Exposition of Job 4-7, Commentary on Job · Chapter 5 · Verse 9

Exposition of Job 4-7 · Commentary on Job · Chapter 5 · Verse 9

p. 234JOB. Chap. 5. Verſ. 9.

Which doth great things and unſearchable; marvellous things without number, &c.

THis context unto the 17 verſe, containes the ſecond argument, by which Eliphaz ſtrengthneth his former Exhortation, To ſeeke unto God and to commit his cauſe unto him. The argument may be thus formed.

He is to be ſought unto, both in duty, and in wiſdome, and unto him our cauſe is to be committed, who is of abſolute, infinite power, wiſdome and goodneſſe.

p. 235But God is of abſolute, infinite power, wiſdome and goodneſſe.

Therefore it is our duty and our wiſdome to ſeeke unto God, and unto God to commit our cauſe.

That, God is infinite in power, wiſdome and goodneſſe, Eliphaz proves by an enumeration or induction of divers effects and works, which call for infinite power, wiſdome and goodneſſe to produce and actuate them.

Theſe effects are laid down, firſt in generall, v. 9. Who doth great things and unſearchable; marvellous things without number.

Then, theſe works or effects are given in particulars, and the firſt particular inſtance of Gods mighty power, is in naturall things, or his preſervation of the world, at the 10 verſe, Who giveth raine upon the earth, and ſendeth waters upon the fields.

The ſecond inſtance is given in civill things, or his adminiſtrations in the world, at the 12, 13, 14. verſes. And that we may conſider two wayes.

1. In deſtroying the counſels and plots of the wicked, in the 12, 13, and 14. verſes, He diſappointeth the devices of the crafty, ſo that their hands cannot performe their enterpriſe, &c.

2. In delivering thoſe who are in trouble, at the 15. verſe, He ſaveth the poore from the Sword, &c. Theſe are works of Power.

Further the goodneſſe of God ſhines forth in two things.

1. By the preſent intendment, or end aimed at, in theſe mighty works, ver. 11. To ſet up on high thoſe that be low, that thoſe which mourne may be exalted to ſafety

2. By the future benefit of theſe works, and that in two reſpects, verſe 16.

1. The raiſing up of their ſpirits who are oppreſſed, So the poore hath hope.

2. The confounding and ſhaming of their oppreſſours, expreſt in their ſilence, at the latter end of the 16 verſe, And iniquity ſtoppeth her mouth.

Thus you have a briefe account, of the ſeverall points contained in this argument, and the diſpoſition of the whole context. For the better underſtanding thereof, we will firſt conſider what might be the aime or ſcope of Eliphaz, in making ſo accurate and large a deſcription of God, in his great and marvellous works, and then ſurvay theſe works in order as they are digeſted.

p. 236To the former, we may take notice of a foure-fold aime, which Eliphaz might have in deſcribing theſe works of God.

Firſt, plainly to aſſert the providence of God, in ordering or diſpoſing all actions and events here below: and ſo it is in proſecution of what he had ſaid in the 6 verſe, Affliction commeth not forth of the duſt, neither doth trouble ſpring out of the ground.

Or ſecondly, his intent might be, to humble Job, to bridle and take downe his ſpirit, which he conceived over-bold with, and too much heightned towards the Almighty; A diſcovery whereof himſelf made in his extravagant ſpeeches before noted, in the third Chapter. The remembrance of God in his greatneſſe is one of the readieſt means to humble man: And God himſelfe tooke this way to humble Job, in the latter end of this booke, even, by a large diſcourſe of his owne power, exemplified in many great acts and peeces of the creation.

Or thirdly, the intent of Eliphaz might be, to ſupport and comfort Job in his afflictions, by ſhewing him a God, that had done ſuch wonders, and therefore able to worke another wonder in delivering and raiſing him up againe: A God, who could provide medicines for all his diſeaſes, heale all his breaches, repaire all his loſſes, ſupply all his wants, and reſolve all his doubts. To conſider God in himſelfe and in his works, who he is, and what he doth, is a mighty encouragement to ſeeke unto God in our greatest extremities, in the ſaddeſt and cloudieſt day of our afflictions. Neither can we doe any thing more prevalent, for the ſupport and reliefe of our owne ſpirits in a time, when we are loweſt, than to ſpread before the eye of our owne thoughts, the power, greatneſs, and goodneſſe of the high God, in his works and wonders.

A fourth intent in probability was to ſtop Jobs curioſity, in enquiring ſo much into the reaſon of Gods dealing with him; which Eliphaz it ſeemes obſerved in the complaints of the third Chapter, where Job expoſtulates, Why is light given to a man whoſe way is hid, and whom God hath hedged in? Job was troubled, becauſe he could not ſee the bottome of Gods dealings with him, he could not ſee through them, either what the cauſe was, why he came into thoſe troubles, or by what iſſues, and out-lets, he ſhould eſcape thoſe troubles. Now, to ſtop Jobs curioſity in prying too far, or too boldy, into the ſecret workings of God. Eliphaz tels him, That God doth great things and unſearchable, no marvell therefore, if his wayes were hid; That he doth marvellous p. 237things without number, no marvaile then, if he could not meaſure his dealings, by the line of humane underſtanding, or ſumme up their account, by the beſt of his Arithmetick.

This in generall, for the common tendency of his diſcourſe, about thoſe noble acts of divine Providence in earthly things. I come now to open the words in particular.

Which doth great things and unſearchable, marvellous things without number.

Which doth. He ſpeakes in the preſent tenſe, he ſayes not, which hath done great things, or, which will doe great things; but which doth great things. And that notes not only a preſent act, but a continued act, or an everlaſting act; or, as if the workings of God were but one act paſt, and to come, all included in the preſent, He doth. As in his Nature and Eſſence, though God was from all eternity, and ſhall be unto all eternity, yet his Name is, I am. So in his works, though he hath done great things, and ſhall doe great things for ever, yet all are comprehended in this, I doe, or He doth great things. Chriſt (Joh. 5. 17.) ſpeakes this language, My Father worketh hitherto; worketh; All that which God had done, and all that he ſhould doe, is to be looked upon as his preſent act, My Father worketh hitherto..

Againe, there is ſome what to be conſidered in the naturall emphaſis foreignof the word it ſelfe, as well, as in the circumſtantiall of the time. The word which we tranſlate, Doth, ſignifies more than an Aptè concinne, & exq…iſi…è facit. E…a… vocatus, quia cum naſceretur. ſuit f… ctus. & perfectus pilis. Eſau ſonat perfectum & ornatum, nam perfectior pueris, ie inſtructus pilis in lucem venerit. Jun. in loc.ordinary Doing; which doth great things. The Criticks obſerve, that in ſtrictneſſe and propriety of the Hebrew, it ſignifies to doe a thing compleatly, perfectly and exactly, or (as we ſay) the ſetting of our laſt hand to a worke. Hence Eſau (Gen. 25. 25.) had his name. When Jacob and Eſau were borne, Eſau came forth firſt, and the text ſaith, they called his name Eſau, and why? becauſe he was borne, made up, in greater perfection, than an ordinary child. Eſau ſignifies, adorned and perfected, becauſe he came into the world hairy, or with haire upon him, which is both a naturall ornament, and an argument of naturall ſtrength activity and heate of ſpirit, &c. Hence they call'd him, Eſau: So then, the word [doth] imports doing, not by way of eſſay or inchoation, but doing compleatly, or to carry a thing on, or up to an extraordinary degree of perfection. I ſhall give one Scripture to illuſtrate that ſignificancy of the word, Iſa. 43. 7. where the Lord p. 238by the Prophet, ſhewing the abundant increaſe of the Church, ſpeaks thus, Bring my ſons from far, and my daughters from the ends of the earth; even every one that is called by my name, for I have created him for my glory, I have formed him, yea I have made him. Obſerve, here is a plaine gradation in thoſe three words, Created, foreign Produxit ad eſſe foreign Conſtituit rem in forma ſu… foreign Perfecit, diſpoſuit.formed, made; I have created him, ſignifies the bringing of a thing from a not-being, to a being. But, ſaith God, I have not only given him a being, but, I have formed him; which notes the limming proportioning and poliſhing of a thing: And not only have I done ſo, but, in the third place, (which is the word of the text) I have made him. There is more in this word, than in the former two, and therefore we tranſlate it with an emphaſis, yea, I have made him; that is, I have not only given him a being and a ſhape, but I have put upon him all the perfections of nature, yea, and the perfections of grace, the impreſſions of my ſpeciall love and favour; I have lifted him up to the top of all; and ſo ſome render the word, I have magnified or made him great; I have exalted and ſet him upon the higheſt pinnacles of perfections, and mountaines of holineſſe, Hence obſerve,

When God begins a worke, he compleats and carries it through. He doth not only Create, and give a being: Forme, and give proportion, but He doth, or he makes, giving beauty and exactneſſe to his works. Whether we conſider the works of God as naturall, civill or ſpirituall; in this ſenſe God doth them. Deut. 32. 4. Moſes ſpeakes in generall, concerning all the works of God; He is a rock, and his worke is perfect: The works of Creation are admirable to the eye; the works of Providence, how often doe they fill the heart with admiration: That which he ſpake to Samuel concerning the houſe of Ely, is appliable both to his works of Mercy and of judgement; When I begin, I will alſo make an end, 1 Sam. 3. 12. that is, I will doe it fully, there is nothing ſhall take me off, or ſtay me in the mid-way; I will not worke to halves, I will alſo make an end. And ſo it is in ſpirituals, when once God hath begun, he carries on his work of grace, when once he hath laid the foundation ſtone of mercy, he never leaves, untill he hath ſet up the the top ſtone, the higheſt ſtone of glory. Hence the Apoſtles (Heb. 12.) entitles Chriſt, The author and finiſher of our faith; that is, the beginner and ender, Alpha and Omega, firſt and laſt about our faith. It ſhall never be ſaid of any work of God (as Luk. 14.) That, he began to build, but could not finiſh it.

p. 239And as he finiſhes, ſo he beautifies: all his works are full of order and comelineſſe: He doth his work exquiſitely (or as we ſay) artificially; yea, thoſe works that we look upon, as full of confuſion, are full of order; and thoſe works, in which we ſee no form, or nothing but deformity, even theſe will one day appear (now they are) admirable in beauty and comelineſſe. That which the Apoſtle ſpeaks in his exhortation to Timothy, 2 Tim. 2. 15. bidding him doe the work of an Evangeliſt, bidding him ſhew himſelfe a workman, that needeth not to be aſhamed, is moſt true concerning the great God of Heaven and earth, He ſhewes himſelfe a workman, or a worker that needeth not to be aſhamed: When he works, he doth the work of a God; He works like himſelfe: Man cannot ſo much as be ſuſpected to have done ſuch things: The Name, that is, the wiſdome, power and goodneſs of God, is written upon them in ſo faire and clear a letter, that it muſt be ſaid, by way of aſſertion, This hath God wrought: And by way of admiration, what hath God wrought? Numb. 23. 23. A man (ſc. a meer naturall man beholding theſe things) ſhall ſay, verily he is a God that judgeth the earth, Pſal. 58. 11. Man cannot judge, or doe like this. The Lord needs not engrave or ſubſcribe his Name to his works; His words, like ſo many Capitall letters, ſpell, and like ſo many Heraulds, proclaime his Name.

Which doth great things.

To paſſe from the act or manner of doing, we will conſider the object; He doth great things. Some men with a great deal of paines doe nothing; and others with a great deal of art, doe a thing of nothing, a trifle, a toy, a meere fancy; at leaſt ſome mean or inferiour work takes up their time, skill, and ſtudy: But when God goes to work, we may expect a noble work, He doth great things. The works of GOD, anſwer the ſtile or Attributes of God. He is a great God, and His are great works. The works of God ſpeak a God. And here are foure things ſpoken in this one verſe, of the works of God, which ſpeak aloud, This is the finger of God: I will firſt bundle them together, and then, both take and weigh them aſunder.

He doth

Firſt, Great things.

Secondly, Ʋnſearchable.

Thirdly, Wonderfull.

Fourthly, Innumerable, or without number.

p. 240No works of man or Angel, are capable of ſuch a foure-fold ſtampe as this: no, nor any one work of all the creatures put together, could ever be ſtamped with any one of theſe characters, in any compariſon, with the works of God. Some, in a ſenſe, have done great things but none have done things unſearchable: Man may fathome the works of man, his cloſeſt wayes are not paſt finding out. As there was never any thing made ſo ſtrong by the ſtrength of man, but there was ſome other ſtrength in man, that could match, yea overthrow it; ſo there was never any thing ſo wiſely, ſo artificially or myſteriouſly contrived, by the skill, knowledge and deepeſt underſtanding of a man, but that the skill knowledge and underſtanding of another man, hath, or might have ridled and ſearcht it out. The works of moſt men, are wrought above ground, and their intentions flote and ſwimme upon the face of their actions: And although ſome, as the Prophet ſpeakes (Iſa. 29.) worke deepe to hide their counſels (as they hope, not only from men but) from God, yet God gives other men a light, to diſcover the very loweſt hell of thoſe counſels, even, all the depths of Satan, The maſter-Engineere of thoſe mines and ſubterranean contrivances. Further, Though ſome men doe that, which makes other men (eſpecialy fooles, or men weake in knowledge) wonder, yet no (Thaumaturgas, or) wonder-worker ever did that, which makes all men wonder. Or, if it ſhould be granted, that any have done things great, unſearchable, wonderfull, yet I am ſure, none have done theſe things without number; one great, unſearchable, wonderfull work, is taske enough for one mans life: And a little skill in numbers will ſerve the turne, to caſt up, and give us the totall ſumme and number, of all the works of all men, which deſervedly beare (as mans may) the title and ſuperſcription of great, unſearchable, wonderfull.

More diſtinctly. Firſt, He doth great things. There is a greatnes upon every thing God doth: The great God leaves (as it were) the print of his own greatneſſe, even upon thoſe things which we accont little; little works of nature, have a greatneſſe in them, conſidered as done by God, and little works of providence, have a greatneſſe in them, conſidered as done by God; If the thing which God doth, be not great in it ſelfe, yet it is great, becauſe he doth it. As there is no ſin of man little in it ſelfe (though comparatively it be (becauſe committed againſt a great God: So there is no work of God little (though comparitively it be (becauſe acted by the p. 241great God. Further, if God doth a thing, which in it ſelfe conſidered, or conſidered according to the line and rule of the creature, is unjuſt; yet becauſe God doth it, or commands it to be done, his very doing or commanding ſtamps juſtice upon it; as is clear in the caſe of Abrahams call to ſacrifice his ſon, and the Iſraelites carrying away the jewels of the Aegyptians. If then the act of God (whoſe will is the ſupream law) makes that lawfull, which according to the common rule, is unlawfull; how much more doth the act of God make that great, which in ordinary proportion is accounted ſmall.

Againe, When it is ſaid, God doth great things, we muſt not underſtand it, as, if God dealt not about little things, or as if he let the ſmall matters of the world paſſe, and did not meddle with them: Great in this place, is not excluſive of Little, for, he doth not onelyonly great, but ſmall, even the ſmalleſt things. The Heathens ſaid, their Jupiter had no leiſure to be preſent at the doing of ſmall Non vacat exignis rebus adeſſe Jovi.things, or it did not become him to attend them. God attendeth the doing of ſmall things, and it is his honour to doe ſo: the falling of a Sparrow to the ground, is one of the ſmalleſt things that is, yet that is not without the providence of God; the haires of our head are ſmall things, yet as not too many, ſo not too ſmall for the great God to take notice of; Chriſt aſſures us this, The very haires of your head are all numbred, Mat. 10. 29, 30. We ought highly to adore and reverence the power and inſpection of God, about the loweſt, the meaneſt things and actions. Is it not with the great God, as with great men, or, as it was with that great man Moſes, who had ſuch a burthen of buſineſſe in the government of that people upon his ſhoulders, that he could not bear it; therefore his Father in law adviſeth him, to call in the aide of others and divide the work: But how? The great matters, the weighty and knotty controverſies muſt be brought to Moſes; but the petty differences and leſſer cauſes, are tranſmitted and handed over to inferiour judges; And it ſhall be, that every great matter, they ſhall bring unto thee, but every ſmall matter they ſhall judge, Exod. 18. 22. But God, the great Judge of Heaven and earth, hath not onelyonly the great and weighty, but ſmall matters brought unto him; the leaſt motions of the creature, are heard and reſolved, diſpoſed and guided by his wiſdome and power.

You will ſay, What is this greatneſſe, and what are theſe great things? I ſhall hint an anſwer to both, for the clearing of the words.

p. 242There is a two-fold greatneſſe upon the works of God. There is (ſo we may diſtinguiſh) Firſt, the greatneſſe of quantity; Secondly, the greatneſſe of quality or vertue: That work of God which is greateſt in the bulk or quantity of it is the work of Creation; How ſpacious, huge and mighty a fabrique is Heaven and earth, with all things compacted and comprehended in their circumference! And in this work, ſo vaſt for quantity, what admirable qualities are every where intermixt! Matter and forme, power and order, quantity and quality, are ſo equally ballanced, that no eye can diſcerne, or judgement of man determine, which weighes moſt in this mighty work.

Yet among theſe works of God, ſome are called great in regard of quality, rather then of quantity. As it is ſaid (Gen. 1. 16.) That God made two great lights, the greater light to rule the day and the leſſer light to rule the night. (Sunne and Moone) theſe are great lights, not that there are no lights great but theſe, or that both theſe are greater, then all other heavenly lights; for many Stars are greater then the Moon, as the doctrine and obſervation of Aſtronomers aſſures us; but the leſſer of theſe is great in regard of light and influence, excellency and uſefulneſſe to the world.

And as to theſe works of creation, ſo the works of providence, are great works: When God deſtroyes great enemies, the greatneſſe of his work is proclaimed. When great Babylon, or Babylon the great, ſhall be deſtroyed, the Saints ſong of triumph ſhall be, Great and marvellous are thy works Lord God Almighty, juſt and true are thy wayes, thou King of Saints (Rev. 15. 3.) Great and marvellous works, why, Becauſe thou haſt deſtroyed great Babylon, and haſt executed great judgement, and powred out great wrath. So, great works of mercy and deliverance to his people, are cryed up with admiration, And hath given us ſuch a deliverance as this, ſaith Ezra, Chap. 9. 13. when the Jewes returned from their captivity out of Babylon; That mercy was a kind of miracle, that deliverance a wonder, and therefore he mentions it in termes of admiration. Such deliverance as this! How great: So great, that he had neither words to expreſs, nor example to paralell it, but lets it ſtand nakedly by it ſelfe, in its native glory; Such deliverance as this!

The Spirituall works of God, are yet far greater; the work of redemption, is called a great ſalvation, the converſion and juſtification of a ſinner, the pardon of our ſinnes, and the purifying of p. 243our nature, are works as high, above creation and providence, as the Heavens are in compariſon of the earth. Take two or three Corolaries or Deductions from hence: As firſt;

It is the property of God to doe great things: And becauſe it is his property, he can as eaſily doe great things as ſmall things.

Among men, Great ſpirits count nothing great; A great ſpirit ſwallowes and overcomes all difficulties: Much more is it ſo with the great God, who is a Spirit, all Spirit, and the father of ſpirits; To the great God there is nothing great: He can as eaſily doe the greateſt as the leaſt: 1 Sam: 14. 6. 2 Chron. 14. There Animo mag… nihil magnum.is no reſtraint to the Lord, to ſave with few or by many, or it is nothing with thee to help, whether with many, or with them that have no power; It is not ſo much, as the duſt of the ballance with God, to turne the ſcale of victory in battell, whether there be more or leſſe: Seeing all Nations before him, are but as the duſt of the ballance, as nothing, yea leſſe then nothing. So that whether you put him upon any great work or ſmall work, you put the Lord to no more ſtreſſe, to no more paines in the one, then in the other, for he doth great things; and to doe them, is his property, not his ſtudy, his nature, not his labour. He needs not make proviſions or preparations, for what he would have done, the ſame act by which he wills the doing of a thing, doth it, if he wills. What great things hath the Lord done in our dayes. We may ſay as the Virgin (Luke 1. 49.) He that is Mighty, hath done to us great things, and Holy is his Name; and as they, Acts 2. 11. We have both heard and foreign, Magnalia Dei.ſeen the great things of God done amongst us; and I believe greater things are yet to be done. It was a great work at the beginning of time, to make Heaven and earth, and will it not be a great work, to ſhake Heaven and earth? That God hath ſaid he will doe, before the end of time. Yet once it is a little while, and I will ſhake the Heavens and the earth, and the ſea, and the dry land, Hag. 2. 6. The words following, ſeem to interpret this earthquake, and Heaven-quake, I will ſhake all Nations. Againe, It was a great work, to make the old Heaven and earth? and will it not be a great work, to make a new Heaven and a new earth? That is the buſineſſe, which God is about in theſe letter days, as he promiſed, Iſa. 65. 17. Behold I create a new heaven and a new earth; what is that? Jeruſalem a praiſe, and her people a joy. When God reformeth the face of his Church, and ſettles the affaires of Kingdomes and Common-wealths, he makes new Heavens and a new Earth.

p. 244And if it be the property of God to doe great things, then, it is a duty in us, to expect great things. We ought to look for ſuch things, as come up to, and anſwer the power and greatneſs of God; we diſhonour, and as it were, humble God, when we look onelyonly for low and meane things; Great expectations from God, honour the greatneſſe of God. As the Lord expects to receive the greateſt ſervices from us, becauſe he is a great King, Mal. 1. 14. So we ought to expect, that we ſhall receive the greateſt mercies from the Lord, becauſe he is a great King; It diſhonours God as much and more, when we believe little, as when we doe little. A great King thinks himſelfe diſhonoured, if you aske him a petty ſuite; he looks more what becomes him to give, or doe in bounty, then the petitioner to aske in neceſſity. The Great Alexander, could tell his ſuiter (whom he had more aſtoniſht, then relieved with his favour) That though the thing might be too great for him to receive, yet it was not too great for Alexander to give. If dust and aſhes can ſpeake and think at this rate, O how large is the heart of God! Then, it is not onelyonly our priviledge, but our duty to aske and believe great things; we ought to have a great faith, becauſe God doth great things; Is it becomming, to have a great God, and a little faith? To have a God that doth great things, and we to be a people (his people) that cannot believe great things? nay, To have a God who can eaſily doe great things, and we a people, that can hardly believe ſmall things? How unbecoming! if ſome ſmall thing be to be done, then uſually faith is upon the wing, but if it be a great thing, then faith is clogg'd, her wings are clipt, and we at a ſtand; why ſhould it be ſaid unto us, as, Chriſt ſaid unto his Diſciples, O ye of little faith. It may be as dangerous to us, if not as ſinfull, not to believe the day of great things, as to deſpiſe the …ay of ſmall things. Why ſhould not our faith in a holy ſcorne, baffle the greateſt difficulties, in that language of the Prophet (Zech. 4. 7.) Who art thou O great Mountaine? before Zerubbabell thou ſhalt become a plaine.

There is another uſefull conſequence from this truth. He that doth great works, ought to have great praiſes. As, we ought to have great faith, that he will doe great things, ſo, he ought to have great acknowledgments, when he hath done great things. Shall God doe great things for us, and ſhall we give him ſome poor, leane, ſtarven ſacrifices of praiſe? It is very obſervable, that, as ſoon as the Prophet had deſcribed the Lord in his greatneſſe (Iſa. 40. 15.) p. 245he adds in the very next verſe, And Lebanon is not ſufficient to burne, nor the beasts thereof, ſufficient for a burnt Offering. That is, no ſervices are great enough, for this great God. Lebanon abounded in ſpices for Incenſe and perfume; it abounded with cattell for Sacrifice and burnt offerings; To ſay that Lebanon had not ſpice enough to burne for incenſe, nor beaſts enough to burne for Sacrifice, ſhews the Lord far exalted in greatneſſe, above all the praiſes and holy ſervices of his people.

Laſtly, ſeeing God doth great works for us, let us ſhew great zeale for, great love unto the Lord. We ſhould aime at the doing of great things for God, ſeeing God indeed doth great things for us. So much of the firſt Attribute of the works of God. Who doth great things.

And unſearchable.] The Hebrew is, and no ſearch. The word foreignimports the ſearch of thoſe things which are moſt abſtruce and ſecret. As the heart, which the Lord onelyonly can ſearch, Jer. 17. 15. The heart lies too low, not onelyonly for the eye, but for the underſtanding of man. Hence it is uſed, Pſal. 95. 4. to note the Foundations, or deep places of the earth, becauſe they cannot be known, but by deep ſearchings, or rather, becauſe they are beyond the deepeſt Penetralia terrae, ut Aben Ezra explicat, quae ſci…i nequeunt, niſi exquiſita per ſcrutatione, vel potiùs quòd homini minimè ſunt perſcutabilia, Deo autū in prepatulo. Buxtorf.ſearch of man. And the ſame phraſe we find, Pſal. 145. 3. Great is the Lord and greatly to be praiſed, and his greatneſſe is unſearchable; or according to the letter, of his greatneſſe no ſearch; as when the Pſalmiſt ſpeaks of the greatneſſe of God, in his nature and eſſence, preſently he adds, and of his greatneſſe there is no ſearch; ſo here, when Eliphaz ſpeaks of the greatneſſe of God, in his works, the next word is, they are unſearchable. As God in himſelfe is great, and of his greatneſſe there is no ſearch; ſo many of the works of God are ſo great, that of their greatnes there is no ſearch, that is, you cannot find out their greatneſſe by any ſearch. God is in working (and ſo are men, the hand cannot act beyond the head) as he is in underſtanding. There is no ſearching of his underſtanding (Iſa. 40. 28.) Therefore there is none of his working.

This unſearchableneſſe of the works of God, may be conſidered two wayes.

1. As that, which cannot be found by enquirie.

2. As that, which ought not to be found or enquired.

There are ſome works of God, which are not to be ſearched into, Arcana imperij.they are to be adored by believing, not to be pryed into by ſearching; and in that ſence they are called unſearchable (Rom. 11. 33.) p. 246O the depth of the riches, both of the wiſdome of and knowledge of God! How unſearchable are his judgements! Many of his judgements, that is, his works of judgement, are ſo unſearchable, that it is not induſtry or duty, but preſumption, to ſearch into them. As thoſe unſpeakable words, which Paul heard in the third heavens, were ſuch as (2 Cor. 12. 4.) is not lawfull for a man to utter; ſo unſearchable judgements may be interpreted ſuch, as is not lawfull for a man to ſearch. Great Princes will not have all their actions ſcann'd, at leaſt, not by all, They keep ſtate in their works. If all a mans actions be levell to the loweſt, his perſon will be ſo too. The reaſon why the works of Antichriſt were to be ſo myſterious and miraculous, is, becauſe he was to be adored and Godded, to be exalted above all (in man) that is called God, or that is worſhipped, 2 Theſ. 2. 4. They who aſpire to divine honour, have, or at leaſt pretend to have many ſecrets. Becauſe ſecret things belong unto God, things revealed unto man (Deut. 29. 29.) And as the Angell at once anſwers and reproves Manoah (Judg. 13. 18.) Why askeſt thou after my name, ſeeing it is ſecret, or wonderfull? As if he had ſaid, thou muſt not enquire after my name, for it is a ſecret. Such prying into the works of God, is as dangerous, as prying into the Arke of God (1 Sam. 6. 19.) It were more profitable for us, and more honourable to God, if we did ſearch our own ſecret wayes more, and Gods leſſe.

There are other works of God, which cannot be ſearched, yet we may and ought to ſearch them. It is our duty to ſtudy them, though we cannot finde them. We may ſearch and finde many of the workes of God, with our ſences; there are others which we cannot finde, though we ſearch for them, with our reaſon and underſtanding. As ſome parts of the word of God (2 Pet. 3. 16.) So ſome part of his works are ſo hard to be underſtood, that unſtable men wreſt them to their own destruction. The minde of God is legible in very many of his works, and we may read them without a Comment or Interpreter. Other of his works are myſterious and aenigmaticall, very riddles, inſomuch, that if an ordinary man looking on them, ſhould be queſtioned, Ʋnderſtandeſt thou what thou ſeeſt; he muſt anſwer, as the Eunuch did Phillip, How can I except ſome man teach me. And theſe works are unſearchable, two ways.

Firſt, in regard of the manner of doing; we cannot finde out the wayes and contrivances of Gods work. His wayes are in the p. 247deep, and his foot-ſteps are not known, ſaith the Pſalmiſt, that is, the way which God goes to the accompliſhing of his ends, are oftentimes like ſteps upon the water, which leave no impreſſion or track behind them.

Secondly, his works are unſearchable in their cauſes or ends; what it is which God aimes at, or intends, what moves or provokes him to ſuch a courſe, is uſually a ſecret. He doth ſuch things, as no man can give an account of, or render a reaſon, why. Peter knew not how to conſtrue or expound that work of Chriſt, John 13. when he took a Towell with a baſon of water, to waſh his feet. Therefore Chriſt tells him, What I doe thou knoweſt not (that is, thou knoweſt not, what moves me to doe this, for his eye taught him what Chriſt did) but thou ſhalt know hereafter. In due time this ſhall be interpreted to thee, and thou ſhalt know the reaſon, why I did this.

But it is ſaid (and that may be an objection againſt both text and Expoſition) Pſal. 111. 2. The workes of the Lord are great, ſought out of all thoſe, that have pleſure therein. To ſeek out, notes a full diſcovery. And in Pſal. 106. 7. Failing in this, is charged upon the fathers, and confeſſed by the children, as a fault, Our fathers underſtood not thy wonders, that is, the great things which God did for them in Aegypt. How then is it ſaid here, The works of the Lord are great and unſearchable.

To clear this, Firſt, I ſay there are ſome great works of God, which are eaſie and plaine; And it is our duty to be acquainted with, and learned in theſe works of God, as well as in the word of God.

Secondly, thoſe works whoſe text is hard, we muſt ſearch and labour to expound them, ſo, as to further duty, but not to feed our curioſity; We may ſearch them with ſubmiſſion to the mind of God, not for ſatisfaction, onelyonly, to our own minds. We may ſearch with deſire to honour God, but not to humour our ſelves. We may ſearch them to make us more holy, though not barely to make us, more knowing. Take two Corolaries from this.

Firſt, if the works of God are unſearchable, then how unſearchable are the counſells of God; the deep and ſecret counſels of God! The works of God are the couſells of God made viſible. Every work of God is the bringing of ſome counſell of God to light. Now if we are not able to find out his counſells when they are made viſible in his works; how ſhall we find out his counſells, when they lye hidden in his breaſt?

p. 248Secondly, If the works of God are unſearchable, then, we are to ſubmit unto the diſpenſations of God, whatſoever they are, though we are not able according to reaſon, to give an account of them; though we cannot ſearch out either the manner how, or the cauſe for which they were done, yet we muſt reverence them; And what we cannot believe by knowing, we muſt know by believing. It is our duty, not onelyonly to winke and believe, ſhut our eyes and believe, or believe when we cannot ſee; but, we muſt often believe, where knowledge is ſhut out, believe when we cannot understand. Abraham by faith followed the call of God, not knowing whether he went, Heb. 11. 8. It is dangerous to follow men blind-fold (how ſeeing ſoever thoſe men are) but it is ſafe, and our duty to follow God blindfold, how ſeeing ſoever we think our ſelves to be. We muſt not be diſpleaſed (as Joſeph was at Jacob his Father, Gen. 48. 17.) when we ſee God laying his right hand upon Ephraim, and his left upon Manaſſes, doing things croſſe to our thoughts; much leſſe may we take upon us to direct the hand of God, as Joſeph would Jacobs, where we pleaſe. The Lord knows (as Jacob anſwered Joſeph) what he doth, and it becomes us to acquieſce in what he doth, though we know it not. Some Romiſh Paraſites, have ſaid of the Pope, That if he ſhould carry thouſands to hell along with him, there is no man muſt ſay to him, Sir, why doe you ſo? They adore him ſo in the unſearchableneſſe of his wayes and doings, that it is enough for them, if he doth them.

This abominable flattery of that Man of Sin, is a ſober truth concerning the holy God; Though God eaſt thouſands of ſoules into hell, no man may ſay to him, what doſt thou? And though God turne Kingdomes upſide down, though he ſend great afflictions upon his own people, and make them a reproach unto the Heathen, though he give them up unto the power of the adverſary and make all their enemies to rejoyce, yet no man may ſay unto God, why doe you thus; His works are unſearchable. It is beyond the line of a creature, to put any queſtion, A why or A wherefore, about the work of the Greatour. Shall the thing formed ſay unto him that formes it, why haſt thou made me thus? Hath not the Potter power over his clay?

Some think they could doe things better then God hath done, or at leaſt that God might have done better; if they had the power in their hands, things ſhould not goe thus and thus; What an inſufferable p. 249indignity is this, to the wiſdome and power of God, that He whoſe works are unſearchable ſhould be made accountable for his works? That of Auguſtine, when he was in a deep meditation about the nature of God, may well be applied to the works of God, who walking by the ſea ſide in deepe thoughts of God, either heard this voyce, or was filled with this thought, That he might as ſoone empty the ſea with, or comprehend the Ocean in one of thoſe little cockle-ſhels, which lay on the ſhore, as with the narrow veſſell of his Spirit, comprehend the infinite greatneſſe of the God of Spirits.

Marvellous things.] **Inſcrutabile & mirabile differunt; inſcrutabile eſt, qued la…et & perquiri non poteſt: Mi…abile eſt, quod ipſum q…idem apparet ſed cauſa ejus perquiri non poteſt. Aquin. in loc.Unſearchable things and marvellous, differ thus; Thoſe things are unſearchable, which lie hid, and cannot be found: that is a marvell whoſe cauſe cannot be found, though foreign from foreignit ſelfe be not hid. This is the third adjunct or attribute of the works of God. The word is derived from a root, which ſignifies, Seperated, Disjoyned or Divided. And marvellous things are expreſt by that word, becauſe marvels or wonders are ſeperated or Separatus, diſjunctus. Hinc ſignificat, mirab…lia quia talia ſunt à nobis ſeparata, & captum ſu erant, ita ut ratione quis aſſe qui, aut re praeſtare …equeat.removed from us three degrees at leaſt. They are ſeperated

Firſt, from our knowledge or reaſon.

Secondly from our ſenſe: not that marvels are inviſible, marvels and miracles, are wrought to be ſeen, and the uſe of them lies in this, from the ſence to confirme faith, or to convince of unbeliefe. Which (by the way) quite overthrowes the Popiſh refuge of a miracle, in their ſuppoſed tranſubſtantiation of the bread at the Euchariſt, who tell us of a miracle, but can ſhew us none. But though in all miracles and marvails the thing wrought is plain to the ſences, yet both the power and manner of doing it, are removed from the ſences, The marvell wrought is ſeene, but the working of the marvell is not ſeen.

Thirdly, Marvels are ſeperated or removed from our imitation; we cannot doe ſuch things. The Lord ſtands alone working wonders. They are ſeperated part and portion for God himſelf. The Egyptian Sorcerers ſeemed to doe by their devilliſh inchantments, what Moſes did by the command and power of God: But at the beſt they did but ſeeme to doe like Moſes, and preſently they could not ſo much as ſeeme, Exod. 8. 18. And the Magicians did ſo, (that is, they attempted to doe ſo) but they could not. They that worke by the devils art or power, cannot worke long, They will quickly be at A Could not. Both their religions and their miraculous workes are at beſt but in appearance, at laſt they will p. 250not ſo much as appeare. In theſe three reſpects marvels are rightly called, ſeparate.

Further, the word alſo ſignifies ſometimes, A hard or a difficult thing, becauſe thoſe things that are very hard and difficult have ſomewhat of wonder in them, and cauſe us to wonder at them, Deut. 17. 8. If a matter come which is too hard, the word is, which is too marvellous and wonderfull for thee, &c. And Gen. 18. 14. Is any thing too hard for me (ſaith God) the word is, Is any thing wonderfull to me? Nothing is wonderfull to us, but that which is too hard for us. There is nothing wonderfull to God, who doth all wonders, and is himſelfe all Wonder. It hath beene ſaid concerning thoſe lovers of and ſearchers after ſecret wiſedome, called Philoſophers, that it doth not become a Philoſopher to wonder: For admiration is uſually the daughter of ignorance; we marvell at moſt things, becauſe we know the cauſes of few things. It was therefore a ſhame for a Philoſopher to wonder, becauſe it betrayed his ignorance; who would be thought ſtudied in, yea a maſter of all cauſes, and able to give a reaſon of all things in nature. But it is moſt certaine, the great God never marvelleth at any thing; For is any thing too hard for me, ſaith the Lord. Wonders are things too hard for us, and the ſame word ſignifies a wonder and a thing, too hard.

There are three words of neare alliancec in the Hebrew, Signes, foreignMiracles and Mervails. And they may be diſtinguiſht thus, A Signe is the repreſentation of a thing preſent, or before us: A Miracle or Portentum (as contra-diſtinct from the former) ſhews forth ſomewhat future, or, that is to come. A Mervaile, as differing from both, is any act of providence, ſecret or ſeparate from us in the manner of doing or producing it, a thing to us unſearchable; ſo (Exod. 33. 16.) Wherein ſhall it be knowne, that I and thy people have found grace in thy ſight (ſaith Moſes) Is it not in that thou goeſt with us? So ſhall we be ſeparated, I and thy people; So we tranſlate it, or made wonderfull; that is, if thou goeſt along with us, thou wilt doe ſuch marvails for us, as will make a difference betweene us, and all the people in the world: we ſhall be a people marvell'd at, all the world over, or a ſpectacle to the world, Angels and Men. The preſence of God with a people, is their difference, or will make them differ, from all people with whom God is not (under the Notion of Favour and Protection) preſent.

p. 251Againe, Marvels are taken ſometimes for Miracles, which are meerely and purely ſupernaturall. For in ordinary acceptation of the word, a Marvell is only the heightning and ſublimating of nature, or acting in the higheſt Spheare of nature; but a Miracle is a croſſing or a contradicting of nature. A worke altogether above, yea againſt Nature. Now we are not to take marvels here in that ſtrict ſenſe, for miracles; for the great works of God are call'd marvels or wonders which yet are but either the ordinary conſtitutions of Nature, or the extraordinary motions of nature, as Pſal. 136. 4. O give thanks to the Lord, to him, who alone doth great wonders: What are theſe? In the 5, 6, and 7. verſes, inſtances are given in naturall things, as making the heavens and ſtretching out the earth above the waters. The making of thoſe great lights the Sun and Moon **Mirabilior eſt grani in terra multipl…catio, quam illa quinque Panum. Auguſt. T…act. 24 in Joh in. Quicquid mirabile fit in mundo, profectò minus eſt, quàm totus hic mundus. Qua …vis ila que miracula viſibiliū natura…um videndi aſſiduitate vile ſcunt, tamen cum ea ſapienter intuemur, inuſitatiſſimis ra…ſſimiſ que majora ſunt. Auguſt. l. 5. de Civ Dei, cap 12.. One of the Ancients diſcourſing upon that miracle in the Goſpell, The multiplying the loaves, obſerveth, that in naturall things there are very great wonders, though we lightly paſſe them by; They were aſtoniſhed to ſee the loaves multiplying, while they were eating: To ſee bread grow upon the Table or between their Teeth, made all wonder: but there is as great a miracle wrought every yeare, and no man takes notice of it: That is, when Corne caſt into the ground, multiplies thirty, ſixty, a hundred-fold, It is (ſaith he) a greater miracle for corne to multiply in the earth, then for loaves to multiply on the Table. And he makes a like Concluſion in his Booke of the City of God, Whatſoever is wonderfull in the world, is not ſo great a wonder, as the world; Yet men rarely wonder at the making of the world, the Earth, the Heavens, the Sea, the Aire, every creature in them exceed in wonders▪ the things we wonder at. Ordinary works of Nature are marvellous. Firſt, becauſe they proceed from a divine power. 2. Becauſe man is poſed to give a reaſon of moſt of them, Canſt thou tell how the bones grow in her that is with child? ſaith the Preacher. The bringing of an Infant alive from the Wombe is a wonder, as well as the raiſing of a man from the dead: And the budding of a Tree, as well as the budding of Aarons Rod ††Per multa ſunt quae admirari nonſolemus propterea quod vulgo quotidie que fiunt. Renova & in ſolita commovetur animus.. The uſualneſſe of the one, and the rareneſſe of the other is, though not the only, yet the greateſt difference. And as the ordinary workes of Creation, in making, ſo of Providence, in governing the world, are full of wonders, though they paſſe unobſerved, Such Eliphaz takes notice of, in the words following, The diſappointing of craftie oppreſſors and the deliverance p. 252of the poore. When God ſhall deſtroy Babylon, the Song prepared is, Great and wonderfull are thy works; and (Exod. 15. 11.) from whence that is taken, Who is like unto thee, O God! Who is like unto thee, glorious in holineſſe, fearefull in praiſes, doing wonders! The wonder was, a deliverance, the wonderfull deliverance of his people from Egypt, and through the red Sea. Works of judgement are often called works of wonder (Deut 28. 59.) I will make thy plagues wonderfull; and Iſa. 28. 21. The Lord ſhall riſe up as in Meunt Perazim, he ſhall be wroth as in the valley of Gibeon, that he may doe his worke, his ſtrange worke, and bring to paſſe his act, bis ſtrange act: What act was this? An act of judgement upon his, and his peoples enemies, as is clear 2 Sa. 5. 20. and Joſh. 10. 12. where we may reade, what God did in Mount Perazim, and in the valley of Gibeon; ſtrange works indeed. And theſe works of God are called marvellous, not onelyonly, when God is in them alone, and acts without the intervention of the creature, but when he act▪ with the creature, above the ſtrength of a creature, ſo that little of the creature appeares in the act: this alſo is a marvell. What God doth more by a man, then man can doe, whether in ſtrength or wiſdome, ordinarily aſſiſted, ſo much of a wonder ſhewes it ſelfe, in what man doth. And therefore no man is ordinarily to attempt any thing beyond his ſtrength, for that is to tempt God, and call him to worke a miracle, at leaſt a wonder for us, Lord (ſaith David, Pſal. 131. 1.) Mine heart is not Non mae ex…uli ad ea, quae maeas vires aut ingenium ſu…eraret. Eleganter Th…odoretus, Meipſum me… eba…, & quae me excedunt, non aggroſſus ſum.haughty, nor mine eyes loftie; neither doe I exerciſe my ſelfe in great matters, or in things too high for me; The word is, in things too wonderfull for me; that is, I doe not ordinarily put my ſelfe upon things which are extraordinary, or beyond my ſtrength and parts. I meaſure-my undertakings and my abilities together, and would keepe them even. I doe not put God upon doing wonders every day; therefore I ſet my ſelfe to thoſe things, which are according to the line of man. If God call us to it, we may expect a miracle, but we muſt not call God to worke miracles for us, or with us. I doe not exerciſe my ſelfe in matters too high for me, Miracles or marvels are not every dayes exerciſe. We ought rather to be above our worke, or any of our deſignes, then below them: but we muſt be ſure they are not above us. It is the ſafeſt and holieſt way for man, in all his actions to be upon a levell. We cannot but diſpleaſe God and hurt our ſelves by clambering: It is but ſometimes that rhe Lord will work wonders to releeve our p. 253neceſſities and help our faith, but he will never (unleſſe in wrath) work wonders to pleaſe our humors, or comply with our ambition. Hence obſerve. Firſt,

When we ſee marvels done; we muſt acknowledgc the hand of God. Marvels are proper unto God, Pſal. 75. 1. In that thy Name is neere, thy wonderous works declare: Wonderous works are an argument that God is neere: When wonders are among us, we may know, who is among us, and if ſo, then, this is a time wherein God is ſeene among us. We may well apply that of the Pſalmiſt to our ſelves, Marvellous things hath the Lord done in our ſight, in Ireland and in the Fields of England, Pſal. 78. 12. Mervails are rare things, things ſeldome done, or ſeene.

We have things amongſt us, which were never done or ſeene before in our Nation.

A Parliament, which cannot be legally diſſolved but by its own Vote.

An Aſſembly, where neither Dioceſan Biſhops nor Deane (as ſuch) can Vote.

The three Kingdomes of England, Scotland and Ireland, entred into a ſolemn Covenant, approved by the Aſſemblies, and authorized by the Parliaments of two Kingdomes. May we not conclude of theſe in the language of the Prophet, Who hath heard ſuch a thing? who hath ſeen ſuch things? Iſay. 66. 8 Surely we may ſay as Moſes to Iſrael (Deut. 4. 34.) Hath God aſſayed to goe and take him a Nation, from the middeſt of another Nation by temptation, by ſignes and by wonders, and by war, and by a mighty hand, and by a ſtretched out arme, and by great terrors, according to all that the Lord our God doth for us in England, before our eyes. To take a Nation out of the midſt of a Nation, is our caſe. If England finding (as now it doth) her children ſtrugling in her wombe, ſhould goe enquire of the Lord as Rebecca did; (Gen. 25. 22.) why is it thus? The Lord may anſwere, as he did to her, Two Nations are in thy wombe, and two manner of people ſhall be ſeparated frem thee. A Nation fearing God, and a Nation blaſpheming God, a Nation ſeeking Reformation, and a Nation oppoſing Reformation.

Secondly, If God work mervailes and we believe him not, hath he not reaſon to marvell at our unbeliefe; Chriſt having wrought miracles to gaine the beliefe of his country men, marvailed at their unbeliefe, Mark. 6. 2, 6. Unbeliefe is a great ſin at all times, p. 254but in a time when mervailes are wrought for the cure and healing of it; unbeleefe is a marvellous ſin. Will not Chriſt, think you, marvell at our unbeleefe, if we beleeve not after all theſe marvels? Ye will not beleeve (ſaith Chriſt, and he rebukes the Jewes for it, Joh. 4.) except you ſee ſignes and wonders: Surely if they were ſo charged, becauſe they would not beleeve, except they ſaw ſignes and wonders, how ſhall they be charged, who will not beleeve, when they ſee ſignes and wonders, eſpecially when God ſeemes to work a wonder a purpoſe, that they might beleeve? God loves and prizes the faith of man ſo highly, that ſometimes he bids a miracle for it, rather then goe without it. And ſurely now, as God hath wrought marvels, to abate the marvellous pride of the Adverſary, ſo, to overcome the marvellous unbeleef of his own people: As hath been obſerved concerning the Lords ſwearing, As I live I deſire not the death of a ſinner, &c. O happy man, for whoſe ſake the Lord ſweares; but O moſt unhappy, who doeſt not beleeve the Lord, when he ſweares. So, we may ſay of the Lords-wonder-workings: O happy people for whom the Lord works wonders; but O moſt unhappy people, who beleeve not the Lord, when he works wonders.

Thirdly, Seeing God works extraordinary things for us, let not us ſtay in ordinary duties. Let our works have ſomewhat of a marvell in them too? Let our repentance, and the change of our lives be marvelous; let our zeal & courage for Chriſt be marvelous; like that of the Apoſtles, who carried themſeves with ſuch heroical magnanimity, in the work of the Goſpel; that when the Highprieſt and Councel (who had convented and threatned them) ſaw their boldneſſe, They marvelled, ſaith the text, Acts 4. 13. Let our love and thankfullneſſe be marvellous, let us pray marvellouſly, and believe marvellouſly; marvels don by God, ſhould ever work faith in man: And faith in man, doth ſometime work marvelling in God. Chriſt ſpeakes with a kind of admiration to the woman of Canaan, O woman great is thy faith, Mat. 15. 28. O that his people in this Nation, would ſet Him, thus a wondring once more, O England great is the faith in me! O England great is thy love to me! O England, great is thy zeale for me! O England, great is thy repentance, exceeding glorious thy Reformation.

I will cloſe this point with this one word. God hath begun to doe ſo many marvels amongſt us, that I verily believe, the work he p. 255is about, will end in a marvel too: and we in the cloſe ſhall be made either a wonder of mercy, or a wonder of judgement to all the Nation's round about.

The fourth Attribute of the works of God, raiſes the glory of them all. They are innumerable.

He doth marvellous things without number. The Hebrew word for word is; Ʋntill there be no number: Without number may be taken three wayes.

Firſt, Strictly and abſolutely, for that which is without number; and thus there is no number innumerable: Things abſolutely without number would be infinite; but there cannot be two Infinits: As God is ſo One, and without number, that he is Infinite; ſo whatſoever could be ſo many, that it were without number, would be infinite too.

Secondly, Without number, is that which man cannot reckon or caſt up the ſumme of it. (Rev. 7. 9.) John ſpeakes of a great multitude, which no man could number: As a ſmall number is ſaid to be ſuch, as a child may write, Iſa. 10. 19. So ſuch a multitude as a man cannot write, notes the greateſt number. And Heb. 12. 22. there is mention made of an innumerable company of Angels: So God calleth Abraham out, and ſaith Look now towards Heaven, and tell the Starres, if thou be able to number them, Gen. 12. The Starrs are innumerable, that is, beyond mans Arithmetique.

Thirdly, Things are ſaid to be without number, or innumerable (in a more common ſenſe) when they are a very great number; and ſo we find it frequent in Scripture: As that which is very high is ſaid to be as high as heaven: Thus the diſcouraging Spies, deſcribe the Cities of the Canaanites, to be Cities walled up to Heaven, Deut. 1. 28. And when Sea-men or Marriners are toſſed upon the waves and billowes of the Sea, they are ſaid, to mount up to the Heaven, and to goe downe againe to the depths, Pſal. 107. 26. So here a very great number, is ſaid to be innumerable or without number: In this third, and in that ſecond ſenſe, the great works of God are innumerable: God hath done ſo many marvellous things, as are inpoſſible for man to reckon. His mighty works are not only beyond the writing of a child, but of the wiſeſt men: The man who numbers moſt dayes, cannot number the wonders of God.

I ſhall note but one or two Inſtructions from this That the works of God are innumerable. Firſt Then, what God hath p. 256done, he can doe it againe a ſecond time, yea a third, a fourth time, ten times, yea ten thouſand times over, if our neceſſity and his good pleaſure meet together, for his works are innumerable: Eliphaz ſpeakes not only of what God had done, but of what he can doe, yea of what he is a doing; he doth innumerable marvels. Some men can doe great things, many have done great things, but they cannot doe them without number; even a child may write all that any man can doe, and at moſt it needs but a man to reckon all the great things, which all men have done. The hand of God ſhortens not in an eternity, but the hand of man ſhortens every day, ſometimes in a day, and therefore he cannot doe things innumerable: Man cannot doe that to day which he could yeſterday, whether we reſpect his civill abilities, or his naturall. As old Barzillai ſaid unto David, 2 Sam. 19. when the King invited him home with him, and offered him all the pleaſures of the Court, Can I any more heare the voice of ſinging men and ſinging women? or can I any more taſt what I eate and what I drinke? As if he ſhould ſay, It is true, Sir, I have known the time when I could have made uſe of this royall favor, and have taken in the pleaſures of your Court; I once delighted in muſick, and my eare could taſt a ſweet voice; I once delighted in rich fare, and my pall at could taſt meate and drinke, but can I any more doe thus? my naturall ſtrength is gone, my ſenſes cannot renew innumerable acts of pleaſure: if grace doth not weane us from the abuſe, yet nature will tire, in the uſe of worldly comforts. But the civill abilities of man wither ſooner then his naturall; you may ſee a man, that hath done great things in a State or Common-wealth; come to him a while after, and he may ſay, Can I any more doe thoſe things? I am not what I was, my power is gone: But come to God, after he hath done this or that, and a thouſand great things, he will not ſay, can I helpe you any more? can I deliver you any more? can I deſtroy your enemies, can I diſcover their plots and counſels any more? yes Lord, as thy works are unſearchable, ſo they are innumerable, and thou canſt doe them for evermore. The Lord ſaith ſometime to a people, as he did to Iſrael (Judg. 10. 13.) in anger, I will deliver you no more? But he never ſaith to any people out of weakneſſe, I can deliver you no more: Pſal. 78. The people provoked God by making a queſtion of this (ver. 20.) Behold (ſay they) he ſmote the rock, that the waters guſhed out, and the ſtreames overflowed, (we acknowledge that God hath done a p. 257marvell) but can he give bread alſo? can he provide fleſh for his people? ſurely he cannot doe this marvell alſo: what ſaith the text? The Lord heard this, and was wroth, ſo a fire was kindled againſt Jacob, and anger alſo came up againſt Iſrael: What doe you think that I can doe but one great thing? that I have but one bleſſing, but one deliverance, but one wonder? Know that I who ſmote the rock, can provide you fleſh; I who gave you water, can give you bread, I who have diſcovered one wicked plot of the enemy, can diſcover all; I who have given you one victory, can give you a thouſand; I who have given you one deliverance, can give you innumerable deliverances; Therefore take heed of ſetting bounds to God, of limiting the Holy one of Iſrael: Men love not to be limited, but God ought not. We at once provoke and diſhonour the Lord by thinking, that our wants can renew, faſter then his ſupplies: or that our innumerable evills, ſhall not find innumerable good things to ballance or remove them, from the hand of God. We weary men, when we come often to them, to doe great things for us, yea to come often for ſmall matters, will weary men. But we never weary the Lord by comming often, we weary God, only, when we will not come often. How doth the Prophet, not only complaine, but expoſtulate, becauſe that unbelieving King wearied God (take it with reverence) by not ſetting him aworke, and that about the hardeſt and moſt knotty peece of work, that can be, the working of a miracle, and that as hard a one as himſelfe would aske, either in the depth beneath; or in the height above. Is it a ſmall thing with you to weary men, but will ye weary my God alſo, Iſa. 7. 13. It is no wearineſſe to God to doe innumerable miracles for us, but he is weary when we will not believe he can doe them. To be diſtruſted the doing of one, is more laborious to God, then to doe a million of Miracles.

To conclude this, take heed above all, that you limit not God in works of ſpirituall mercy; As, to feare, to aske pardon of ſin, becauſe ye have asked it often. His great works of forgiveneſſe are as much without number, as any of his works, He multiplies to pardon, ſaith the Prophet, Iſa. 55. 7. And when the people of Iſrael had committed a new ſin, it is admirable to reade, by what argument, Moſes moves the Lord for pardon. It is not this (as uſually with men) Lord this is the firſt fault, Lord thou haſt not been often troubled to ſigne their pardon: But pardon I beſeech thee, p. 258the iniquity of this people, as thou haſt forgiven this people from Egypt untill now, Numb. 14. 19. as if he had ſaid, Lord, becauſe thou haſt pardoned them ſo often, therefore I beſeech thee pardon them now. It is a moſt wicked argument to move our hearts to ſin, becauſe God will pardon often; but when we have ſinned, it is a holy argument to move God to pardon againe, becauſe he hath pardoned often before: For he pardons without number.

Secondly, Seeing God doth innumerable great things for us, let not us be ſatisfied in doing a few things at the command, and for the glory of God: Let us continue in acts of holineſſe, charity, humility, zeale and thankfulneſſe, without number: Let us never ſtand reckoning our duties, when we heare the mercies of God are beyond reckoning. It is a noble rule in our friendſhip with men, That curteſies muſt not be counted: I am ſure it is a holy rule in our obedience to God, That duties muſt not be counted: God, hath no need of any one of our good works, but he will not beare it if we think we have done enow, or can doe too many. Let out Amicitia non eſt reducenda ad ealculos. Obediantia non eſt reducenda ad calculos.hearts be like the heart of God as he doth great things for us, let us doe (in what we are able) great things for God and good things for one another, without number.

So much in generall of the proofe of Gods power, by the Greatneſſe &c. of his works.