office and place be to do Jâ—sâ—ice yet they have noâ—hing of justice no tincture of it in them They neither feare God nor regard maâ— to do him any justice as the unjusâ— Judge is described Luk. 18.2 and with most Justice is a very â—carce Commodity they have but a very little of it and they disâ—â—ibute it very poorly and sparingly Where almost is the man to be found that hath plenty of justice in himâ—elf and distributes it plentifully to others There was surely a great scarcity of Justice in the Justicers of Jerusalem when the Lord by his Prophet Jer. 5.1 offered to pardon the whole City if upon the sending forth of his Wâ—it of Enquiry the name of any one man could be returned that executed Judgment O that Dearth of Justice and in what place may we hope to find plenty of justice among men when so little of it was to be found in Jerusalem the City of God yet this may comfort us that though there be little of it in or among men there is plenty of it in God And that there is plenty of justice in God I would demonstrate these five wayes First He hath plenty of justice who deals justly with every man God giveth every man his due all his due and nothing but his due More distinctly take this in two branches First he that rewards all that are good with good not this or that man not his kinsman or his friend only but every man that is good with good he hath plenty of Justice Thus doth God The respect which God hath to the persons of good men is like the respect which good men have to the commands of God it is universall he respects them all As they give him plentifull obedience having a respect to all his Commandements so he gives them plentifull Justice he hath respect to all their persons to all their workings to all their wayes which are holy just and good Again Secondly He hath plenty of Justice who punisheth all that do evil not winking at nor sparing friends or kindred Surely then there is plenty of justice in God for as he rewards all the good with good so he rewards all evil men with evil that 's all the reward they shall have and they shall have plenty of it Psal 31.23 He plenteously rewardeth the proud doer The proud shall have and drink up the last the residue the remainder the very dregs of the bitter cup of the cup of trembling as the Hebrew elegancy used by the Psalmist intimates Tribulation and anguish upon every soul of man that doth evil for there is no respect of persons with God Rom. 2.9 11. As he will punish none but evil-doers so he will punish them every one except they repent Secondly With the Lord is plenty of Justice for he knows the whole Compass of Justice he hath the clear Idea of it in his understanding he knows all the rules of it or rather is the rule of it All the rules of Justice came out from him and are but the signification of his own mind therefore he must needs know them and be well skilled in them Some men have a good mind to do justice yet have no plenty of it because they are unskilfull in the rule of it the Lawes both of God and man A Judge that is blind thâ—ough ignorance and hath not a gift of knowledge and understanding in the Law faulters in doing or is unfit to do Justice as much as â—e â—hat is blinded with gifts oâ— byass'd by relations and private passiâ—ns he that is blind the former way cannot have and he that is blinded by any of the latter wayes will never dâ— plenty of Justice But as the Lord hath an infinitely cleaâ— eye as to the rule â—o no gift can blind him nor can any relation put ouâ— his eyes from seeing a faulâ— nor divert him from punishing it Isa 27.11 It is a people of no understanding either to do goâ—â— or to depaâ—t from evil therefore he that made them that 's a neer relâ—â—ion will not have mercy on them and he that formed them that 's the â—ame will shew them no favour As if the Lord had said Justice shall be done though the work of my own hands be uâ—done by it There 's plenty of justice And as God knows the rule of the Law perfectly and will not be turned aside from it so he knows the matter of fact perfectly and cannot be mislead about that Upon which mistake some who have great knowledge of the rule of the Law yet do not plenty of justice they often condemn the innocent and acquit the nocent because they find not out the truth of their cause but are misinformed about it But the Lord is a God of knowledg by him actions are weighed he knows not only the matter of Law but the matter of fact too and therefore with him there is plenty of Justice Thirdly There must needs be plenty of Justice wi h God because he knows the spiâ—it and hearâ— with which every man acts he knoweth whether a thing be done maliciously or meerly by a surprize of passion Justice is guided much by that consideration in some cases The Lo d knows the heart wherewith every thing is done and the design or ayme of every man in doing it As he will make manifest the Councels of the heart at last to all so now the Councels of the heart a e manifest to him therefore he must nâ—eds be plentiful in justice Fourthly God is clothed wiâ—h sufficient power to execute justice therefore wiâ—h him there is plenty of it Some have a good mind to do justice they know the Law the fact too yet are shortned and straitned in doing justice because they have not power or are not able to carry it out against potent offenders but are forced to forbear the doing of justice because at present they cannot The doing of justice requireth strength of hand as well as strength of Law and integrity of heart David had a good mind to do justice upon Joab though neerly related to him â—â—en he had under a pretence of friendship slain Abner but he â—aw himself under a necessity of forbearance at that time and therefore said I am this day weak though anoynted King and these sons of Zerviah be too hard for me But there are no sons of Zerviah too hard for the Lord he can call them to an account at any time David knew that very well and therefore he referred Joab to Gods Justice in the close of that verse 2 Sam. 2.39 The Lord shall reward the doer of evill according to his wickedness Can thine heart endure or can thine hands be strong in the dayes that I shall deal with thee saith the Lord by his Prophet Ezek. 22.14 They cannot therefore with him is plenty of Justice Fifthly The Lord cannot but have plenty of justice for his very natuâ—e is justice Man doth that readily and plentifully which he doth
flight and bold thoughts of God to take up high and reverential thoughts of God this this is to fear God Yet a little further and more distinctly I conceive here in this place to fear God stands in a four-fold opposition Fiâ—st Men should fear him and not murmure at what he doth Secondly They should fear him and not lightly pass by what he doth Thirdly They should fear him and not question him about what he doth Fourthly They should fear him and not curiously search or prie into what he doth The Lord having such power to do such wisdom in doing such a mixture of mercy with justice in all that he doth men should only admire and improve his doings not murmure at nor lightly pass by nor question nor curiously pry into what he doth Thus to fear God as faithful in all his works and to fear offending him in any of our own workâ— is the summe of Godliness Hear the conclusion of all saith Solomon Eccl. 12.13 Fear God and keep his Commandements this is the whole of man that is as we translate the whole duty of man Secondly Taking the word men more strictly as signifying not strong or mighty men but weak afflicted men Note When God is afflicting us we ought to be much in the fear of God What when the hand of God is upon us shall our hearts be lifted up against him or in our selves what shall not our hearts stoop when our backs are burdened with sorrows and bowed down with a cross Not to fear God when we are at furthest remove from fear or trouble in the world is an argument of a very bad heart but not to fear him when fear is round about us or when himself is chastening and correcting of us argueth a much worse frame of heart Holy David gave this character of his enemies Psal 55.19 Because they have no changes therefore they fear not God What shall we say of them who fear not God though they have many changes such changes I mean as Job felt and cryed out of in the bitterness of his soul Chap. 10.17 Changes and war are against me And 't is conceived that Elihu aimed particularly at Job in this passage as if he were the man who though under great changes and in great troubles yeâ— behaved himself unlike those who truly fear the Lord. Thirdly Note It is so much the duty of man to fear God that it may well be supposed of all men that they fear him He can scarce be looked upon as a man who doth not fear God Doth he know himself to be a weak man who doth not tremble at the remembrance of the Almighty God Doth he know himself to be a sinful man who doth not tremble at the remembrance of the holy of the most holy God This duty of fear is due to God upon so many accounts even common accounts from man that we may conclude surely every man feareth God Shall we not fear him who is incomprehensibly great in power and in judgment and in plenty of justice What! not fear him who made us and preserveth us who feeds and cloaths us What! nor fear him in whose hand our breath is and all our wayes These and many more are common accounts upon which all men may see both reason and their own engagement to fear God So then as because it is so much the duty of a Son to honour his Father and of a Servant to fear his Master therefore the Scripture supposeth all Sons and Servants doing it Mal. 1.6 A Son honoureth his Father and a Servant his Master He doth noâ— say a Son ought to honour his Father and a Servant his Master but he honoureth or doth honour That person deserveth not the name of a Son that doth not honour his Father nor is he worthy the name of a Servant that doth not honour his Master Now I say as the Scripture takes it for granted upon this ground the naturalness of the duty thâ—t every Son honours his Father and every Servant his Master so it doth and so may we that every man feareth God And doubtless if a Son or Servant deserves not to bear the name of these relations unless they honour and fear Father and Master how much less do they deserve to be called Men who do not fear God the Almighty God! Again from those two particular heads upon which this fear is grâ—unded First Therefore with respect to the power and justice of God Secondly Therefore with respect to the mercy and tenderness of God Note Fiâ—st God is to be feared because he is so full of power and justice then especially when by some eminent and special act of providence he declares his power and is doing justice By how much the more God puts himself forth in his power and justice by so much the more he is to be feared 'T is prophesied Rev. 15.3 that when God shal shew forth his great power and execute the severity of his justice upon Antichrist then they who shall get the victory over the beast and over his image c. shall sing the Song of Moses the servant of God and the song of the Lamb saying Great and marvelous are thy works Lord God Almighty just and true are thy wayes thou King of Saints What followeth Who shall not fear thee O Lord and glorifie thy Name The vengeance to be poured upon Babylon will be so great a demonstration of Gods power and justice that it will give occasion to all men the faithful especially yea it will call upon them aloud to fear God Who shall not fear thee As if he had said surely there is no man so stupid so stout-hearted or so hard-hearted but if he see God in or at this wo k he will have dreadful apprehensions of him and fear befoâ—e him Yet this is not spoken of such a fear as Christ hath fore-told shall seize upon and possess the hearts of men before his gloâ—ious appeaâ—ing Luke 21.25 26. There shall be signes in the Sun and in the Moon and in the Stars and upon the Earth distress of Nations with perplexity the Sea and the Waters roaring mens hearts failing them for fear c. It shall not be I say such a fear a heaâ—t-failing but a heart-enlarging fear not such aâ— fear as they have or rather as hath them who have their hope only in this life these shall fear with an amazing desponding despairing fear but such a fear as they have who through grace have risen up to a full assurance of hope or are begotten again unto a lively hope by the resurrection of Jesus Christ from the dead to an inheritance incorruptible and undefiled and that fadeth not away reserved in heaven for them The second ground of this fear is the mercy and goodness of God who though he be thus powerful and just yet he will not afflict that is he will not afflict without mercy and tenderness to his people Hence observe God is to
by another word in the Original Gen. 17.1 I am the Almighty God walk before me and be thou perfect or upright or sincere as our Margin reads it The same title is again repeated by Isaac when he dispatcht his son Jacob with a blessing to Padan-Aram to avoyd the fury of his brother Esau Gen. 28.3 Thus also spake the blessed Virgin Luke 1.49 He that is mighty hath done to me great things and holy is his Name The holy Scriptures every where exalt the name of God by this glorious Attribute The mighty God even the Lord hath spoken Psal 50.1 And he seems even to delight in this title The mighty God of Jacob. Jacob was mighty with God in prayer as a Prince he had power with God and prevailed and God loved and loves to put forth his might for Jacob his Church and people in answer of their prayers But I shall not stay in general upon this title only opening it a little shall make some inferences from it God is mighty in a two-fold notion First In authority or in command he commands in chief God is Soveraigne and Supreame the Legislative power is in his hand he gives Lawes and he gives the Law to all the world Psal 62.11 Once hath he spoken and I heard it twice that power Soveraignity Law-giving power belongs to God He is so mighty in this governing power that he doth not only give Lawes to rule Nations but he disposeth of all the Rulers in Nations Daniel Chap. 2.21 Chap. 4.17 And again Psal 22.28 The Kingdome is the Lords and he is the Governour among the Nations Secondly Besides this power of Authority which the Lord exerciseth paramount over all the world he hath also another power or might he hath the might of Strength as well as the might of Authority Some have a great a mighty Authority but they have little or no might to make good that Authority they cannot effect or carry on what they commâ—nd how much right soever they have to command yea how just and right soever that is which they command they have Authoritive might yet want Executive might they cannot bring about nor issue what they determine But when Elihu asserts Behold God is mighty we are to take it under both notions he is mighty as he hath the whole Legislative power in his hand and he is mighty as having also the whole Executive power in his hand The sons of men are jealous about these two Powers and labour to keep them in distinct hands that they who have the Legislative power may not have the Executive power also as fearing what they would do were they vested with both But God beyond all dispute hath both powers in himself and it is impossible they should be taken from him or devolved upon any others otherwise than himself pleaseth or permitteth behold and wonder God is mighty and O how mighty is God! in the union of these two powers and to set forth yet further the wonder of his might I shall give you seaven brief propositions or assertions concerning the might of God as it is twisted and made up of these two mights or powers First He is so mighty both in strength and power that all the might which is in the creature all the Legislative might and all the Executive might all the Authority and all the ability which is in any man is from him and by him that 's it which is said Pro. 8.15 By me Kings reigne and Princes decree Justice they have both their Authority and their power to execute that Authority from me every kind and degree of might whatsoever it is is but a derivation a rivolet from the Might and Power of God that 's the fountaine the spring of all Secondly Behold the mightiness of God as in giving so in taking away power whether the power of authority or of strength from the sons of men He taketh away might from the mighty Sometimes such power such authority such command is put into the hands of others that they who put it there know not how to get it out again but are mastered and over power'd with the very power which they trust others with but such is the might of God that whatever might of authority or strength he hath trusted or cloathed any of the Princes or Powers of this world with he can presently take it out of their hands again Psal 75.7 God is the Judge he putteth down one and setteth up another and it is as easie with him to put down as it is to set up as he can make the weak strong so he can presently make the strong weak this is the glory of the might of God he can take away power as well as give it Thirdly Behold God is mighty for he can do whatsoever pleaseth him Certainly he is Almighty that can do so He whose power runs paralel with his will he who can act as far as he desires how mighty is he none of the mighty ones of this world can do this Oh what work would some men make in the world if they could do as much as they desire if their power should alwayes extend as far as or be commensurate with their Will yet thus it is with God The Scriptures of truth are clear in it Psal 115.3 where when some prophane wretches had scoffed and jeered the people of God wiâ—h where is your God they presently answer Our God is in heaven and he hath done whatsoever pleaseth him It is not what this man pleaseth or what that man pleaseth or what this sort or gange of men please but what the Lord pleaseth that is done and that he doth well how ill soever men do it both in heaven and in earth The Lord will not do all that he can for he could by his power reduce this world to its first principles a Chaos or into a nothing as it was before that but he can do whatsoever he will all things are possible to God yea all things are easie nothing hard or difficult to God And we may very well put a behold of admiration upon his might and such is the might of God who can do whatsoever he willeth Fourthly The Lord is so mighty that he can do all without the help of any Some men are very mighty but it is with other mens hands with other mens strength let them alone let them stand by themselves do but desert and leave them and what can they do just nothing But such is the mightiness of God the Almightiness of God that if all second causes if all persons powers and Nations should leave him in that which he intends should be done he can do it himself without them The Prophet setting forth the victory of Christ over his enemies represents him speaking thus Isa 63.3 I have trodden the wine-press alone and of the people there was none with me Which though many interpret of his passive conquest by suffering as a Priest yet most of his
Job is here censured not strictly as if he had done like wicked men but because he did not suffer so patiently as became a good man this was in him a fulfilling of the judgment of the wicked Hence note Not to submit heartily and humble our selves freely when the afflâ—cting hand of God is upon us is to do very sinfully even like the wicked I shall not stay upon this having spoken of the extream sinfulness of murmuring and impatience under the hand of God heretofore Secondly Note If we give way to any corruption or passion it will quickly carry us a very great way in sin and from our duty They that are good in their state may sometimes in their acts as Job here fulfil the judgment of the wicked As hypocrites fulfil in appearance the judgment of the upright that is do like upright men so the upâ—ight may in appearance do like hypocrites and then they also fulfil the judgement of the wicked Job said to his wife in the second chapter Thou speakest like a foolish woman and now Elihu tells him thou hast spoken and done as a wâ—cked man Note Thirdly They who do like the wicked must not think much if they be numbred with the wicked and involved in the same outward evils and judgments which usually fall upon wicked men Though we may not judge such a mans eternal estate like that of the wicked yet as to this or that act we may without breach of charity number him among the wicked and he may quickly feel the same smart which the wicked feel They that are godly should act like godly men and not do any thing that represents the lusts or practises the judgement or conversation of the ungodly left it be said in one sence or other of them as here Elihu of Job you also have fulfilled the judgement of the wicked Therefore judgment and justice take hold of thee As if he had said I told thee before if thou had'st humbled thy self thou shouldest have had a large place and full table store of mercies and favours but now judgment and justice take hold of thee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Here are two words which sometimes are used distinctly but here they signifie the same thing or the one is but an explanation of the other Justice and Judgment some take justice for the habit and judgment for the act exercise or decree as if he had said Justice hath sent forth Judgment upon thee and now both take hold of thee God hath noâ—ed thy sin in thy sad condition Yet the original doth not determine it upon Jobs person expresly it doth not say Justice and Judgment take hold of thee but Justice and Judgment take hold we supply they take hold of thee for that 's it which Elihu intends Justice and Judgment take hold of thee O Jâ—b nor will they let thee go We find the word so used in several places Prov. 3.18 Wisdom is a tree of life to them that lay hold upon her And as the believers closing with and hold-fast upon Christ is expressed by this word so also is the hold which sin takes of an unbeliever Prov. 5.22 His own iniquities shall take the wicked himself and he shall be holden with the cords of his sin Judgment and Justice take hold of thee Hence Note First God will not indulge sin in any no not in his own servants If a Job do like wicked men he shall smart like the wicked Though God will not cast any of his servants to hell for ever yet they may be cast into a temporary hell The Lord told David as much in case his Children should disobey him and break covenant with him though he would not cast them off yet they should pay dearly for it He would visit their transgressions with a râ—d and their iniquities with stripes Psal 89.32 The History of Davids children makes good that Prophesie and so hath the dealings of God with believers in all ages who are the seed the children of David mystical that is of Christ whom and whose spiritual children the Spirit of God chiefly pointed at in that Psalm They that do like evil men shall suffer like evil men Justice and Judgment properly and strictly take hold of the wicked and disobedient only as the Apostle saith 1 Tim. 1.9 The Law is not made for a righteous man but for the lawless and disobedient c. Yet when they that are righteous are found doing like the lawless and disobedient the Law that is Justice and Judgment will take hold of them Tygurina legit intâ—ansitive Causa judicium retinebunt i. e. sustent bunt vigorem suum quamdiu impius fueris Again Some read the words intransitively Justice and Judgment shall hold or hold on still that is they will hold on their course or way in punishing as long as thou hold'st on thy course or way in sinning Hence note So long as any man lives in any sinful way he shall find Justice and Judgement taking hold of him Justice will not leave sinners till they have left their sins Again Justice and Judgment take hold of thee that is they hold thee fast Hence note There 's no getting out of the hand of divine Justice Men oftentimes get out of the hand of man's justice they can break prison they can file off their fetters and cast their cords from them but none can break Gods prison none can get out of the hands of divine Justice As Justice and Judgement shall take hold of attach and arrest sinners so they will hold them fast they cannot make an escape nor can any rescue them till God signes a warrant for their release We cannot hinder God in the exercise or execution of Justice nor turn him aside from his purpose either by our power or pollicies God can easily hinder men of their purposes and can undo what-ever they have done but none can make the Justice and Judgment of God let go their hold Therefore let us take heed while we hold sin and iniquity nothing can deliver us from the hand or hold off the sin-chastning and avenging hand of God However men fail the Justice and Judgment of God are everlasting they hold on their course still though men do not Though we could pluck the Sun out of the firmament yet not Justice out of the hand of God We can neither put God besides his rule nor force him from his purpose These are the two great Prerogatives of God he hath first a righteousness which cannot be perverted secondly a Justice which cannot be interrupted JOB Chap. 36. Vers 18 19 20. 18. Because there is wrath beware lest he take thee away with his stroke then a great ransom cannot deliver thee 19. Will he esteem thy riches no not gold nor all the forces of strength 20. Desire not the night when people are cut off in their place IN these three verses Elihu presseth the Application of the former Doctrine upon Job by
that thou magnifie his works I shall not stay upon that other reading Remember that thou art ignorant of his work The same word which we translate Memento quod ignores opus ejus Vulg. Hieronimus confundit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quanquam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 potius errare quam ignorare significat Drus to magnifie with the variation of a point signifieth to erre hence that translation There is a profitable sense in it for indeed the best knowledge which we have of the work of God may be called ignorance and we said to be ignorant of that work which we are most knowing in Yet because this is straining of the Text I pass it by and keep to our own rendring Remember that thou magnifie His work What work Here is no work specified therefore I answer First All the workes of God are here included Magnify his work What-ever is a work of God what-ever hath the stamp and inscription of God upon it see that thou magnifie it Secondly and more specially We may undeâ—stand this work of God to be the work of Creation Hujus mundi opificium intelligo Bold the goodly structure and fabrick of this visible world and indeed that 's a work so great and magnificent that it ought to be continually remembred and magnified Thirdly Others restrain it more narrowly to that part of the work of God which is eminent in the heavenly meteors and wonderful changes in the air together with the motions and influences of the stars of which we shall find Elihu discoursing at large like a divine Philosopher in the next Chapter There are strange works of God in these lower heavens where those meteors are born and brought forth Remember to magnifie those works Fourthly I rather conceive though such works of God are afterward spoken of that Elihu intends the work of Providence in both the appearances of it as it is a white or black work as it is for good or for evil as it is in judgment or in mercy A modern Interpreter pitcheth upon the former and upon one particular of the former as if Elihu had directly led Jobs thoughts back to the Deluge that work of God in bringing the Flood upon the old woâ—ld and if we can but go back and honour God for his past works of Providence we shall magnifie him for his present As if Elihu had said Thou complainest that thou art overflowed with a deluge of afflictions but doest thou remember how God destroyed the whole world at once in the universal flood But though I think that may be taken in among other works yet to restraine it to that is a great deal too narrow for this Text. Therefore under this work of God we may comprehend any great work of God which is upon record or which we have heard of wherein he hath shewed his power wisdome and justice Remember his work The work of providence Those works of providence which are afflictive have a great place in this Text because the person spoken to was one in an afflicted condition And I conceive Elihu directs Job not so much to magnifie God for the day of prosperity and Sun-shine which he once had as for the day of adversity and darkness which then covered him Remember that thou magnifie his work Which men behold Which the sons of Enosh behold saith Mr Broughton But the word Sons is not in the Text there 't is only men or weak men The word which we translate to behold 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath a double signification and that hath caused a double translation It signifieth first to sing secondly De quo cecinerunt viri Quod laudaruni justi viri Chald to see or behold It is translated by several in the former sense Remember that thou magnifie his work whereof men have sang The Chaldee Paraphrase saith For which just men have given praise in Psalmes and songs Beholding fully a good thing and praising it or praising God for it go together as Mr Broughtons glosse expresseth it out of Ramban Gracious and holy men do not only speak but sing the wonderful works of God And that praises were in song or verse both the Scriptures and many ancient Authors testifie God works and men sing the praises of God for his works as Moses David and Deborah did And we find all the Saints Rev. 15.3 singing praises to the Lord for the great work which he will do in bringing forth Judgement to perfection upon Babylon Thus it is a truth the work of God is to be sung and set forth in meeter or in verse We take the other translation Which men behold which with respect to that which followeth v 25. where both expressions refer to the eye is I conceive most proper Magnifie the work of God which men behold As if Elihu had said O Job I advise thee to leave off searching into the secrets of God and set thy self to consider and magnifie those works of God which are plain and lye open to every mans eye The word rendred Behold may note both a transient and an intense or fixt beholding to look wishly as we say to look fastning the eye solicitously yea it imports not only to behold with the eye of the body but with the eye of the mind Some Interpreters put an Emphasis upon the word men Quae viderunt non hominos sed viri praestantes ut sit nomen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sic alibi in loco ubi non sunt viri virum te praesta Drus as noting excellent men vertuous men men of vertue in their qualities and of excellency in theiâ— abilities such are men indeed worthy men worthy the name of man as it hath been said of old Where there are no men do thou play the man act and speak like a man Some men have nothing but the outside of a man This is a good notion For good men holy men men of divine excellency are most quick-sighted and quick-sented First espying the appearances of God in any of his providences and then making a due improvement of them Therefoâ—e saith Elihu magnifie his work which men that is holy and good men behold and take notice of David speaking of the woâ—ks of God in that notable place Psal 92.6 saith A brutish man knoweth not neither doth a fool understand this that is such a one as he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Non tam exâ—ellentes quam miâ—â—â— et pleiâ—â—â—s vâ—â— omnes â—â—mmo homines significat cannot behold the work of God And therefore it is more than a cri icisme to restraine the word men to men of this sort yet it must be granted that the word signifies not only excellent men but any sort of men whether wise or foolish rich or poor and the weake sort of men more specially than the stronger and more noble in any kind And to take the word in that universality as compassing and
But with thee is forgiveness As God is most bountiful in giving so is he most merciful in forgiving This holds the head of believing and repenting sinners above water and keeps them from sinking into the bottomless gulfe of despaire that they have a forgiving God to go unto and that there is none like him in forgiving Mich. 7.18 None forgiving so freely Isa 42.25 â—o abundantly Isa 55.7 none so constantly and conâ—inually as he There is forgiveness with thee 't is a continued a perpetual act Now because God pardons so freely he doth not he will not he cannot because he will not punish extreamly God dealeth with sinners in measure because he dealeth with them in a Mediator Though he be great in power yet he will not afflict according to the greatness of his power or the plenty of his justice Secondly Some of the Jewish Doctors render the latter part of the verse thus whereas we say He is excellent in judgement and in plenty of justice he will not afflâ—ct they say Judiâ—ium copiam justitiae non affliget i. e. jus non pervertet Merc. ex Rabbinis He will not afflict judgement and plenty of justice that is as they give the gloss Though he be great in power yet he will not pervert justice We may well say justice is afflicted when it is perverted and then justice is perverted when any man is wronged or when at any time the wronged or wrongfully afflicted are not righted and relieved Thus God will not afflict justice These translators do not joyn the word afflict as we to the person of man but to the justice of God or the actings of his justice He is great in power but he will not afflict he will not oppress judgement and justice This is doubtless a great truth in it self yet I doubt whether it be the truth intended by Elihu in this place Certainly God will not do any man wrong though he hath power enough all power in his hand yea God will do all men right though he be great in power yet what affliction soever he layeth upon the creature shall be no affliction to justice or judgement to that justice or judgement with which God is cloathed and will declare by executing it among the children of men But I pass this as over-nice Thirdly Others render thus He is excellent in power Non respondebit Tygur Probarem si esset 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in fonte nunc cum sit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non potest aliter legi quam affliget vexaâ— Drus Merc. and in judgement and plenty in justice he will not answer The woâ—d which we translate to afflict with some alteration in the Hebrew pointing signifieth also to answer and so the words carry a sence of the absolute soveraignty of God who is so great in power and in judgement and plenty of justice that he will not answer that is though men complain of his justice or think he hath done them wrong or at least is over-severe towards them yet he will not come to an answer he will give no man a reason of his wayes Of this Elihu spake expresly Chap. 33. v. 13. He giveth not an account of any of his matters God is so powerful that no man can call him to an account and so just in the use or exercise of his power that there is no reason why any should But though this also be a great truth yet because Elihu had asserted it fully before as also because this translation is grounded upon a change in the ordinary pointing of the Hebrew word from which I conceive with others we ought not easily to recede therefore I shall not stay upon it Nor shall I more than mention that apprehension of some Raboins who thus give out a 4th sence or interpretation of the words whereas we say As touching the Almighty we cannot find him out Omnipotentem non invenimus multum robore judicio Et taliâ— sit tamen talem eum non experimur in mâ—ndatis suiâ— ut immodice nos oneret aut immodicam a noâ—is exiget justitiam c. Rabbi Selc moth Rambam he is excellent in power and in judgement c. They say thus although the Almighty be great in power and in judgment and plenty of justice yet we find him not so That is we do not find him putting out the gâ—eatness of his power or the exactness of his justice in the commands which he hath laid upon us or in the duties which he hath required of uâ— he doth not over-burthen us nor exact hard things of us And they instance in the rules which God gave about offerings and sacrifices he required say they of some only a turtle dove or a pair of young pigeons of others but a lamb or a bullock such things he required for sacrifice as were of easie price and might easily be obtained he did not put us upon the getting of strange and rare beasts as Buffes or Unicorns or any sort of creature which may put us to much paines in getting them or to much expense in buying them And as in these so in other things God hath graciously condescended to our weakness as appears every where in the Law Thus the Jewish Writers make out their translation and though it be a truth that in one sense the Ceremonial Law was as St Peter in that council at Jerusalem declared Acts 15.10 A Yoak which neither they nor their fathers were able to bear yet there was much favour mixed with it which caused the Lord to appeale in that point to their own consciences or to make themselves the Judges Mâ—ch 6.3 O my people what have I done unto thee or wherein have I wearied thee testifie against me And as God though great in power did not over-lay the Jews so much less hath he over-laid us Christians with duty 1 Joh. 5.3 His Commandements are not grievous And Christ said of his yoke and burden Mat. 11.10 My yoke is easie and my burden is light Christ may lay what burdens he pleaseth upon us but he is not pleased to lay any grievous burdens upon us This therefore is a truth both as to them and us yet I conceive it beside the design of Elihu in this place and I only mind the Reader of these different interpretations of all which some good improvement may be made So much of this verse The whole discourse of Elihu concludes in the next Vers 24. Men do therefore fear him He respecteth not any that are wise in heart This verse containeth two things First a practical inference by way of use from that fourfold doctrine held forth in the former verse concerning God As if Elihu had said For as much as the Almighty is incomprehensible so that we cannot find him out for as much as he is mighty in power and judgement and plenty of justice so that we can neither avoid him nor delude him therefore men do fear him