highly provoked threateneth to disinherit them, verse 12. to kill them all as one man, verse 15. It was now time for Moses, who loved them as his own soul to bestir himself, to become their advocate, and beg pardon on their behalf, as he doth in the 17, 18, and 19th verses, grounding his plea upon two topics; the former, God's power, in these words, "I beseech thee let the power of my Lord be great." Let it be, that is, be manifested, and appear to be great. But what hath power to do with pardon? Much every way. Forgiveness is an act of potency as well as of clemency. We know that in all civil states, pardoning such as the law hath sentenced, is a prerogative belonging to the Supreme Power. His second topic is God's truth engaging him to make good what had formerly been proclaimed by himself concerning his goodness in Moses's hearing. To an active believer such as Moses approved himself in his whole course, every revelation of God is like a clear and distinct voice utter→ ed in an arched vault, which resoundeth again and again. "God hath spoken once, saith David, twice have I heard this, that power belongeth unto God." * Accordingly Moses, as he heard this admirable discovery of divine goodness, when the Lord first uttered it on mount Sinai : so now he heareth it over again, and upon this signal occasion maketh a due improvement of it, *Psal. lxii. 11. by founding his plea for Israel upon it. " According as thou hast spoken, saying, The Lord is long-suffering and of great mercy, forgiving iniquity and transgression," &c. EXERCITATION VI. Job xi. 7, 8, 9. expounded of divine Greatness. Three reasons of that exposition, with the resolution of a question about it. The height of God's universal, unaccountable, omnipotent Sovereignty proved and improved. 1. ZOPHAR in Job, being about (as I now am) to set forth the greatness of God, premiseth this interrogation," Canst thou by searching find out God?” * to imply the truth of what is elsewhere clearly expressed by the prophet David, "Great is the Lord, and greatly to be praised; and his greatness is unsearchable." + It could not otherwise be his. For as one saith well, “Non esset Deus magnus, si non esset major captu nostro." Such is the shallowness of man's understanding, that God should not be really great if he were no greater than our capacities. The description he maketh thereof followeth in these words." It is as high as heaven, what canst thou do? deeper than hell, what canst thou know? The measure thereof is longer than the earth, and broader than the sea.” * Where by height Zophar seemeth to understand the Omnipotent Sovereignty, by depth the omniscient wisdom, by length the everlasting duration, by breadth the omnipresent immensity of God. The grounds of this interpretation are chiefly three. First, The dimensions here enumerated are those whereby we are wont to estimate the greatness of things: and I find all the forementioned attributes spoken of as branches of divine greatness in other places. Omnipotent sovereignty; 66 great is the Lord, and of great power".† Omniscient understanding. "God is greater than our heart, and knoweth all things." Everlasting duration; "behold, God is great and we know him not, neither can the number of his years be searched out."§ Omnipresent immensity; great is our God above all gods. Who is able to build him a house, seeing the heaven and heaven of heavens cannot contain him ?” 66 Secondly, Each particular dimension is elsewhere applied to these very attributes, though some with more clearness than others. Height to God's sovereignty: "he that is higher than the highest regardeth, and there be higher than they." Depth to his omniscience. "O the depth of the riches both of the wisdom and know Job. xi. 8, 9. § Job. xxxvi. 26. + Psal. cxlvii. 5. 2 Chr. ii. 5, 6. 1 John iii. 20. Eccles. vi. 8. "He ledge of God !"* Length to his eternity. asked life, and thou gavest it to him; even length of days for ever and ever." Which Calvin and the Chaldee paraphrase, apply to Christ, understanding thereby the eternal duration of his kingdom. Lastly, breadth to his omnipresence, but covertly in that of Isaiah, "the glorious Lord will be unto us a place of broad rivers and streams;" to signify that protection and safety, which his presence with his church in every place affords to all the members thereof, like a broad river encompassing a fenced town on every side. Thirdly, Methinks there is somewhat exprest in Zophar's speech which as to the two former particulars, tends to this interpretation. For having said, It is as high as heaven, he presently adds, What canst thou do? meaning perhaps, what are thy weak abilities to his omnipotence? He in regard of his sovereign power can do all things; but thou, alas! what canst thou do? and after affirming, It is deeper than hell, he subjoineth, what canst thou know? as if he had said, what are thy shallow apprehensions to the depth of his thoughts? He in regard of his omniscient understanding knoweth all things, but thou poor man what canst thou know? § 2. If it be asked, why I expound all these clauses of God, seeing the particles it and thereof (It is high as heaven, the measure thereof) seem Rom. xi. 33. + Psal. xxi. 4. ‡ Isa, xxxiii. 21. to relate unto somewhat else. My answer is, that expositors differ much about this very thing, and according to their several apprehensions translate the words after a different manner. The vulgar Latin and our English translations carry all to Almighty God, who was mentioned in the verse before, canst thou find out the Almighty? reading it thus," he is higher than heaven, what art thou able to do? His length exceeds the length of the earth, &c." Others considering that divers words in the original text being feminine will not agree in construction with Eloah and Saddai, whereby God is there exprest, have therefore looked back to the sixth verse for an antecedent, where they meet with man wisdom, and expound all of it, inserting the word Sapi entia into their Latin translations, as Oecolampadius and Junius do. But for my part, there is I conceive a word nearer hand, which will serve the turn better, and that is an përfection. "Canst thou find out the Almighty unto perfection ?" It, that is, the perfection of God is as high as heaven, &c. And herein I join with Castellio, whose translation is fully squared to this sense; for so he readeth the place, "Tune Dei intima pervestiges, aut ipsam adeo perfectionem omnipotentis invenias? Quæ cum coelum altitudine adæquet, quid ages? &c." Now I interpret the words, as before, because however they be read, whether God, or wisdom, or perfection be taken for the antecedent, it |