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-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
and Sacrifices as in obeying the voyce of the Lord â— Saul had been very carefull to bring home sacrifices He had not obeyed the command of God yet hoped to put him off with a sacrifice But what were heards and flocks of cattel to be sacrificed when Saul rebelled against God Nothing provokes God more than outward services of worship when they are not accompanied with inward and universal submission to his will for that 's no better a sacrifice no purer worship than a Heathen payes to his Idol-god Hypocrites offer God only the blind and the lame Mal. 1.14 that is maymed and imperfect services there is imperfection in the services of the best but theirs are imperfect services so imperfect blind and lame that they are fit only for the blind and the lame so Idol-gods are called 2 Sam. 5.8 And do not they heap the wrath of the true God who serve him no better than false gods are served by their Idolatrous Devoâ—ionists Secondly There must needs be a continual heaping up of wrath by Hypocrites for if not to set the heart right provokes God to wrath Psal 78.8 The Lord was exceedingly displeased with the Israelites because they set not their heart aright Now if the Lord be so angry when the heart is not set aright much more must it provoke the Lord when then do purposely set their hearts wrong when they do evil knowingly advisedly when as it were they study to do evil To do good only in shew doth more displease the Lord than the doing of that which in shew is evil or which is evil above-board known to be so by all beholders As Hypocrites often deceive men so they attempt to deceive God himself This cannot but heap up wrath being it self so great a heap of sin They who think God will be pleas'd with outward Services alone or have no care to give him inward are alike displeasing to him Therefore among all sorts of sinners the Lord declares his wrath and thunders woe upon woe in the Gospel against Hypocrites They have heaped up wrath and it shall be heaped upon them They shall have their Portion in the Lake that burneth with fire and brimstone That 's the first thing what they do They heap up wrath When the hand of God is upon them they are so far from coming forth humbly and penitentially to turn away his wrath or to seek his face that they provoke him more and more and dreadfully enflame the reckoning against themselves They heap up wrath Secondly Elihu tells us what the Hypocrites in heart do not They cry not when hâ— bindeth them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vincire pro castigare species pro genere Licet hanc doctrinam in communi Elihu propâ—nat verisimile tamen est Jobum dicendo pungere But is it a fault or so great a fault not to cry when God bindeth us Are we commanded or bound to cry when we are bound in fetters and holden in cords of affliction wherein lyeth this sin That will appear while I shew what crying is here intended To cry is First to complain and make a noyse this is the cry of impatience Secondly to mourn and be sorrowful this is the cry of Repentance Thirdly to pray to supplicate yea to pray mightily to pray strongly and this is the cry of Faith Luke 18.7 Shall not God avenge his own Elect which cry day and night unto him That is which pray mightily to him night and day The hypocrite in heart often makes the first cry when God bindeth him the cry of impatience but never the two latter he makes not either the cry of Repentance or the cry of Faith in Prayer when God bindeth him This lets us see the second Part of the wickedness of these hypocrites 't is the omission of a most necessary duty yea of two They act very sinfully for they heap up wrath they act not holily for they do not cry when God binds them that is they neither repent nor pray or they repent not heartily they pray not earnestly in the day of their affliction Hence note First Hypocrites humble not themselves when God humbleth them When he binds them as it were hand and foot they are tongue-tyed and heart-tyed The Lord said of such Hos 7.14 They cryed not unto me with their heart when they howled upon their beds they assemble themselves for Corn and Wine and rebel against me They howled and made a noyse but saith the Loâ—d all the while they cryed not to me There was no Repentance no Prayer in their cry they cryed not with their heart Hypocrites will first complain much when God binds them secondly they murmure much when God binds them thirdly they will vex themselves like a Bull in a Nett when God binds them Fourthly they will rail and curse when God binds them but repent or pray they do not Isa 8.21 They shall pass through it hardly bested and hungry and it shall come to pass that when they shall be hungry they shall fret themselves and curse their King and their God and look upward Here was blaspheming but no crying no repenting no praying no deprecating the hand of God or the Judgment felt in an humble and spiritual way Hypocrites cry not to the Lord though he makes them cry they are readier to find fault with God than with themselves in the day of adversity they neither cry the cry of godly sorrow for their sin nor the cry of godly Prayers for help out of their affliction They who are false with God in times of Peace seldom if at all repent or duty apply themselves to God for help in times of trouble the reason is The Conscience of the hypocrite in heart tells him Anteactae turpis â—itae â—emâ—ria anintum enervat he hath dealt basely with God and therefore when he is in streights or bound what face what faith what liberty of spirit can he have to cry to God Such hypocrites often cry out despaiâ—ingly but oh how rately are they brought to cry either believingly or repentingly when God bindeth them Secondly Consider this cry a little further as a Prayer-cry Hypocrites in heart may be much for prayer in time of prosperity they were not hypocrites else if they did not pray they were openly prophane not hypocrites Christ speaking of hypocrites Math. 6. tells us they pray much and Math. 7. they cry Lord Lord. Hypocrites are much in praying especially in times of prosperity yet here he saith They cry not when he bindeth them that is in the day of adversity Hence Observe That which is not done uprightly will not be done constantly Hypocrites cry to God only in shew at best and when 't is best with them but when they fall into a troubled condition they cry not they even lay down their shew they throw up their duties when they miss their desires They who have prayed often in a time of prosperity not throwing away their sins coming into
unawares nor by the unceâ—tain changes of the Air but according to his direction and unchangeable purpose It is turned about by his Counsel The creatures do not govern themselves nor are they Masters of their own motions The way of man is not in himself surely then the way of the Cloud is not in it self Clouds take their course according to the order and command which they receive from God Again The Clouds are thus turned about by the Counsel of God that they may do whatsoever he commandeth them Hence note Clouds are sent about work there 's somwhat to be done by every Cloud God will not have a Vapour arise nor a Cloud stir for nothing he commands them to be doing And if God send Clouds abroad to work much more doth he send man forth into the world to do work appoints him what work to do The first Man was no sooner made and set up in a state of created perfection but he was presently set to work he must be doing Gen. 2.15 And the Lord God took the man or Adam and put him into the Garden of Eden to dress and to till it From the Angels in Heaven to the worms that creep upon the earth there 's no creature but hath somwhat to do yea not only the living and rational creatures but as here in the Text the very inanimate creatures the senseless creatures the Clouds have somwhat to do God sends them forth upon his business Every creature hath a service hath somwhat to do And therefore it will be ill with those whom God finds idle or doing nothing or nothing to any good purpose That servant had been doing to whom Christ in the Paâ—able is represented thus speaking at the last day Well done good and faithful Servant Thirdly observe The Clouds are faithful and ready Servants they do whatsoever the Lord commands them They are Gods Messengers and they will do any or every Eâ—rand which he sends them about and trusts them with 'T is the duty and commendation of a Servant to do whatsoever he is commanded A mans servant must do all his Masters just and lawful commands he must not take up this or that command to do it and pass by the rest The Rule is plain Col. 3.22 Servants obey your Masters in all things Much more must a Servant of God obey him in all things Acts 13.22 I have found David a man after mine own heart he shall fulfill all my Will David was a trusty servant he was not like Saul who did the Lords work to halves The Clouds are trusty Servants they do whatsoever God commands them and we may distribute the commands which God gives the Clouds into two Ranks First The command of God to the Clouds is somtimes for the hurt oâ— punishment of man God threatens and he executes vengeance by the Clouds Ezek. 13.13 Winds conveigh the Clouds and the Clouds pour down overflowing showrs in the anger of God and great hail-stones in his fury to consume and ruine all before them Secondly Clouds execute the command of God in a way of favour as they execute his threatnings so they fulfil his promises Hos 2.21 22. Both these commands to the Clouds are expresly mentioned in the next verse I only touch them here Now forasmuch as the Clouds are here described under the notion of the prest and faithful Servants of God doing whatsoever he commands take these Inferences from it First If Clouds do whatsoever God commands them then surely Christians ought to do whatsoever Christ commands them Shall the Clouds of God out do the children of God in obedience We find that admonition often urged in the Scripture of the New Testament especially in the 13th of Mathew and in the 1st 2d and 3d Chapters of the Revelation He that hath ears to hear let him hear But behold a wonder they that have no ears hear The Clouds have no ears and yet they hear and more than hear they do the commands of God What shall we say when Clouds hear and obey and men do neither Let us learn Duty from the Clouds We are sent to the School of Nature in holy Scripture almost throughout Elihu seems to say Go to the Clouds O ye that are either slothful or disobedient consider their work and be wise they are continually doing whatsoever the Lord commands them Secondly If the Clouds do whatsoever God commands them then here 's matter of comfort to all who do what God commands them surely God will not command the Clouds to do them any hurt who are doing his commands If you can say that you do the commands of God you may rest assured God will never give the Clouds a command to do you hurt I do not say but an affliction may drop out of the Clouds upon a man that is doing the commands of God or the Clouds may have a command to drop affliction upon him that is doing the commands of God but the Clouds drop no hurt upon any that do the commands of God And therefore seeing the Clouds even those Clouds that carry Storms and Tempests Thunder and Lightning Snow Hail and Rain the great Rain of his strength seing I say these Clouds that are the Treasuries and Magazines of such terrible things are at the command of God let not his faithful people fear for when the Winds are Stormy when the Clouds are black and carry as we think nothing but wrath and death in them God will take care of â—hem and charge his Clouds to do them no harm Clouds whatsoever they are doing are doing Gods commands and doubtless he will not give them any commands for their hurt who keep and do his commands And as 't is matter of comfort to the faithful Servants of God that he commandeth the Clouds in the Air so that he also commands those Clouds which are raised in the hearts of men or that sit and appear in their faces and foreheads We often see Clouds gather in the Brows of displeased mortals As some are clouded with sorrow so others are clouded with anger and wrath Those black Clouds in the faces of men are as dreadful as the blackest Clouds in the Air yet the Lord who commands the Clouds in the Air commands the Clouds of anger and choler of wrath and indignation rising out of the hearts and appearing in the faces of men and can blow them over or blot them out whensoever he pleaseth Thirdly If the Lord by his commands orders the Clouds and the Clouds are ready to execute his commands then let us have high thoughts of the power of God and of his commands If men refuse the commands of God if the stout and hard hearts of men will not stoop to them the Clouds of Heaven yea the clods of the earth will Whatsoever God commands he will have it done not one title not one Iota as Christ spake of the Law shall fall short or fail or be unfulfilled If such and such will
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
not regard vaine prayer so when thou sayest to him thou wilt not mark it that is attend to providences as thou oughtest he wil not regard thee There is a truth in this and the Original word may fairly bear this translation yet I shall not stay upon it but rather take this Context as the beginning of a new argument than as the inforcement of the former understanding it so the words have yet a reading different from ours Another modern translater disliking the former reading only in the first part of the verse gives his own thus In this also thou hast sinned Those words are supplyed to make up the sense Etiam in hoc pexasti quòd dixisti te non contemplaturum eum Judica te coram eo expecta eum Pisc as being the bringing in of a further charge against Job In this also thou hast sinned that thou hast said thou shalt not see him judge therefore thy self before him and look for him This is the matter of his new charge Thou hast said thou shalt not see him this is thy sin And having given him this charge Elihu gives him counsel according to this translation in the close of the verse Judge therefore thy self before him and look for him We say in our translation Judgement is before him that is before God this translation saith Judge thy self before him and the reason of it is because some take the word here as a Noune Aliqui 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nomine exponunt Judicium alii pro 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 verbo imperativi modi Judica Merc others as a Verb of the Imparative mood Judge thy self before him and then look to him or trust in him that is thou hast failed greatly and sinned in taking up such a Conclusion as this that thou shalt not see God the sense of which I shall open when I come to our own translation therefore I advise thee to judge thy self thoroughly and humbly to acknowledge thy fault This translation is much insisted upon and because it hath a profitable sense I shall note two or three poynts from the latter part of the verse where it differs from ours and then proceed to our own Translation Job being charged with sin for saying that he should not see God is here advised to judge himself Judge thy self and look to or trust in him Hence Note It is our duty to judge our selves And 't is a great Gospel duty The Apostle gives it in plain words 1 Cor. 11.31 If we would judge our selves we should not be judged of the Lord. We are very apt to judge one another but very backward to judge our selves It is a great work to erect a Tribunal as I may say in our own Souls and Consciences to sit in Judgement upon our selves which that we may do we must do these three things First we must send Summons to our selves we must cite our selves to our own Tribunal for alwayes before Judgement Summons must go out and be sent to the party offending Here we are to send Summons to our selves that is to call together all the powers of our souls to appear in this Judgement and answer what is or may be alledged against us And when we have Summoned our selves then secondly we are to examine search and try our selveâ— Lam. 3.41 Let us search and try our wayes and turn again unto the Lord. Thirdly having tryed and examined our selves before we can come to Judgement that Judgement which is here intended we must humble our selves under a Conviction of our own vileness and sinfulness whether of our nature or of our actions whether of our state or of our way for whereas there are two parts of Judgement Absolution and Condemnation we can never come to that part of Judgement the judging of our selves as persons worthy to be condemned by the Lord for our sins unless we are first convinced of our sins Now when we have summoned examined and convicted our selves then we are ready to judge our selves to judge our selves even with the judgement of condemnation respecting what we have done yet we should do it with hopes of absolution acting our faith upon the free grace and mercy of God through the satisfaction which Jesus Christ hath made for us Again The scope of this counsel or the reason why Elihu adviseth Job to judge himself was to shew that he had rashly judged of the wayes of God because he had not duly judged himself Hence Note Self-judging or judging our own doings will preserve us from rash judging the doings and dealings of God with us We shall never think God deals harshly or rigorously with us if we do but enter into and pass a right judgement upon our own souls As they that judge themselves shall not be judged of the Lord 1 Cor. 11.31 so they that judge themselves will never judge the Lord no they will acquit and justifie the Lord under all his proceedings even in his sorest and severest ones Thus did Ezra in reference to those great and unparalel'd sufferings of the Jewes in the Babylonian warr and captivity Chap. 9.13 Thou our God hast punished us less than our iniquities deserve And so did Daniel Chap. 9.7 O Lord righteousness belongeth unto thee but unto us confusion of faces as at this day Further Elihu concluded Job very much affected with or highly conceited of himself because he pleaded his own innocency or integrity so much and was so desirous to come to a hearing and have his matter tryed before God and therefore saith he Judge thy self Hence Note Self-judging will keep us from proud or high thoughts of our selves of our own wayes or works how good soever they are Suppose our wayes and our works pure and good as Jobs indeed were for the maine he was a man of the highest elevation in holiness and of greatest integrity yet if we would thoroughly examine and judge our selves consider our short comings in duty our sinnings against duty and the sins that cleave to our best duties we should find our very innocency to be guilty and our righteousness to be unrighteous and surely such a discovery would lay us very low in our own thoughts and go very far towards the subduing of that pride of our hearts which often ariseth from the contemplation of our own wel-doing Lastly Consider this counsel was given Job according to this translation with respect to that which follows Judge thy self and trust in or wait for him Hence Note We are never fit to trust nor to wait upon God in any of his providences till we judge our selves or Judging of our selves will dispose and prepare our hearts for trusting and resting upon the power goodness and mercy of God The more we judge and humble our selves the readier haâ—h God declared himself to help us in our extremities 1 Pet. 5 6. we also are then the readier to trust and wait on him both because we then see more clearly what need we
do right But as sure as God knows every mans righâ— so certainly he will do him right Abraham pleaded thus with God Shall not the Judge of all the Earth do right Gen. 18.25 Certainly he will do right he cannot but do right Judgement is before him The Scripture is express He will reward every man and award to every man according to his works Every man shall have as he is for as the Apostle speaks 1 Cor. 4.6 He shall bring to light the hidden things of darknesse and make manifest the counsels of the heart and then shall every man have praise of God that is every man shall have it who is fit for it every man shall have praise who is as we say praise-worthy how much soever he hath been dispraised slurr'd in his credit unworthily dealt with and accused in this world God will not hold or detain the truth of men in unrighteousnesse though men hold both the truth of God and the truth of men the truth of their Causes in unrighteousnesse Judgement is before the Lord. Fuâ—ther That Particle which we render yet gives us this Note God is never a whit the lesse Righteous because it doth not appear to us that he is so Although thou sayest thou shalt not see him yet Judgement is before him The wayes of God are often secret but none of them are unjust Judgement is before him even then when we think iâ— is farthest off from him Therefore if we will give God the glory of governâ—ng the world and of ordering all our personal conditions we must not measure him by the things we see or which appear for we cannot see the measure of his Judgement by what appears that which appears to us is not his Judgement something else is his judgement and he in the close will make his judgement clear to all men he will make it appear that judgment is his though what his judgement is doth not appear The mis-apprehensions or mis-constructions of men do not at all retard or stop the righteousnesse of God as the Apostle speaks in another case Rom. 3.3 Shall the unbelief of man make the Faith of God that is the Faithfulnesse of God of none effect God forbid God will be Faithful and True though all the world be Unbelievers and Lyars Now as the unbelief of man cannot make the Faithfulnesse of God of none effect so our not believing that Judgement proceeds or our saying it is delayed does not at all take off God from righteousnesse in doing Judgement he is doing Judgement righteously whatever apprehensions men have of his doings Judgement is before him Therefore trust thou in him Elihu according to the first reading of the former words exhorts Job to Repentance Judge thy self and here he exhorts him to Faith Trust thou in him Judgement is before him therefore trust thou in him or wait and hope in him for seeing God is a Just and Righteous Judge he will not neglect or slight the Cause of any of his People therefore they have all the reason in the world to trust in him and wait upon him It is unbelief which makes haste Faith is content to wait and tarry The Original word hath several significations First 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Notat 1. Dolere 2. Parturire 3. Manere Perseverare 4. Sperare Forte per metaphoram quia animus sperans futurâ—m gaudium cum dolore parturit Coc. More general to grieve or be in pain and trouble Secondly In special to bring forth or the pain of a woman in travel to bring forth there is much pain in that travel Thus some translate here Wait for him as a woman in travel waits for deliverance Thirdly As it signifies to have pain and to have that pain in bringing forth children so to attend to wait to stay quietly and expect Rest in the Lord saith David Psal 37.7 and wait patiently for him We may give the reason of this signification from that allusion The woman though she be in pain yet she patiently bears it because she hath hope a man shall be born into the world John 16.21 A woman in that pain hath not only patience but comfort under it because she hopes a child shall shortly be born who will recompence all her sorrows in bearing and bringing him forth into the world That 's the force of this word Trust in him Thou art in pain in trouble in travel for the present yet thou shalt have a blessed deliverance thou shalt certainly find that it is not in vain to trust upon God Thus Elihu aâ—viseth Job to such a patience as a woman in travel with child hath who bears her pains comfortably being refreshed and supported with an assurance and fore-sense of that joy which she shall have being once delivered Trust thou in him I have in some other places of this Book met with this Point of trusting in God Job said in the 13th Chapter of this Book vers 15. Though he slay me yet will I trust in him And therefore I shall not stay to open that general duty or the exercise of that Grace which here Elihu exhorts Job to Trusting in or waiting upon God Only from the Connexion Note First It is our duty to wait and trust upon God And 't is such a duty as will keep us close to all other duties a mind staid on God is a mind fit to move about any good work whatsoever which God calleth us unto Secondly Put all together Thou sayest thou shalt not see him thou art doubtful whether ever things will mend yet Judgement is before him therefore trust Hence Note When things are not clear to us when we have no light about what God is doing or what he will do yet it is our duty to trust and wait upon God We must wait upon God and trust in him though we do not see him yea though we cannot see him for Judgement is before him That of the Prophet Isa 50.10 is a clear proof of this duty and some expound this Scripture specially respecting outward dark providences as others of inward darkness or darkness of spirit Who is among you that feareth the Lord and obeyeth the voyce of his servants that walketh in darkness and hath no light as Job saith here I shall not see him What shall a poor benighted soul do in that case The answer or advice followeth Let him trust in the name of the Lord and stay upon his God How dark soever our condition is yet it is our duty to trust upon God and if once we are enabled to give God the glory due to his name in confessing that Judgement is before him we shall readily trust upon him to order all things for us though all things seem out of order even to amazement though we see heaven and earth as it were confounded yet we shall readily trust upon him because we believe that even then Judgement is before him How soon can he turn our
suffer us a little we will not burthen you much There are two things of admirable use in speaking First Brevity Secondly Perspicuity 'T is true that they that strive to be short prove very obscure yet doubtless 't is no very hard thing in most matters to joyn perspicuity with brevity and to give a clear sense in a few words And though it be a truth That when we have said much of God and of the things of God we have said but little yea that when we have spoken our all there remains infinitely more to be spoken yet we should as much as may be aim at brevity especially where the Person spoken to is weak and unfitted by bodily indispositions to hear much Suffer me a little And I will shew thee c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Amplam et susiorem rei elucidationem et declarationem importat Bold That is I will make all plain to thee I will give thee a full declaration of my mind and I hope of the truth I will set all before thee that so upon a â—eview thou mayest the easier apprehend my sense and give thy sentence about it Day unto day uttereth speech saith David Psal 19.2 and night unto night sheweth knowledge 'T is this word and it notes a very plain and evident manifestation of that which is offered to be known the very night carrieth a light in it concerning the glory of God I will shew thee That I have yet to speak on Gods behalf Dativus verba addities indicat honorem et cultum loqui Deo est non solum pro Deo defendendo sed etiam honorificando sermonem assumere Bold Some read for God or to God that is for the glory of God or to the honour of God in the clearing up of his righteousness against those blemishes which thy speech if not intentionally yet consequentially hath cast upon it I will speak that which may both convince thee and justifie God The Original Text strictly is thus I will shew thee that there are yet words for God that is I will make it appear that many things more may be said and proved in pursuance of this Poynt for thy further humiliation under the mighty hand of God and for the Lords vindication in all his dealings with thee I speak for God Nor was this a meer pretence Quia saepe arrogantes sibi sentium silentii reverentiam non deberi Domini non nunquam potentiam de quo quasi loquuntur insinuant c. Greg. in Loc. or a vain boast as I find some Expositers I conceive very causelesly charging Elihu as if here he published a zeal to speak for God that he might gain applause or draw a reverence upon himself in what he had to speak Some 't is granted have câ—yed up the Name of God when they closely aimed at their own But doubtless Elihu was honest and plain hearted when he said that what he had to say was for God as he pretended so he was really for God I have yet to speak on Gods behalf Hence Observe First It is a mans honour as well as his duty to be an Advocate for God As it is mans comfort his choicest comfort that God hath pâ—ovided an Advocate for him that he hath found out one to speak to himself in our behalf namely Jesus Christ so it is both the duty and honour of man to be an Advocate for God For if First it be a great honour to know God and to have God made known to us He hath not dealt so with any Nation as he dealt with the Jews in giving them the knowledge of his mind and as for his Judgements they have not known them Psal 147.20 Secondly If it be a greater honour to believe and obey according to what we know then Thirdly When we know when we believe and obey our greatest honour of all is to plead for and stand up in Gods behalf to undertake being called the defence of his truth and of his wayes to contend earnestly for the Faith once by God delivered to the Saints which is indeed the only good contention Paul saith Phil. 1.17 I am set for the defence of the Gospel Paul was a Champion ready to cope and buckle with all comers for Christ or the Gospel and therefore at the 20th verse of the same Chapter he saith the great thing he lookt after was That Jesus Christ might be magnified in his body whether by life or by death There are three wayes whereby we appear as Advocates on Gods behalf First By saying or arguing Secondly By doing or practising Thirdly By enduring and suffering and by all Christ is magnified in our body the two former wayes by life the latter by death or by that which bears the Image of it There 's noâ—hing needs a fuller measure of defence for God than the Truth of God and we never stand up so fully on Gods behalf as when we stand for his Truth though â—ur selves fall To speak and do on Gods behalf is most for our own behoof though we get but small fees or wages yea though we lose our all in this world for such speaking and doing I could wish there were not too much cause of complaint that God hath not many to speak on his behalf and that Christ Jesus our great our only Advocate with God hath few Advocates among men When God as it were calls to us Who is on my side who Truly there are but few that will appear for him that is for Truth for Holiness for holy Worship few appear for these things when differences arise about them The corrupt part of the world in any Age will not and the better part are not so free as they ought to speak and appear in such Cases on Gods behalf The world saith St. John in the Revelation wondred after the Beast he cannot want Advocates who hath so many Admirers But as the Admirers so the Advocates of the Lamb are not many they are only a sealed a selected Company We can be very warm in speaking in our own Cause and on our own behalf but how cold and dead-hearted are we when we come to speak in the behalf of God! what a sad withdrawing is there from that duty God stands up often on the behalf of his People and owns them in their need yet few own God or the Truth of God when there is most need Remember as it is our honour so our duty to speak on Gods behalf and they will come to a bad reckoning at last both for their doings and speakings for the work both of hand and tongue who have done and spoken much in their own behalf and little or nothing on Gods Again As Elihu makes this an Argument to provoke Job to hear him patiently Note They that speak for God ought to have audience It is an Argument commanding attention to say I speak from God or for God As when the Lord himself speaks all ought
might serve the turn to hasten our return from a nothing and shall not a command do it when I say a nothing remember as was shewed sin is no such thing as you look upon it to be where are the profits that you have reaped by sin where are the contents and pleasures that you have taken by sin the profit the pleasure and content of sin are nothing there is no advantage to be had by sin Sin is something in the ill effects of it if you would have paine and dishonour and reproach you may have enough of it in sin and you will find sin a something in that sense but sin is a nothing that is no such thing as you expect and look for and therefore be perswaded to return from it Lastly From the whole text take notice of the purpose of God what he hath in his heart when he afflicteth his people the righteous for their iniquities and faylings for their faults and uneven walkings The scope of God in all this is not their hurt but good it is not to destroy them for their sin but to destroy their sin it is not to withdraw himself from them but to draw them nearer to himself all the hurt that the Lord intends us by any affliction is but to get out our dross and to fetch out our filth to bring us off from those things that will undo and ruine us for ever And how great an argument of the goodness of God is it that he designeth the evils which we suffer in these dying bodies to heal the evils and help on the good of our immortal souls that 's all the hurt that the Lord means us And the Lords heart is so much in this design the return of those he afflicts from their iniquity that he seems confident of it that when any are in affliction surely they will return Hosea 5.15 In their affliction they will seek me early surely they will And therefore the Prophet speaks of the Lord as defeated and disappointed of his purpose when he seeth such as he hath afflicted continuing in their sin Isa 9.13 The people turneth not unto him that smiteth them neither do they seek the Lord of Hosts As if he had said 'T is a wonder that being smitten they have not returned what a strange what a cross-grain'd people are these What doth the Lord smite you that you should run farther from him and follow your iniquity closer or hold it faster you may be ashamed that you turn not unto him that speaks to you but when you are smitten will you not return from iniquity remember the Lord therefore suffers you to be bound in fetters that you may be loosed from your sins he therefore suffers you to be holden in the cords of affliction that you might let go your transgressions Take heed you be not found disappointing him of his purpose How well it will be with those who do not disappoint him and how ill 't is like to be with such as do will appear further and fully in the two next verses JOB Chap. 36. Vers 11 12. 11. If they obey and serve him they shall spend their dayes in prosperity and their years in pleasures 12. But if they obey not they shall perish by the sword and they shall die without knowledge IN the former Context we heard what the blessed designes of God are upon the righteous when they are bound in fetters and holden in the cords of affliction namely to convince them of their sin to fit them for the receiving of Instruction and to bring them clear off from iniquity In these two verses Elihu proceedeth to shew what the issue of those afflictions will be in a double respect or case First In case the afflicted come up to and answer the forementioned designes of God that is if they take knowledge of their sin if their ears be opened to Instruction if they return from iniquity what then he tells us v. 11. If they obey and serve him they shall spend their dayes in prosperity and their years in pleasures that shall be the issue the blessed issue of all the afflictions with which they were exercised Secondly He shews us how those afflictions will issue in case the afflicted come not up to those designes of God in case they are not brought to a knowledge of sin nor receive instruction nor return from iniquity what then he tells us that v. 12. if they obey not this will be the consequent of their obstinacy they shall perish by the sword and they shall die without knowledge We have a parallel Scripture to this almost in terms Isa 19.20 If ye hear and obey ye shall eat the good of the Land but if ye refuse and rebell ye shall be devoured with the sword This text not only carries the sense but almost the words by which Elihu expresseth both the Lords pleasure and displeasure in this place to Job Vers 11. If they obey or hear That is take out the lesson taught them if they do that which the affliction teacheth them or which God teacheth by their affliction by their cords and fetters then c. The same word is frequently in Scripture used for obeying and hearing Psal 81.8 11 13. Psal 95.7 To what purpose is our hearing the will of God without obedience to it When young Samuel said at the Lord's call Speak for thy servant heareth 1 Sam. 3.10 his meaning was Lord I am ready to do what thou speakest We hear no more than we obey and therefore obeying and hearing may well be exprest by the same word The text is plain I shall only give this Note and pass on It is our duty to hear and obey when-ever God calls or speakes either in his word or in his works That which this text holds out specially is the voice of God in his works what God speakes by Fetters what he speakes by Cords If ever we hear and obey the voice of the Lord it should be when he teacheth us as Gideon taught the men of Succoth Judg. 8.16 with thornes and briars of the wilderness O let us take care of hearing and obeying this voice For First God is the Lord and therefore to be obeyed Secondly God is a Soveraign Lord and therefore much more to be obeyed Thirdly As all the Commands so all the Chastisements of God are just and righteous therefore they are most of all to be obeyed Fourthly To obey the Commands of God whether taught us in his Word or by his Rod is good yea best for us therefore we should obey for our own good If they obey And serve him or worship him The word which here we render to serve 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Religio at numinis cultus est servitus quaedam is very often in Scripture rendred to worship and sometimes worshipping is expounded by serving Mat. 4.10 Thou shalt worship the Lord thy God and him onely shalt thou serve that also is the mind of the
from a great Pâ—ince the Duke of Saxony as I remember this came upon his heart I hope God will not put me off with these things with gifts from Princes I shall be hungry as long as I live if I have nothing to feed upon but what is of the World and poor as long as I live if I have no other treasure but what is earthly thereupon protested he would not be satisfied with the best things of this World though content with any thing Thus I say God deals bountifully with a liberal hand to some of his people especially This was made good in the former or Old Testament times when the promises went more upon externals as hath been shewed whereas now they go more upon spiritual and heavenly things yet there wants not examples of Gods dealing bountifully in outwaâ—ds with his faithful servants under the Gospel he hath caused that which was set upon their Table to be full of fatness This is the first part of the Application wherein Elihu acquaints Job what God would have done for him if he had carried it humbly as he should under his afflicting hand he had been out of his fetters and bonds before that time and set in a large place he had not fed so long upon ashes his Table had been full of fatness As in this verse Elihu applyed the matter to Job by shewing him how it should have fared with him or how graciously and bountifully God would have dealt with him if he had humbled himself as he ought and been duly affected with the afflicting hand then upon him so in the following verse he applyeth the Doctrine to him by telling him that the reason why he was at the present in such an afflicted condition was because he had not so humbled himself in his affliction Vers 17. But thou hast fulfilled the Judgment of the wicked therefore Judgment and Justice take hold on thee This is a home Application indeed he speaks to his face Thou hast done it thou hast fulfilled the Judgment of the wicked which is as a home so a very hard and heavy charge Take a twofold Interpretation of it First Some expound it I think not rightly of Jobs ill carriage in the time of his prosperity as if Elihu had reflected upon that Thou hast heretofore fulfilled the Judgment of the wicked and that First by a general ill course of life As Christ saith to the Pharisees Math. 23.32 Fill ye up the measure of your fathers some conceive Elihu speaking to Job in that sence Thou hast filled up the measure of the wicked following them in their evil wayes â—â—â—â—ium impii imple visti q.d. Optimi et incâ—rrupti judicis Offiâ—io desuisti impii munus et partes obiisti Cajet Sed receptissima vocis Originalis sententia est Judicium est non Officium Pined Secondly That in his Magistratical capacity or that being a Magistrate he had fulfilled the Judgment of the wicked that is what wicked men and their bad Causes wanted of weight and t uth of righteousness and goodness that he filled up by favour by accepting their persons and giving countenance to their wickedness Some charge him thus directly Thou hast done the part or Office of an unjust Judg when thou hadst power in thy hand thou wast defective short or wanting in discharging the Duty of an upright Judge but didst the work of a corrupt Judge corrupting Judgment to the full therefore now Justice and Judgment take hold of thee But as I said before this is not a right Exposition of the Text for Elihu never charged Job with a sinful course of life in former times or before his affliction as his friends had done though he chaâ—ged him with much sin in his carriage under his afflictions and it may be conceived that Job heard Elihu more patiently and equally than he heard his friends because Elihu dealt more equally and candidly with him than his Fâ—iends did he did not lay it upon him as if in the foregoing part of his life he had traded in wickedness but only reproved him for his boldness in dealing with and appealing so often unto God in his soars and sickness or because his spirit was not broken enough notwithstanding those sore breakings and sicknesses with which he was afflicted So then Elihu in saying this intended not that Job had fulfilled the Judgment of the wicked either by a wicked conversation or by perverting Justice in favour of the wicked Such a charge had been utterly inconsistent with the Testimony which God gave of him in the first Chapter of this Book Therefore Secondly Thou hast fulfilled the judgement of the wicked may be understood first that Job had gone near in his behaviour under his affliction to do even almost as Satan boasted and presumed to God he would do in the second Chapter that if God did but lay his hand home or closer upon him and touch his bone and his flesh then said Satan he will curse thee to thy face Now though Job did never in the height fulfill this wicked opinion or judgement of the Devil concerning him yet by his often complainings of and murmurings about the severe dealings of God with him and his not pittying him in his distress he verged upon it he came somewhat towards and much too near the fulfilling of that judgement of the wicked one and Elihu might say Thou hast fulfilled the judgement of the wicked thou hast done in a degree or shew as the Devil said thou wouldst if the hand of God were heavy upon thy body Secondly These words Thou hast fulfilled the judgement of the wicked may have this meaning Thou hast rendred thy self guilty of or obnoxious to that judgement which God useth to pronounce and execute upon wicked men Thirdly Thou hast fulfilled the judgment of the wicked that is thou under the hand of God hast carried thy self as wicked men usually do thou hast imitated them in a great measure More impiorum causam tuam agisti impaticuter contra deum murmurando Sanct. What do wicked men when the hand of God is upon them they rage and murmur they toyl themselves and are full of the fury of the Lord as a wild Bull in a net thou seemest to have fulfilled this judgment of the wicked for thou hast been so far from humbling thy self as thou oughtest that thou hast stood it out and stouted it with God and desired a day of hearing Hast thou not in all this fulfilled the judgment of the wicked In the 34th chapter of this book at the 8th verse Elihu told Job that he had gone in company with the wicked that is that he had taken the same course with the wicked and as they use to do in the day of their calamity And that 's the meaning of Elihu's charge here Thou hast fulfilled the judgement of the wicked that is thou hast carried thy self too too like wicked men in the day of thy trouble Thus
comprehending all sorts of men even those who arâ— dim sighted blear-eyed that is of weakest understanding may be a good improvement of the Text implying that as some of the woâ—ks of God are o mysterious that the wisest cannot see the meaning of them so many very mâ—ny of his woâ—ks are so manifest that common men may compasse them Magnifie his works which men behold The works of God are of two sorts visible and invisible First Such as we see or know by s ght Thus the woâ—ks of Creation and the works of Providence his present providences are such as we behold they are visible works Secondly There are invisible works of God which we cannot behold but must believe and can know only by faith such are his spiritual works or what he works upon or in the spirits of the children of men These are written in too small a letter for the eye of Nature to behold none can see them or behold them but by an eye of faith or spiritual understanding The works of regeneration and sanctification for which God is wonderfully to be magnified may be seen or beheld in the fruits and effects of them in those they are very visible but they cannot be seen in themselves The past and future providences of God cannot now be seen by the eye but by faith they may and we ought to believe that such things were wrought and shall be wrought we are to receive the testimony given by faithful History that such things were done though we never saw the doing of them and we are to receive the sure word of Prophecy that such things shall be done though we live not to see the doing of them The work of God intended here by Elihu is a visible work therefore it must fall among his providences Vers 25. Every man may see it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Omnes homines in quibus est vel miâ—a bonae mentis Merc That is say some every wise and understanding man but rather any man as was touched at the former verse if he be but a man of common understanding if he have â—ny spark of Reason left in him unquencht if he have his eyes in his head he may see it the eye of every one who will not shut his eyes against the light must needs see it We say Who so blind as they that will not see Man may behold it afar off The word here rendred Behold is not the same which we translate Behold in the former verse nor is it the same word which signifieth to see in the former part of this verse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Some make a difference between seeing in the former part of the verse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Beholding in the latter Holy and good men see the woâ—ks of God clearly and distinctly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they look on them with dâ—light and contentment the common sort of men only bâ—hold â—hem first darkly as at a distance secondly confusedly and in grosse Man may behold it Afar off There is a four-fold conception about that afar off 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Longe Mont Eminus i. e. a formatione mundi huc usque Râ—b Solomâ—th Non plane perspicit rationem ejus Pisc First Some expound it for afar off in time The work of God doth not weare out that first and great visible work of Creation which was from the bâ—ginning yet remaineth Ages pass away but the work of God doth not pass away though done some hundreds yea thousands oâ— years ago Secondly Afar off that is imperfectly not fully he may have some discoveries of it every man the weakest man may discern somewhat of it Things that are high and afar off are confusedly seen not clearly or fully discerned A man that is afar off cannot be distinguishingly knowne When a man is afar off we may see him to be a man but what manner of man he is or who he is we cannot discern though possibly it may be our own father yet being afar off we cannot know him distinctly Thus to see afar off notes only a confused knowledge That 's a good sense things afar off are not distinctly seen Thirdly Afar off may be expounded of all the sight we have on this side Heaven In this world we see all that we see afar off we have not a near intimate knowledge of things especially not of the best things spiritual things of all them we must say We know but in part and see thorow a glasse darkly as the Apostle speaks 1 Cor. 13.12 Such things as are not immediate to us E longinquo i. e. ex posteriori us et effectiâ— Merc we are said to see thorow a glass or as represented in their effects and issues or in their back parts as God himself is seen Exod. 33.18 23. Thou shalt see my back parts but my face shall not be seen said God to Moses when he moved to see his glory Fourthly This beholding afar off may note the greatness of the work of God the exceeding lightsomness and glo iousness of it Those things that are great may be seen a great way off A high Tower is seen afar off We haâ—dly believe the doctrine and reports of Astronomers how far off the Sun is which every eye beholds Though the Sun be so many thousand miles distant yet any man may see it 't is so great so beau iful so bright a body Many of the works of God have such a beauty radiancy and luster in them that any that are not stark blind may see them afar off Remember that thou magnifie his work which men behold Every man may see it man may behold it afar off From the centext of these two verses note First We are very apt to forget our duty in giving God the glory of his works The memento or remember at the beginning of the verse is no more than needs We have bad memories for any thing that 's good especially for the good word and the good works of God We are so far from magnifying his work that we often forget his work 'T is said of Israel Psal 106.13 They soon forgat his works If we soon forget the woâ—ks of God we shall sooner forget to magnifie God for his work Many remember the work of God who do not magnifie it nor him for it but none can magnifie the work of God nor God for his work who do not remember it Secondly In that the Text saith Remember that thou magnifie not only that thou speak of or declare his work but magnifie it Note We usually have low apprehensions of the work of God While we remember it we do not magnifie it while we speak of his work we seldome praise his work It is said of the vertuous Woman Prov. 31.31 Her own works praise her in the Gates that is they like so many Elegant Oratours tell all that pass by how praise-worthy she is The woâ—ks of God will
mortifie whaâ— grace hath the work of God put you upon the exercise of They only indeed magnifie the work of God who have such workings towards God It were better not receive a mercy than not to be bettered by a mercy It is not our crying up the works of God in our words but in our works which is the magnifying of them It is more safe for us to say nothing of what God hath wrought for us than to publish it or make our boast of it when we our selves do â—â—â—hing worthy of it in a way of condecency and proportion to it 'T is the design of God in giving promises to make us cleanse our selves from all filthiness of flesh and spirit perfecting holiness in the fear of God 2 Cor. 7.1 Much more having given us any great performances of his promises doth he expect that we should be clean and holy O then what a pittiful course do they take who pretending to magnifie the works of God do such things as are a defilement both to flesh and spirit A third design of God in working for us is to make us trust him more or to be more in believing 'T is shewed Psal 78.4 what great things God did for the Jewish nation and for their fathers But what did God ayme at in all we have the answer v. 8. That they might set their hope in him and not forget his workes The aim which God had in those great works was that their hope might be set upon him that they might trust in him more then ever they had done The Lord by the great works he doth would gain upon our faith or cause us to trust him for the future How dishonorably do they carry it towards God who believe not his word much more they who believe not his workes that is who believe him not notwithstanding his workes as 't is said of Israel Ps 78.32 For all this they sinned still and believed not his wondrous works The Psalmist doth not mean that they did not believe such works had been done but the meaning is they did not trust God who had done those woâ—ks These and many more dutyes the Lord teacheth us by his word and he teacheth them also by his workes as it is said v. 22. who teacheth like him The Lord teacheth us many excellent lessons by his works if we had hearts to learn them Lay these things together in practise and they will be the best yea they are the only way of magnifying the works of God done for us And if the works of God are to be magnified all these wayes then they fall short of this duty First Who only make a report of the works of God who tell the story of what he hath done and so have done As we ought to adorne the doctrine of God Tit. 2. so likewise the doings of God or what God hath done by our doings Meer narratives about the work of God is far below magnifying his work Secondly They fail much more who extenuate and diminish the works of God whâ—â—bscure or eclipse his workes As in our confessions of repentance it is a sign of a bad heart barely to report our sins before God without aggravating them in their sinfulness but in confession to extenuate our sin sheweth a very rotten and naughty heart so in our confessions of praise meerly â—o report what God hath done for us without putting an accent or a due emphasis upon his mercies shews much â—oldness of spirit in the duty but to clip and lessen the workes of God to hide and darken them to abate and detract from them shewes a base and a wicked spirit Thirdly How do they fail in magnifying the workes of God who do not only conceal how good they are but bring up an ill report upon them as those searchers did upon the land of Canaan Those works and dispensations of God which like that land slow with milk and honey may be looked upon and censured by some as good for nothing but to eat up and consume those that are under them Fourthly They who ate impatient under any work of God who murmur and repine at it are far from magnifying the work of God Fifthly They are far from magnifying the work of God who think themselves so wise that they could mend the work of God had they the pensel in their hand they would make fairer work of it what hudling is here think some what confusion is here say others what sad work is here saith a third If we had the ordering of things what an orderly woâ—ld would we make if we had the ordering of things as God hath we would quickly cure and remedy all these disorders Though such formal speeches be not uttered yet such things are spoken in parables the actions of some tell us such are their thoughts as if they could mend the work of God and govern the world with greater moderation than t is though indeed we need not scruple to call the wisest man in the world a very dotard if he thinks so or that any thing can be done more equally than God hath done it Let all flesh adore let none presume to question the work of God let God alone with his work as he will have no controler so he needs no counseller Remember t is mans duty to magnifie his work not to mend it to shew how good it is not to attempt the making of it better And indeed as it is the highest poynt of presumption so of ignorance to meddle with the mending of it The Lord is a Rock saith Moses Deut. 32.4 and his work is perfect Who but a fool or who but by the over-working of his own folly would venture to mend that which is already not only perfected but perfect were it only the work of a man much more when it is the work of God the only wise God And that we may be provoked humbly to magnify and for ever deterred from that proud attempt of finding fault with or mending the work of God consider these three things First Take the argument in the text the plainness of the work of God it is such as may be seen afar off none can pretend ignorance of it or if they do that 's a vain covert or excuse every man may see it man may behold it afar off as most worthy to be magnified Secondly If we do not magnifie the work of God God will lessen his own works of mercy and favour toward us Thirdly He will do no more for us if we magnifie not what he hath done It is said Math. 13.58 Christ did not many mighty works there because of their unbeleif God will do no more mighty works for them who refuse or neglect to pay him a tribute of praise and glory for what he hath done JOB Chap. 36. Vers 26. 26. Behold God is great and we know him not neither can the number of his years be searched out ELihu having called upon Job to magnifie
rains cause or produce plentifull fruits ordinarily from the Earth and little rains little fruits Sixthly and lastly man is nourished and hath his outward Comforts encreased or lessened in proportion to the fruits which the Earth bringeth forth or to the fruitfulness of the Earth All these things attend and depend upon one another They pour down according to the vapour thereof and God draws up in proportion to what himself purposeth they shall pour down Thus we see how God by the Sun draws out the moisture and sap of the Earth to return it back with advantage Drawing up the moisture makes the Earth languish and her fruits wither sending it down again makes the Earth green flourishing and fruitful They pour down rain c. And what more Elihu answers Vers 28. Which the Clouds do drop 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nunc Coelum nunc nubes denotâ—t a tenuissimâ— earum Substantia Drus Here he speaks more expresly and tells us more clearly than before what the vapours are made up into According to the vapour thereof which the Clouds do drop As Clouds are made of vapours so they are the receptacles or vessels of rain which they hold as was shewed before as long as God pleaseth and when he gives the word then they drop And distill upon man abundantly That 's another elegant word implying the manner in which the rain comes or falls it is as by a distillation Here also 't is expressed for whose use or sake principally the rain is sent The Clouds saith the Text drop and distill upon man yet we know men get themselves out of the rain as soon and as fast as they can The rain falls upon the earth and abides there yet 't is said to distil upon man because the rain distils at mans request and for mans sake That other creatures are cherished by the rain is not for themselves but for man as man is not cherished and maintained by those creatures for himself but for God As the rain distills chiefly for the glory of God so nextly for the relief and comfort of man and for man it distills Abundantly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Super hominem multum vel super homines affluentèr ut 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sit adverbium quod eù minùs se probaâ— mihi quia Rab. hic scrilitur eum Cametz Drus There is a double reading of this word Some take it as an Adjective to the Substanâ—ive man rendring thus it distills upon many men we take it adverbially Which distill upon man plentifully that is in great plenty upon man We may take in both readings without strain to the Text or departure from the matter in hand For as the rain all 's or distills upon man abundantly so upon abundance of men the rain we know falls sometimes very plentifully and at times or one time or other all the world over watering every mans ground and serving every mans turn or occasions Therefore Elihu expresseth the blessing fully when he saith The Clouds distill upon man abundantly or upon abundance of men Hence Note First The Lord haih rain enough in store He hath vessels plentifully filled for the watering of the Earth and The Lord is so free in his dispensation of the rain that as he gives it to many in number so to many in kind he maketh his rain to fall as well as his Sun to shine upon the just and on the unjust Math. 5.45 It shews the exceeding goodness as well as the bounty of God that the evill partake of his benefits as well as the good And for our further improvement of this bounty of God remember that if God be so abundant and liberall in blessings to us we ought in proportion to abound in duty towards him or as the Apostle exhorts 1 Cor. 15.58 we should be stedfast and immoveable alwayes abounding in the work of the Lord. Some do only a little I may say only here a stitch and there a stitch of work for God but we should abound in it and that not only now and then by fits but be alwayes fixed in it especially we should do so with respect to that which the rain is a Symbol of the word of God When God drops and distills the rain of Gospel tâ—uths and holy soul-saving instructions abundantly upon us how should we abound in every good word and work It was prophesied of Christ Psal 72.6 He shall come down as rain upon the mown grass as showers that water the earth Some of the Ancients expound that place of the coming down of Christ in his Incarnation then indeed he came down like rain upon the mown grass he came down sweetly and powerfully 'T is true also that Christ who is God the Word the substantial Word comes down as rain in and with the declarative word of God preached and faithfully dispenced to the souls of men and when Christ comes down thus to us we should rise up to him and return fruits of grace according to the showres of grace which we have received The Prophet gives us an elegant comparison of the natural and spiritual rain in their effects and issues Isa 55.10 11. For as the rain cometh down and the snow from heaven and returneth not thither but watereth the earth and maketh it bring forth and bud that it may give feed to the sower and bread to the eater so shall my word be that goeth forth out of my mouth it shall not return unto me voyd but it shall accomplish that which I please and it shall prosper in the thing whereto I send it Now what is the pleasure of God in giving his Word what is the arrand upon which he sends it 'T is I grant sometimes to harden deafen and blind a people Isa 6.9 10. 't is sometimes to be a savour of death unto death 2 Cor. 2.16 These are dreadfull judiciary purposes of God in sending his Word nor doth it ever please the Lord to send his Word upon this arrand but when he is sorely displeased by a peoples slighting and contempt of his Word The thing which primaâ—ily pleaseth him the purpose which he chiefly puâ—sueth in sending his Word is that his people may have as the Apostle speaks Their fruit unto holiness in this life and in the end everlasting life For these ends the Lord is daily distilling upon us the rain of his Word both in commands and promises and in both abundantly Therefore let us labour to abound in returns of faith of love of hope of self-deniall of zeal for God and of fruit-bearing unto God If when God distills the natural rain that should provoke us to fruitfulness in spiritualls how much more when he pours down so much spiritual rain upon us For the close of this meditation consider That As the natural rain First softens the earth and mollifies it Secondly cleanseth the earth and washeth it Thirdly enricheth the earth and makes it fruitfull Fourthly comforts the earth and makes every
not as noting the hand or power of God sealing men but â—ods sealing the hands of men putting them off from or besides their labour Thus by Snow and Rain he sealeth or shutteth up the hand of every man and why so the reason is given in the next words That all men might know his work God by extraordinary Snowes and Raines stops men from their work But what Is it that they should be idle No but that they may know his work Whose work Some understand it of mans own work As if the meaning were this God stops men a while from further or present work that they may take a view of their past works or he takes them off from their civil works and employments that they may employ themselves in considering their moral works as the Prophet admonished the Jews Isa 1.5 Now therefore thus saith the Lord of hosts consider your wayes Another Prophet reproved them for the neglect of this duty Jer. 8.6 No man saith what have I done The Lord often brings his people to hard sufferings that they may know their own doings or works This is a profitable sense yet I rather conceive that the work here intended is Gods work and so I shall prosecute the words That all men may know his work This woâ—k of God may be taken two wayes First More st ictly thus God by rain shuts up the hands of men from their woâ—k that they may know those extraordinary stormes of Snow and Rain which drive them in from their labour and shut up their hands from working are his special work Great Snowes Raines declare to all men the great power of God who doth not only astonish men by terrible thunder and lightning but can by Snow and Rain his much weaker weapons put them beside their purpose and stop their work Secondly Take his work more largly God sealeth up the hands of men that they having a vacancy from their own work may consider his he doth as it were force them from what they were doing or intended to do that so they may have leisure to take notice of what he hath done That all men may know his work Hence note First God can hinder or stop any man or all men in their work He when and as he pleaseth can seal up the hand of every man If God hath a mind to work none can lett him Isa 43.13 Who can seal the hand of God I may say also whose hand cannot God seal How easily did the Lord seal up the hand of the the builders of Babel Gen. 11.7 They were hot upon a mighty work but God by confounding their tongues sealed their hands and they as 't is said v. 8. Left off to build the City Secondly When the text saith God sealeth up the hand of every man that all men may know his work Observe How diligent soever men are about their own works yet they are slow enough too too slow to take notice of the workâ— of God When the hand of God is lifted up some will not see it they are not only backward to see it but opposite to the seeing of it and though others do not set themselves against yet they do not set themselves to the knowledge of his works 'T is a great and common sin our not studying to know the works of God we should study the works of God as much as we do the word of God we should study both his work of Creation and his works of Providence whether works of Mercy or of Judgment we should endeavour to know all his works From the universality of the expression that all mâ—n may know his work Note God would have all study this Book the book of his works They whose business and labours lie in fields the Plow-men and the Vine-dressers he would have them know his works as those special works of his the Snow and the Rain so his works in general The meanest of men cannot excuse their ignorance of the works of God seing the Text and Point tell us God drives them many times out of the field home to their houses and will not let them do a stroak of work more abroad on purpose that they might know his work Hence note Thirdly The aim and intendment of God in keeping us at any time from our work is that we may know more of his works It is a great part of our wisdom to answer the designes of God in all his providences to us We seldom think what God intends by a wet day by a rainy day by a tempestuous day we little think the aim of God in calling us from our works is to call us to the consideration of his work Some men would never find a time to bestow their thoughts upon the works of God if God did not take them off from their own work they would never be at leisure if he did not give them a leisure a vacation time and as here in this text seal up their hand God hath various wayes to take men off from the hottest pursuits of their own works he takes many off from them by sickness he binds them as prisoners to their beds others are taken off from their own business by proper imprisonment and restraint of liberty and why what is the reason of this is it not that they may know his work that they may well consider the dealings of God with them A sick bed is a School and so is a Prison where we should study both the Word and Works of God Let us remember when-ever God takes us off from our Callings by sickness or restraineth our liberty by imprisonment his gracious purpose is that we may know his work Possibly when we had liberty to go about our own work we could find little or would not find much leisure to meditate upon the works of God Well saith God I see I must take you off from your works else you will never be Students in mine That 's the effect of Snow and Rain with reference to man He sealeth up the hand of every maâ— that all men may know his work But here we have another effect with respect to beasts Vers 8. Then the beasts go into dens and remain in their places 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Potius fera quam bestia a vivaâ—itate nam eadem vox vitam significat Drus There are two words in the Hebrew which signifie bruits or beasts The word here used properly signifies wild beasts the other tame beasts such as are for our use and brought up to our hand The text intends the wild beasts the beasts of the forrest the beasts of prey they go into dens these seek shelter in snow time or when the great rain of the strength of God falleth upon the earth The Psalmist Psal 104.20 describes the beasts ordinarily going out of their dens when the night comes Then saith he all the beasts of the forrest go forth Here we have the beasts whether night or day driven to
word is a weariness to them they soon think they have enough Secondly There is need of patience for submission to what is heard How short soever the Sermon is yet when it pincheth the conscience and pricketh the heart it is not easily born They who hear quietly some woâ—ds of truth will not enduâ—e some other we hardly continue hearing with any patience when to us the word heard is a hard saying and bares hard upon either our consciences or our practises when the singer is as it were laid upon and presseth the sore few can endure it 'T is easie to hear pleasing things but that which crosseth our spirits or our wayes calls for patience When Stephen the Proto-martyr preached to the Jews and brought the word home to their consciences by that close application Acts 7.51 Ye stiff-necked and uncircumcised in heart and ear ye do alwayes resist the Holy Ghost as yâ—ur Fathers did so do ye At this word or when they heard these things they were cut to the heart saith the text and they gnashed on them with their teeth their patience was quite spent they could hear no longer And when St. Paul spake to that gâ—eat Assembly Acts 22.1 22 23. They gave him audience unto this word I will send thee to the Gentiles and then lift up their voices and said away with such a fellow from the earth for it is not fit that he should live Then they cryed out and cast off their clothes and threw dust in the air Thus they raved and were enraged like angry yea like mad dogs when once their title was questioned or as we speak their coppy-hold toucht by the mention of the Gentiles whom they greatly despised and judged themselves so much above Hearken to this to this pinching word to the word that strikes upon your lusts The length of a Sermon spoiles the patience of some but the strength and searching power of it spoiles the patience of more A sincere heart is willing to hear all and is most pleased to hear that word which gives deepest wounds to any corruption of heart or transgression of life Such words are wholsome though bitter or sharp and the more they make us smart the more medicinal and healing they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Stat sc permentis rectitudinem Aquin. Hearken unto this O Job Stand still and consider the wonderous works of God Elihu not only desires Job to hearken but to stand still and consider There is a twofold standing still First Bodily I do not conceive Elihu imposing any such gesture or composure upon Job as to stand still and not stir his body The Hebrew is but one word stand up There is a liberty as to any comly gesture of the body in hearing a man may lawfully sit as-well as stand and hear yet to stand up and hear sheweth a readinesse of the mind and a hungring desire after the Word Secondly There is a standing still of the mind The body may stand as still as a stake or stone while the mind is in strong motion yea while there are most vehement commotions and perturbations in the mind This still-standing of the mind in hearing what is spoken may be taken in a double opposition First To any impatience unquietness or uncomposedness of the mind when the word is spoken Secondly To any irreverence slighting or disregarding of the word spoken To stand still is to get the spirit quiet to hear patiently or to stand still is to get the heart into a reverential frame to hear affectionately So then to stand still implieth both patience and reverence We have like admonitions in the 30th chapter of this book vers 20. and chapter 32d vers 16. Yea that admonition of Balaam was of like sence with this Num. 23.18 Rise up Balak and hear When Balaam was about to deliver his parable and declare the mind of God concerning Israel he called upon Balak to rise and stand up that is to entertain the message with respect Hearken unto this O Job stand still Hence note We ought to be in a gracious quietness and composure of spirit when we are called to hear and mind what God hath done or spoken Further We ought to have a quiet sedate composed spi it not only when we hear doctrinal truths delivered from the word of God but also when we hear of the providences and various woâ—ks of God As this word stand still may refer to the words going before Hearken unto this so to those which follow Consider the wonderful works of God And then the duty required in them reaches both his Word and Works It is a great power of grace which causeth the heart to stand still in this sence that is to be in a quiet frame when the works of God trouble us or are troublesome to us Thus Mâ—ses bespake the Israelite Exod 14.12 Stand still and see the salvation of God It was a very tâ—oublesome time with the Israelites they were ready to give themselves and all they had for lost when Moses exhorted them to stand still Nothing but faith in God can make us stand still when we are ready to fail and that will certainly do it Unbelief makes the heart as unquiet as theirs was upon the report of a war against Judah Isa 7.2 And his heart that is the heart of Ahaz was moved and the heart of his people as the trees of the wood are moved with the wind 'T is hard travel of soul to staâ—d still and see the salvation of God when every thing seen threaâ—ens desâ—lation The Lord is represented requiring us to do so Psal 46.10 Be still and know that I am God When the Psalmist had spoken of the desolating works of God he added this word from the Lord be still as if he had said the Lord commandeth you â—o be of a quiet and composed spirit when all things seem to be in a hurry or confusion for he had said before vers 8. Come behold the works of the Lord what desolations he hath made in the earth Yet even now saith the Lord Be still and know that I am God David at the beginning of the Psalm had professed a fâ—rm purpose in himself and in all the faithful wâ—th him for such a still-standing how-ever things moved or matters should go yea tumble in this world vers 1 2. Though the earth be moved and though the mountains be carried into the midst of the sea though the waters thereof roar c. We will not fear God is our refuge and strength How comely is it for man thus to stand still in a silent and believing consideration of what God hath done or is doing to which Elihu called Job expresly in the next words stand still Consider the wonderous works of God Here is First Consideration Secondly Consideration of the works of God Thirdly Consideration of the wonderous works of God To consider 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 intelligere is
out how good how merciful God is or the utmost extent of his goodness and mercy which Zophar in the place before cited calleth a finding of him out to perfection I may give you a five-fold Negative to shew wherein God cannot be found out First We cannot find him out as to the infiniteness of his Eâ—sence and Being that 's beyond the line of a created Understanding Secondly We cannot find him out as to the excellency of his Attributes or the manner of his being who can tell how wise God is how holy how just how powerful how good We may easily find his divine perfections all the world over we may find them in every leaf of the book of the Scripture yea in every leaf of the book of the Creature but we cannot find them out any where to perfection Thirdly We cannot find out the depth of his Counsels God hath some Arcana secrets which he hath reserved in his own power as Christ told his disciples in the first of the Acts vers 6. when they would needs be prying into that secret of his councel the time of restoring the kingdom to Israel There are many councels of God lockt up in his own boâ—om which we cannot find out nor must we be bold and curious in searching into them Fourthly The Lord cannot be found out no not in his works of Pâ—ovidence which are acted outwardly or by which he brings forth his councels to act Psal 77.19 His foot-steps are not known not only are not any of his secret councels known but some oâ— his very foot-steps his treadings his goings are not fully known God goeth so that we cannot find where he gâ—eth he leaves no track as we say behind him Rom. 11.33 How unsearchable aâ—e his Judgments not only his councels but how unsearchable are his Judgments and his ways past finding out That 's the very expression of the text There are many providences of God which we find and feel which we see and cannot but see yet we cannot find them out that is we are not able to give a direct answer why God doth this or that nor how this or that was done Consider that Scripture 2 Chron. 31.20 21. where we have a most singular character of Hezekiah and of his government Thus did Hezâ—kiah throughout all Judah and wrought that which was gâ—od and right and truth before the Lord his God and in every wâ—rk that he began in the service of the house of God he did it with all his heart and prospered So the 31th chapter concludes yet the 32d begins thus After these things and the establishment thereof Sennacherib King of Assiria came and entred into Judah and encamped against the fenced Cities One would have thought Hezekiah being thus zealous for the Reformation of the Church of God in Judah and Jerusalem and having done all that concerned it with a perfect heart that surely such a Prince should have lived in peace and prospered all his dayes yet presently his Kingdome was invaded by a potent enemy Sennacherib comes against him and fills him and all his people with fear of utter subversion This was a secret of providence very hard to find out a depth which who can fathome That when a good King with his Counsel had been indeavouring a true Reformation and that with a perfect heart he should presently see war at his gates Solomon saith Pro. 16.7 When a mans ways please the Lord he makes his enemies to be at peace with him Yet it was no sooner said of King Hezekiah that his wayes pleased the Lord but the very next paragraph of his Chronicle reports an enemy making war upon him Fifthly Take this also We cannot find out God in the dispensations of his Free Grace in the Gospel â—here are such mazes such mysteries of love and goodness and kindneâ—s in Jesus Ch ist as though it be our duty to be searching after them and in them all our dayes though we ought to be continually digging in those golden Mines to find out the treasures hidden there yet we can never find them out Therefore the Apostle Ephes 3.8 calls them The unsearchable riches of Christ not unsearchable because it is unlawful to search after them but unsearchable because when we have searched to the utmost we cannot find them out as he speaks in the close of that chapter that we may be able to comprehend with all Saints the height and depth and length and breadth and to know the love of Christ that passeth knowledge Under all these considerations and many many more God is past finding out Whence take three brief Inferences First Do not search too far that is beyond what is written into the counsels of God no nor into the works of God For though as it is said Psal 111.2 the works of God are great sought out by all them that have pleasure therein yet they that have the greatest pleasure in them cannot in all points find them out It is our duty to search the works of God but to think we can find out the bottom of his works would be our sin Secondly If the Almighty cannot be found out no not in his works of providence then Take heed of censuring or finding fault with his works Shall we censure what we cannot know and find fault with that which we cannot find He that censures what another doth should first have the full compass of what he doth and be able to look quite thorow it which the most eagle-eyed soul in the world cannot as to what God doth in this world And therefore though you see no reason for what is don do not complain for there may be a reason for the doing of it which you do not see and the reason is often such and lyes so deep that you cannot see it And know this is reason enough why you should forbear censuring what is done because God doth iâ— though you can give no oâ—her reason why it is done Thirdly If God be past finding out in his works and much more in himself then be not so much as discontented with his works You are not yet come to the bottom you have not seen the last man born as we say you know not what God will make of it till he hath done all therefore take heed of murmuring and discontent Zech. 2.13 Be silent O all flesh before the Lord for he is risen out of his holy habitation Though his rising be visible yet we cannot see all the concernments and intendments of his rising therefore be silâ—nt altogether from fear and discontents and though not from all enqâ—i ies about it yet from a presumption of finding out all by enquiâ—ies For As touching the Almighty we cannot find him out That 's the first 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He is excellent in power Tâ—at's the second Mr. Broughton reads He is huge of strength The word rendâ—ed excellent properly signifies to encrease There is no encrease of the strength of
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
in heart of two sâ—rts 645. In what seâ—ce God respâ—cteth not any that are wiâ—e 645 646. G d regardâ—th nâ—t the â—iâ—est men who do not fear him 646. The wi est men cannot hinder the Câ—uâ—sels of Gâ—d by their wisdom and pâ—licy 647. Thoughts of the wiâ—â— va n in two respects 648. None â—ise by nature nor are any erfectly wiâ—e in this world though they have grace 649 Wisdome how ascribed to the Fowls of the Air. 77. The Wisdome of Fâ—wls c. is of God 78. Wisdome of God wherein the strength of it consists 175. How God is only wise 177 178. Wisdome practical what 177. Six Inferences from the Wisdome of God 179 180 Wishes we apt to make strange wishes in times of distress 315 Words rash words turned against the Speaker 12. Sharp words somtimes most profitable 13. Word of God how like Rain 397 398. Word of God preached how like thunder shewed in five things 444. When the Word of God is duly attended shewed in three things 445 Three degrees of the Words coming to us 445 446. Word of God how it may be said to be dark 586 Wo ks of God in Nature to be exactly considered especially the Heavens 26. Some works of God beyond our apprehension 466. Two Inferences from it 467. Men slow to consider the works of God 480. God would have all men study his works 480 God stops men in their work that they may consider his works 481 Works of God of all sorts to be considered 529 530. How the works of God are to be considered shewed four wayes 531. Inference from it 532. The common and ordinary works of God are full of wonder 533 Works good works how profitable to our selves and others 52 5â— Work ours shewed us by God in affliction in a two-fold respect 223. Sin is properly our work 224. The faultiness of our work most clearly discovered in affliction 225. Works of God of all sorts are to be magnified 351. Works of Gâ—d visible or invisible 353. Men apt to forget and have low apprehensions of the works of God 356. It is our duty to magnifie the works of God 358. How they are magnified shewed five wayes 359 360. The Ends of God in any wo k much to be eyed 363. What those Ends are 364 365 Woâ—ld a godly man is content with a little of but not satisfied with all the world 288 Worldly comforts and mercies may soon meet with a st p. 419 Wrath of God what and where 296. Wrath appears in works of Judgement 297. We should by all means beware of the wrath of God 298. Wrath of God a fire infinitely more dreadful than fire 299 Y Years the measure of mans Life not of Gods 377. The word in Hebrew signifieth changes and why 377 Youth to die in youth what shewed three wayes 269. A TABLE OF Those Scriptures which are occasionally cleared and briefly illustrated in the fore-going EXPOSITIONS The First Number directs to the Chapter the Second to the Verse the Third to the Page of the BOOK Chap. Vers Page  Genesis  1. 6. 402. 2. 1 2. 241. 2. 16. 418. 7. 11. 393. 9. 12 13. 545. 15. 16. 191. 16. 14. 204. 21. 6. 119. 22. 14. 205. 25. 8. 273. 27. 33. 435. 27. 36. 459. 31. 29. 60. 37. 11. 117. 38. 26. 9. 45. 8. 360. 49. 20. 243.  Exodus  1. 17. 187. 4. 17. 515. 4. 43. 238. 5. 8. 200. 9. 16. 184. 14. 11. 122. 15. 11. 6â—1 18. 21. 109. 18. 22. 187. 20. 4 5. 119. 32. 25. 559. 38. 8. 570.  Leviticus  25. 21. 519. 26. 41. 327.  Numbers  9. 7. 387. 14. 17. 185. 16. 45. 241. 16. 46. 297. 17. 2. 514. 23. 14. 172. 32. 23. 513.  Deuteronomy  4. 2. 387. 5. 24. 593. 11. 12. 205. 16. 20. 629. 19. 5. 452. 28. 23. 390. 28. 24. 392. 29. 29. 176. 31. 29. 224. 32. 15. 448. 32. 31. 4. 32. 34. 427. 33. 2. 540.  Judges  9. 23. 563.  Ruth  1. 6. 119. 2. 1. 58.  I Samuel  1. 6. 457. 2. 3. 175 109. 12. 6. 64. 15. 23. 263. 22. 8. 230.  II Samuel  15. 31. 647. 16. 10. 360. 23. 15. 241. 24. 14. 283.  I Kings  2. 4. 318. 20. 28. 453. 22. 34. 45â— Â II Kings  3. 17. â—91 4. 2. 501.  I Chron.  12. 32. 428. 16. 25. 36â— 29. 10 16. 42.  II Chron.  20. 12. 282. 28. 13 22. 261. 31. 20 21. 616.  Job  9. 23. 302 14. 10. 15. 14. 21. 7. 188. 21. 25. 243.  Psalms  2. 1 2. 31. 2. 3. 221. 2. 12. 298. 7. 3. 195. 8. 3 4. 27. 9. 9. 336. 10. 3. 173. 10. 16. 380. 11. 4. 203. 12. 5. 196. 14. 2. 649. 16. 3. 42. 16. 7. 73. 17. 3. 72. 17. 13 14. 516. 18. 11. 408. 18. 41. 90. 25. 10. 11. 25. 11. 372. 29. 1 2 3 4 c. 461 462 30. 4. 125. 31. 6 7. 281. 31. 15. 379. 31. 23. 627. 32. 5. 615. 32. 7. 111. 32. 9. 83. 36. 4. 322. 36. 8. 286. 39. 5. 178. 42. 8. 72. 46. 10. 5â—8 49. 20. 81. 51. 3 4. 147. 51. 4. 412. 51. 15. 183. 52. 1. 173 60. 55. 23. 192. 5â— 1. 484. 58. 1 2. 630. 66. 3. 371. 66. 18. 322 95. 68. 8 9. 38â— 69. 33. 268. 72. 6. 397. 73. 1. 363 11. 73. 13. 18. 75. 6. 605. 77. 6. 72. 77. 19. 616. 78. 8 32. 365. 80. 1. 541. 81. 11. 331. 81. 16. 287. 84. 11. 189. 90. 11. 127 185 298. 92. 6. 353. 99. 12. 339. 102. 14. 31â— 102. 17. 96. 10â— 25 â—6 377. 103. 10. 116. 104. 34 35. 104. 106. 7. 12â— 107. 42. 9â— 13. 111. 2 7. 32. 111. 2 4. 358. 115. 3. 161. 116. 12. 43. 126. 4. 249 488. 130. 3. 117. 136. 2. 511. 138. 6. 90. 146. 3 4. 380. 147. 15 16. 472. 147. 18. 499. 150. 2. 369.  Proverbs  1. 32. 625. 6. 6. 83. 6. 12 13. 203. 10. 22. 285. 15. 29. 89. 16. 2. 552. 16. 3. 18â— â—0 12. 231. 21. 18. 302 21. 17. 244. 21. 27. 229 258. 21. 3â— 179. 22. 3. 427. 25. 13. 470. 25. 23. 491. 25. 27. 592 26. 1. 469. 28. 3. 59. 30. 4 40â— 31. 31. 356.  Ecclesiastes  1. 6. 505. 2. 14. 428. 8. 11. 626. 12. 2. 470. 12. 10. 588.  Canticleâ— Â 2. 14 96. 3. 1. 73. 4. 9. 210. 4. 12. 477. 4. 16. 491.  Isaiah  1. 2. 83. 1. 3. 529. 1. 15. 90. 1. 31. 211. 1. 25 26 27. 623. 3. 11. 193. 4. 4. 6â—3 5. 6. 389. 5. 13. 255. 5. 20. 325. 6. 2. 374. 8. 2â— 6. 8. 16. 476. 9. 13. 235. 10. 6. 190. 10. 3. 609. 10. 25. 1â—8 14. 27. 163. 17. 13. 4â—2 21. 1. 488. 25. 6. 2â—6 26. 7. 551. 26. 11. 532. 27. 4 5. 172 18â— 27. 7 8 9. 632. 27. 11. 628. 28. 7. 5â—1 28. 10 11. 138. 28. 22. 2 1. 28.