find out in the sence given words acceptable to them should we not much more take heed of speaking any thing to the provocation of God should we not seek to find out words of delight and acceptation with him words of his Will that is words every way agreeable to his holy will Secondly As Elihu feared such a report should be made to God Note It is high presumption to do or speak amiss not fearing God should know of it We are afraid to do that evil which may be reported to great persons who have power to punish us It such a man be told say some what we have done what will become of us Many are not afraid to do evil who yet are afraid it should be told their betters what evil they have done Servants will somtimes thus check children in a Family when they have done amiss We will tell your Father we will do your errand to your Mother that 's a dreadful word to a child that hath any â—everence of Father or Mother to say I will tell your Father and Mother of you The Lord knoweth all that we do amiss as was â—aid before though no man tell him but shall it be told to God what such and such men speak or do and will they speak or do it still shall it be told God what they speak and against whom they speak shall it be told God whom they reproach whom they revile and will they venture it 'T is dangerous when such Tales are truly told in the ears of God