Verse 12: An exposition with practical observations continued upon… by Joseph Caryl

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AN EXPOSITION WITH Practical Observations CONTINUED UPON The Twenty-second, Twenty-third, Twenty-fourth, Twenty-fifth, and Twenty-sixth Chapters of the Book of JOB: BEING The Sum of Thirty-seven Lectures, delivered at Magnus near LONDON Bridge.By JOSEPH CARYL, Preacher of the Word, and Pastor of the Congregation there.ISAIAH 40.8.The Grass withereth, the flower fadeth: But the word of Our God shall stand for ever.LONDON: Printed by M. Simmons, and are to be sold at her house in Aldersgate-street the next door to the Gilded Lyon. 1655.AN EXPOSITION WITH Practicall Observations CONTINUED UPON The Twenty-second, Twenty-third, Twenty-fourth, Twenty-fifth, and Twenty-sixth Chapters of the Book of JOB: BEING The Summe of Thirty-seven Lectures, delivered at Magnus near LONDON Bridge.By JOSEPH CARYL, Preacher of the Word, and Pastour of the Congregation there.ISAYAH 40.8.The Grasse withereth, the flower fadeth: But the word of Our God shall stand for ever.LONDON: Printed by M. Simmons, and are to be sould at her house in Aldersgate-streete the next dore to the Gilded Lyon. 1655.

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Ver. 12. Is not God in the height of heaven?

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¹There are divers readings of these words; first, thus; Is not God higher then the heavens? A second thus; Doth not God possess the high heaven? The Original may strictly be rendered; God the height of heaven; that is, God is above all heavens: we render well; God is in the height or sublimity of heaven.

¹There are divers readings of these words; first, thus; Is not God higher then the heavens? A second thus; Doth not God possesse the high heaven? The Originall may strictly be renderd; God the height of heaven; that is, God is above all heavens: we render well; God is in the height or sublimitie of heaven.

1Nonne deus sublimior est coelo? Pagni: Nonne deus coelum alium tenet? Tygur: Nonne deus in sublimitate coelorum? Mont: Deus sublimitas coelorum. Hebr:

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This Question; Is not God in the height of heaven? is taken three ways.

This Question; Is not God in the height of heaven? is taken three wayes.

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First, Some read it as an Exhortation given by Eliphaz to Job, to draw off the motion of his thoughts, & most of all the settled bent of his heart from those inferior things, his losses & troubles, his sorrows, pains, and sicknesses; he would divert his mind from these worldly sorrows, and raise it up to heavenly enjoyments, Is not God in heaven? As if he had said, Why standest thou poring upon things below? Why dwellest thou so much upon thy dunghill, and thy present poverty, God is in the height of heaven, consider him there. This is both a safe and a very spiritual ⟨p. 105⟩way to ease our minds of all the troubles and sorrows which we meet with in this world; could we but ascend in Spirit to the height where God is, could we by an eye of faith look to him, live upon him, and in him, all burdens would be light, and pressures easy to us.

First, Some read it as an Exhortation given by Eliphaz to Job, to draw off the motion of his thoughts, & most of all the setled bent of his heart from those inferior things, his losses & troubles, his sorrows, paines, and sicknesses; he would divert his minde from these worldly sorrows, and raise it up to heavenly enjoyments, Is not God in heaven? As if he had sayd, Why standest thou poring upon things below? Why dwellest thou so much upon thy dunghill, and thy present poverty, God is in the height of heaven, consider him there. This is both a safe and a very spirituall ⟨p. 105⟩way to ease our minds of all the troubles and sorrowes which we meete with in this world; could we but ascend in Spirit to the height where God is, could we by an eye of faith looke to him, live upon him, and in him, all burdens would be light, and pressures easie to us.

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Secondly, This question may be taken as a plain assertion or affirmation, and it is of the same value & signification with this, God is in the height of heaven, there he is, and from thence he beholds all the children of men, their ways and works.

Secondly, This question may be taken as a plaine assertion or affirmation, and it is of the same value & signification with this, God is in the height of heaven, there he is, and from thence he beholds all the children of men, their wayes and workes.

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Thirdly, Is not God in the height of heaven? May be understood not as the question of Eliphaz, and so his affirmation, but as the question of Job, and so his supposition. As if Eliphaz apprehended Job thus speaking in his heart;¹ Is not God (sayest thou) in the height of heaven? or, doest not thou, O Job, say thus; God is in the height of heaven; I grant that he is there, but I deny that he is there in thy sense, or according to thy opinion. He is not concluded, or shut up there, he is not so in the height of heaven, but that he mindeth what is done upon the earth, yea in the very depths of hell. As if he had said; Thy thoughts and conceptions of God are too strait and narrow; Thou speakest much below God, while thou sayest he is in the height of heaven. While thou confinest God to heaven, thou makest him like thy self on earth.

Thirdly, Is not God in the height of heaven? May be understood not as the question of Eliphaz, and so his affirmation, but as the question of Job, and so his supposition. As if Eliphaz apprehended Job thus speaking in his heart;¹ Is not God (sayest thou) in the height of heaven? or, doest not thou, O Job, say thus; God is in the height of heaven; I grant that he is there, but I deny that he is there in thy sence, or according to thy opinion. He is not concluded, or shut up there, he is not so in the height of heaven, but that he mindeth what is done upon the earth, yea in the very depths of hell. As if he had sayd; Thy thoughts and conceptions of God are too strait and narrow; Thou speakest much below God, while thou sayest he is in the hight of heaven. While thou confinest God to heaven, thou makest him like thy selfe on earth.

1Annon deus est (inquis) in altitudine coeli? Jun.

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From these words in the two former Expositions, Observe; That the height of heaven, or heaven above, is the place of Gods special residence.

From these words in the two former Expositions, Observe; That the hight of heaven, or heaven above, is the place of Gods speciall residence.

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Heaven is my throne (saith the Lord, Isa. 66.1.) the throne is the seat of a Prince, there he declares his power, and his state; his glory shines from his throne. A Prince looks like a common man when he is abroad in the world, but when upon his throne, then the rays of Majesty break forth, and he appears as he is. Thus the holy Prophet begs a gracious look of the Lord from heaven (Isa. 63.15.) Look down from heaven, the habitation of thy holiness, and of thy glory. Heaven is called the habitation of Gods holiness, and of his glory, because his holiness and glory shine forth more in heaven, then upon the earth; little of the holiness of God is discovered to us here, though so much of it breaks forth here as causeth the ⟨p. 106⟩heart of carnal men to quarrel with it continually. Nor are any able with these eyes, or rather with these hearts to bear the glory of God, or endure his holiness. When but some extraordinary glimpses of these appeared to Esayah, he cried out, Woe is me, I am undone (or cut off) because I am a man of unclean lips, and I dwell in the midst of a people of unclean lips, for mine eyes have seen the King, the Lord of H•sts, (Isa. 6.5.) As God is of purer eyes then to behold iniquity, so man is of impurer eyes then to behold the glory and holiness of God in clear manifestations of it, and therefore heaven is the seat, the habitation of his holiness, and of his glory. Hence we may take two further inferences.

Heaven is my throne (sayth the Lord, Isa. 66.1.) the throne is the seate of a Prince, there he declares his power, and his state; his glory shines from his throne. A Prince looks like a common man when he is abroad in the world, but when upon his throne, then the rayes of Majesty break forth, and he appeares as he is. Thus the holy Prophet begs a gratious look of the Lord from heaven (Isa. 63.15.) Looke downe from heaven, the habitation of thy holinesse, and of thy glory. Heaven is called the habitation of Gods holinesse, and of his glory, because his holinesse and glory shine forth more in heaven, then upon the earth; little of the holinesse of God is discovered to us here, though so much of it breaks forth here as causeth the

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First, That our hearts, and our eyes should be lifted upwards; the whole currunt of Scripture speaks of God as above in heaven. And that's the reason why the Apostle (Col. 3.1.) exhorts, Set you affections on things above, and not on things here below; And as on things above, so most of all upon God who is above.¹ The old word was, Lift up your hearts; and David saith in prayer, (Psal. 25.1.) I lift up my soul to thee. And again, (Psal. 123.1.) Unto thee lift I up mine eyes, O thou that dwellest in the heavens. Yea our Lord Jesus Christ himself when he prayed (Joh. 17.1.) Lift up his eyes to heaven, and said, Father the hour is come, glorify thy Son, &c. The eye lift up to heaven is a sign of the heart lift up to heaven, and that corporeal visible action, serves to fix our most spiritual affections upon the invisible God. 'Tis indeed an easy thing to lift the eyes up to heaven, but it is very hard, yea impossible, without a divine assistance to lift up the heart to heaven; the heart of a profane worldling muds so much in the earth, that he seldom lifts up so much as his eyes to heaven; and how much or how often soever a hypocrite lifts up his eyes to heaven, yet still his heart muds in the earth. The eye looks upward naturally, but if ever the heart look upward, 'tis a work of Grace.

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Secondly, Then serve the Lord with reverence and holy fear, in in all your addresses to him, and appearings before him. We reverence those who are on high on earth, and shall we not reverence him who is higher then the highest? him who is in the height of heaven? While Christ bids us say, Our Father which art ⟨p. 107⟩in heaven, he teacheth us, as to pray with confidence, because God is our father, so to pray with reverence, because he is a father in heaven, (Matth. 6.9.) The Preacher (Eccl. 5.2.) makes this an argument why we should be taken up in high thoughts of God, why we should speak in a reverential manner both of him, and to him; Be not rash with thy mouth, and let not thy heart be hasty to utter any thing before God. He puts (as it were) a double bridle upon man in his drawing near to God; first, upon his mouth, Let not thy mouth be rash; and secondly, upon his heart (for the heart will talk at random as well as the mouth, yea the heart will talk more at random then the mouth can; and there is praying with the heart alone as well as with the heart and mouth together, therefore saith he) Let not thy heart be hasty to utter any thing before God; Why? for God is in heaven, and thou art upon the earth, therefore let thy words be few. Here are indeed two arguments to enforce this composure of spirit; first, the highness and Greatness of God; secondly, the lowness and vileness of man. Consider God is above, and thou art below, not only in regard of place, but of state and dignity, of power and majesty. The being of God in heaven, notes not only a power of sovereignty to command us, but a power of ability both to punish and to provide for us, to punish our rashness, and to supply all our wants wherewith we acquaint him, and humbly mention before him; therefore Be not rash with thy mouth, and let not thy heart be hasty, &c. The same Solomon in the same book, allegorically describing the declined decrepit condition of man, saith of the old man, that he is afraid of that which is high (Eccl. 12.5.) Young men will be clambering and ascending, but old men are afraid of that which is high, they dare not go up a high steep place, least their strength or breath should fail, or least their brain should turn, and they through giddiness tumble down. Old men love to keep upon level or even ground, and are afraid of that which is high.

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Surely both young and old, have reason to be afraid of him that is high, to have reverential thoughts of God, who is in the high• of heaven, higher then the heavens. The distance of man from God, as God is in heaven and man on earth, is great, and the dissimilitude of man to God, as God is holy and man corrupt, is far ⟨p. 108⟩greater; either of these Considerations single is enough, but both these laid together, is abundantly enough to keep the heart in an humble self-abasing frame before the Lord.

Surely both young and old, have reason to be afraid of him that is high, to have reverentiall thoughts of God, who is in the high• of heaven, higher then the heavens. The distance of man from God, as God is in heaven and man on earth, is great, and the dissimilitude of man to God, as God is holy and man corrupt, is farre ⟨p. 108⟩greater; eyther of these Considerations single is enough, but both these layd together, is aboundantly enough to keepe the heart in an humble selfe-abasing frame before the Lord.

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2ly, Taking these words, Is not God in the height of heaven? As the supposed speech of Job, thou sayest God is in the height of heaven; that is, confined to heaven, so, that he looks no further, but thou art deceived, God is not locked up in heaven, he looks to all things here on earth. As the earth is the Lords, and the fullness of it, as to right & propriety, so the earth is the Lords with all the fullness of it, as to care and providence. Though there be a distinctness in the manner or manifestation of his being in heaven and on earth; yet he is as truly and as much on earth as he is in heaven.

2ly, Taking these words, Is not God in the hight of heaven? As the supposed speech of Job, thou sayest God is in the hight of heaven; that is, confined to heaven, so, that he looks no further, but thou art deceived, God is not lockt up in heaven, he looks to all things here on earth. As the earth is the Lords, and the fullnes of it, as to right & propriety, so the earth is the Lords with all the fullnes of it, as to care and providence. Though there be a distinctnes in the manner or manifestation of his being in heaven and on earth; yet he is as truly and as much on earth as he is in heaven.

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Hence note; God is omnipresent, or every where.

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Though we are to adore and worship God as in heaven, yet we must not shut up God in heaven; as he is in heaven, so he is upon the earth also, he is with us, yea he is in us, he is in all places, not circumscribed by any, nor limited to any place. God is present in all places, and fills all places with his presence, only he doth not declare his presence alike in all places. The Lord appears where and as he pleaseth, but he cannot be otherwise or otherwhere then he is, and that is every where. While the Psalmist queried, Whether shall I go from thy presence? He was so far from imagining that any such place could be found, that in the very next words he concludeth God to be every where, by an enumeration of all places, (Psal. 139.7, 8.) If I ascend up to heaven, thou art there; if I make my bed in Hell, behold thou are there. (Hell standeth in utmost opposition to heaven, as heaven in Scripture-language is the highest, so hell is the lowest place; now saith David, If I make my bed in hell, thou art there) If I take the wings of the morning, and dwell in the utmost parts of the sea, even there shall thy hand lead me, and thy right hand shall hold me; That is, there I shall find• thee efficaciously present with me. The Lord having said (Isa. 66.1.) Heaven is my throne, presently adds, and the earth is my footstool; So the earth is called, because its situation in nature is below the heavens, his throne is there, his footstool is ⟨p. 109⟩here. (Jer. 23.23, 24.) Am I a God at hand, saith the Lord, and not afar off? Can any hide himself in secret places, that I shall not see him, saith the Lord? do not I fill heaven and earth, saith the Lord? All these expostulating questions, are resolved into this one position. God is every where; And though some read the first, not as a Question, but as an Assertion, Thus; I am a God at hand, and not a God afar off, yet the sense is the same; God therein affirming, that he is ever near us, and never afar off from us wheresoever we are. Though God be in those places which are furthest off from us, as well as in those that are near at hand, yet God himself is never afar off from us, but always at hand. When Solomon had set up the Temple, (1 King. 8.27

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(that is, will God manifest himself gloriously on the earth?) behold the heaven, and heaven of heavens cannot contain thee, how much less this house that I have builded? Solomon knew that heaven could not contain, that is, limit God, much less could the house which he had builded. Yet the Lord made the Temple another heaven to himself, it was as his second heaven, there the Lord had a kind of glorious residence, beyond what he had in any other part of the world; Now the Assemblies and Congregations of the Saints are in a special manner the dwelling place of God, and his second heaven; He dwells so much in the Churches that he seems not to dwell at all in any part of the world beside (2 Cor. 6.16, 17.) I will dwell in them, and walk in them. Wherefore come out from among them, and be ye separate saith the Lord, and touch not the unclean thing, and I will receive you. God who is in all the world, dwells only in and with his people. They who separate from whatsoever is unholy, have him nearest them who is altogether Holy. To conclude this point, we may make use of that distinction of the Schools to clear the difference how a corporal substance, and a spiritual, as as also how a spiritual created and uncreated substance, may be said to be in a place. All bodies are in place circumscriptively, spiritual substances created, Angels and souls of men are in place definitively: We cannot draw a line about an Angel, as about the body of a man, yet the Angel is so in this ⟨p. 110⟩place, as not in another: but God who is a spirit, and uncreated, is in place repletively, that is, he filleth all places where he is, but is not limited by any place where he is, He is (as some have not unfitly spoken) a Sphere whose centre is every where, and whose circumference is no where. This is a mystery which indeed we are not able to comprehend by reason, but we must take it down by faith. The Lord is in the height of heaven, yet so there, as he is not shut up there.

(that is, will God manifest himselfe gloriously on the earth?) behold the heaven, and heaven of heavens cannot conteine thee, how much lesse this house that I have builded? Solomon knew that heaven could not conteine, that is, limit God, much lesse could the house which he had builded. Yet the Lord made the Temple another heaven to himselfe, it was as his second heaven, there the Lord had a kinde of glorious residence, beyond what he had in any other part of the world; Now the Assemblyes and Congregations of the Saints are in a speciall manner the dwelling place of God, and his second heaven; He dwells so much in the Churches that he seemes not to dwell at all in any part of the world beside (

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But if any shall yet query, How is the Lord every where? how is he in heaven, and in earth? is it so as the Sun may be said to be every where? the Sun is seated in heaven, yet is by way of communication on earth, the Sun by light, heat, or influence is all the world over, in some degree or other, yet the Sun moves only in his Orb. Or is God so every where as a Sovereign Prince, who though in person he reside here or there, yet in power and Authority he is every where within his own Dominion? I answer, No; These allusions are far below this truth. God is every where, not only as the Sun by light, heat, and influence, not only as a Prince, by his power and Authority, but (as we speak) in person, and in his Essence. Further, the Lords presence in all places is not as that of the air, which is more every where then the Sun; the air is every where filling all places, and so encompassing all bodies, as if it made them all but one Great body; yet that part of the air that is in one place is not in another, for the air is divisible.¹ But we must not take up any such apprehensions of God, for as he is every where, so he is wholly every where; God cannot be divided or parted as the air is & may. The Divine Essence (as one of the Ancients hath expressed this astonishing mystery) is whole within all things, and whole without all things, no where included, no where excluded, containing all things, contained of nothing, yet not at all mingled with the nature of these things, nor defiled with their pollutions. That which the Philosopher speaks of the soul of man, (That it is all in the whole body, and whole in every part of the body) comes nearest this mystery. Some quarrel at that expression about the soul, yet there is a truth in it. The soul is indivisible, much more God, wheresoever he is, he is all and altogether; he is every where, and every where all. So he is in the height of heaven, and so he is on earth below.

But if any shall yet querie, How is the Lord every where? how is he in heaven, and in earth? is it so as the Sunne may be said to be every where? the Sunne is seated in heaven, yet is by way of communication on earth, the Sunne by light, heate, or influence is all the world over, in some degree or other, yet the Sunne moves onely in his Orbe. Or is God so every where as a Soveraigne Prince, who though in person he reside here or there, yet in power and Authority he is every where within his own Dominion? I answer, No; These allusions are farre below this truth. God is every where, not onely as the Sunne by light, heate, and influence, not onely as a Prince, by his power and Authority, but (as we speake) in person, and in his Essence. Further, the Lords presence in all places is not as that of the aire, which is more every where then the Sunne; the aire is every where filling all places, and so encompassing all bodies, as if it made them all but one Great body; yet that part of the aire that is in one place is not in another, for the aire is divisible.

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But if God be every where, why doth Christ teach us to pray, Our father which art in heaven, (Mat. 6.13.) And when the Heathen made that scoffing demand, Where is now their God? Why did David Answer, Our God is in heaven, (Psal. 115.2, 3.) To these and all other Texts of like import, we may answer; heaven is not there spoken of as bounding the presence of God, but as guiding the faith and hope of man. In the morning (saith David, Psal. 5.3.) will I direct my prayer unto thee, and will look up. When the eye hath no sight of any help on earth, then faith may have the clearest visions of it in heaven. And while God appears so little in any Gracious dispensation for his people on earth, that the enemy begins to scoff, Where is now your God? Then his people have recourse by faith to heaven, where the Lord not only is, but is glorious in his appearings. From whence as he seeth how it is with us, so he seems to have a kind of advantage to relieve us.

But if God be every where, why doth Christ teach us to pray, Our father which art in heaven, (Mat. 6.13.) And when the Heathen made that scoffing demand, Where is now their God? Why did David Answer, Our God is in heaven, (Psal. 115.2, 3.) To these and all other Texts of like import, wee may answer; heaven is not there spoken of as bounding the presence of God, but as guiding the faith and hope of man. In the morning (saith David, Psal. 5.3.) will I direct my prayer unto thee, and will looke up. When the eye hath no sight of any helpe on earth, then faith may have the clearest visions of it in heaven. And while God appeares so little in any Gratious dispensation for his people on earth, that the enemy begins to scoffe, Where is now your God? Then his people have recourse by faith to heaven, where the Lord not onely is, but is glorious in his appearings. From whence as he seeth how it is with us, so he seemes to have a kinde of advantage to relieve us.

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But as some Scriptures seem to confine God to heaven, so other Scriptures seem to deny that he is every where on earth. Thus Moses said to the people of Israel (Numb. 14.42.) Go not up for the Lord is not among you. And again (Deut. 7.21.) Thou shalt not be affrighted at them, for the Lord thy God is among you; with some the Lord is, with others the Lord is not; and he is with the same persons at one time, not at another; How then can it be said, that the Lord is every where present? I answer, when Moses saith (and many other Texts which speak in the same form) that God was sometimes with his people, and sometimes not; we are not to understand it at all of a local presence, or absence, but of a favourable presence or absence. Thus God is with some persons, and not with others; thus he is sometime present with, sometime absent from the same person. It was this favourable presence for which Moses did so earnestly entreat the Lord (Exod. 33.15.) If thy presence go not with us, carry us no further; That is, unless thou please to be with us, to prosper our way, and protect us in it, let us stay where we are. This presence of God is a high favour indeed, and God is thus present but in few places (comparatively) of the whole earth.

But as some Scriptures seeme to confine God to heaven, so other Scriptures seem to deny that he is every where on earth. Thus Moses sayd to the people of Israel (Numb. 14.42.) Goe not up for the Lord is not among you. And againe (Deut. 7.21.) Thou shalt not be affrighted at them, for the Lord thy God is among you; with some the Lord is, with others the Lord is not; and he is with the same persons at one time, not at another; How then can it be sayd, that the Lord is every where present? I answer, when Moses sayth (and many other Texts which speake in the same forme) that God was sometimes with his people, and somtimes not; we are not to understand it at all of a local presence, or absence, but of a favourable presence or absence. Thus God is with some persons, and not with others; thus he is sometime present with, sometime absent from the same person. It was this favourable presence for which Moses did so earnestly entreate the Lord (

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Once more, those Scriptures may seem to imply that God is so in heaven, that he is not also upon the earth, which speak ⟨p. 112⟩of his coming down from heaven to earth, (Gen. 11.5.) And the Lord came down to see the City and the Tower which the Children of men builded. Whence some may infer, if he came down to see the City, then he was not there before, and if so, then he is not universally present in all places. Again, (Gen. 18.20, 21.) And the Lord said, because the cry of Sodom and Gomorrah is great, and because their sin is very grievous, I will go down now, and see whether they have done altogether according to the cry of it which is come unto me, and if not, I will know. This passage yields the same difficulty and objection; To both which we may add that of David (Psal. 14.2.) The Lord looked down from heaven upon the children of men, to see if there were any that did understand; He doth not say, God was among the children of men here below, but being in heaven (as a man standing upon a high place or Tower) he looked down.

Once more, those Scriptures may seeme to imply that God is so in heaven, that he is not also upon the earth, which speak ⟨p. 112⟩of his coming downe from heaven to earth, (Gen. 11.5.) And the Lord came downe to see the City and the Tower which the Children of men builded. Whence some may inferre, if he came downe to see the City, then he was not there before, and if so, then he is not universally present in all places. Againe, (Gen. 18.20, 21.) And the Lord said, because the cry of Sodom and Gomorrah is great, and because their sinne is very grievous, I will goe downe now, and see whether they have done altogether according to the cry of it which is come unto me, and if not, I will know. This passage yeelds the same difficulty and objection; To both which we may adde that of David (

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I answer, These Texts speak of God after the manner of men, or they speak thus, not to teach us, how God knows what is done on earth, but to confirm, and assure us that the Lord doth clearly and certainly know whatsoever is done by or among men on earth, even as clearly & certainly as a man knoweth any thing by his view upon the place. God knoweth all things presently, without searching, though never so secret, and all things certainly without enquiring, though never so doubtful. God neither ascends, nor descends; He doth not come down by any motion, but he comes down to our apprehension. He shows us after our way, that he knoweth, because we cannot conceive his way of knowledge. If I would assure another man that I certainly know such a thing, I tell him, I came from the place, I saw it, or I beheld it with my own eyes; now that's all that is intended, when 'tis said, The Lord came down from heaven to behold, and see the Tower of Babel, and the condition of Sodom; Or it is, to admonish all Magistrates and Judges, that they pass no sentence of punishment either upon places or persons, upon bare hearsay and reports, but that they first inform themselves fully of the matter of fact, as Job professed his course was in all legal proceedings (Chap. 29.16.) The cause which I knew not I searched out. Thus we see notwithstanding all these appearances from Texts of Scripture to the contrary, That this ⟨p. 113⟩Scripture-truth standeth firm, The Lord is so in the height of heaven, that he is every where also here upon the earth.

I answer, These Texts speake of God after the manner of men, or they speake thus, not to teach us, how God knowes what is done on earth, but to confirme, and assure us that the Lord doth clearely and certainly know whatsoever is done by or among men on earth, even as clearely & certainly as a man knoweth any thing by his view upon the place. God knoweth all things presently, without searching, though never so secret, and all things certainly without enquiring, though never so doubtfull. God neyther ascends, nor descends; He doth not come downe by any motion, but he comes downe to our apprehension. He shewes us after our way, that he knoweth, because we cannot conceave his way of knowledge. If I would assure another man that I certainly know such a thing, I tell him, I came from the place, I saw it, or I beheld it with my own eyes; now that's all that is intended, when 'tis sayd, The Lord came downe from heaven to behold, and see the Tower of Babell, and the condition of Sodom; Or it is, to admonish all Magistrates and Judges, that they passe no sentence of punishment eyther upon places or persons, upon bare hearesay and reports, but that they first enforme themselves fully of the matter of fact, as Job professed his course was in all legal proceedings (Chap. 29.16.) The cause which I knew not I searched out. Thus wee see notwithstanding all these apparances from Texts of Scripture to the contrary, That this

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From which take these two Deductions.

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First, Seeing the Lord is every where present, we should be every where holy.

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For where soever he is, he is the holy Lord; That was the charge which God gave to Abraham; Walk before me, and be upright; As if he had said, Wheresoever thou walkest, walk as having me present with thee, and be upright in my presence. I (saith David, a type of Christ, Psal. 16.8.) have set the Lord always before me, he is at my right hand, I shall not be moved. He that by faith eyes God continually as his protector in trouble, shall not be moved with any evil that he suffers, and he that eyes God by faith as his pattern in holiness, shall not be moved from doing that which is good. This thought, The Lord is at our right hand, keeps us from turning either to the right hand or to the left. It is said of Enoch, that he walked with God, (Gen. 5.22.) and though the History of his life be very short, yet 'tis said of him a second time (ver. 24.) That he walked with God. He walked so much with God, that he walked as God, he did not walk (which kind of walking the Apostle reproves, 1 Cor. 3.3.) as men. He walked so little, like the world, that his stay was little in the world. He was not (saith the Text) for God took him. He took him from the world to himself, or (as the Author to the Hebrews reports it) he was translated that he should not see death, for he received this testimony that he pleased God.

For where soever he is, he is the holy Lord; That was the charge which God gave to Abraham; Walke before me, and be upright; As if he had sayd, Wheresoever thou walkest, walke as having me present with thee, and be upright in my presence. I (saith David, a type of Christ, Psal. 16.8.) have set the Lord alwayes before me, he is at my right hand, I shall not be moved. He that by fa•th eyes God continually as his protector in trouble, shall not be moved with any evill that he suffers, and he that eyes God by faith as his patterne in holinesse, shall not be moved from doing that which is good. This thought, The Lord is at our right hand, keepes us from turning eyther to the right hand or to the left. It is said of Enoch, that he walked with God, (Gen. 5.22.) and though the Historie of his life be very short, yet 'tis sayd of him a second time (ver. 24.) That he walked with God. He walked so much with God, that he walked as God, he did not walke (which kinde of walking the Apostle reproves,

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Secondly, It followeth; if God be every where present, That the godly are never out of the reach of God to help them, and that the wicked are never out of the reach of God to punish them.

Secondly, It followeth; if God be every where present, That the godly are never out of the reach of God to helpe them, and that the wicked are never out of the reach of God to punish them.

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(Isa. 43.2.) When thou passest through the waters I will be with thee, and when thou walkest through the fire, thou shalt not be burnt. The presence of God is the protection of Saints in the evil which they suffer; and they who do evil cannot be hid from his punishing presence. There is no running from God. It is said of Jonah (Chap. 1.3.) That he fled from the presence of God. ⟨p. 114⟩Whether fled he? The Text saith he fled to Sea, but did not God find him there? He fled from the commanding presence of God, but he fell into the angry presence of God. We have a large description in the 9th of Amos, how carnal men hope to shift out of the hand of God. I (saith the Lord) will slay the last of them with the sword, though they dig to hell, thence shall my hand take them. We read what wise counsel the servants of the King of Benhadad gave him after he had been defeated by the King of Israel (1 King. 20.23, 24, 25.) Their Gods are Gods of the hills, therefore they were stronger then we, but let us fight against them in the plains, and surely we shall be stronger then they. Make thee an Army like the Army that thou hast lost, horse for horse, and Chariot for Chariot, and we will fight against them in the plain, and surely we shall be stronger then they, and he hearkened to their voice and did so. Why did they desire to fight them upon the plain? they thought God was a God of the hills and not of the valleys, but (ver. 28.) A man of God said to the King of Israel, thus saith the Lord, because the Assyrians have said, the Lord is God of the hills and not of the valleys, therefore will I deliver this great multitude into thy hand. As if he had said, however you deserve not in the least, that I should own you, or assist your cause, yet that I may confute the blasphemous and derogatory principles of these Syrians, I will give you a second victory against them, even in the valleys, where they suppose they have you at an advantage, and shall deal with you beyond the extent of my power and Territory. Though God had no cause to respect the honour of the Israelites, yet he could not forget the honour of his own name, which was obscured by those superstitious Syrians. The most received Doctrine & Divinity of the Heathens confined their Gods to certain places, some to this City, & some to that, some to the hills, & some to the plains, some to the Sea, others to the Land.

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'Tis said that the same night in wch Alexander the Great (of whose Conquests Daniel Prophesied) was borne, that the Temple of Diana at Ephesus was burnt to the ground. And the Heathens gave this as the reason of it, because Diana was absent from her Temple, being gone to assist at the birth of Alexander; implying that their Goddess was so in one place as she could not attend what was done elsewhere. Such were the gross conceits which they had ⟨p. 115⟩of their Gods, and they imagined the God of Israel to be such a one as their own. The veriest Idolater in the world presumes his God as good as any is. But Jehovah the living God hath taught us to say, Who is a God like unto thee? and our experiences have sealed to it, that there is none like the God of Jesurun, who rideth on the heavens for thy help, and in his excellency on the skies (Deut. 33.26.) And we have learned to comfort our selves in all places and straits, in this assurance that he is the God of the hills as well as of the valleys, of the Sea, as well as the dry Land, and that he is as truly present in the lowest depths as in the highest heavens. Is not God in the height of heaven?

'Tis sayd that the same night in wch Alexander the Great (of whose Conquests Daniel Prophesied) was borne, that the Temple of Diana at Ephesus was burnt to the ground. And the Heathens gave this as the reason of it, because Diana was absent from hir Temple, being gone to assist at the birth of Alexander; implying that their Goddess was so in one place as she could not attend what was done elsewhere. Such were the grosse conceits which they had ⟨p. 115⟩of their Gods, and they imagined the God of Israel to be such a one as their owne. The veriest Idolater in the world presumes his God as good as any is. But Jehova the living God hath taught us to say, Who is a God like unto thee? and our experiences have sealed to it, that there is none like the God of Jesurun, who rideth on the heavens for thy helpe, and in his excellency on the skyes (Deut. 33.26.) And wee have learned to comfort our selves in all places and streights, in this assurance that he is the God of the hills as well as of the valleys, of the Sea, as well as the dry Land, and that he is as truely present in the lowest depths as in the highest heavens. Is not God in the height of heaven?

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And behold the height of the Stars how high they are.

And behold the height of the Starres how high they are.

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The Hebrew is, Behold the head of the Stars; The head of a man is the highest part of him, and the head of any thing is the top of it. Behold the head or height of the Stars how high they are; Stars are high, but God is higher; many creatures are high, but God is high above all creatures. The creature is strong, but God is stronger, the creature is wise, but God is wiser, the creature is glorious, but God is infinitely more glorious; The glory, wisdom, strength, and highest height of the creature, is but a glimpse of what God is. The Stars are high. I shall not enter into an Astronomical Discourse about the Stars, or the height of Stars. I shall not meddle with a Jacobs staff, to take the elevation of the Stars, no need of such Discourse here, all that is intended by Eliphaz, is a proof that God is infinitely exalted in his highness and majesty above the Stars.

The Hebrew is, Behold the head of the Starres; The head of a man is the highest part of him, and the head of any thing is the top of it. Behold the head or height of the Starres how high they are; Starres are high, but God is higher; many creatures are high, but God is high above all creatures. The creature is strong, but God is stronger, the creature is wise, but God is wiser, the creature is glorious, but God is infinitely more glorious; The glory, wisdome, strength, and highest height of the creature, is but a glimpse of what God is. The Starres are high. I shall not enter into an Astronomicall Discourse about the Starres, or the height of Starres. I shall not meddle with a Jacobs staffe, to take the elevation of the Starres, no need of such Discourse here, all that is intended by Eliphaz, is a proofe that God is infinitely exalted in his highnes and majesty above the Starres.

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Behold the height of the Stars how high they are.

Behold the height of the Starres how high they are.

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This word behold in Scripture is often applied to things of wonder; To say, behold, is not a calling for the bare act of the eye to see the height of the Stars, but it calls for a work of the mind, duly to consider of, and to wonder at their height. Some creatures, especially the heavenly, are not only useful, but wonderful; and 'tis as hard to understand them, as it is comfortable to enjoy them. The Hebrew word for Heaven cometh from a root which signifies to amaze and astonish; And indeed there are natural wonders and mysteries enow in the heavens to astonish any considering man. And the true reason ⟨p. 116⟩why we are no more astonished at them, or do no more admire them, is because we do so little consider them. We often see or look upon the Stars, but we seldom behold them. And therefore David saith (Psal. 8.3.) When I consider the heavens, the work of thy fingers, the Moon and the Stars which thou hast ordained; what is man that thou art mindful of him? As the beholding and consideration of our own works will make us ashamed, because they appear so bad, so the consideration and beholding of the works of God will make us astonished, because they appear both so good and great. Behold (saith the Apostle, 1 Joh. 3.1.) what manner of Love the father hath bestowed upon us, that we should be called the Sons of God; even this transcendent Love of God in our Adoption is passed by as a small matter by those who will not take the pains (or rather the pleasure) and leisure to behold and consider the manner of it. No marvel if the power of God in making the highest Stars be passed by as a low thing, by those who do not behold, that is, diligently consider them.

This word behold in Scripture is often applied to things of wonder; To say, behold, is not a calling for the bare act of the eye to see the height of the Starres, but it calls for a worke of the minde, duly to consider of, and to wonder at their height. Some creatures, especially the heavenly, are not onely usefull, but wonderfull; and 'tis as hard to understand them, as it is comfortable to enjoy them. The Hebrew word for Heaven cometh from a roote which signifies to amaze and astonish; And indeed there are naturall wonders and mysteries enow in the heavens to astonish any considering man. And the true reason ⟨p. 116⟩

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Behold the height of the Stars how high they are.

Behold the height of the Starres how high they are.

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We are called to consider this.

Wee are called to consider this.

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Hence note; That it is our duty to contemplate the excellency of the creature.

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God hath not only given us the book of the Scripture, but of the creature, and we must attend to the reading of this as well as of that, even to the reading of every lease and line of it. There are four great leaves of this book. First, the heavens; secondly, the earth; thirdly, the Sea; fourthly, the air. These are the four great leaves of this book of the creature; in every one of which we should labour to be expert Scholars, and spell out the name and mind of God in them. For though (as I said before) beholding notes wondering, yet we must not behold them to wonder at them, like children; but we must behold them to learn somewhat from them, or to be instructed by them as men.

God hath not onely given us the booke of the Scripture, but of the creature, and we must attend to the reading of this as well as of that, even to the reading of every lease and line of it. There are foure great leaves of this booke. First, the heavens; secondly, the earth; thirdly, the Sea; fourthly, the aire. These are the foure great leaves of this booke of the creature; in every one of which we should labour to be expert Scholars, and spel out the name and minde of God in them. For though (as I said before) beholding notes wondering, yet wee must not behold them to wonder at them, like children; but we must behold them to learne somewhat from them, or to be instructed by them as men.

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Behold the Stars.

Behold the Starres.

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First, In their number; As God said to Abraham (Gen. 15. ⟨p. 117⟩5.) Look now towards Heaven, and tell the Stars if thou be able to number them; and he said unto him, so shall thy seed be. 'Tis matter of wonder that God should make so many of those eminent Lights, that he should set up so many flaming torches in heaven for man to see his way, and work by on earth. That God who hath spread this Canopy over our heads, should also embroider it with such a multitude of Golden spangles, which render it as much our delight, as it is our duty, to behold them.

First, In their number; As God said to Abraham (Gen. 15. ⟨p. 117⟩5.) Looke now towards Heaven, and tell the Starres if thou be able to number them; and he said unto him, so shall thy seed be. 'Tis matter of wonder that God should make so many of those eminent Lights, that he should set up so many flaming torches in heaven for man to see his way, and worke by on earth. That God who hath spread this Canopie over our heads, should also embroyder it with such a multitude of Golden spangles, which render it as much our delight, as it is our duty, to behold them.

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Secondly, Behold the Stars in their order, they move by rule, they keep their ranks, none of them go out of their place, or forsake their station. They who are skilled in the motion of the Stars, know where to have them a hundred year hence. In the 5th of Judges, it is said, The Stars in their courses fought against Sisera.

Secondly, Behold the Starres in their order, they move by rule, they keepe their rankes, none of them goe out of their place, or forsake their station. They who are skilled in the motion of the Starres, know where to have them a hundred yeare hence. In the 5th of Judges, it is said, The Starres in their courses fought against Sissera.

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Thirdly, We should consider the Stars in their magnitude, what vast bodies they are; Some of them are bigger then the whole body of the earth (as Philosophy teacheth us) though, to appearance not bigger then the blaze of a Candle, nor broader then the palm of a hand.

Thirdly, We should consider the Starres in their magnitude, what vast bodyes they are; Some of them are bigger then the whole body of the earth (as Philosophy teacheth us) though, to appearance not bigger then the blase of a Candle, nor broader then the palme of a hand.

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Fourthly, Consider also the difference of the Stars in their greatness, and magnitude, they are all great, but not all of a greatness, not all of one size. Astronomers divide the Stars into six magnitudes. We should likewise observe, and wonder at their light, which is their glory: the light of the Stars is the glory of the Stars, and so the more light any Star hath, the more glory it hath. Thus one Star differeth from another Star in glory (1 Cor. 15.41.) But I shall not stay upon these things, having insisted somewhat largely upon them at the 9th Chapter, v. 9. Whether I refer the Reader. Only note here that as the Stars of heaven are of several degrees; God hath not levelled them, either in light or magnitude: so he hath diversly distributed the light of parts, and gifts, of understanding, and knowledge, of estate and power, to and among the children of men here on earth. 'Tis good for all, that all are not alike; The universe could not be either so beautiful, or so orderly, if every particular had the same beauty, or were of the same order. And he that cannot be content to have less, and to be lesser then another, is altogether unfit, ⟨p. 118⟩not only to be as great, or to have as much as another, but to be or have any thing at all. Nor is any man more fit to be more then he is, then he that can rejoice while another is more then he.

Fourthly, Consider also the difference of the Starres in their greatnesse, and magnitude, they are all great, but not all of a greatnesse, not all of one size. Astronomers divide the Starres into sixe magnitudes. We should likewise observe, and wonder at their light, which is their glory: the light of the Starres is the glory of the Starres, and so the more light any Starre hath, the more glory it hath. Thus one Starre differeth from another Starre in glory (1 Cor. 15.41.) But I shall not stay upon these things, having insisted somwhat largely upon them at the 9th Chapter, v. 9. Whether I referre the Reader. Onely note here that as the Starres of heaven are of several degrees; God hath not levell'd them, eyther in light or magnitude: so he hath diversly distributed the light of parts, and gifts, of understanding, and knowledge, of estate and power, to and among the children of men here on earth. 'Tis good for all, that all are not alike; The universe could not be eyther so beautiful, or so orderly, if every particular had the same beauty, or were of the same order. And he that cannot be content to have lesse, and to be lesser then another, is altogether unfit,

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Secondly, Note; The creature leads us to God.

Secondly, Then serve the Lord with reverence and holy feare, in in all your addresses to him, and appearings before him. Wee reverence those who are on high on earth, and shall wee not reverence him who is higher then the highest? him who is in the hight of heaven? While Christ bids us say, Our Father which art ⟨p. 107⟩in heaven, he teacheth us, as to pray with confidence, because God is our father, so to pray with reverence, because he is a father in heaven, (Matth. 6.9.) The Preacher (Eccl. 5.2.) makes this an argument why wee should be taken up in high thoughts of God, why we should speak in a reverentiall manner both of him, and to him; Be not rash with thy mouth, and let not thy heart be hasty to utter any thing before God. He puts (as it were) a double bridle upon man in his drawing neere to God; first, upon his mouth, Let not thy mouth be rash; and secondly, upon his heart (for the heart will talke at random as well as the mouth, yea the heart will talke more at random then the mouth can; and there is praying with the heart alone as well as with the heart and mouth together, therefore sayth he) Let not thy heart be hasty to utter any thing before God; Why? for God is in heaven, and thou art upon the earth, therefore let thy words be few. Here are indeed two arguments to enforce this composure of spirit; first, the highnes and Greatnes of God; secondly, the lownes and vilenes of man. Consider God is above, and thou art below, not onely in regard of place, but of state and dignitie, of power and majesty. The being of God in heaven, notes not onely a power of soveraignty to command us, but a power of ability both to punish and to provide for us, to punish our rashnes, and to supply all our wants wherewith we acquaint him, and humbly mention before him; therefore Be not rash with thy mouth, and let not thy heart be hasty, &c. The same Solomon in the same booke, allegorically describing the declined decrepid condition of man, saith of the old man, that he is afraid of that which is high (Eccl. 12.5.) Young men will be clambering and ascending, but old men are afraid of that which is high, they dare not goe up a high steepe place, least their strength or breath should fayle, or least their braine should turne, and they through giddines tumble downe. Old men love to keepe upon levell or even ground, and are afraid of that which is high.

Though we are to adore and worship God as in heaven, yet we must not shutt up God in heaven; as he is in heaven, so he is upon the earth also, he is with us, yea he is in us, he is in all places, not circumscribed by any, nor limited to any place. God is present in all places, and fills all places with his presence, onely he doth not declare his presence alike in all places. The Lord appeares where and as he pleaseth, but he cannot be otherwise or otherwhere then he is, and that is every where. While the Psalmist queryed, Whether shall I goe from thy presence? He was so farre from imagining that any such place could be found, that in the very next words he concludeth God to be every where, by an enumeration of all places, (Psal. 139.7, 8.) If I ascend up to heaven, thou art there; if I make my bed in Hel, behold thou are there. (Hel standeth in utmost opposition to heaven, as heaven in Scripture-language is the highest, so hell is the lowest place; now sayth David, If I make my bed in hell, thou art there) If I take the wings of the morning, and dwell in the utmost parts of the sea, even there shall thy hand leade me, and thy right hand shall hold me; That is, there I shall find• thee efficaciously present with me. The Lord having said (Isa. 66.1.) Heaven is my throne, presently adds, and the earth is my footstoole; So the earth is called, because its scituation in nature is below the heavens, his throne is there, his footstoole is ⟨p. 109⟩here. (Jer. 23.23, 24.) Am I a God at hand, saith the Lord, and not afarre off? Can any hide himselfe in secret places, that I shall not see him, saith the Lord? doe not I fill heaven and earth, saith the Lord? All these expostulating questions, are resolved into this one position. God is every where; And though some reade the first, not as a Q•estion, but as an Assertion, Thus; I am a God at hand, and not a God afarre off, yet the sence is the same; God therein affirming, that he is ever neere us, and never afarre off from us wheresoever we are. Though God be in those places which are furthest off from us, as well as in those that are neere at hand, yet God himselfe is never afarre off from us, but alwayes at hand. When Solomon had set up the Temple, (1 King. 8.27.) He was sure of the presence of God in it; and therefore did not speake doubtingly, but admiringly, when he asked, But, will God indeed dwell on earth?

Whether fled he? The Text saith he fled to Sea, but did not God finde him there? He fled from the commanding presence of God, but he fell into the angry presence of God. We have a large description in the 9th of Amos, how carnall men hope to shift out of the hand of God. I (sayth the Lord) will slay the last of them with the sword, though they dig to hell, thence shall my hand take them. We read what wise counsell the servants of the King of Benhadad gave him after he had been defeated by the King of Israel (1 King. 20.23, 24, 25.) Their Gods are Gods of the hils, therefore they were stronger then we, but let us fight against them in the plaines, and surely we shall be stronger then they. Make thee an Army like the Army that thou hast lost, horse for horse, and Chariot for Chariot, and we will fight against them in the plaine, and surely we shall be stronger then they, and he hearkened to their voice and did so. Why did they desire to fight them upon the plaine? they thought God was a God of the hills and not of the valleys, but (ver. 28.) A man of God sayd to the King of Israel, thus saith the Lord, because the Assyrians have said, the Lord is God of the hills and not of the valleys, therefore will I deliver this great multitude into thy hand. As if he had said, however you deserve not in the least, that I should owne you, or assist your cause, yet that I may confute the blasphemous and derogatory principles of these Syrians, I will give you a second victory against them, even in the valleys, where they suppose they have you at an advantage, and shall deale with you beyond the extent of my power and Territory. Though God had no cause to respect the honour of the Israelites, yet he could not forget the honour of his owne name, which was obscured by those superstitious Syrians. The most received Doctrine & Divinity of the Heathens confined their Gods to certaine places, some to this City, & some to that, some to the hills, & some to the plaines, some to the Sea, others to the Land.

Reformers309

Puritans1,782

Westminster Assembly24

Evangelicals36

Verse 12