AN EXPOSITION WITH Practical Observations CONTINUED UPON The Thirty Second, the Thirty Third, and the Thirty Fourth Chapters of the Book of JOB: BEING The Substance of Forty-nine Lectures, delivered at Magnus near the Bridge, LONDON. By JOSEPH CARYL, Preacher of the Gospel, and Pastor of the Congregation there. Pro: 18.17. He that is first in his own cause, seemeth just; but his neighbour cometh and searcheth him. LONDON; Printed for M. Simmons, and are to be sold by Thomas Parkhurst at his Shop at the three Crowns against the great Conduit at the lower end of Cheapside. 1661. TO THE CHRSTIAN READER: TO Those especially of this CITY, who yet continue helpful towards this WORK. SIRS; YE have had (according to my poor measure) the whole disputation between Job and his three friends, Eliphaz, Bildad and Zophar, explicated in nine parts already published; I now (through the blessing and good hand of God with me) present you with the Tenth; which indeed, without any design or pre-intent of mine, proves like the Tenth wave from the vast ocean of this holy Book, somewhat bigger, and fuller, I cannot say (and 'tis my reproof having been so long conversant in this book that I cannot say) stronger and better, i. e. more spiritual (which alone is the strength of Scripture writings) than the former; but such as it is (& that it is such as it is, I own and humbly acknowledge the goodness of God in using me to do it, such as it is (I say) I freely tender it to your favourable acceptance, & dedicate it to the glory of God & the common good: knowing that it is both my duty and Interest to show the small improvement though but of one single talon, rather than, either through sloth or slavish modesty to hid it in a Napkin. In the prefatory Epistle to the second part of this book, there was an endeavour of a discovery concerning the distinct opinion of Jobs three friends, as also of what himself held fast and insisted upon all along in distinction from theirs. And now that I have done with all that was said on both sides by the disputants, and am come to open the discourse of Elihu, who appeared as Moderator to give a determination about the Great Question, so long ventitated among them; it may seem somewhat necessary, and I am much persuaded (if in any competency attained) it will not be unprofitable, to give The Reader a brief prospect of what Elihu aimeth at and doth in this his large and accurate discourse, continued in six Chapters throughout and divided into (besides his General preface which takes up the whole thirty second Chapter) four remarkable sections. Elihu is introduced by the penman of this book in a great passion, both with Job and his three friends, and he gives us an account why he was in such a heat of passion with both (chap: 32.2, 3.) Then was kindled the wrath of Elihu; against Job was his wrath kindled, because he had justified himself rather then God. Also against his three friends was his wrath kindled, because they had found no answer, and yet had condemned Job. It remains therefore, that Elihu was the man, who found an answer in this great difficulty and yet condemned not Job. And indeed he condemned him not (as his friends had done) as a man imperfect & crooked in his ways, as a man that feared not God & eschewed not evil, In or for these things Elihu did not condemn Job, though his wrath was kindled against him: he condemned him only for this, because he complained so much of the severity of God's deal with him, and so, by consequence justified himself rather then God. And in that point or for that fault he spared him not, but reproved him as sharply and condemned him as deeply as his friends had done upon other and those (most of them) undue and insufficient grounds. Thus we read his censure of him (chap: 34.35. Job hath spoken without knowledge, and his words were without wisdom. And again (chap: 35.16.) Therefore Job openeth his mouth in vain, he multiplieth words without knowledge; that is, without a clear knowledge of himself both as a creature and as a sinner, as also of the design and purpose of God in afflicting him. Now, besides those passages in the discourse of Elihu wherein he chargeth Jobs three friends with folly for condemning Job when they could not answer him, & those wherein he reproves Jobs ignorance or want of knowledge, for wondering how such great evils should fall upon him, notwithstanding his integrity, likewise his boldness or penemptoriness in his own cause, justifying himself rather then God, yea and desiring to plead his cause before him; I say besides these passages, we at first reading might conclude that Elihu did nothing else throughout these six chapters, but enlarge or paraphrase upon those things, which had long before been spoken to by Eliphaz, Bildad, and Zophar, and by Job himself as much as by any of, if not beyond all them three. But upon further consideration of the matter in the whole series and contexture of his discourse, we may collect two things, instanced in and insisted on by Elihu alone, upon which his particular opinion and sentence is grounded in distinction from all the rest. The clear understanding of which, will lead us to a fair solution or removal of those doubts which arise about the question or matter in debate. The two distinct points produced by Elihu, are, First, about Revelation, or how God is pleased to manifest his mind and will to man. Secondly, about Mediation, or the means which God hath graciously afforded man to heal those breaches, which sin hath made between God and him, and so either firstly, or afresh to reconcile man again to himself. The Former of these is handled (chap: 33. v. 14, 15, 16, 17.) For God speaketh once, yea twice, though man perceiveth it not. In a dream, in a vision of the night, when deep sleep falleth upon men: Then he openeth the ears of men, and sealeth their instruction, that he may withdraw man from his purpose, and hid pride from man. And thus, as it is said in the verse following, He keepeth back his soul from the pit, and his life from perishing by the sword; that is, these speakings of God are by the saving power and Spirit of God made effectual for his salvation both temporal and eternal. The latter is handled in the same chapter, beginning at the 23d verse to the end of the 30th. If there be a messenger (or Angel) with him, an interpreter, one among a thousand, to show unto man his uprightness: then he is gracious unto him, and saith, Deliver him from going down to the pit, I have found a ransom. His flesh shall be fresher than a child's, he shall return to the days of his youth. He shall pray unto God, and he will be favourable to him, and he shall see his face with joy, etc. Hence the opinion or determination of Elihu may be thus conceived. That, notwithstanding all the confusions and disorders which seem to be in the affairs of this world, the providence of God over mankind in General, and his great mercy towards the righteous in special, is seen most eminently in these two things. First, In that he inspires them with the knowledge of heavenly things, or acquaints them some way or other with his mind, both as to the meaning of what he doth to them, and of what he would have them do. Secondly, In that he provideth and sends them a messenger or mediator both to instruct them in their duty, & to pray for mercy, and so consequently to deliver them, when their soul draweth near to the Grave, and their life to the destroyers. Both these gracious dispensations of God are proper to righteous men, or at least appropriate to them in a peculiar manner; the righteous are the men for whom God provides a messenger or mediator, and the righteous are the men whom God savingly and effectually inspires with the knowledge of his will, in the things which concern both their present work and future reward. Neither hath Satan any power so to darken their understandings about those great things as to make them miscarry; and as for all his other mischievous plots and practices against them, they serve to a clean contrary purpose than he intendeth, according to that most comfortable assertion of the Apostle (Rom: 8.28.) We know that all things work together for good to them that love God, to them who are the called according to his purpose. Satan provoked God for a licence to heap outward calamities upon Job in stripping him naked of his worldly substance, and in tormenting his body with grievous pains and sickness; which latter Elihu prosecutes at large (chap: 33.19, 20, 21, 22.) He is chastened also with pain upon his bed, and the multitude of his bones with strong pain; so that his life abhorreth bread, etc. And what he speaks of sickness is applicable to any or all sorts of affliction; in all which (as it is said, v. 27, 28, 29, 30.) God looketh upon men, and if any say I have sinned and perverted that which is right, and it profiteth me not; he will deliver his soul from going into the pit, and his life shall see the light. Lo, all these things worketh God oftentimes with man, to bring back his soul from the pit, to be enlightened with the light of the living. From these premises we may collect both what is proper to the righteous; and that, in whatsoever is common to them with the wicked, there is neither disorder nor confusion. For though the best of the righteous are liable to the same outward evils which the worst of the wicked are, yet their condition is not the same; seeing to the wicked those evils are purely punishments, & but the beginning of those sorrows which shall never end; whereas to the righteous they are either but chastisements for some sin already committed, or medicaments to prevent the committing either of the same, or of some other sin. And as for those who by such chastenings are brought to a sight of their sins and forsake them, their souls are (by this means, v. 30.) brought back from the pit to be enlightened with the light of the living. This point is yet more fully and plainly prosecuted by Elihu in the 36th chapter; where he informeth us, how sufferings are differently to be conceived of according to a threefold difference of the persons suffering. The first, and chief, is of those, who are truly righteous and keep close to God in righteous ways. The second is of those who being righteous in their state have fallen foully in their way, with whom we may also reckon such as are yet in an unrighteous state, yet shall be and at last are converted and brought home to God. The third is of those who persevere and obstinately continue in their wicked state and ways, stopping their ears, and hardening their hearts, both against instruction and correction. Elihu seemeth to put all these together (v. 5, 6.) Behold God is mighty and despiseth not any, he is mighty in strength and wisdom, he preserveth not the life of the wicked, but giveth right to the poor. More distinctly, He speaks of the first (v. 7.) He (that is, God) withdraweth not his eyes from the righteous: but with kings are they on the throne, yea, he doth establish them for ever, and they are exalted. He speaks of the second sort v. 8, 9, 10, 11. And if they be bound in fetters and holden in the cords of affliction, than he showeth them their work and their iniquity, that they have exceeded. He openeth also their ear to discipline, and commandeth that they return from iniquity, etc. He speaks of the third sort (v. 13, 14.) But the hypocrites in heart heap up wrath; they cry not when he bindeth them; they die in youth, and their life is among the unclean. These three sorts of men are dealt with by God according to their kind. The last of them being altogether wicked and incorrigible, abide under wrath for ever. The second being in an evil state or having done that which is evil, yet humbling themselves (through grace) and being bettered by their afflictions, are usually restored to a prosperous estate in this life, & in case they die under affliction, are always crowned with the blessedness of eternal life. The First sort, walking constantly (humane frailties excepted) in their uprightness, are not only preserved in peace, but receive high favours and special marks of honour from the bountiful hand of God; which is true, especially according to the condition of those times, wherein God did more engage himself to his faithful servants in promises of temporal happiness, than now he doth in Gospel times. And yet even these, as now they are not, so than they were not always exempted from sufferings; For as the second sort of righteous men are often afflicted in a way of chastisement for their sins; so the Lord reserves to himself a liberty (his Sovereignty allowing it) to afflict the best and holiest of his servants for the trial of their graces, or the magnifying of his own grace to them and in them; as a Master of Heroic Arts and Games imposeth a very laborious task upon his Schollar-Champion, not as a punishment of any default, but to confirm his strength and exercise his valour. The due consideration of all these things laid together by Elihu, might well satisfy Job, and sustain his faith in a patiented bearing the burden of all those calamities, which the Great and most wise God was pleased to impose upon him, and likewise convince him that he had failed much in giving out so many impatient complaints about them. And no doubt they prevailed much with him, both towards his conviction, and the quieting of his heart under those dispensations; For we hear no more of him in that language. Yet Elihu thought he had not done enough, but continueth his discourse, and draweth a further demonstration for his purpose, from the wonderful works of God in nature, from the rain, thunder, snow, winds, etc. which he doth from the 27th verse of the 36th Chapter, to the end of the 37th, and with that concludes his answer. The scope of Elihu in that long and learned Philosophical Lecture was to teach and assure Job, that, God who causeth and disposeth those various alterations and terrible impressions in the air, both for the humbling and benefiting of man, doth much more both send and overrule all those changes & afflictions which befall the sons of men, here on earth, to humble them & do them good. And further to assure him, that if man be not able to give a satisfying reason of those works of God in nature, but is often gravelled and forced to sit down in a silent admiration; then surely man is much less able to fathom the depth of God's purposes in all the works of his providence, but must in many of them only sit down quietly and submit; For (as Elihu concludeth from these premises (Chap: 37.23, 24.) Touching the Almighty we cannot find him out, he is Excellent in power and in Judgement, and in plenty of Justice he will not afflict, (either causelessly or more than needs, though we seldom see the causes or acknowledge the need of his afflictions) men do (that is, they ought) therefore fear him; and if any are so proud and high in their own thoughts that they do not, at their peril be it, for) he respecteth not any that are wise in heart; that is, as the carnal wisdom of worldly men cannot be a bar, so the true wisdom of godly men is no privilege against the Sovereign power of God in afflicting them. And therefore Job, though truly wise in heart, must not look for any such respect from God as to be untouched by or privileged from affliction. For the close of all, we may sum up the whole scope of Elihu's undertaking with Job, yea of the whole Book of Job in these six points or propositions. First, No man can stand before God in his own personal righteousness. Secondly, How righteous soever any person is, yet the Lord may afflict and break him in what way and in what degree himself thinks fit. Thirdly, God hath most wise and gracious aims in afflicting his righteous servants. Fourthly, His most righteous servants may not take the liberty to complain as if they were wronged, or as if God were either rigorous or unrighteous in the least, how much or how long soever they are afflicted. Fifthly, There is nothing gotten by complaining or striving under the afflicting hand of God; and therefore. Sixthly, 'Tis best for us or our wisest way when things are at worst with us to give glory to God both as just and good, and (possessing our souls with patience) by faith to wait in hope, till he giveth us a fresh experience of his goodness, either by sweetening our troubles to us, and supporting us under them, or by bringing us out of them (as he did Job) in the fittest season. If in perusing this discourse of Elihu we carry these general results in our eye, we shall read both the Text and Comment with more clearness in our understandings at all times, and with more profit (when at any time under them) in our chastenings, which, that we all may is the prayer of Your affectionate Servant in this work of Christ JOSEPH CARYL. The 24th of the 3d Month 1661. AN EXPOSITION WITH Practical Observations UPON The Thirty-second, Thirty-third, and Thirty-fourth Chapters of the Book of JOB. JOB, Chap. 32. Vers. 1, 2, 3. So these three men ceased to answer Job, because he was righteous in his own eyes. Then was kindled the wrath of Elihu the son of Barachel the Buzite of the kindred of Rain: against Job was his wrath kindled; because he justified himself rather then God. Also against his three friends was his wrath kindled: because they had found no answer, and yet had condemned Job. THe last Chapter ended with these words, The words of Job are ended; the beginning of this tells us his three friends had ended theirs. So these three men ceased to answer Job; Thus we have had the whole dispute between Job and his three friends; Now followeth the determination of it. The disputants having done, the moderators begin; First Elihu, and after him God himself. Elihu spends six whole Chapters in delivering his mind upon this Controversy; yet he makes some pauses and overtures, moving or inviting Job to a reply. But Job interposed not a word. We may consider this whole discourse of El●hu in four distinct parts; the first contained in the 32d and 33d Chapters; the second in the 34th, the third in the 35th, and the fourth in the 36th and 37th Chapters of this Book. In the first part, he directeth his speech; first to Jobs three friends, in this 32d Chapter; Secondly, to Job himself in the 33d. In this Chapter we may consider, first a rational transition from the dispute between Job and his friends, to this discourse of Elihu, in the five first verses; Secondly, we have a very Rhetorical or pathetical Preface, wherein Elihu endeavoureth to gain attention by giving an account, or the reasons of his undertaking, in which he interweaves many Apologies for himself, in venturing upon so hard a task, respecting both his youth, and the weight of the argument. He amplifies and continueth upon this subject to the end of the 32d Chapter; wherein he engageth himself by solemn promise to carry on the business without respect of persons, without fear or flattery. Yet more distinctly in this first part, The transition; first, a reason is assigned why Jobs friends left off speaking. As it is not good to begin to speak, so neither to give over speaking, till we see and can give a reason for it; The reason here given, is, because Job was righteous in his own eyes (v. 1.) Secondly, a reason is given not only why Elihu did begin to speak, but why he began to speak as he did, in anger; first, against Job, which is laid down in the second verse, Because he justified himself rather then God; Secondly, against his friends (ver. 3.) Because they had found no answer, yet had condemned Job, or, because they censured him, though they could not confute him. In the 4th and 5th verses, we have a discovery of the cause of Elihu's modesty in forbearing so long to speak, which he further enlargeth in the following parts of the Chapter. Vers. 1. So these three men ceased to answer Job. They who had maintained the dispute all this while, ceased, rested, or sat down. When men speak they usually stand up or stand forth. The word in the Hebrew may be rendered thus; They sabbatized, implying they had found it a week of hard work, Verbum ipsum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ind●cat contentionem & desat gationem disputationis praeteritae & ingentem vim positam in repugnando & refutando. Pined; and strong labour in dealing and tugging with Job; And now as if their seventh day or Saboth were come, they sat down and took their rest. Speaking, especially arguing and disputing with a knowing and resolved adversary, is tough work; And they who have been at it to purpose, may for very weariness have causee-nough to rest or take their Saboth; so did these three men, they ceased or sabbatized from answering Job. We may yet further inquire, why did they cease? First, some men cease to answer, because they have no more to answer. Secondly, others cease to answer, because they suppose they have answered enough already, and will answer no more. Some say the former was the reason why Jobs three friends ceased to answer, they had no more to answer; Others take the latter, that they had no mind, no will to give any further answer. But the reason expressed in the text (which should satisfy us and superseed further queries) is, Because he was righteous in his own eyes. As if it had been said, Because they saw they had done no good upon him, Job kept his ground and maintained his standing, he disputed every inch with them, and yielded not an inch; as they found him at first, so he was at last, they saw him a man immovably set down in his own purpose and opinion, and therefore, because they could get nothing by speaking, they would speak no more. 'Tis but lost labour, (as we say) to wash the Blackmore. The constancy and warmth of Job in defending himself they judged obstinacy and a humour to oppose, or but the swelling of a proud spirit; whereas indeed it was the love of truth, not of contention, a zeal to do himself right, not to do them wrong, which caused him still to hold up the Bucklers, and adhere so stiffly to his own opinion. Thus despairing to convince or bring him to an acknowledgement; that he was unrighteous, they ceased. Because he was righteous in his own eyes. That's such another form of speaking (Pro. 3.7.) Be not wise in thine own eyes; As also that (Pro. 26.12.) Seest thou a man wise in his own conceit, there is more hope of a fool then of him. You may easier reduce a man that is indeed ignorant, then him, that thinks himself very wise, or knowing, but is not. This was the apprehension of Jobs friends concerning him, He was a man (thought they and so they said) righteous in his own eyes. There are three sorts of righteous persons. First, such as are righteous in the eyes of God, and so the Godly are under a twofold notion; First, as being pardoned for or justified from their unrighteousness, through faith in Christ; Blessed are they who are thus accounted righteous in the eyes of God. Secondly, they are righteous, as avoiding unrighteous, and doing righteous things. There is a seed a principle of righteousness in persons justified and regenerated, which daily puts itself forth in righteous actings; He that doth righteousness is righteous (1 Joh: 3.7.) He is so, both as to his state, and as to his actions, in the eyes of God and good men. Secondly, Many are righteous in the eyes of men, they have fair appearances and outsides; you can read nothing amiss in their conversation, yet they are unrighteous, yea altogether unrighteous in the eyes of God, yea and possibly in their own too; They cannot but see their own wickedness, though they can conceal it from the sight of others. Hypocrites are like painted Sepulchers, fair without (as Christ spoke of the Pharisees) but within full of rottenness. They seem that to men which God seethe they are not; They can show their best side to and hid their worst from men, but they cannot play this game with God; he seethe their best is bad, because it is but the covering, not the hating, not the mortifying of that which is bad. Thirdly, There is another sort who are righteous in their own eyes; such Solomon describes (Prov. 30.12.) There is a generation that are pure in their own eyes, and yet is not washed from their filthiness. These have a great opinion of themselves; They think all is right and well with them, when indeed they are filthy and unclean, their hearts being yet unchanged, though their ways are smoothed; and though they may have left off to do many filthy things, yet they are not washed from their filthiness. The text in hand puts Job into this third sort of righteous men. But was it thus with him? I answer; First, Job was a man righteous in the eyes of God, in both the notions mentioned; he was righteous as justified and righteous as sanctified. Secondly, Job was a man righteous in the eyes of many men; for he saith (Chap. 29.11.) The ear which heard me blessed me, and the eye which saw me gave witness to me; yet Job had not an universal testimony given by men; There were some, I cannot say many, in whose eyes he was unrighteous; He was so in the eyes and opinion of his friends especially. Though none could, as to the eye, tax Job with any unrighteousness, no not they who doubtless had sifted his life to the bran, yet his friends thought him unrighteous, and he stood judged as unrighteous in their eye. As for the third sort of righteousness, that of being righteous in our own eyes we must distinguish; Job was indeed righteous in his own eyes in a good sense, and that under a twofold consideration; First, as not having committed any gross or scandalous act of wickedness, as he professed at large and with much confidence in that apology and vindication which he made for himself in the Chapter foregoing; where he calls down the severest judgements of God upon himself, if he had done such things as he was suspected of, especially if he had defiled himself with those common pollutions of the world, wantonness, injustice and oppression. Job stood upon it that he was thus righteous. Secondly, Job was righteous in his own eyes, as to the allowing of himself in any the least sin or unevenness, either of heart or life; Thus much his protestation or imprecation amounts to in the 33d verse of that Chapter; If I have covered my transgressions as Adam, by hiding mine iniquity in my bosom; As if he had said, I have not lived in the love of any sin whatsoever. Thus Job was righteous in his own eyes, protesting to God and before men, that as he was not scandalously wicked in any kind, so he was not closely nor hypocritically wicked; every sin was his burden, and the abhorrence of his soul. In any other sense Job was far from being righteous in his own eyes; He never either said or thought he had done no evil, or was altogether sinless, like white paper without blot or blur; yea we very often find him confessing his sins and failings (Chap. 7.20.) I have sinned; what shall I do unto thee thou preserver of men? He maketh a like acknowledgement (Chap. 9.2.) I know it is so of a truth, but how shall man be just with God? If he will contend with him, he cannot answer him one of a thousand. Again (ver. 20.) If I justify myself, my mouth shall condemn me: If I say I am perfect, it shall also prove me perverse. And while he affirms the general viciousness of nature, he must needs imply his own (Chap. 15.14.) What is man that he should be clean? and he which is, borne of a woman, that he should be righteous? Behold he putteth no trust in his Saints, yea the heavens are not clean in his sight, how much more abominable and filthy is man? In this universal conclusion, he includeth himself, therefore Job was far from being righteous in his own eyes in any proud opinion of his own righteousness or freedom from any stain of sin. So much for the opening of those words, containing the reason why his friends ceased to answer; Because he was righteous in his own eyes. It was the design of these three men not only to convince Job that he was a sinner, but to bring him upon his knees as a notorious sinner; And yet all their allegations and arguments could not bring him to it; My righteousness (said he, Chapt. 27.6.) I hold fast, I will not let it go. Now, when they saw him thus resolved and stiff in maintaining the goodness of his cause, and the integrity of his spirit, they quitted the business, or as the text saith, ceased to answer. Hence note; We cease to do when we cannot attain our end in doing. Impossibilium nullus est conatus. When we see it is in vain to persuade, we give over persuading, Despair of working our end, puts an end to our working. Industry is at a stand, yea withdraweth when impossibilities appear. And though nothing be impossible unto God, yet we find God himself giving over both speaking and smiting when he seethe he is like to do no good by either. Thus he expresseth his purpose (Isa. 1.5.) when he had spent many rods of sore Judgements & afflictions upon that people, when he had stricken them till, from the crown of the head, to the sole of the feet, they were nothing but a continued wound, and yet they received not correction; he presently reasons thus, Why should ye be stricken any more, ye will revolt more and more. As if he had said, The end why I smote you was to amend you, to bring you home to myself, to cause you to turn back, or return from your evil ways, but I see I have lost my labour, and spent not only my rods but my scorpions in vain upon you, therefore I will cease from this kind of work, why should ye be stricken any more, ye will revolt more and more. And when God hath spoken long to a people who regard it not, he ceaseth to speak any more, but saith, Why should ye be taught any more? Let the Prophet's tongue cleave to the roof of his mouth, let him be dumb and silent, as the word is (Ezek. 3.26.) Thou shalt be dumb, and shalt not be a reprover (why) for they are a rebellious house. After all thy speaking, they continue rebelling, therefore speak no more. We read the like dreadful prohibition (Hos: 4.4.) Let no man strive nor reprove another (let all ways of reclaiming this people be laid aside) For thy people are as they that strive with the Priest; That is, they are obdurate and desperately engaged in wickedness (Hos: 4.17.) Ephraim is joined to Idols (he cleaveth and sticketh fast to them, he will not be pulled from his own inventions) Let him alone. Thus God saith to his Prophets and Ministers, cease, he saith to his Ordinances, cease, when sinners will not cease to sin and do wickedly against the Lord. The same unprofitable and incorrigible people are threatened in the same manner by another Prophet (Amos 8.9.) It shall come to pass in that day, saith the Lord God, that I will cause the Sun to go down at noon. And (ver. 11.) I will send a famine in the Land, not a famine of bread, but of hearing the words of the Lord. God would stop the raining down of heavenly Manna, and the people should not hear, because they would not. Such was the sentence of Christ against the Jews (Math. 23.37.) O Jerusalem, Jerusalem, thou that killest the Prophets, and stonest them which are sent unto thee, how often would I have gathered thy children together as a hen gathereth her chickens under her wings, but ye would not? What follows this refusal? read and tremble (ver. 38.) Behold your house is left unto you desolate, for I say unto you, ye shall not see me henceforth, etc. As if he had said, because ye have been so unteachable, therefore ye shall be taught no more. It is sad, when we give God occasion to give over either speaking to us or afflicting us. God will not always strive with the unwillingness, much less with the wilfulness of man; nor will men be always doing that to men, which they see doth them no good. So these three men ceased, etc. Secondly, Note hence; When men are obstinate and will not be reclaimed, it is good to give over. Why should they who in any kind are absolutely resolved, be further moved? (Acts 21.14.) When Paul's friends saw he would not be persuaded, they ceased: they had used much persuasion to keep him from going up to Jerusalem, because of the sufferings that were prophesied should befall him there, yet when he stood out, in an holy obstinacy against them, clothed with a gracious spirit of courage to suffer for Christ; When he would not be persuaded they ceased, saying, the will of the Lord be done. As it was the height of Paul's holiness that he would not be persuaded, he was obstinate for God's cause, or for the doing of a duty; so it is the height of many men's wickedness that they will not be persuaded, they are obstinate against God, or against the doing of their duty; Such as are infected with the lust of contending, will maintain that opinion pertinaciously, which they cannot maintain truly. As some strive for the love of victory, rather than of truth; so others strive because they love strife even more than victory, and had rather contend then conquer, because that puts an end to strife. In such cases they do best who do no more; And if Jobs case had been such, if he had held up the discourse, not for truth but for victory, or because he would have the last word, like a clamorous Sophister, who hath always somewhat to say, though nothing to the purpose; In that case, I say, Jobs friends had done wisely in ceasing to answer; They indeed did well upon their own supposition, though as to the truth of Jobs condition they failed greatly. Job was not a man of that spirit, he that persists in holding and defending truth, is not obstinate but constant. Further, as to the ground why they ceased, according to their supposition, Observe; To be righteous in our own eyes is hateful both to God and good men. A man is never so vile in the eyes of those who can discern him, as when he is righteous in his own; how righteous soever any man is, he should be little in owning it. To insist much upon our own righteousness, savours rankly of a Pharisee (Luke 18.9.) Christ spoke a parable to this purpose (that's the title of the Parable) (ver. 9) And he spoke this parable unto certain which trusted in themselves that they were righteous, and despised others. Then follows the Pharisees boast of his fasting twice in the week, etc. And when the text saith (ver. 14.) the Publican went down to his house justified rather than the other. It doth not imply that the Pharisee was at all justified, but rather that being righteous in his own eyes, he was under a sad sentence of condemnation in the eyes of God. The meaning is not that the Pharisee was somewhat justified, and the Publican more; But that the Pharisee was not justified at all. It is our duty to follow after righteousness, but our sin to boast of it (Math. 5.3.) Blessed are the poor in spirit. The more poor we are in spirit, the more rich we are in spirituals. Poverty of spirit is directly opposite to our being righteous in our own eyes. Christ came not to call the righteous but sinners to repentance. (Math. 9.13.) By the righteous there we are to understand those that are righteous in their own eyes, those that have high thoughts of themselves; The sinners whom Christ calls to repentance are the poor in spirit, though indeed the righteous in their own eyes, are the greatest sinners. As we never do worse, or more against right, then when we do that (as it was said of that ungoverned age, Judg. 17.6.) which is right in our own eyes, so we are never worse, than when we are righteous in our own eyes. From the whole matter of these words, we see, that as Jobs friends had been mistaken all along in that which they spoke, so now in the reason of their ceasing to speak; which was a supposal that Job was righteous in his own eyes. Hence observe; There is nothing more common then for men to mistake and mis-judge one another. Jobs friends concluded him settled in a proud conceit of his own righteousness, because he constantly denied their charge of unrighteousness. Some impose an opinion upon their brethren which is not theirs, and make them say that which they do not affirm; how injurious is this! yea some mis-judge the word of God, as well as the words of men. They wrist the Scriptures, (2 Pet. 3.16.) They make the Scripture speak that, which the holy Ghost never intended. It is dangerous to strain the word of a man, much more the word of God. The former proceeds from a want of charity, but the latter is a great impiety. There could not be a more unrighteous thought conceived of Job in any man's heart, then that he was (as his friends thought him) righteous in his own eyes; yet thus they thought him, nor would they think otherwise of him, let him say what he would to the contrary. So much of the first verse which giveth us a reason why Jobs friends sat down and ceased to answer; His being (as they judged him) righteous in his own eyes. In the next verse Elihu gives out a severer Judgement against him then this; To be at all righteous in our own eyes (according to the sense intended) argues a man to be both very blind and very proud, but for a man to be so righteous in his own eyes, as that he dares justify himself rather then the most righteous God, argues not only blindness and pride, but pride and blasphemy; yet thus saith Elihu of Job, as it followeth. Vers. 2. Then was kindled the wrath of Elihu the son of Barachel the Buzite of the kindred of Ram: against Job was his wrath kindled, because he justified himself rather then God. Here comes in the fourth speaker, as a moderator or determiner of this great dispute; And he gins, much unlike a moderator, in a heat. Then was kindled the wrath of Elihu. Novus hic est disputandi actus, nova etiam argumentandi forma, tanto subtilior quanto magis in seipsam reflexa. Nam videtur argumentari (ut logici loquuntur) quasi ad hominem, ex ipsis Jobi verbis & dictis. Pined: It is very common for men to grow hot in dispute, but for a man to begin his dispute with an heat, that's very strange; many have been all in a flame upon a little discourse, but to be in a flame upon the entrance of a discourse, is a thing almost unheard of. Yet thus it was with this man; Then was kindled the wrath of Elihu. The Hebrew is, his nose or nostrils were angry. The Metaphor is taken from Horses, Bears, Lions, Bulls, or any furious creatures, who send forth fumes of wrath or anger at their nostrils. The blood at the heart of an angered angry man is inflamed, and he, as it were, breathes out fire and smoke at his mouth and nostrils. Elihu came in a flame to this business. How uncessant were the oppositions of Job! no sooner had those three men ceased speaking, but a fourth riseth up to speak. The Good man found no rest; his three friends had their Saboth, they ceased or rested from the dispute, but Job was at weekday labour still, attending the words of this angry moderator. Mr. Broughton renders, The anger of Elihu was in choler. Anger is hot, but his anger was heat, or at least his anger was heated, yea it was not only heated as at the fire, but kindled like a fire. Then was kindled the wrath of Elihu. Anger is a fire; Philosophi iram 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, faciunt, spiritus affectuum instrumenta sunt; ut res phantasiae imprimitur, ita spiritus commovetur ad habendam vel d●pellendam. Coc: and (as Solomon saith) can a man take fire in his bosom, and not be burned? so I may say, can a man carry anger in his bosom, and not burn himself, if not others with it? And as fire is blown up by bellows, so is anger by provocation. The anger of God is expressed in a heat (Deut. 29.24.) What meaneth the heat of this great anger (ver. 20.) The anger of the Lord and his jealousy shall smoke against that man. And (Psal. 2.12.) If his wrath be kindled but a little, etc. The least sparklings of it are terrible. The anger of God is a most dreadful fire; and the anger of man hath much dread in it. We have need to look to our passions. Fire is good, but it must be kept in its due place; fire on the hearth, fire in the chimney is good, but fire in the roof, or among the household stuff consumeth all. There is (as I may say) an hearth for anger where it will do no hurt. Then was kindled the wrath of Elihu the son of Barachel. There are many questions about this person among the learned; It would be too great a diversion, and possibly an unprofitable one to stay upon them. We have him here described, First, by his name. The Hebrew Etymologists say, This proper name Elihu signifieth, He is my God, or my God is he. And as he is described by his name, so by his nativity or parentage; Elihu the son of Barachel the Buzite of the kindred of Ram. His Father's name Barachel, signifies in the Hebrew, one whom God hath blessed, or, the blessing of God. The son's name was, my God is the Lord. And the father's name was, the blessing of God, or, one whom God hath blessed. We may note a piece o● holy devotion in the old fathers in giving significant names to their children. And surely it may be of much use to give our children good and significant names, such names as carry a remembrance of duty, or of mercy. When Alexander the Great, met with a common Soldier whose name was Alexander, He said to him, Be sure thou do nothing unworthy the name of Alexander. His name had a great encouragement in it to gallantry in war. And it is noted of Diadumenus, Ego curabo ne desim nomini Amoninorum. that having obtained both the Empire and the name of Antoninus, he said, I will labour all I can, that I may not be injurious to the name of the Anthonines. This should be much more our care and study, where holiness makes the name honourable; John signifieth the grace of God, And, as I remember it is the saying of one of the ancients, concerning a bad man so called, Thy name is John, but thou art not John; thy name signifieth grace, but thou art not gracious. Ambrose said to the virgin Agnes, or Anne, There is chastity in thy name, do not contradict thy name. So Jerome writing to Pammachius, which name, signifieth a fighter against all; Do thou (saith he) fight against all sin, against the Devil, the world, and thy own corruption. The same Author writing to Melecius, which signifies, Honey sweetness, Have thou (saith he) the sweetness of honey in thy manners. And to Probus he writes, Thy name signifieth honesty, Then be thou an honest man. The Apostle exhorts (2 Tim. 2.19.) Let every one that nameth the name of Christ depart from iniquity; It is a great argument, seeing all who profess the Gospel are called Christians, from Christ, that therefore they should adorn that most worthy name by worthy walking. And let me say to all those whose names signify any thing of God, of Grace, or goodness, ye have a good and gracious name, let not your actions be a reproach to God, nor a shame to the profession of his grace. A good heart will make a good use of every thing, and is provoked to have more than a name for that grace or goodness which is in his name, even to be really that which his name is. How should an Elihu, whose name signifies He is my God, labour after this holy assurance that God is his? How should a Barachel, whose name signifieth the Blessing of God, be always praying and waiting for the blessing of God, or returning praise to God (both in heart and life) for all his blessings? Elihu the son of Barachel The Buzite. Here Elihu is described by his family, as before by his father The Buzite, that is, coming from Buz. Yet there is a difference about that, some say he had that name from the place where he dwelled; we read (Jer. 25.23.) of a place called Buz. Others say, he was called the Buzite from the name of his family; As he descended from Buz the son of Nabor Abraham's brother (Gen. 22.21.) Mi●cah hath borne children unto thy brother Nahor, Huz his first born and Buzz his brother. Master Broughton is clear in it, who gives this gloss upon the text; Elihu the Buzite, of Buz Abraham's brother's son of the family of Ram, famous then for knowledge. Rebecca and Jacob seem to have left religion in Nahors house. Thus fare he. Jerome saith, Hieron: in tract: Heb: supper Genesm. Elihu was descended from the second son of Milcah, whom the Septuagint call Bauz, from him was Balaam the sorcerer, who according to the Tradition of the Jews was this Elihu spoken of in the book of Job, at first, an holy man and a Prophet, but afterwards an apostate. But I leave that as a rabbinical Tradition. Apparet, quod sicut Eliu dicitur Buzitis quia originem traxit ex Buz; ita dicitur de Ram rationae maternae originis. Melcha enim mater Buz fuit filia Aram unde et 70 loco Ram legunt Aram Proindé sicut tres reges visitaverunt Job causa amicitiae, ita Eliu causa cognationis, de qua vendicavit sibi in Job plusculum audacioris licentiae. janson: Quis iste fuer●, quaerunt interprete, Gramatici certant, & adhuc sub judice lis est. Durst: We have yet a further description of Elihu in the Text. Of the kindred of Ram, of the family or posterity of Ram. Who this Ram was is much controverted by Interpreters; nor is the controversy yet ended who this Ram was. Some say he was that Ram spoken of (Ruth 4.19.) But it is not likely, that he was so ancient as Job, or if he were, he would not leave the Israelites (from whom Pharez was descended) to dwell among the Edomites. Others say he was that Aram mentioned (Gen: 22.21.) But neither doth this appear true; for then Elihu could not be a Buzite, but must draw his line from Kemuel the brother of Buz. The Chaldee Paraphrase tells us, he was Abraham. And to clear this 'tis said (as our own learned Annotators have given it) that he had a threefold gradation in his name; First, he was called only Ram, which signifieth high; Secondly, Abram, which signifieth A high father; Thirdly, Abraham, which signifieth the high father of a multitude. But, upon which to determine I conceive it impossible, nor is there any great matter in it. Only this seems clear, that the family of Ram was some great and illustrious family in those times; and we may take notice how distinct and punctual the penman of this book was in describing the pedigree of Elihu. And there may be two reasons why the Spirit of God directed him to be so; First, because he was but a young man; Neutrae sententiae accederom, sed Ram alium quempiam fuisse putarim virum celebrem et clarum ex familia Nahor. Merc: And therefore as Saul (1 Sam. 17.56.) when he saw David a young man, he asked after his parentage; Inquire whose Son this stripling is; I would feign know his kindred. So the kindred of Elihu is thus distinctly set down, that he who by reason of his youth was little known as to his person, might be the better known by his Ancestors, or parentage. Secondly, His parentage is thus distinctly set down, to assure us, that this is a true history; For some have made the whole book of Job to be but a parable, asserting there was no such real thing. But this one passage gives an undeniable proof, that this was a real history, and the matter really acted. This person being described by his own name and his father's name, and the next of his kindred. From the consideration of the person who carried on so great a part in this business, Elihu, the son of Barachel the Buzite of the kindred of Ram, who was of a strange Country, and if allied to Abraham, yet at a great distance; we may observe; God did preserve a seed of religion, and of holy men to maintain his truth among those who lived in dark places, and were wrapped up in many errors and superstitions. This was also noted from the first words of this book, There was a man in the Land of Us; A man of gracious accomplishments and of a heavenly light. Here also was Elihu the Buzite, A man that had great knowledge about holy things (as we shall see afterwards) in those parts and times when and where abundance of darkness, blindness and ignorance reigned. Having thus described Elihu; The history proceeds. Against Job was his wrath kindled, because he justified himself rather then God. In the former part of the verse it is said; Then was kindled the wrath of Elihu; Not specifying against whom, nor the cause why; here he doubles the same words, with an addition, first, of the person with whom he was angry; Against Job was his wrath kindled. And as he tells us the mark or object of his wrath; so he gives, secondly, the reason of it; Because he justified himself rather then God. Before I come to the explication of this latter branch, take these two brief notes. First, A godly man in maintaining a good cause, may give just reason of another's passion or anger. Job was a good man, and his cause was good, yet you see a wise and a good man's wrath is kindled. Paul and Barnabas were two good men, yet a difference arose between them (Acts 15.39.) And the contention was so sharp between them that they departed asunder. Secondly, Considering the cause of this anger in general, Because he justified himself rather then God; we see it was an anger for God's cause. Hence note; Anger for God or in the cause of God is holy anger. Though for the most part the flesh or our carnal corruption is the cause of anger, and it gins at self; yet sometimes it is stirred in the cause of God. It is said of Moses, the meekest man on earth (Numb. 12.3.) that when he saw the idolatry of the people (Exod. 32.19.) His anger waxed hot; He was so angry that he cast the Tables of the Law which God had written with his own hand, out of his hand and broke them. It is said (Mar. 3.5.) Jesus Christ looked about on them with anger, being grieved for the hardness of their hearts; He also expressed a great deal of zealous anger (Joh. 2.15.) When he made a whip of small cords, and drove the buyers and sellers out of the Temple. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 id genus irae notat, quo fertur quis ad abolitionem peccati, cum quo si sit veritas justissimus effectus est. Coc: Some of the Hebrews tell us, that the word here used for anger, signifieth anger carried out to the destruction of sin, and that is a very gracious anger. There are two things which exceedingly declare the holiness of a man's spirit. First, when he can patiently bear loads of evils and wrongs in his own cause, or which have but a private respect. Secondly, When he is ready to take fire in the cause of God; many dull and sluggish souls can hear God abused, Hoc probes abnegationem tui & mundi, si injuriarum ferens sis, peccatum autem ferre non possiis; idque ita ut non ad vindicandum sed ad emendandum exstimulares. and their spirits stir no more than a stone; Elihu was angry, but it was in the cause of God; or, Because Job Justified himself rather then God. When we are angry with sin, we are angry (as the Apostle adviseth us to be) and sin not. That's anger without sin, when we are angry with sin; and are stirred up to oppose and suppress the pride and insolency of man's spirit or speeches against God; To be angry for our own honour, and interest, or Gourd; is an argument of undue love to self. When God spared Nineveh the Prophet was exceeding angry (Jon. 4.1.) But his was sinful anger; because he was angry for his own sake, fearing to be called a false Prophet; He set himself down to see what would become of the City, that he might have a personal glory, and be cried up for a Prophet indeed. And when God had smitten his Gourd, he was angry and angry unto the death (ver. 8.) and all because he miss that which pleased himself. Many can be angry when they themselves are discredited, but when dishonour is cast upon God, or his interest slighted, how quiet and tame, how cold and dull are their spirits! The anger of this man was a noble anger, as to the occasion and rise of it, Jobs selfe-justification, or Because he justified himself rather then God. This is a high point, and may justly provoke our anger, Elihu was not angry with Job because he justified himself against his friends, but because he justified himself rather then God. Here a question will arise, and it will ask some pains to determine it; Was this true? did Job justify himself rather then God? Was it possible Job should do so? I shall give only a general answer to this question; Job did not justify himself rather then God, either explicitly, or intentionally, but by consequents he did. And though it be granted that Job gave just occasion of this sharp reproof by his rash and passionate speeches, uttered in the heat of dispute, and in the grief of his heart, yet it cannot be denied that Elihu did somewhat strain Jobs words, though not beyond their sense, yet beyond his sense, and gave them the hardest interpretation (somewhat beside the rule of charity) which they could bear, nor did he observe that meekness and moderation which might well have become him, to a man in that case. O how hard is it not to offend or do ill, while we are doing well! To clear this a little further consider, There is a twofold straining of words; First, beyond the sense of the words spoken; Secondly, beyond the sense of the speaker. I do not say Elihu in affirming this of Job, strained his words beyond their sense, but he strained them beyond Jobs sense. Job spoke words which might lay him under this censure, that he justified himself rather then God; But this was far from his intention; For doubtless he had rather a thousand times his tongue should have been cut out of his mouth, then to justify himself with it rather than God, or to speak a word to the disparagement of God's Justice. So than it was hard for Elihu to charge Job thus, though Job had let fall some inconsiderate speeches, which administered occasion for such a charge. And as one of the Ancients speaks of difficulties and seeming contradictions in Scripture; Distinguish the times, and the Scriptures will accord; So distinguish the time of this dispute, take Job at the beginning of it, before he was teazed and heated by his friends, and then he spoke at a very low rate of himself; If I were righteous I would not know my own soul. But in the heat and towards the later end of this long dispute, Job gave too much advantage for such a construction to be put upon his words, that he justified himself rather then God; than which nothing can be said more unjustifiable, nor more reprovable. Hence observe; To justify ourselves doth usually and justly lay us open to the reproof of others; or, To justify ourselves, draws blame upon ourselves. To justify, is four ways used in Scripture. First, (which is the most remarkable and excellent act of it) God justifieth man (Rom. 8.33.) It is God that justifieth. This act of divine Grace consists in two things; First, in the imputation of Christ's righteousness to us; Secondly, in the free remission of our sins. Secondly, Man justifieth God (Luk. 7.29, 30.) And all the people that heard him, and the Publicans justified God, being baptised with the Baptism of John. Where to justify imports as much as to Glorify doth, (Acts 13.48.) And when the Gentiles heard this, they were glad and glorified the word of the Lord; That is, they readily approved and received the word of the Lord; when we approve the Doctrine, and do of God, his word and works, than we justify him. And how ready should we be on all occasions to justify God, who only is and is altogether good, when he is so graciously ready to justify us who are evil, altogether evil and ungodly. Thirdly, We read in Scripture of man justifying man, which is done any of these three ways. First, He that consents to what another hath done (though the deed be evil) justifieth him in doing it. A secret liking of any man's action is (as much as that amounts to) the justification of his person. Secondly, He that openly approveth or applaudeth what another hath done, justifieth him much more. To consent with sinners is sinful, to flatter them in their sin is abominable. Thirdly, He that stands up to maintain and defend what another hath done, justifies him most of all. All these acts of justification Job denied his friends, while he said (Chap. 27.5.) God forbidden I should justify you; That is, that I should secretly consent to or openly approve and maintain what you have said concerning me, or you in saying it. Fourthly, The same man is said to justify himself; this selfe-justification is that which kindled the wrath of Elihu against Job; The text is express; Because he justified himself, etc. This justification of ourselves is of two sorts. First, Internal and mental; when in our hearts we give sentence for, or approve of ourselves; when we inwardly boast and glory of ourselves, whether in what we are, or in what we do and affirm. The Pharisee (Luk. 18.11.) stood and prayed thus with himself (or to himself, that is, silently) God I thank thee, that I am not as other men are, extortioners, unjust, adulterers, or even as this Publican; I fast twice in the week, etc. Thus he justified himself. Secondly, There is an external and vocal selfe-justification, when we openly commend, and cry up ourselves; Thus Jehu justified himself (2 Kings 10.16.) Come see my zeal for the Lord; He would needs blow a trumpet, and proclaim before all men how good a man he was, and what good he had done. Yet further, the justification of ourselves is twofold. First, Lawful, yea and commendable; Take that in two particulars. First, That man who is really and indeed in a justified state, through the free grace of God in Christ, he, when a just occasion is offered, may justify himself declaratively before men; For as we ought always to justify ourselves declaratively by our works, that is, give evidence by our works that we are justified by faith; so we may justify ourselves by our words, to magnify the rich grace of God in justifying us freely through Christ. David called others to take notice of what God had done for his soul, (Psal. 66.16.) Thus a believer may lawfully at any time, and at all times, it is his duty to justify himself before men, by giving as the Apostle directs (1 Pet. 3.15.) an answer to every one that asketh a reason of the hope that is in him, (that is, of his justified state) with meekness and fear. Secondly, A man that is sound at heart, honest and upright with God, may lawfully justify himself, as to the integrity of his intentions, purposes, and designs, when he falls under other men's jealousies and suspicions. David being often unjustly condemned by Saul, was as often in this work of justifying himself against him, (Psal. 7.8.) Judge me, O Lord, according to my righteousness, and according to mine integrity that is in me; As if he had said, I am judged unrighteously, but I appeal to thy righteous judgement, who fully knowest (which I also know, my conscience bearing witness) mine integrity. I appeal to thy mercy for the many sins which I have committed against thyself, b●● I appeal to thy Justice whether (as I am accused) I have at all sinned against Saul. We may read Paul doing the same at large while he professed (1 Thes. 2.3, 4.) that he did not act upon covetous designs for himself, nor was a flatterer of others, but as he was allowed of God to be put in trust with the Gospel, even so he spoke, not as pleasing men but God, which tryeth the heart. As it was the continual practice of false Apostles and others to discredit Paul's Ministry, by bringing his person out of credit, so it was his continual care to counter-worke them, by a professed vindication of himself. We may lawfully justify ourselves and our actings, when we are not only suspected, but falsely accused, and wrongfully charged about them, and that either of these two ways. First, When we are charged to have done that evil, which we never did, than we may justify ourselves by a flat denial; David did so in that case (Psal. 7.3, 4.) O Lord my God, if I have done this, if there be iniquity in my hand, etc. As if he had said, O God, thou knowest I have not done this which many burden me with. Again (Psal. 35.11.) False witness did rise up, they laid to my charge things that I knew not; I have not had so much as a thought to do that which they say I have actually done. Thus he discharged himself of those crimes, which indeed he never committed nor was guilty of. Secondly, We may justify ourselves lawfully, when the good we have done is charged upon us as an evil deed, or we looked upon as evil doers, when we have done, nothing for the matter, but our duty, and that in the manner according to rule. Thus when Paul had justified himself, by denying the evil which Tertullus, accused him of, (Acts 24.12, 13.) he presently justified himself also in what he had done well, though his enemies judged it evil (ver. 14.) But this I confess, that after the way which they call heresy, so worship I the God of my fathers, believing all things which are written in the Law and the Prophets. This selfe-justification is often very needful; For as there are some who call evil good, so there are others, who call good evil, and make that a man's fault which is his commendation. It was accounted a crime by some of old to be less vicious than others, and it is accounted a crime by some at this day to be more virtuous than others; to be more holy, more exact, more wisely precise and circumspect in our ways than others, many interpret folly, and stamp with madness. (2 Corinth. 5.13.) Paul was thought beside himself, a mere Fanatic in his high actings for Jesus Christ; when our actions are thus misrepresented, and put under such disguises, every good man is obliged to do himself right. For as we may honestly accuse others, and declare the evil that we know they have done, when called to it; so we may speak out and declare the good we have done, & maintain that to be good (if it be good) which we have done, (though many call it evil) when called to it. Thus a man may stand upon his terms with all men, and yet be humble, and deeply sensible of his own sinfulness and vileness before God. Paul saw nothing, upon the matter, but sin in himself (Rom. 7.14, 24.) When I would do good, evil is present with me; O wretched man that I am, who shall deliver me from the body of this death; That is, of sin; as 'tis called (Rom. 6.6.) Thus he spoke when he had to do with God; But when he had to do with men, when he saw himself called to answer the accusations, and wipe off the aspersions which the enemies of the Gospel cast upon him. (1 Corinth. 4.4.) then he saith, I know nothing (that is, no evil) by myself, Paul was very conscious of his natural infirmity, yet very confident of his spiritual integrity. And therefore when he saw the Glory of God was like to be obscured through his abasement, and to be eclipsed by the shadows and darkness which men cast upon his Ministry, than he took due honour to himself, and made the most of himself, according to truth, in the eyes of all the world. Thus I have showed what justifying of ourselves is lawful, and I have done it that we may more clearly discern, what I am to show next, or Secondly, Namely, what that justifying of ourselves is, which indeed is unlawful, reprovable and blame-worthy; I shall instance it in a few particulars. First, They justify themselves sinfully, who do good with a desire to be seen and applauded of men for it; thus Christ charged the Pharisees (Math: 6.5.) They pray standing in the Synagogues, and in the corners of the streets, that they may be seen of men: and (ver: 16.) They disfigure their faces, that they may appear unto men to fast. It is not a sin to be seen of men in doing good, but to do good to be seen of men is sinful, and the patching up of a selfe-justification. Secondly, They justify themselves sinfully, who would pretend, or seem to have done that good, which indeed they have not. There is as much of this hypocrisy lodging and working now in the hearts of the children of men, as was of old in the heart of Saul (1 Sam: 15.13, 14. to the 22d verse) who professed highly to have fulfilled the will of God to a hair's breadth; Blessed be thou of the Lord (said he to Samuel) I have performed the commandment of the Lord; Thus he insisted upon his integrity, and justified himself to the face of Samuel, who quickly convinced him that he had done the Lords work to halves. Thirdly, They justify themselves sinfully, who either totally deny, or extenuate and lessen the evil that they have done; this kind of sinful selfe-justification was opened largely at the 33d verse of the former Chapter, upon that imprecation made by Job, If I covered my transgression as Adam, by hiding mine iniquity in my bosom. I refer the Reader thither for a fuller discovery of it. Fourthly, They justify themselves sinfully, who mingle their own works with the works or righteousness of Jesus Christ for justification; for though such pretend to Christ, and say they take up Christ and his righteousness for justification, yet it will be found a selfe-justification only; seeing unless Christ justify us wholly, he justifieth us not at all; As the Apostle concludes (Galat. 5.4.) Christ is become of no effect unto you, whosoever of you are justified by the Law; ye are fallen from grace; That is, ye who mingle your works with Grace, are not justified by Grace, but (which will be (unless repent of) your condemnation) by your works. Lastly, They justify themselves sinfully, who say they are justified by Christ from their sins, while they continue in their sins, and hold fast their iniquities; For as they that mingle their own good works with the righteousness of Christ, are selfe-justifiers, so also are they that take hold of the righteousness of Christ, while they will not let go, nor part with their evil works. To look for justification while we continue in the love and practise of any known sin and unrighteousness, is as sinful as to expect justification by our own righteousness. Object. But doth not the Scripture say, that God justifieth the ungodly (Rom. 4.5.) I answer, Though God justifieth the ungodly, yet the justified are not ungodly; God justifieth the ungodly and makes them holy by the grace of sanctification, as well as righteous by the grace of justification: righteousness of life is always the fruit of righteousness by faith. Therefore if any man continuing in any known sin, saith he is justified, he hath justified himself, for none do so who are justified of God. O how deeply are they condemned by God who thus justify themselves! Nothing is more desirable then to be justified by God, and nothing is more dangerous then to justify ourselves, either by our own righteousness, or in our unrighteousness. Now as to justify ourselves any of these ways, is exceeding sinful before God, so to justify ourselves any way, layeth us open or obnoxious to the censures of men. And that's the reason why this holy man Job was so deeply censured; For though he justified not himself in any of those senses which are are sinful, yet he did some way justify himself, and while he justified himself only as he might, he was condemned as having justified himself in a way which he might not. We had need be very cautious, how we any way or in any kind justify ourselves, few having done it without incurring censure, if not condemnation from others. But what was Jobs selfe-justification, or of what kind, that it raised such a dust, yea kindled such a flame of Anger in the breast of Elihu? I answer; Job did not justify himself by lies or falsehoods; that was not the matter for which Elihu was angry with Job, but because he supposed he was more tender of his own name then of Gods. Thus the Text speaks expressly; Against Job was his wrath kindled, because he justified himself rather then God. Hence note; To justify ourselves rather then God, is not only sinful but flagitious, not only sinful but blasphemous. Let God be true and every man a liar (Rom. 3.4.) woe to those who go about to save their own honour, by speaking that which reflects dishonour upon God, or who keep their own credit untouched, by exposing his to any hazard; let God be just and every man unrighteous. As whosoever exalts himself, humbles God (when we exalt ourselves vainly, we humble God as much as we can, and so it will be interpreted) so he that justifies himself in any degree unduly accuseth God, how much more he that justifieth himself rather then God. To commend or praise ourselves, in the hearing of men, is unsavoury, to commend or praise ourselves rather then men (who are our fellows, yea though our inferiors) is odious, how much more to justify ourselves rather then God, who is infinitely above us. It becomes the best of men, to accuse, judge and condemn themselves, to draw up their own indictment, and say, we have deserved worse than we suffer from the hand of God; and have done less than duty requires at our hand. But, because to justify ourselves rather then God, is a thing so horrid, few will be brought under this conviction, that they are guilty of it, or chargeable with it. And therefore I shall endeavour to make it appear, that there are many who though they do not justify themselves rather then God directly and bare-faced, yet they do it secretly or constructively. I shall make out this in general as it may concern any man, while I more distinctly show, how Job incurred this suspicion, and gave Elihu more than a probable ground to say, that he justified himself rather then God. Job never said, he was more just than God, but he said many things which gave Elihu occasion to say, That surely he justified himself rather then God. First, When he spoke so largely of his own innocency, spending five whole Chapters in the vindication of it, and spoke so little, comparatively, of the righteousness and justice of God, this might bring him under a suspicion of justifying himself rather then God. For what could this intimate to his hearers, but that he had better performed the part of a gracious and righteous man, than God had of a gracious Father or righteous Judge. Though all that be true (how much soever it is) which we speak of ourselves, yet it is not good to speak much, much less all of ourselves; especially when upon that account, we may seem to dispute either the justice or goodness of God in dealing out the troubles and afflictions, under which we suffer. Secondly, While Job did so often and so boldly offer to plead his cause before God's tribunal, and was so importunate for a Hearing, this carried a secret implication, that God had not dealt well with him, or at least had not considered his cause throughly, for if he had, surely he should have found more dealing from God than he daily experienced. Thirdly, While Job complained so often and greatly of the greatness of his afflictions, of the weight and heaviness of the hand of God upon him, and, that he being but a poor worm, the great and mighty God should stretch out his strong hand against him; This also might be construed, as if he thought God did not take a due measure of his infirmities, but let temptations take hold of him which were not common to man, and burdened him beyond what he was able to bear. Now, what was this, but to justify himself rather then God? Fourthly, While he complained that the hand of God had not only touched him, but even abode and dwelled upon him, that he was consumed from morning to morning, that he had not only wearisome nights, but months of vanity appointed to him, that his afflictions were not only exceeding sharp, but exceeding long, yea that though they were extremely violent, yet perpetual, this bare hard upon the goodness and wisdom of God. For, to say that God overacts in the measure, and exceeds in the continuance of our afflictions, reflect alike upon the honour of God, and are rather a justification of ourselves in bearing the cross, then of God in laying it onn. Fifthly, Job in several passages of this book desired God to make an end of him, and take him out of this world; he was troubled that God did not kill him out of hand, or outright; this was a justification of himself rather then God, as if he knew better, whether it were more fit for him to live in a sickly, weakly, painful condition, or to be delivered out of it by death. As we should be willing to die, when God calls, so to live till God calls, and not to hasten death; He that believes (as he ought) will not make haste out of the troubles of this world, much less out of the world, because he finds it troublesome. Sixthly, He seemed to justify himself rather then God, while he was so much troubled, because God did not presently reveal to him the reason of his troubles; Why is light given to a man whose way is hid, and whom God hath hedged in? was his complaint (Chap. 3.23.) that is, wherefore is the light of this natural life given to me, whose way is in the dark, and who know not the reason why I am thus afflicted? We ought to sit down in this assurance, be our condition never so restless, that the most wise God hath a reason for every stroke of trouble 〈◊〉 layeth upon our loins, though we see it not. They who cannot fully resign themselves and their ways to God, yea resolve their wills into the will of God, are much disquieted and restless in their minds, when they see not the reason of Gods dealing with them, or why it is so with them? Let all such know, this also is to make ourselves wiser than God, and to justify ourselves rather then him. And therefore from all these considerations take these two Inferences, which may keep us ever at a distance from this high presumption, yea (which we should carefully avoid) from the shadow and appearance of it; The justifying of ourselves rather then God. First, It is enough to condemn us under the guilt of this sin, if we allow not all that God doth to be good, yea and best for us, how much or how long, or in what kind soever be is pleased to afflict us with evil. It is our duty to accept, that is, to take well at God's hand, the punishment of our iniquity (Lev: 26.41.) how much more to welcome the sorest and heaviest cross which he is pleased to lay upon us, either for the chastisement of our failings and falls, or for the trial and exercise of our graces. It is said (2 Sam: 3.36.) Whatsoever the king (meaning David) did; pleased all the people; There was a wonderful consent and harmony between the people's spirit and David's actions; Surely whatsoever God doth, should please all his people, what ever he dispenseth, be it sweet or sour, hard or soft, light or darkness, it should please all his people, and please them highly; and so fare as we come short of this frame of heart, so fare do we justify ourselves rather then God. Secondly, It is a fault not only if we are not satisfied and pleased with what God doth, but if we do not praise and glorify God in and for what he doth; and that not only in his justice that he hath done us no wrong, but in his goodness, that he hath done all for our profit. That which turns to man's profit, should also turn to the praise of God; But (as the holy Apostle assureth us, Heb: 12.10.) God chasteneth his children for their profit (and that the best and noblest profit) that they might be partakers of his holiness; therefore we ought to praise and glorify him, or to glorify him with our praises while he is chastening us. Truly God is good to Israel (Psal. 73.1.) He is so, not only when he gives Israel outward good things, or things good to fence, but when he afflicts, when he writes bitter things against his Israel, and shows them only visions of sorrow and matter of amazement. Till our souls are wrought up to this Justification of God in his goodness, when things are worst with us, we in some degree justify ourselves rather then God. Again, for as much as Job, who cannot in all things be acquitted from this charge of justifying himself rather then God, was yet of another spirit and principle, than indeed or professedly to justify himself rather then God. Observe; We may speak amiss and wrong God when we do not intent it, nor have the least thought to do so. David prayeth for the pardon of unknown sins (Psal. 19.12, 13.) Cleanse thou me from secret faults, keep bacl thy servant also from presumptuous sins, let them not have dominion over me. To justify ourselves rather then God knowingly, is a presumptuous sin; to lay any blame upon God directly is blasphemy, David prayed not only to be kept from such gross sins, but to be cleansed from secret sins, that is, from those sins which he did not know that he had committed them, and which he never had any intent to commit. We may so mis-place words and misguide actions, when we think not of it, that we may quickly sin against God, yea and justify ourselves rather then God; That which we do or speak is to be judged by a rule, whether it be good or evil, not merely by our intentions though good, nor by our not intending of evil. We may be judged to have done or said evil, though we meant no evil in doing or in saying so. Words and actions well meant may sometimes justly undergo an ill construction. They that hear should interpret every word in the most sense; but if we speak unwarily and unsafely, or (as Moses once) unadvisedly with our lips, we may thank ourselves if we fall under reproof for what we have spoken. Therefore beg of God to set a watch over your mouth, and to keep the door of your lips, let nothing pass unexamined. 'Tis our wisdom to read every word over and over before we speak it; Many hear ill, who have spoken well, how much more may they who speak doubtfully or dangerously. We have seen the cau●● why Elihu was so angry with Job, the next verse will tell us why he was so angry with Jobs three friends. Vers. 3. Also against his three friends was his wrath kindled, because they had found no answer, and yet had condemned Job. We find Elihu angry on all hands, angry with Job, and angry with his three friends; some query upon this renewing of his anger (as God did Jonah) whether he did well to be thus angry or thus to appear in passion, and break out afresh in wrath? and whether the reasons of his anger will bear him out to have been angry with Reason; anger prevails most in those in whom reason prevails least, and they have usually the strongest passions, who have the weakest judgements; children and aged persons, the sick and pained are apt to be angry with others, and hard to be pleased themselves. And 'tis a general ax●om; Invalidun omne natura querulum est. The weak and impotent are naturally angry and passionate. Therefore we had need look to our passions, that they grow not strong, for they will soon proclaim us weak: he is a wise man indeed, that can be at once wise and angry. (Proverbs 19.11.) The discretion of a man deferreth his anger, and it is his glory to pass over a transgression; And as there Solomon teacheth us, that discretion mastereth anger, so he assureth us, that angry persons are more than indiscreet, foolish. (Eccles. 7.9.) Anger resteth in the bosom of fools. Anger often assaults the prudent, but if it abides and takes up its lodging in any bosom, 'tis in the bosom of a fool, at least, in that point, he doth foolishly who dareth his bosom (though but one night) for anger to lodge in. And as at all times, so then especially we should narrowly watch and severely bridle our passions, when (as Elihu here did) we undertake to advise those who are mistaken, or to reduce those that are out of the way; when we give counsel to others, we should be sedate and quiet ourselves. A Physician must not be angry with his patient, nor is it proper to apply medicinal healing counsel to the mind of another with an exulcerated mind. Much might be said concerning this anger of Elihu, but I have spoken to that before in opening the former verse, therefore I shall not stay here upon it; but proceed to consider the reason why he was so. Because they had found no answer, and yet had condemned Job. Not to find an answer may proceed; First, From a defect of pains and industry in seeking it; An answer must be sought and digged for it must be studied and prayed for, else it will not be found. Secondly, The not finding of an answer, may arise from the defect of ability, not of industry; many labour hard, but can make nothing of it; 'Tis probable Jobs three friends laboured much, yet found no answer; And than it was no defect of industry but of ability, they found no answer, because they could not. They (as we commonly speak) did even beat their brains, and by't their nails for an answer, but could not attain it, they pumped hard, but the water would not come, God hide the thing from their eyes; so then, they had not found any answer, because after all their search they could not; nor should it seem strange to us that they could not. At best we know but in part here, and till God by his Spirit teach us, we know nothing at all; So that I say, it should not seem strange to us, that these wise and good men could find no answer for Job, but that which follows seems strange, even to amazement, that though they could not, yet (which, how also could they answer to their own consciences!) had condemned Job. What, condemn a man, and not answer him? 'tis worse then to condemn a man, and not hear him. Possibly he that is condemned unheard, may yet deserve a condemnation; But if we condemn a man unanswered, he certainly, as to us, is condemned undeservedly. And therefore this course of proceeding (if any) is liable not only to suspicion whether it be right, but to condemnation as utterly unrighteous. Though it may be a good man's case not to find an answer, yet surely a good man will not condemn when he cannot answer. But it may be demanded; Did Jobs friends indeed find no answer before they condemned him? we have heard of their answers all along. No sooner had Job ended his former speeches, but they presently answered (Chap. 4.1.) Then Eliphaz the Temanite answered and said (Chap. 8, 1.) Then answered Bildad the Shuhite and said (Chap. 11.1.) Then answered Zophar the Naamathite and said; yea they all three answered Job a second time, and two of them a Third, how then could Elihu justly say, they found no answer, and yet had condemned Job? For answer to this objection; I say, They answered Job, but they did not answer sufficiently. The vulgar latin translation puts this gloss (which is more than the rules of translation allow) into the text, rendering the original thus; Ed quòd non invenissent responsionem rationalem. Vulg: Because they had found no rational answer, and yet had condemned Job. They did not find out nor hit upon the right answer. Improper and insufficient answers, how many soever of them we heap up against any man's argument, are no answers, they are not worthy to be called answers. That only is an answer which carrieth a conviction in it, which reacheth the state and strength of the question, or removeth the objection. In this sense Jobs three friends had found no answer, and yet had condemned Job. The Hebrew is they made him wicked, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sept: & posuerunt eum esse impium. or condemned him as a wicked man. So the Septuagint, they had no answer for him, and yet concluded him wicked; we say, they had condemned Job; and the reason of it is, because to condemn a man is to leave him under a supposal of wickedness, and to stigmatize or brand him for a wicked man. All the wicked shall at last be condemned, and none ought to be condemned, nor are any condemned justly now but the wicked; He that justifieth the wicked, and he that condemneth the just, even they both are an abomination to the Lord, (Pro. 17.15.) There is a very elegant transposition of the words in the Hebrew; we may render the text thus; He that justifieth the wicked, and wickedeth the just, etc. The law of Moses gave an express rule against this perversion of Judgement, in terms quite cross to those in Solomon (Deut: 25.1.) If there be any controversy between men, and they come unto Judgement, that the Judges may Judge them, than they shall justify the righteous, and condemn the wicked. Which you may render thus; They shall justify the just, and wickedise the wicked, that is, they shall declare the just man just, and the wicked man to be wicked. That man either really is, or is accounted wicked, who is cast in his cause and condemned. That was a dreadful sentence (the Scripture (Acts 1.20.) shows it fulfilled upon the traitor Judas) when he is judged, let him be condemned (Psal. 109.7.) we put in the margin, let him go out guilty or wicked. In this sense Jobs three friends when they condemned him, cast him as a wicked man, though they had nothing to answer the plea which he made for his own integrity. We must not conceive any such wickedness in them, Damnarunt pro impio, etsi nulla in eum crimina probare possent quibus ille suam vitam contaminassent. Merc: that they were resolved to condemn him right or wrong, yet they held their conclusion against the light and reason of all his premises, and though they could prove no ill against him, yet vehemently suspecting him, they concluded he was an ill man, and so condemned him. Hence note first. Some will proceed to condemn both persons and opinions, though they can give no reasonable account why they condemn either. We read (Isa. 56.10.) of dumb dogs, that cannot bark; that is, who know not what to speak o● say to purpose. There are many who (in this sense) cannot bark, yet they will by't; and when they have no answer, they will condemn; and usually dumb dogs that cannot bark have the sharpest teeth, and are best at biting, or they are better at condemning then at answering. As some find an answer where there is none; that is, when such reasons are laid before them as are unanswerable, yet they will not give over answering, but still seek a knot in a rush, and draw the saw of contention a●well without end as without cause; so others cannot find an answer where it is; yet when they cannot answer, they can censure and condemn him for wicked or perverse, whom they cannot prove so. 'Tis much easier to say a man is faulty, then to find ●●●ault; yet they who have a mind to find faults, are seldom to seek for somewhat or other which they call so. Note secondly. To condemn opinions or persons when we cannot answer them, is a practice justly condemnable. 'Tis unjust (as was intimated before) to condemn a man before he is heard. For though possibly a man unheard may have justice when he is condemned, yet all agree 'tis injustice to condemn him when he is not heard; Now if it be injustice to condemn a wicked man before he is heard, how unjust is it to condemn a man in whom we can find no wickedness after we have heard him. Thirdly, From the manner of the phrase here used, Note. To condemn a man is to render him wicked. Condemnation (as was showed) is due only to the wicked, and if an innocent be condemned, he is reputed wicked, and receives punishment as guilty. As that sentence of condemnation which proceeds out of the mouth of God against impenitent sinners and evil doers, binds the guilt of their evil deeds upon them, and delivers them up to punishment; so he that condemns his brother, fasteneth guilt upon him, and speaks him deserving punishment; for as where guilt is, punishment followeth, so a fault is conceived to go before. There are these three things in sin, the fault, the guilt, and the blot, or pollution of it; he that fasteneth guilt by condemnation, fasteneth the fault and blot much more; how sad is it then to be deservedly under condemnation? And how great is the privilege of believers, to whom (though in themselves they deserve it) there is no condemnation! (Rom 8.1.) They who in this life are past condemnation, are also passed from death to life. Many are condemned who are good in the sight of God; but all condemnation makes a man evil, yea wicked in the sight of the world. And ●●●ause every sentence of condemnation renders a man wicked in the eyes of worldly men, therefore righteous Magistrates will not condemn hastily; They will not judge (as Christ did not, Isa. 11.3.) after the sight of their eyes, nor reprove after the he●●●● of their ears; To judge by the sight of the eye, is to Judge according to the first appearance of things, before inquisition hath been made, and to reprove by the hearing of the ear, is to reprove according to the first report which is made, without examination. We must not judge thus, because we must judge in righteousness, which cannot be, if we judge thus. How deliberate, how tender should we be in condemning any man, seeing condemnation doth not only impose a punishment upon, but suppose a crime, a wickedness, a fault in him. It is grievous enough to bear punishment, but to bear the burden of a crime or fault, is in reality much more grievous. But seeing Elihu declares his anger against Jobs three friends, because they condemned Job, and had found no answer. Some will say, did not Elihu condemn Job so too? No, he condemned him indeed, but he first found an answer. Again, Elihu condemned Job, but not as his friends condemned him, his friends condemned him as to his state, judging him unsound at heart; But Elihu condemned him only as to this or that particular act or speech; He condemned him, First, because he spoke so largely in the justification of himself (Chap: 33.8, 9, 10, 11.) Surely thou hast spoken in my hearing, and I have heard the voice of thy words, saying, I am clean without transgression; I am innocent, neither is there iniquity in me. (And Chap. 34.5, 6.) For Job hath said, I am righteous, and God hath taken away my judgement; should I lie against my right, my wound is incurable without transgression. Secondly, he condemned him for complying with the wicked, not that he thought Job acted like them, but because being a godly man, he in his sufferings spoke sometimes and behaved himself like them (Chap. 34.8.) Which goeth in company with the workers of iniquity, and walketh with wicked men. Further, he charged him with stubbornness against God (Chap. 34.37.) For he addeth rebellion unto his sin; and (which sounds strangely) with an easiness towards evil men (Chap: 36.17.) Thou hast fulfilled the judgement of the wicked, judgement and justice take hold on thee. Thus Elihu condemned Job many ways, but he condemned him not, without finding an answer. Yea, I may say, Elihu is he, who in this great controversy and difficulty, hath found an answer, and yet hath not condemned Job, that is, he hath not condemned him as his three friends had condemned him: He condemned not Job as one perverse and crooked in his ways, he condemned him not as one that feared not God and eschewed not evil, He condemned him not as an hypocrite, rotten at heart and unsound in his estate; Thus Elihu found an answer for Job, but condemned him not, no not while his wrath was kindled against him, because he justified himself rather then God. And the process of this book will show, that though Elihu (in the sense spoken of) condemned not Job, yet he found an unanswerable answer, such an answer, as to which Job neither could nor would make any reply; and that is the special business we have to look at in prosecuting his discourse, even to find out the answer which he found; for that will be as the key of the work, to open the whole matter to us, and to show us wherein Job had either failed or exceeded, either in bearing the crosses laid upon him by God, or in managing this controversy with his friends. JOB. Chap. 32. Vers. 4, 5, 6, 7. Now Elihu had waited till Job had spoken: because they were elder than he. When Elihu saw that there was no answer in the mouth of these three men, than his wrath was kindled. And Elihu the son of Barachel the Buzite answered and said, I am young, and ye are very old, wherefore I was afraid, and durst not show you mine opinion. I said Days should speak, and multitude of years should teach wisdom. THis context assigns the reason, First, why Elihu forbore so long to speak, namely, because he was young, that reason you have in the 4th verse, as also in the 6th and 7th. Secondly, why he began at last to speak, namely, because his elders, those grave ancient men would or could speak no more. This he lays down in the 5th verse, When Elihu saw that there was no answer in the mouth of these three men, than etc. Vers. 4. Now Elihu had waited till Job had spoken. The Hebrew is, He expected Job in words; Job was long in words, or he spoke long in many words; and all that while Elihu waited, he kept silent; but when Job had spoken out, and Elihu had stayed some time after, to see whether either himself, or his friends would speak again, than he began. Mr. Broughton translates, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pationtem expectationem sonat, qua duramus in malis, nos rebus melioribus servantes. Bold. yet Elihu waited to speak with Job. The word notes the most patiented expectation, a waiting with much longsufferance, a waiting also in much confidence, as reserving ourselves till better times, or for a more favourable dispensation. So the word is used (Dan. 12.12.) Blessed is he that waiteth, and cometh to the thousand three hundred, and five and thirty days; that is, Blessed is he that waiteth out those days of the Prophecy there specified; he hath a stretched out patience, that waiteth to the very last day, and to the last of that day. The word is used again (Habak. 2.3.) If the vision (that is, the mercy or deliverance revealed and promised) tarry, wait for it; that is, if it tarry beyond the time supposed by man (it never tarries beyond the time appointed by God) wait patiently for it, that is, for the accomplishment of it; yea the word implieth a waiting, as it were, with open mouth, or gaping to receive that good which is assured by prophecy or in the promise. Such an expectation is here ascribed to Elihu, he waited for the issue of that great and long debate between Job and his three friends, or he gaped for such a solid answer as might satisfy him, and determine the Question under debate; Now Elihu had waited till Job had spoken. Hence note. First. As it is always our duty to wait on God, so sometimes on men. We should wait, First, to see what men will do for us; we should wait, Secondly, to hear what men have to say to us; we should wait for counsel, for comfort, for instructions for conviction. We should wait, Thirdly, to perform duty, and to do good to men. Thus God is pleased to wait upon (his creature) man, (Isa. 30.18.) Therefore will I wait to be gracious; As God waiteth to bestow acts of grace on man, so man should wait to perform offices of love and respect to man, or to give him advice, help and assistance, as his case and needs require. Secondly, Consider Elihu who had waited long as a hearer, was afterwards a great speaker. Hence note. They that will speak to any man's case rightly, must first hear him patiently. They must be hearers, who would be learners; Paul sat at the feet of Gamaliel, there he waited as a learner; And if they must wait as hearers, who would be learners, how much more ought they, who would be reachers, reprovers, or reformers? Thirdly, Elihu waited that he might speak opportunely, or in time, Hence note. Due times and seasons of speaking must be observed and taken. (Ecclesiastes 3.7.) There is a time to speak, and a time to keep silence. The providences of God po●nt wise men to both. And usually times of silence fit us for times of speaking; Every thing is beautiful in its season; words spoken in their season, are not only more effectual, but more beautiful, they are like apples of gold in pictures of silver. And therefore as the wise man gives us caution, (Eccles. 5.2.) Not to be rash with our mouths to utter any thing before God; So we should not be rash with our mouths to utter any thing before men, but well to consider what we have to say, and wait our time to say it. The Apostle James. (Chap. 1.19.) would have us swift to hear, slow to speak; and probably, the slower we are to speak, the surer we speak; Hasty speaking hath given men more dangerous stumbles and falls, than ever hasty going did. The Prophet represents our Lord Jesus Christ thus be speaking his Father as to his preparation and furniture for the exercise of his Prophetical, yea of his whole mediatorial office (Isa. 50.4.) Thou hast given me the tongue of the learned that I might know how to speak a word in season. As there is much wisdom in hitting the matter what to speak, and the manner of speaking, how to and dress the matter of our speech; so there is much wisdom in hitting the time and season when to speak. And as to time a thing well in acting, so to time it well in speaking, is the better half of it. Elihu waited till Job had spoken. What I have now touched, may be one reason of his waiting; But the special reason of it follows in the text. Because they were elder than he; and good reason that he should wait upon his elders. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 significat non tantum fenem sed senia confectum, & non tantum senem aetate sed sapientia. The Hebrew is, They were elder for days; they were not only old men for days, but elder for days than he; The word, strictly taken, imports a man more than old, even one that is worn with age. Further, it denotes a twofold eldership; First, an eldership in time, days or years. Secondly, an eldership in wisdom, and understanding. They are our elders indeed, who are wiser than we; eldership in time deserves respect, but eldership in wisdom commands it. And as such are expressed by this word in the Hebrew, so both the Grecians and Romans express their wise men by a word of the same force; Senators were elders, not always in time (there was no Law much less necessity that every Senator should be an old man) but in understanding: every Senator ought to be a wise man, though not an old man. They who are to govern others wisely, had need be furnished with wisdom themselves. Grey hairs alone cannot make a good Magistrate. We read the word applied both to Church-Elders called (Isa. 37.2.) The Elders of the Priests, and to State-Elders, called Elders of the people (Exod. 17.5.) or of the Land (Gen. 50.7.) The Elders of the Land of Egypt went with them. 'Tis said (Psal. 105.21, 22.) Pharaoh made Joseph Lord of his house, and ruler of all his substance, to bind his Princes at his pleasure, & teach his Senator's wisdom. Young Joseph made Pharaohs wise men wiser, and gave counsel to his counsellors. Here Elihu calls Jobs friends Elders, and we may take him either speaking strictly, that they were his Elders in time, or speaking modestly, that they were his Elders in wisdom, knowledge, and understanding, and therefore he was not hasty to speak, but gave them their scope, waiting till Job had spoken, Because they were elder than he. Hence note, First in General. Young men should show respect and wait upon their Elders. The Apostle would not have Timothy slighted, though young, (1 Tim. 4.12.) Let no man despise thy youth; He chargeth the people not to despise Timothy because young; and he chargeth Timothy to carry it so, that none might have the show of a cause to despise him though young; Let no man despise thy youth; let not those that seek occasion find it. Now, as young men, especially young Ministers should be so holy and grave in their conversation, as not to draw disrespect or contempt upon themselves, and as no man ought to despise the young merely because they are young; so all men ought to honour old age. The old Law was express for it (Levit. 19.32.) Thou shalt rise up before the hoary head, and honour the face of the old man, and fear thy God, I am the Lord. See, how these two are joined together, Thou shalt honour the face of the old man, and fear thy God; As if he had said, honour old men in the fear of God, or show fear to God in the reverence and honour which thou givest to old men, who having lived a long time or many days in the world, bear at least a shadow of the eternity of God who is The anciant of days, who lives and abides for ever. There is a twofold stamp of God upon old men, more than upon other men. First their very age hath a stamp of God upon it, for though all ages put together, are not a moment to eternity, yet, as to our computation and reckoning, old age bears the fairest image of eternity: Secondly, old men bear a resemblance of God in their wisdom, ('tis to be supposed that the oldest are wilest, as Elihu speaks v. 7.) So then old men are to be reverenced not only for their precedence in time, but for their experience, wisdom, knowledge and prudence, Seris venit usus ab annis. all which represent them more like to God then younger men. Secondly, Look to the special way wherein Elihu shown reverence to his Elders, even by his long silence; he did not rudely not rashly break into discourse, but waited till they had done. This modesty of Elihu is both commendable and imitable, who would say nothing as long as Job or any of his friends had any thing to say, Mira in hoc elucet antiqworum in publicis concertationibus gravitas et stupendum inviolabilitèr servati in dicendo ac respondendo ordinis exemplum. Bold. because they were elder than he. As the light of nature teacheth reverence to the aged in all cases, so more particularly, in this. There shines (as to this point an admirable comeliness in the disputes of the Ancients, and a most eminent example of order inviolably kept both in proposing and answering. Their rule or maxim was, Let the Seniors speak, let the Juniors hear. Let Old men teach, let young men learn. It is the note of a learned Commentator upon this place from what himself had observed. Living (saith he) once at Paris in France, where, in a Monastery, Majores natu loquantur juniores audiant; senes doceant, adolescentes discant; Pulcherrima disciplinae sententia. Drus. three Indians were brought up and instructed in the Christian Religion, I could not but admire to behold how studiously, and strictly they kept to the Laws of speaking, the younger not offering a word till the Elder had done; The practice of these Indians brought with them out of Heathenism may reprove the imprudence of many, yea the impudence of some young men among us, who will be first in talk, when their betters and elders are in place; The Prophet threatened this as a great judgement (Isa. 3.5.) The Child shall behave himself proudly against the Ancient. The child is not to be taken here strictly, but for any inferior in age, though possibly himself be arrived to the state of manhood. As if the Prophet had said, there shall be a general confusion among all degrees of men, without respect had to age or place, every stripling will take the boldness to talk and act unseemly before his betters. Obeisance and silence, bowing the body, and holding the peace, are respects which ought to be paid to our Superiors whether in time or authority. But as young men should not be forward to speak in the presence of their elders, so they should not be afraid to speak when there is cause for it, especially when their elders forbear or refuse to speak any more. Thus Elihu who had long kept his mouth (as David in another case did Psal: 39.1.) with a bridle, and was dumb with silence, yet at last his heart was hot within him, and while he was musing, the fire burned, and (as it followeth) he spoke with his tongue. Vers. 5. When Elihu saw that there was no answer in the mouth of these three men, than his wrath was kindled. When Elihu saw it, that is, when he was as much assured of it (by their gesture and carriage) as if it had been visible, that those three men had no more to say, or would say no more (for the words may be referred indifferently to their will or power, when, I say, he saw they had no more to say) Either, first, to convince Job of error, or secondly, to defend the truth of God, which they had undertaken (when he saw this) his wrath was kindled, at that instant time, and for that very reason, his wrath was kindled. Some conceive (as was showed before) that this anger proceeded from the passionateness of his spirit, and so tax him with it as his fault; but I rather consent with those who say it proceeded from his zeal for God, and so it was his virtue and his praise. I have met with these words two or three times already since I entered upon this Chapter, and therefore I shall not stay upon them here; And as this anger of Elihu was spoken of before, so the same reason which was given before of his anger is repeated and reported hear again; Then his wrath was kindled because they had no answer in their mouths, that is, because they had no more to say against Job whom they had condemned; and because they had no more to say for God whose cause in afflicting Job they had defended; I shall only add a few brief Notes upon this Verse, and so pass on. First, Some men answer till they have no more to answer. 'Tis very possible for a good and a wise man to be at the bottom of his reason, in some points, or to be brought to such a wall, that he can go no further; David saith, I have seen an end of all perfection, which as it is true of all outward commodities and conveniences, which men enjoy, so both of their corporal and intellectual abilities, or of what they can either do or say. The best of men may see the end of their best perfections in all things, but Grace, and the hope of Glory. Their stock and treasure may be quite spent, their spring exhausted, and they gone ro their utmost line and length. There's no more answer in their mouth, nor work in their hand. Secondly note; It may put a wise man into passion to see how ill some wise men use their reason, or that they can make no further use of it. Then was the anger of Elihu kindled when he saw, they could answer no more, or that there was no answer in the mouth of these three men. Thirdly, As the anger of Elihu is often spoken of, so still we find some what or other is assigned as a ground of it; Whence note; We should see good reason for our anger before we are angry, whether in our own cause, or in the cause of God. There is nothing can excuse anger but the cause of it. Reason is a good plea for passion; And he that hath a true reason for his anger, will probably manage his anger with reason, yea, and mingle it with grace; And so his proves not only a rational, but a gracious anger. Fourthly note; Provoked patience breaks out into greater passion. In the former Verse, we find Job waiting, he waited long and patiently; but being disappointed of what he waited for, his wrath broke out; His anger was kindled; As when God waits long and is disappointed, his anger is increased in the manifestation of it (Rom. 2.4, 5. ver:) Despisest thou the riches of his goodness and forbearance and long-suffering, not knowing that the goodness of God leads thee to repentance? but after thy hardness and impenitent heart, treasurest up wrath, etc. As if he had said, the more patience God spends upon thee, the more wrath is treasured up ●●r thee, and that wrath will break out the more fiercely and violently to consume thee, the longer it hath been treasured up. Now I say, as the wrath of God is the more declared against man, by how much his patience is the more abused; So the abused patience of man will turn to greater anger, and he groweth the more passionate by how much he hath been the more and the oftener deceived. Thus Elihu is still described acting angrily, yet in the very next verse we shall find him speaking soberly, plainly and to purpose. Vers. 6. And Elihu the son of Barachell the Buzite answered and said. When Elihu saw these three men gravelled, and that after all the outcry they made against Job, they were forced to leave him as they found him, unconvinced of those crimes, of that hypocrisy, which they had laid to his charge, he hereupon saw himself engaged to undertake the matter and offer his opinion. Concerning Elihu, his name, his father's name, Barachel, his tribe or stock, a Buzite, I have spoken at the 2d verse, and shall not add any thing of it here; only take notice, That here Elihu gins his own preface; The former part of the Chapter contained the report of the divine historian concerning Elihu; but these are the words of Elihu himself; here he gins like an Orator to gain favour with and attention of his hearers, or to prepare the minds of his hearers to receive what he had to say; And upon this subject or piece of Rhetoric (making Prefaces) he spends the whole that remains of this Chapter. And Elihu, etc. answered and said, I am young, and ye are very old (that is it which he said) therefore I was afraid and durst not show mine opinion. As if he had said, I am conscious to myself of the weakness which accompanieth youth; I very well know my own incompetency for such a work; I am young. Parvus secundum dies. Heb: The Hebrew is, I am few of days, or, little according to days; if you should reckon or measure, me by days, I am very little; And is not every man so? If you measure any man by days, is not he very little? Thou hast made my age a span long (said David, Psal. 39.7.) that's quickly measured. Job spoke thus (Chap. 14.1.) Man that is borne of a woman, is of few days, and full of trouble; He saith not, this or that man, but man, take old men, the Elders, take all men, the oldest men are but few of days in themselves considered; and comparatively to the age or rather the eternity of God, their utmost age is but as a drop to the ocean. Thus all men, even ancient men are few of days, which is here the description of a young man, I am young (saith Elihu) or few of days; but compare one man with another, so some have few days, and others many days; young men have few days, and old men have many days, compared with one another. I am young, and ye are very old. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 decrepitus. The word notes decrepit old age, the very dregs of age, the utmost line of life; old age like a heavy burden bows the back, and cripples the limbs of the strongest and stoutest sons of Adam. See more of this word (Chap. 15.10. Hominis aetates in septem partitur, Hypocrates 1 Parvulus ad annum 7 mum. 2 Puer ad An: 14. 3 Adolescens ad An: 21. 4 Juvenis ad An: 28. 5 Vir ad An: 50. 6 Senex ad An: 56. 7 Decrepitus post quamdiu vivit. ) There are several divisions of the life of man, some cast it into four parts, suitable to the four seasons of the year; some into five, alluding to the Acts of an Interlude or play; others into seven, in allusion to the Planets; now what ever division you make of the life of man, this decrepit old age is the last. I am young, and ye are very old, wherefore I was afraid, and durst not show mine opinion. What effect that sense which Elihu had of his youth or fewness of days produced in him, is set forth in these words; 'twas fear, I (saith he) was afraid, etc. There is, (as to this point) a twofold fear: First, a cowardly fear; Secondly, a modest fear; when Elihu saith, he was afraid, he doth not mean the fear of a coward; but of a modest man: it is not not cowardice to be afraid of doing many things, to fear to do those things which are unlawful, or which are uncomely, is no part of cowardice. This latter fear surprised or rather composed Elihu; he was a man bold spirited enough, but modesty made him afraid to show his opinion. There is a great elegancy in those words; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 est serpere & denotat timorem serpentum latebras quaerentium & videri metuentium. Aben Ezra. I durst not show mine opinion; They imply, he hide his speech, as Serpents hid themselves when men approach. (Micah 7.17.) Serpents which are a terror to men, and make them afraid, are also afraid of men, their appearance causeth them to run and hid their heads. The Rabbins take much pains in their Criticisms about this word to express a virtuous modesty. As it is a duty to be (as Christ exhorts his Disciples to be) especially in times of persecution (Math: 10.10.) wise as Serpents, so it is a virtue to be fearful as Serpents, even to fear as much to be heard by some men, as Serpents fear to be seen by any man. Reptilium more dimisi me; unde vulgatus reddit, Demisso capite veritus sum. Drus: Thus Elihu held down his head, he was afraid and durst not show his opinion suddenly, nor declare his judgement in the case, for the reverence he bore to those graver and elder heads. Note hence. First, Young men are apt to run into mistakes, their heat usually exceeds their light. Youth drives furiously, and commonly carrieth presumption with it, or is itself hurried by presumption. Though God hath given a young man a good understanding, quick parts, and a ready tongue, yet he wants much, because he hath not seen much, and so is very liable to miscarriage. He cannot look through, nor see to the end of things; for as it is the great and sole privilege of God to cast an eye quite through all intermediate, both actions and revolutions, and to see the end from the beginning: so it is more peculiar to those that are aged and long experienced, to see much of the end of things in their beginnings, or to see what is like to be as well as what is. 'Tis the part of a wise man to consider what may come, and whether things tend; there is much weakness and deficiency in young men as to this. As most young men want senses exercised (as the Apostle speaks of all un-improved Christians of what age soever (Heb: 5.19.) as I say, most young men want senses exercised) to discern what is good or evil; so they want senses exercised to discern what good or evil is like to be, they rarely see effects in their causes, or events in their prognostics. Therefore Elihu might well say, I am young, therefore I durst not venture to show mine opinion. Paul giveth Timothy somewhat a strange warning (2 Tim. 2.22.) Flee youthful lusts. Timothy was young, but was he noted for indulgence to any youthful lusts? what lusts doth he mean? surely not drunkenness, nor uncleanness, nor any lose behaviour; for though the most sober and temperate young men, have in them the seed of all these, yea of every lust, yet Timothy at that time was a pattern, a mirror, not only of sob iety, but of holiness; and Paul was even forced to bid him take more liberty in the use of the creature, than he used to allow himself; Drink no longer water, but use a little wine for thy stomach sake, and for thy often infirmities. Surely Timothy was a man that fled such youthful lusts fast and far enough when he drank nothing but water, and must be bid to drink a little wine (1 Tim: 5.23.) What lusts then were they which Timothy was exhorted to flee? the words following (ver. 23, 24, 25.) seem to clear it; that because he was young, he should take heed of rushing into unnecessary Questions and disputes, which young men are apt to do in the heat of their spirits; nor are there any lusts of the lower or sensual appetite, to which the heart of man is more intemperately and vainly carried out, then to those of the understanding; and therefore the Apostle counsels Timothy to avoid unprofitable Questions, knowing that these gender strife; (Those Questions cannot promote faith in or holiness towards God, which only stir up and foment strife among men) and the servants of the Lord must not strive, but be gentle to all, and patiented. These virtues, and graces, are opposed chiefly to the youthful lusts which Paul exhorts Timothy to take heed of; As if he had said, Be not too and hasty (as young men are very apt to be) in pursuing of controversies and entangling thyself in the thickets of Opinionists. Elihu was of an excellent temper, who, because young, was afraid and durst not show his opinion. Secondly, Note. It is good to fear, and suspect our own judgements, or, to fear that we may err, they seldom do or speak amiss who fear they may. An over-confidence of being in the right, hath settled many in a wrong way; to be under a sense of our readiness to fall, preserves us from falling, (Hosea 13.1.) When Ephraim spoke trembling, then, he exalted himself; There are several senses given of that place, but according to our translation, the meaning is carried thus; When Ephraim was in an humble frame, and jealous of himself, not confident, nor overbold (as some are who presume to carry all before them) when he spoke trembling, or did even tremble to speak, than he did that which tended to his own advancement and exaltation. This gracious trembling doth at once settle us the faster, and raise us the higher in the ways and things of God. It is a high point of wisdom to have low apprehensions of ourselves; though that be true, Tanti eris aliis quanti tibi fueris. You shall be esteemed of others, as you esteem yourselves; If a man undervalue himself others will; yet, 'tis best erring on that hand; Let the price be much too low, rather than any thing too high, when you are occasioned to put a value upon or rate yourselves. Again, Consider what an excellent speaker Elihu was when he came to it, as will appear hereafter, yet see how he stood trembling, he durst not speak, nor offer his opinion. Hence note: Usually they who have most ability to speak, are most backward to speak, or sparing of speech. They are not easily brought to it, who have it in them; The belly of Elihu was as full with matter, as an Egg with meat or a bottle with wine; yet how slow was he in opening himself? They who are and have least are most desirous, if not ambitious, to appear most, and would make up in seeming what they are not in being. As Elihu in this verse hath showed himself afraid to say any thing, so he shows us in the next, who, he hoped, would have said all, and altogether have saved him a labour. Vers. 7. I said, days should speak, and multitude of years should teach wisdom; Or, as the text may be rendered, let days speak; Loquantur dies sunt enim verba permittentis q.d. sinam loqui illos, non praeripiam eis loquendi locum. Pisc: days shall not be hindered by me from speaking, let days speak their fill. But what meaneth he, when he saith, let days speak? how can days speak; 'tis an elegancy in Rhetoric, when that which belongs to a person, is ascribed to a thing, as here speech to time, let days speak; that is, let those who number many days, who have lived and seen many days, let them speak; they who have lived most days on earth, are yet indeed (as Bildad told Job, Chap. 8.9.) but of yesterday, and so have lived, as it were, but a day; yet, according to common account, some men are so very old, that you may call them days, and to them we may well say, let Days speak. Johannes de Temporibus. We read of one who was called John of Times, because he had lived (if the Records spoke true) three hundred years and more. An old man is a man of days; and thus Elihu might say, let days, that is, old men speak. But Children can speak, why then doth he say, days should speak? I answer; There is a twofold speaking; First, natural, thus Children, as soon as they are out of their swadling-bands, learn to speak; such speaking is but a natural act; Secondly, There is a speaking which is an artificial or studied act; thus Orators and men of eloquence speak; such speaking Elihu intended when he said, days should speak; He looked they should speak to purpose, speak by rule, even the quintessence of reason; he presumed they would have brought forth somewhat worthy of their years, and that he should have received such instruction from them, as they had learned from old age itself; I said days should speak Children can speak words, but old men should speak things, every word should have its weight; their tongues should drop as the honeycomb, and be a tree of life to feed and refresh many. It is most truly said of the word of God in Scripture, Every tittle of it hath a mountain of sense, a mighty weight of truth in it; And surely the words of old men should be weighty and convincing; They should speak truth with such evidence both of testimony and reason as may put to silence all those who speak against or besides either truth or reason. As, day unto day (saith David, Psal. 19.2.) uttereth speech, that is, every day speaks somewhat; so men of days should speak much both for instruction and conviction. I said days should speak. Hence note. That's not to be esteemed as done at all, which is not well done, or not done to purpose. An old man doth not speak unless he speaks wisely, edifyingly, and to the point. The aged speak like children, when they speak foolishly, or unfruitfully. He only is a good speaker, who speaks that which may do others good, or make them better. We say proverbially and truly both of saying and doing, As good never a whit, as never the better. I said days should speak, and multitude of years should teach wisdom. Elihu reckons the age of aged men, by multitude of years; this he doth only to heighten the matter; what wisdom might he not expect from a multitude of years? that is, from such as had lived a multitude of years. Certainly thought Elihu, they will Teach wisdom. There is a twofold wisdom; First, that which is merely rational; Secondly, that which is spiritual; or there is first, a common; secondly, an holy wisdom; Elihu expected wisdom of both sorts, but chiefly of the latter, from multitude of years. He expected they would teach the wisdom which the Spirit of God had taught them; Sapientiam intelligit, quae in vera dei & nostri cognitione sita est; cujus author sit spiritus dei, non hominis animus, non anni, non usus, non experientia. Merl: that wisdom which consists in the true knowledge of God and of ourselves, that wisdom which is from above, that which man hath not from himself, nor is taught him by days or years, by use or experience only. And it was very probable, that they who from their youth had been instructed in the things of God, being grown old, should also be grown further in this wisdom, and riper in this sort of knowledge. And therefore Elihu spoke according to the rule of right reason, when he judged that those three aged men had attained to a very high degree of divine light. Such is the goodness of God to his people, that usually they grow in grace and knowledge as they grow in years; For though God is Debror to no man (but Creditor to all men) and though old age in itself considered, deserves nothing of God, yea is not only undeserving, but (because sin multiplies as our days do) ill deserving, yet as Christ saith, To him that hath, (that is, who useth and improveth what he hath) more shall be given; And therefore though true wisdom be a free gift, and is infused and wrought by the Spirit of God, yet we may in probability, and aught according to charity, judge, that they who have most days, have also most wisdom. Though wisdom be not entailed upon old age, yet there we are most likely to find it. I said multitude of years should teach wisdom. Hence observe first. We may well expect they should be very wise, and knowing, who have had much means, and many opportunities of obtaining knowledge and wisdom. And therefore we have reason to expect much wisdom from those who have had a multitude of years passed over their heads; It is a common rule in Logic, Causis sufficientibus positis in a●tu necessario sequitur effectus. When sufficient causes are put in act, the effect must needs follow; And so where probable causes are in act, probably the effect will follow. Old men having been well brought up in youth, and having had fair opportunities to attain knowledge and wisdom, are rightly presumed and judged well stored and stocked with both. Where shall we find wisdom, if not among the Ancients? where, if not among a multitude or throng of years and days? where else should we look for it? shall we go and inquire among the green heads and young beginners for it? shall we go to novices and children for it? We may say, surely they who have been long taught, have learned much, surely they who have heard many soul-searching Sermons, and continued from day to day under the droppings of divine truths, are full of fruit and very fruitful; whether shall we go for fruit else, if not to these? shall we go to those that live as upon the mountains of Gilboa, where David prayed no rain might fall? shall we go for Gospel-fruit to the wild naked untaught Indians and Barbarians, or to the rightly instituted and plentifully instructed Churches of Christ? may we not more than say, conclude, surely these are wise, and full of spiritual understanding? Quanquam te Marce Fili Annum jam audientem Cratippum idque Athenis abundare oportet praeceptis institutisque philosophiae, etc. Cic: de Offi: lib. t. The Roman Orator Cicero took it for granted that his son Marcus was well grounded in and plentifully furnished with the principles of Philosophy, because he had been at Athens a whole year, and there heard Cratippus a famous Philosopher read many excellent Lectures about things natural and moral. And may we not say to many thousands of Gospel-hearers and professors, what? you that have heard such, and such able Ministers, you that have had the word so long preached, and that at London (more famous for Gospel knowledge, than Athens for philosophy) surely you are filled with all knowledge in the mystery of Christ, and with all goodness in the practice of godliness. And doubtless, the Lord will argue it with those that have had time and opportunities, as a rich price in their hand to get wisdom, as Elihu did with his friends being aged men. Who can imagine, but that they are full of wisdom, that they abound in knowledge and spiritual understanding, who abounding in days and years, have abounded also in means of knowledge. Note Secondly. As old men should abound in knowledge, so they should approve themselves ready to teach the ignorant. I said days should speak, and multitude of years should teach wisdom. 'Tis a duty incumbent upon them who have learned much, to teach much. To convey wisdom and knowledge to others is most proper to such, as well as most ornamental, and honourable. To be knowing ourselves is a great mercy, and to help others to the knowledge of what we know is a great duty; we lose one special end of knowing, if we know only for ourselves. To communicate and diffuse our knowledge to others is the noblest way of using it, and the best way of improving it, and that in a double respect; First, it is the best way of improving it, as to increase; Secondly, it is the best way of improving it, as to reward. The more we give out our knowledge, the more we shall have of it, and the more we shall have for it both from God and men. The Apostle saith of a Gospel Minister (1 Tim. 3.2.) He must be apt to teach, not only able, but apt, that is, ready and willing to teach; now what the Apostle speaks there of an Elder by office, is true of those that are elders in time, they also should be apt to teach; not only able, but ready and willing to teach in and according to their sphere and power. I said days should speak, etc. Thirdly, Note. 'Tis a reproach to old age, not to be knowing and w●se, not to be able and apt to teach wisdom. That old age is venerable, not which hath white hair, but which whiteneth with virtuous and worthy actions; Senectus illa venerabilis est, non quae canis sed meritis albescit. Ambro: lib: 7. Epist. 70. Elihu speaks here, not only narratively but reprovingly, he reflects upon the ancient, whose abilities come not up to or do not equal their years. The aged may well blush and be ashamed to be sound ignorant of, or unskilful in any thing that they ought to know. The Apostle shames the Hebrews with this, and tells them they were dull of hearing (Heb. 5.11, 12.) because when for the time they ought to be teachers, they had need that one should teach them again which be the first principles of the oracles of God, and were become such as had need of milk and not of strong meat; As if he had said, When for the time, days, and years, which have gone over your heads, (the reproof lies there) you should be able to teach others, what a shame is it that you yourselves should not be capable of those higher teachings, which he calls strong meat, but must be dealt with about the very principles of Religion, and be fed like Children with milk and spoons? How is it that you who should have had senses exercised to discern both good & evil, should be so little able to distinguish them, either in their minds or degrees. These were spiritually Children, while naturally old men; They had not learned of their teachers, when the Apostle had reason to hope they had been able to teach learners, yea were learned teachers. Some are exceeding old, & exceeding ignorant, they have multitude of days upon them, yet if asked, they are not able to hold forth the least Number of divine truths, possibly not one in a right understanding; As grey hairs are a crown of glory when found in the way of righteousness, so grey hairs are crowns of glory, when found in a way of wisdom, knowledge, and understanding, otherwise to be old and dotish, old and sottish, how dishonourable is it! yea, they that are old and ignorant, shall at last find their old age, a strong aggravation, as of all their sins, so especially of their ignorance. JOB. Chap. 32. Vers. 8, 9 But there is a spirit in man: and the inspiration of the Almighty giveth them understanding. Great men are not always wise, neither do the aged understand judgement. ELihu, as was showed in the former words, having in vain waited for the wisdom of the Ancient, proceeds in this Context to give the reason why the Ancient are not always wise. Vers. 8. There is a spirit in man; and the inspiration of the Almighty giveth understanding. There's the reason of it; we render the first word of this eight verse by the Adversative particle (But) there is a spirit in man; it is usually rendered by the Affirmative particle, verily, truly, or indeed. Mr Broughton saith, Certes a spirit is in sad man. These is some difference in opinion about this spirit affirmed to be in man. Divers expound Elihu intending the Spirit of God; there is a spirit; that is, the divine Spirit, the holy Spirit of God, or God the Spirit is in man. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Symmach. One of the Greek translations puts it into the text; Surely the Spirit of God is in man; and the Chaldee paraphrase gives it in a like expression; Surely there is a prophetic spirit in the son of man, or, in the sons of men. Some are induced to this interpretation, because it would be (say they) but a cold argument to commend what he had to say for the rectifying Job, by telling him that man hath a reasonable soul, which is common to all men. Yet I rather conceive that in this first part of the verse, the spirit spoken of is the natural spirit of man, which in the latter part of the verse he affirms is instructed, by the inspiration of the Almighty, with supernatural light for special services. The word is often used in Scripture to note the reasonable soul, or those powers of the soul which are the vessels of reason, or in which natural reason hath its seat and exercise. There is a power of reasoning in man, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 animam rationalem denotat. or a spirit which is able to discourse of all things; there was such a natural power implanted in man at his Creation, and though that power be much weakened and broken by the fall, yet there are, to this day, some remains of it in all men as borne into this world; Surely there is a spirit in man; And because the word is universal, or extendable to all men, therefore it is more than probable the word spirit here is to be taken in the largest sense; for every man hath not the Spirit of God: yea the word here used for man, notes man of the meanest rank or lowest form; surely there is a spirit (in enosh Mr Broughton translates) in sad man, in sickly man, in weak man, in the sickliest weakest and lowest of men there is a soul, a spirit endued with reason; this is, as the substratum or ground of the whole business, Surely there is a spirit in man. And in the latter part of the verse, Elihu showeth what that is which heighteneth raiseth and improveth this natural spirit, certainly there is a spirit in man, every man hath a reasonable soul. And the inspiration of the Almighty giveth understanding. Inest quidem hominibus vis illa rationatrix sed quae nisi dei afflatu dirigatur, verè sapere non potest. Bez. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 anhelavit. The work of God enlightening man is expressed by breathing; when Jesus Christ gave his Disciples the Spirit, he breathed upon them, (or inspired them) and said, receive ye the holy Ghost (John 20.22.) For, as in the first Creation, when God gave man a natural being, he breathed into his nostrils the breath of life, and man became a living soul (Gen. 2.7.) so in the second or new Creation God breathes a spiritual life into that life, and man becomes a quickened soul; And as his own soul is quickened by the holy Spirit of grace, so he is fitted, as an instrument in the hand of God, to quicken the souls of others with grace, or to instruct them in the ways of grace. The inspiration of the Almighty giveth understanding. But hath not the reasonable soul of every man an understanding? Doubtless it hath. Therefore I answer; The understanding may be taken two ways; First, for the faculty; Secondly, for the furniture and enrichings of it; now though every man hath an understanding, yet every man hath not a furnished and an enriched understanding, a beautified and an adorned understanding. The Scripture speaks of some men as if they were nothing but understanding (Prov. 1.5.) A wise man will increase knowledge, and a man of understanding will attain unto all Counsel; Every man hath an understanding, but every man is not a man of understanding; every man is not a man of understanding in natural and civil things, much less in things divine and spiritual. As some men have so much will, or rather wilfulness, that they are nothing but will; and some have so much passion, that they are nothing but passion; so others have such riches and treasures of understanding, as if they were nothing but understanding. Now, it is the special inspiration of the Almighty which giveth such an understanding; that is, an enlarged and an enriched understanding. We say, the inspiration of the Almighty g veth understanding. The Hebrew is but one word, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Intellectificat eos. Brent. which we may express as some do, It Intellectifieth. So then, the scope and meaning of this verse is plainly this; That howsoever every man, the meanest of men, hath a reasonable soul, yet the furniture of the understanding, or man's fullness of wisdom and knowledge is by gift or inspiration of the Almighty; and therefore some read the verse thus; Surely there is a spirit in man, but the inspiration of the Almighty maketh them to understand. Thus Elihu would g●ine credit and authority to what he had to deliver, as being by the teachings and dictates of the Spirit of God. Est spiritus in hominibus, spiratio autem omnipotentis docet. Sept: The Seventy comply fully with this rendering; There is a spirit in men, but the inspiration of the Almighty teacheth; As if Elihu had said, Though man be endued with natural knowledge and reason, which can do somewhat, yet until light shines from above, till the spirit of God comes in and enlargeth the natural spirit, it cannot see fare, nor do any great matter. Or take the sense of the whole verse thus, in connection with what went before; Though old age hath odds of youth, yet one man as well as another hath a spirit of reason and judgement in him, whereby through supply of special inspiration from God (who can do all things) he may be able to know that which want of years denieth him. From the words thus opened, Observe, First. Wisdom or understanding is the gift of the Spirit of God. We have a like assertion by way of question in the 38th Chapter of this book (ver. 36.) Who hath put wisdom into the inward parts, or who hath given understanding to the heart? who hath? hath man put wisdom into himself? or hath he made his own heart to understand? the Question denies, no, man hath not done it. Wisdom is an Influence or an Inspiration from the Almighty; knowledge to order common things is of the Lord (Isa. 28.26, 29.) His God doth instruct him (the husbandman he means) to discretion (in ordering the ground) and doth teach him; how much more in spiritual things and the mysteries of the kingdom of heaven. (Prov. 16.1.) The preparation of the heart in man, and the Answer of the tongue (that is, The fitting of the heart for any right answer of the tongue) is from the Lord; both the general preparation of the heart for service or use, and the special preparation of it to this or that service & use is of the Lord, & so is the Answer of the tongue for the discharge of it. (Eccles. 2.26.) God giveth to a man that is good in his sight, wisdom and knowledge and joy; As God giveth man the knowledge of things, so wisdom to know how to order and manage the things that he knoweth; Some have more knowledge than they know how to manage, their knowledge masters them, they are not masters of their knowledge; they have more knowledge than wisdom. Now God gives to him that is good in his sight (that is, to the man whom he chooseth and is pleased with) knowledge and wisdom; and then he gives him joy, that is, Comfort in the exercise of that knowledge wherewith he is endued; this is a notable and a noble gift of God. We read (Isa. 11.2.) The spirit of the Lord shall rest upon him, the spirit of wisdom and understanding; It is a prophecy of Christ, who being made in all things like to man, had a natural spirit, or a reasonable faculty, and he had that furnished by the spirit without measure; the spirit of the Lord rested upon him, the spirit of wisdom and understanding, the spirit of Counsel and might, the spirit of knowledge and of the fear of the Lord; even Christ as man received an unction or inspiration from the Almighty for the fullfilling of his mediatorial office; much more do mere men for the fullfilling of any office they are called unto. (2 Cor 3.5.) We are not sufficient of ourselves so much as to think a good thought; Our sufficiency is by the Inspiration of the Almighty. (James 1.17.) Every good gift and every perfect gift is from above; It is not a vapour that riseth out of the earth, but an Influence which distils and drops down from heaven, it is from above; that is, from God, who though he be every where filling both heaven and earth with his essential presence, yet (according to Scripture language) his most glorious and manifestative presence is above; and therefore to say, every good gift is from above, is all one as to say, it is from God. Daniel and those other three Noble youths of the Jewish race exceeded all the wise men of Chaldea in rare abilities, and the Scripture tells us, whence it was, that they did so. (Dan. 1.17.) As for these four Children, God gave them knowledge and skill in all learning and wisdom; and the assertion is laid down in General (Dan. 2.21.) He (that is, God) changeth times and seasons, he removeth Kings and setteth up Kings, he giveth wisdom to the wise, and knowledge to them that know understanding; All these Scriptures speak with one Consent the language of this Text, It is the Inspiration of the Almighty that giveth understanding. And if we compare 1 Sam: 10.1. with the 6th 9th 11th and 12th verses of the same Chapter, we have a most remarkable passage to this purpose. Where Saul having received the unction from Samuel, both as an assurance of and a preparation for the exercise of his kingly office over Israel; Samuel tells him (ver. 6.) The Spirit of the Lord will come upon thee, and thou shalt prophesy with them (that is, with the company of Prophets spoken of in the former verse) and shalt be turned into another man. And the holy text adds (ver. 9) God gave (or as we put in the margin turned) him another heart. There is a twofold turning or changing of the heart, or of a man into another man. First, by gifts of Illumination; Secondly, by the grace of Sanctification; the great change of the heart is that change, of Conversion, by the grace of Sanctification; Saul was not turned into another man, nor had he another heart, as changed by Grace (for he shown still his old heart in his new kingly state) but he had another heart, or he was another man as changed by gifts; the spirit of the Almighty gave him understanding for the Government which he was called to; for whereas before he had only a private spirit, taken up about and the affairs of husbandry, than God gave him a spirit of prudence and valour, a spirit of wisdom and magnanimity, a Noble and an Heroical Spirit, befitting the Governor of so great and populous a kingdom, both in peace and war. Every Calling is a mystery, much more the Calling of Kings and Supreme Magistrates. It was said to Imperial Rome; Tu regere im perio populos Roman memento; Hae tibi sint arts— Do thou remember to Rule Nations and Kingdoms, let these be thy arts; This Art the Spirit of the Lord gave Saul, even knowledge and skill to rule and govern; yea he had a gift of Illumination, not only for government, but for prophesy, he was found amongst the Prophets; and when (v. 11th) they asked (wondering) Is Saul also amongst the Prophets; As if they had said, How strange and unheard of a thing is this, that Saul should be furnished with the gift of prophecy, and join himself with the Prophets? They who before were acquainted with his person and manner of education, were even amazed at the sight; And while they were surprised with this amazement, one of the same place (as it seems wiser than the rest) Answered and said, but who is their father? (ver. 12.) That's the special word, for which I allege this text. What? Saul among the Prophets! is it not strange that he should be Inspired! Than one Answered and said, who is their father? As if he had said, Do not any longer stand wondering at this thing, but consider who is the father of Saul as a Prophet, as also the father of all these Prophets. Saul was the son of Kish as to natural descent, but he had another father as he was a Prophet, and so all these Prophets, had (besides their Fathers as men) one and the same father as Prophets. Therefore wonder not that ye hear Saul prophesying, for all these whom ye hear and see prophesying, have not these gifts by birth from men, nor by industry from themselves, but from God who is a free agent, and inspireth whom he pleaseth. The same God who, by inspiration, hath freely bestowed those gifts upon the other Prophets, hath also inspired Saul with a gift of prophecy. The Spirit of God is his father (in that capacity) as well as the father of these other Prophets. And hence that Scripture runs in the plural number, who is their father? Unless God give power from above, the understanding is dark, the memory unfaithful, the tongue stammering; It is light from on high that teacheth the skill of prophecy. Solomon had the greatest measure of understanding of any mere man since the fall of man, and of him it is said, (1 Kings 4.29.) God gave Solomon wisdom and understanding exceeding much, and largeness of heart, even as the sand that is on the seashore. Solomon's heart had been as narrow as another man's, if the Inspiration of the Almighty had not widened it. When Moses was so sinfully modest, as to excuse his Embassy to Pharaoh, supposing himself not fitted for such an undertaking (Exod: 4.10, 11.) O my Lord, I am not eloquent, neither heretofore nor since thou hast spoken unto thy servant, but I am slow of speech, and of a slow tongue. God presently put the question to him, Who hath made man's mouth? etc. As if he had said, Cannot he give words into thy mouth, who gave thee a mouth? cannot he act thy organs of speech who made them? Now therefore go and I will be with thy mouth, Est deus in nobis, sunt et commercia caeli, sedibus aethereis spiritus iste venit. Ovid. and teach thee what thou shalt say. The Inspiration of the Almighty shall give thee understanding. Heathen Poets have boasted of their ●●ptures and inspirations. The people of God have a promise of the Spirit to lead them into all truth, and to help them in maintaining those truths. From this general, that the furniture of the understanding is the gift of God, or by Inspiration of the Almighty, take these hints by way of Coralary. First, If a right understanding flow from the Inspiration of the Almighty, then pray for an understanding, pray for the Spirit; Ye have not because ye ask not, saith the Apostle (James 4.2.) God gives wisdom, but he gives it to them that ask it (Jam: 1.5.) If any man want wisdom, let him ask it of God, who giveth liberally and upbraideth not. God upbraideth us not, either with our want of wisdom, or with the abundance of wisdom that he is pleased to supply us with, and give out to us. When Solomon was put to his choice what to ask, he said, Give thy servant an understanding heart. God gave Solomon wisdom, but Solomon asked it first. All good things are shut up in promises, and the promises are opened to give out their good things, when we pray. (Prov. 23.5.) When thou Criest after knowledge, and liftest up thy voice for understanding, then shalt thou understand the fear of the Lord, and find the knowledge of God. To pray well is to study well, because by prayer light comes in from on high to make studies successful, and the work to prosper in our hand. As the Almighty breatheth down on us, so we must breathe up to the Almighty. To expect and not to pray, is to tempt God, not to trust him. Secondly, Do not only pray for wisdom, but use means, and be industrious for the obtaining of it; The gift of God doth not take off the diligence of man. God doth not work in us that we should sit still. (Prov. 2.4.) Then shalt thou know wisdom when thou seekest her as silver, and searchest for her as for hid treasure. And where is this treasure to be had? Surely in the mines of Scripture, and in all those Appointments wherein God hath promised to meet his people, to shine upon them and give them the knowledge of his ways in Jesus Christ. Thirdly, Be thankful for any gift of knowledge; for every beam and ray of light be thankful; It is God who commands light to shine out of darkness, and that God who at first commanded light to shine out of darkness, daily shineth into our hearts, to give the light of the knowledge of the glory of God in the face of Jesus Christ, (2 Cor. 4.6.) Fourthly, If understanding be from Inspiration, than they who have received much understanding, must be cautioned against two evils; First, not to be proud, nor high minded; that our gifts come from on high, should make us very low in our own eyes. What hast thou that thou hast not received, and if thou hast received it, why dost thou glory as if thou hadst not received it? These are the Apostles soule-humbling and pride-mortifying questions or expostulations rather (1 Cor. 4.7.) You that have received the greatest gifts, whom the Inspiration of the Almighty hath made most wise and understanding, be ye most humble in yourselves. Secondly, let me add (which is another dangerous rock upon which great gifts are apt to dash and split you) take heed of despising those who have received less; our portions are divided and allotted to us by the hand of God. Divine wisdom gives us our portion of wisdom; He that hath most, hath no more than God hath given; and he that hath least, hath as much as God is pleased to give. They despise the wisdom and question the understanding of God in giving wisdom, who despise those to whom he gives less wisdom and understanding than he hath given to themselves. Fifthly, To those who have received but little, I say also two things, by way of caution; First, do not envy those who have received much; It is of God that they have more than you, is your eye evil because the eye of God is good? Secondly, be not discontented with your own lesser portion; do not sit down sullen; say not, we will do nothing with what we have received, because we have not as much as others: we know the doom passed on him who having but one talon hid it in a napkin. If we are discontent with a little portion, or with one talon, that little is too much, and that one too many for us; nothing doth more dim the glory of God, nor more destroy and eat out our own comforts, then discontent; the Devil, since his fall, is the most disconcented spirit in the world, and he was not contented while he stood, he thought he was not high enough, & that was his undoing. They who are discontent with the gift of God, lose what is given, and so fall into deeper discontent; yea, as the Apostle speaks in another case (1 Tim. 3.6.) into the condemnation of the devil. Sixthly, Then, let us not be lifted up in our own natural wisdom and reason, he that would be wise, must become a fool, (1 Cor. 3.18.) until we see our own wisdom folly, we cannot attain the wisdom of God, or Godly wisdom. Seventhly, This shows us the reason of the various kinds, and several measures of gifts among the sons of men. Men differ not more in the measures and degrees of their outward estates, worldly riches, titles and honours, than they do in the measures and degrees of their inward abilities, wisdom, knowledge, and understanding: men differ not more in the feature and figure of their faces, then in the furniture of their minds. One hath five talents, another two, a third but one. And as the various degrees of the same gift, so diversities of gifts are from the sovereign pleasure of God. The Apostle is large and very distinct in this matter (1 Cor. 12.4, 8, 9, 11.) There are diversities of gifts, but the same Spirit; to one is given by the Spirit the word of wisdom, to another the word of knowledge by the same S●●rit, to another prophecy, to another discerning of Spirits, to another divers kinds of tongues, etc. But all these worketh that one and the selfsame Spirit, dividing to every man severally as he will. It is only the will of the Spirit, the will of God which makes this division and diversification of gifts among men. And as the Apostle showeth here the rise or spring of all to be from God, so he had showed that the reason and intendment of all this is the benefit of men (v. 7.) The manifestation of the Spirit is given to every man to profit withal. What ever your gift is God hath given it for profit and use. One hath skill in sciences, another in languages, one is more acute, another more solid, one hath a stronger judgement, another a quicker fancy and a more searching invention, One is best at an argument to convince the understanding, another at a motive to quicken the affections; one can confute an error and state a Controversy well, and another can best discover sin, and convince the Conscience; one hath weight of matter, but is slow of speech, another hath a fluent tongue, but is less material; a third is both; but all to profit withal. Such a Character was given of those three Eminent men in the beginning of the reformation, Res sine verbis Lutherus, verba sine rebus Erasmus, res & verba Philippus. Luther, Erasmus, and Melancthon; Luther had matter and not words, he did not affect any exactness of stile or speech; Erasmus had words at will, but less weight of matter; Melancthon was full in both there was a concurrence or complication of many eminent gifts in him. The same Erasmus, mentioned last but one, hath a like passage in his Preface to the works of the Ancients (which he with wonderful skill and industry redeemed from many mistakes, and set forth more defecate and pure to the view and use of the world) where observing the different veins of divers Authors in their writings, he concludes thus; Several men have their several gifts, as it pleaseth the gift giving Spirit to give to them. In Athanasius we admire a serious perspicuity of speaking, and in chrysostom a flowing Eloquence; in Basil, besides his sublimity, a pleasant language; in Hilary we see a lofty stile, well marched with the loftiness of his matter; in Cyprian we reverence a spirit worthy the crown of Martyrdom; and we are in love with the sweet incentives and modesty of St Ambrose; In Jerome we commend his rich treasures of Scripture-knowledge, and must acknowledge in Gregory a pure and unpolisht sanctity. He shuts up thus; Lest I should be tedious; others ●●ve, from the bounty of the same Spirit, their distinct abilities, by which they are commended to the consciences of the Godly. The Inspiration of the Almighty giveth understanding. And as this is true with respect to the gifts of Illumination, which Elihu pitcheth here upon; so 'tis much more true in reference to the gifts of sanctification; The Inspiration of the Almighty giveth a spiritual understanding to know sin, and hate it, to know Christ and love him; so to know as to be conformed unto, yea transformed into that which we know. The Inspiration of the Almighty gives this understanding, this heart-changeing and life-renewing understanding. Again, There is a spirit [in man] and the Inspiration of the Almighty giveth them understanding; The word is Enos, weak man. Hence Note. God can make the weakest and the unlikeliest of men wise and full of understanding. It is no matter what the man is, if God will use him; he can make Enos to be Ish, the weak man strong, the ignorant a learned a knowing man; Amos was a husbandman, and God gave him an excellent understanding; the Apostles were Fishermen, and yet the Inspiration of the Almighty made them wise above many; God can make the wise foolish, and fools wise. The power of God triumphs over all humane power, and in all humane infirmity. So much the Apostle teacheth (1 Cor. 1.27.) God hath chosen the foolish things of the world to confound the wise, and the weak things of the world to confound the things which are mighty; And base things of the world, and things which are despised hath God chosen, yea and things which are not, to bring to nought things which are, that no flesh should glory in his presence. God chooseth those things which have the greatest improbility for his work, that the power and success of the work may be ascribed to him alone. When we choose, we should choose those that are fit for the work, to which they are chosen; we should not choose a fool to govern, nor one that is of low parts himself to teach others; we should pitch upon the wisest and ablest we can get. Joseph said well to Pharaoh (Gen. 41.33.) Look out a man discreet and wise, and set him over the Land of Egypt. We cannot make men wiser than they are, and therefore we must choose and take those that are wise to do our work. But when God comes to do his work, he often takes the foolish and the weak, because as he calleth them to, so he can fit them for his work. As the strongest opposition of nature against grace cannot hinder the work of the Spirit; when the Spirit comes, he will make a proud man humble, a covetous man liberal, an unclean person modest and temperate; so the weakness of nature cannot hinder his work. If a man below in parts, God can raise him; Out of the mouths of babes a●d sucklings hast thou ordained strength (Psal. 8.2.) or (as Christ allegeth that text, Math: 21.16.) Thou hast perfected praise; one might think, Surely God will take the aged, the learned and great for his praise; no, he ordains praise to himself out of the mouths of babes and sucklings, that is, out of their mouths who in all natural considerations, are no way form up nor fitted to show forth his praise. (Isa. 32.4.) The heart of the rash (or hasty) shall understand knowledge. Heady and inconsiderate persons, whose tongues (as we say) run before their wits, shall then be grave, advised, and serious, both in what they do, and (as it followeth) in what they say; The tongue of the stammerers shall speak plainly, that is, clear words with clear reason; or they shall speak well both in matter and form, right things rightly. All this the Lord doth that he may honour himself, and lift up his own name only, which alone is to be lifted up. Never fear to put an empty vessel to a full fountain; no matter how empty the vessel be, if the fountain be full: God delights in broken weak and empty creatures, that he may mend, strengthen, and fill them. There is a spirit in man [in weak man] and the Inspiration of the Almighty giveth them understanding. Elihu having showed the original of man's wisdom to be from God in this 8th verse, makes an inference from it in the 9th; The inspiration of the Almighty giveth understanding; And what then? surely even hence it cometh to pass, that, Vers. 9 Great men are not always wise, neither do the aged understand Judgement. It is well conceived by some Interpreters, that the Apostle doth more than allude to, even cite this text (1 Cor. 1.26.) You see your Calling Brethren, how that not many w●se men after the flesh, not many mighty, not many Noble are called. If God should choose only of mostly wise men, they would be ready to say, we are chosen for our wisdom; If he should choose and call only or mostly rich men, they would be ready to think, we are chosen for our riches; If he should call only or mostly King's and Princes, they would conclude, we are called for our Greatness; Therefore the Lord passeth by most of these, and calleth the Fisherman, calleth the poor man, the ignorant man, and saith, You that have nothing, you that (in the esteem of the world) are nothing, do you follow me, who have all things, and can supply you with all. Thus here saith Elihu, Great men are not always wise; Why not? the reason is because God doth not always bestow wisdom upon them, It is the Inspiration of the Almighty that giveth understanding; Greatness doth it not; Not many wise men after the flesh, not many Great or Noble are Called. Elihu and the Apostle Paul speak the same thing almost in the same words. This is also a proof of the divine Authority of this book, as well as that (1 Cor. 1.19.) taken out of the speech of Eliphaz in the 5th Chapter at the 13th verse; He taketh the wise in their own craftiness, etc. Great men are not always wise. The word always is not at all in the Original text, and therefore put in a different Character; Great men are not wise; but 'tis well supplied by that word always; For the meaning of Elihu is not that great men are never wise, but not always wise. Great men, the Rabbis, the honourable men of the world, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Magnus unde Rabbi Magister, qui multam eruditionem habet. Honorabiles Pagn: Magnates. Tygur: men in Authority and great place are intended by this word. The Officers which King Ahasuerus set over his feast, are called Rabbis (Est. 1.8.) so that we may expound it here in the largest sense, as including all sorts and degrees of Great ones. Great men are not always wise. That is, wisdom neither floweth from, nor is it always associated with Greatness. As some are little yet great, little in the world, yet great in true wisdom; so others are Great, yet little, they are little in wisdom, or have little true wisdom, though they are great in the world, or have great worldly wisdom. Hence note. It is not greatness of birth, of place, or power, that can make any man wise, nor doth it at all assure us, that a man is wise, because we see him exalted to and settled in a place of power and greatness. The Prophet (Jer. 5.4, 5.) finding some very incorrigible and hardened in sinful courses, concluded them mean persons, and in the lowest form of the people. Therefore I said, Surely these are poor, they are foolish, for they know not the way of the Lord, nor the Judgement of their God. To be poor and foolish is very common; these are poor and foolish (saith the Prophet) but surely I shall find the Great ones better accommodated with wisdom; and thereupon he resolved, I will get me to the great men, and will speak unto them, for they have known the way of the Lord, and the judgement of their God; That is, these great men have had great means of knowledge, and we have reason to suppose them as great in knowledge, as they are in place or power. But did the great men answer his expectation? did he find that in them, which he sought and looked for? nothing less: The great men proved more foolish, or less in true knowledge than the poor, as it followeth, But these have altogether broken the yoke and burst the bonds; As if he had said, I thought these great men had been wise, but I see they are very fools. What can be a greater argument of folly, then to break those yokes and bonds, which the wisdom of God hath put upon us? 'Tis both our wisdom and our freedom to be bound by the most wise and holy will of God; and hence the Prophet accounts this one as strong as a thousand arguments, to prove that the Great men among the Jews were not wise, because they were not only unwilling to be bound to the obedience of the will of God, but wilfully burst those bonds. When Jesus Christ came into the world, the great ones, the Rabbis had the least true wisdom, they would not believe on him, nor receive him; yea some boasted of this their unbelief as an argument of their wisdom (John 7.48, 49.) Have any of the Rulers, or of the Pharisees believed on him? No; they were too wise to believe; Faith in Christ was left to the fools, and counted folly by those wise men; But this people (say they, meaning the common sort or ignorant vulgar) who knoweth not the Law are cursed. And they thought them accursed because they believed in and received Jesus Christ, the chiefest blessing. Great men are not always wise in civil things, very rarely in spiritual things; They have not always the wisdom of a man, they seldom have the wisdom of a real Christian. They are not always worldly wise, or wise for this present world, much less are they always wise for the world which is to come. Great in title, and wise in truth, are a sweet couple, but seldom seen. If so Then there is no taking of things upon trust from the greatest in the world. As it is dangerous to follow the multitude (Exod. 23.2.) the most are usually the worst, and they who are evil, will lead to evil; so there is no following great ones blindfold, for even they are often blind, or (which is worse) will not see; And they who either do not or will not see their own way, may soon lead others out of the way, and turn them aside to that which is not good. Again, This first part of the verse (Great men are not always wise) is rendered by the Septuagint, men of many years, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Sep. or great in years, are not always wise. The Original word may refer to greatness of age, which consists in having lived many years, as well as to greatness of honour, which consists in the enjoying of high places and dignities. But I rather adhere to our translation, that the great men here intended are the Great in power and place, not in years and days, though it be a truth, that such are not always wise; and if we take in that sense also, it is a further confirmation of the general truth in hand, That wisdom is the gift of God, and therefore those men are not always wise, whom we might most probably look upon as such. For as we see Great men, who have the advantage of means for education in learning, are not always the wisest; so the aged, who have that great advantage of time and experience to gather wisdom are not; Both often come short in abilities of understanding and prudence, the former of their inferiors, the latter of their Juniors. This is express in the latter part of the verse, and therefore needs not be inferred from this first part of it, by way of interpretation; Great men are not always wise, then follows this disjunctive proposition; Neither do the aged understand Judgement; or, that which is right. The word Mishpat is taken two ways in Scripture; first, for the rule of Righteousness; Samuel told the people, the judgement or manner of the Kingdom, (1 Sam: 10.25.) that is, how the kingdom should be ordered and governed, according to judgement and rules of righteousness. Secondly, Such an actual Administration as is according to that rule of righteousness, is in Scripture called judgement. The aged do not always understand judgement in either notion; they do not always understand the rule, nor do they always act according to the rule which they understand; they who fail in one, much more in both these, do not understand judgement. Sometimes the aged are at a loss and know not what to do, and oftentimes they are so entangled with their lusts, that they will not do what they know. Yet here remember, these words are not to be taken as an absolute negation of wisdom to the ancient, much less as a reproach upon them: For usually the aged are most understanding in judgement, and we may more probably and do more frequently find Judgement with them, then among those that are young. And therefore when Elihu saith, neither do the aged understand Judgement; his meaning is only this, old age doth not give wisdom, nor is it the old man's privilege only, to understand judgement. Hence note. As honour or greatness of estate, so age or greatness of years, doth not confer wisdom upon any man. Time doth neither stop nor convey knowledge and understanding; old men have not their knowledge by their Antiquity, and therefore, as no man is wise at all times, so no man is made wise by time. In strict sense, wisdom is not the daughter of time, but the gift of the eternal. It is not time but divine favour which makes wise. They are soon made wise and learned, whom God will teach. The teachings of God make young men like the ancients in wisdom, and without his teaching, the aged are like children in folly. Intelligentia juris non pendet a senectute. Pisc: God sometimes denieth wisdom to the Ancient, and sometimes he takes wisdom from them. And God suffers old men to act like children, to go out of the way, to do foolishly, that he may stain the glory of all flesh, and that all might both know and have their dependence on him alone. Hence take two or three deductions. First, From the Connection of these two verses, we learn that, The spirit of God is not tied to any age or degree of men; The Inspiration of the Almighty giveth understanding; Great men are not always wise, etc. The Spirit of God is a free Spirit; and as the Spirit is free because he moves without any desert in the object; as also because he gives liberally, plentifully, and abundantly; so the Spirit of God is free as to the choice of objects, he gives here and not there, he passeth by this man, and takes hold of that, he sometimes passeth by the rich, and takes the poor, (Eccl. 9.15.) The poor wise man saved the City; sometimes he passeth by the old, and takes the young; and he doth all this, that we might ascribe all to himself, not to the age of man, not to any thing in man. God hath promised to be with his Church, and with his Ministers by his Spirit to the end of the world; but the Spirit hath his choice as to particular men, and none have been more deceived than they that thought the Spirit in bonds or tied to them; Come (say they, Jer: 18.18.) let us devise devices against Jeremiah; For the Law shall not perish from the Priest, nor Counsel from the wise, nor the word from the Prophet; The Priests are of this opinion, and Jeremiah is out of the way, he is a false Prophet, and therefore certainly we may proceed in our devices against him, for we have the opinion of the Priests and Prophets with us; Thus they spoke, as if the Spirit of God had been bound up to that order. We ought to seek wisdom at the Priest's mouth; yet they who rest upon their wisdom may soon be deceived; knowledge may perish from the Priest's mouth, and counsel from the ancient. The great Cheat which the Pope hath put upon the world is, That the Spirit of God is tied to the pumells of his Chair, or that there he cannot err. But as particular men, so whole Counsels of learned and aged men have erred. True wisdom is not the birth of time, nor the peculiar of a party, but the free gift of the Spirit of God, who is most free, both in what he giveth, and to whom he giveth. Therefore Secondly, Let us not pin our faith or our Consciences upon men, how great, or how Ancient soever they are; Let us give respect to the Ancient, and the honourable, (not to do it is not only uncivil but sinful) yet let us not give up our Consciences to them; For great men are not always wise, neither do the aged understand Judgement; We must not reverence any man's person to the prejudice of the truth. The opinions of great or ancient men are not to be received, as Oracles, without debate; we have liberty to Consider of them, and to Compare them with the rule: We must prove all things, and hold fast that only which is good. Quae in philosophia dicuntur ea oportet existimatione ejus qui dicit detracta, seorsum per se examinari, Etenim canities dicentis, gestus supercilist, etc. faciunt ad percallendum imperitum Auditorem. Plutaret de Auditione. A heathen gave that direction to those who hear philosophical discourses; You must take off all those considerations which concern the person speaking, and only mind what is spoken: his Antiquity, that he is an old man, and his authority, that he is a great man, must not sway you; His outward gesture, tone and gravity, his severe or demure looks, which much affect, almost astonish unlearned auditors, and make them ready to swallow any thing that is uttered, must all be laid aside when the matter delivered and asserted, comes to be examined and laid in the balance. Believe what is said because you judge it true, do not believe it true because such or such a man hath said it; because an old man, or a great man, or a good man hath said it. How strictly then and religiously is this to be observed in hearing the word of God, and the doctrines of faith? in that case be sure to lay aside all that concerns the speaker, and weigh what he speaks alone and single in the Balance of the Sanctuary. Thirdly, Then, we ought not to despise what young men say, because of their youth. — Tempora quippe virtutem non prima negant, non ultima donant. If old men be not always wise, than wisdom may be with the young; sometimes an opinion is undervalved, because it is the opinion of a young man; and truths are not received, because he that delivers them hath not seen many days. As it is a sin to adore old age, or to give up our faith and Conscience to it; so it is a sin to slight youth, in doing so we may slight the truth. Paul saith to Timothy, Let no man despise thy youth; Which as it is a Caution to Timothy (as hath been showed) to carry himself wisely and warily, lest he should occasion others to slight or despise him; so it is a Caution to the people, that they should not despise him because of his youth; That which is the true glory of grey hayess, doth sometimes Crown the youthful head, wisdom (I mean) and ripeness of understanding. Corpore Juvencula, animo cana fuit. Ambr: de Agnete. Ser: 90. It was said of a godly woman, She had a youthful body, but an aged mind. Samuel was young in years, but in grace elder than old Ely; Jeremiah was young, but how wise did the Inspiration of God make him? Daniel was young, yet wiser than all the Magicians and Astrologers; Timothy and Titus were young, yet honourable for p udence and piety; and therefore, seeing great men are not always wise, neither do the aged understand Judgement, as we should not accept what old men say because of their age; so let us not slight what young men say because of their youth. When God furnisheth young men with abilities, and calleth them to his work, even old men must be willing, at least not disdain, to hear them. Christ must be heard in or by whom soeever he will speak. God indeed doth usually serve himself by the aged, yet he hath abundantly testified that truth is not bound up to old age. Modesty should bridle young men from being overforward to show themselves, but it must not shut or seal up their lips. Old men must have the pre-eminence; Elihu shows us that order (v. 7.) I (saith he) said days shall speak, and multitude of years shall teach wisdom: We must first attend and give ear to our elders. And when we are to choose Officers or Governors, to choose ignorant Greene-heads before knowing Grey hairs, were a perverting of all order. Therefore men of years having grace and wisdom proportionable, are to be preferred before the younger. In that case it were a shame to advance young men, with a neglect of the aged. But when God gives more grace and understanding to young men then to ancients, our approbation should follow his preparation, and whom he qualifies best, we should soon choose. The order of Nature is good, yet not always fittest to be observed. Right reason and the rule of the word of God must sway and cast our vote, no the age and years of men. When Samuel was sent to anoint a King in the place of Saul among the sons of Jesse, he looking on Eliab said, Surely the Lords anointed is before him (1 Sam: 16.5.) but the Lord said unto him (v. 6:) Look not on his countenance, or on the height of his stature, because I have refused him, for the Lord seethe not as man seethe; for man looketh on the outward appearance; but the Lord looketh on the heart. Now, as we are not to be taken with the beauty and stature of men, so not with their grey hairs and outward gravity. Old men are not always wise; wisdom and a heart for God, a good heart, or a heart to do good, may dwell with a green Head, even with a greener than seven, the eighth o● greenest of all (so was david's) that come or stand in a day of Election before us. JOB. Chap. 32. Vers. 10, 11, 12, 13, 14. Therefore I said, Harken to me: I also will show mine opinion. Behold, I waited for your words: I gave care to your reasons, whilst you searched out what to say. Yea, I attended unto you: and behold, there was none of you that convinced Job, or that answered his words: Lest ye should say; We have found out wisdom: God thrusteth him down and not man. Now he hath not directed his words against me: neither will I answer him with your speeches. ELihu having asserted this negative proposition in the former verse, Great men are not always wise, neither do the aged understand Judgement, makes his inference from it in these words. Vers. 10. Therefore I said hearken to me. As if he had said; Though I am none of the great men of the world, though I am none of the aged among the sons of men, yet harken unto me; for seeing great and aged men are not always wise, nor have engrossed all wisdom and understanding to themselves, it is possible that some beams of wisdom may shine forth even from so mean a Junior, even from such a puny as (I must confess) I am. We may also make the inference from the 8th verse; There is a spirit in man, and the inspiration of the Almighty giveth understanding. Therefore I said hearken to me; As if he had said, Though I am a young man, and have not had either those natural or accidental advantages of the ancient for the gathering of any great stock or treasures of wisdom, yet there is an inspiration of the Almighty which giveth understanding. If the Lord will make use of me, and inspire me, if he please to breathe his truths into me, and irradiate my soul with divine light, I may be able to do and say some thing in this matter. The inference, you see, follows well and without strain from either of those premises. Therefore I said, harken to me. It may be queried, to whom did Elihu say this? We translate the words indefinitely, not determining them to this or that person; But the Original seems to speak personally; Therefore I said, hear thou me. Which may be understood two ways; First, that Elihu directed his speech principally to Job, Hear thou what I shall say. Secondly, that Elihu spoke to the whole company there present, as if they had been but one man; we may speak in a congregation of hundreds and thousands, we may speak to many, as if there were but one to hear; as what is spoken to a few, may be intended to all. (Mark 13.37.) What I say unto you, (my Disciples) I say unto all, watch. So that which is said to all, is surely said to every one in the assembly where 'tis said. Though we take Elihu here, as speaking directly but to one person, yet we must take him as desiring that every person present should take it as spoken to himself; Harken to me. Hence note first. When any speak reason, and hold out truth, they are to be heard. No man should stop his ear with a prejudice to the person. He that speaks truth, deserves to be heard: though (as Elihu) he be a young man, or inferior to many in age, yet he is to be heard, though inferior to many in power and experience, yet he is to be heard; (Eccle: 4.13.) Better is a poor and wise child, than an old and foolish King that will not be admonished. And better is a poor and wise child, than an old man that can give no admonition. As that man is in a sad condition, whether king or subject, that will not be admonished, so that man, be he never so ancient, is not much to be regarded, that is not able to give admonition. But though both discreet young men, and discreet poor men are to be heard when they speak truth and reason, yet that of Solomon (Eccle: 9.16.) is too often verified; The poor man's wisdom is despised, and his words are not heard. Most conclude. if a man be poor, his counsel is so too, and if he be young, how can he be a counsellor? yet, hear me (saith Elihu) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Scientiam meam. Mont. I also will show mine opinion, or my knowledge. I will show what my understanding is, or what light God hath given me in this case. The words are plain. Note from them. What truth ot truths we have received and know, we should communicate and make known. 'Tis a duty to show our opinion when we have a call and an occasion to show it, as Elihu here had. Some have knowledge, who will not show it; They (which Christ forbids, Math: 5.15.) put their candle under a bushel. God hath lighted a candle, and set it up in some men's spirits, yet they either quite conceal or much obscure it. God hath given them a talon of knowledge, and they like the unprofitable servant, wrap it up in a Napkin. They will not show their opinion. Not to show what we have, when called to it, is a denial that we have it. As good not have a candle, or a talon, as let our candle be hid, or hid our talon. The very Heathen condemned this, while they said, Covered virtue, is buried virtue. Yea while a man covers his virtues, parts, and abilities, he burieth himself alive, or is dead while he lives. As, the Scripture saith, they have only a name to be alive, but are dead, who make a show of more than they have (Rev: 3.2.) so they have a name to be dead, or may be numbered among the dead, who will not show what indeed they have. There are two things which hinder men from showing their opinion; First, idleness, they are loath to take the pains to show it. Secondly, shamefastness; There is a commendable modesty, 'tis not good to be overforward in showing our opinion; But that modesty is sinful, which quite hinders us from showing our opinion. They who keep in their knowledge and opinion either through idleness, or shamefastness, do almost as ill as they who show their opinion, and declare their knowledge through pride and and high-mindedness, or merely to show themselves, to show their wit, and to make a noise of their parts and learning. 'Tis sinful self-pleasing either to know only that we may know, or to publish what we know only to be known. With some 'tis nothing that they have knowledge, unless others know that they have it. An affectation to appear knowing, is as bad as to be ignorant. I will show mine opinion (said Elihu) But why would he show it? We have reason to judge, it was from the honesty of his heart, not from the height of his Spirit. And when ever we show our opinion, we ought to show it out of an honest heart, and for honest ends, such as these. First, To instruct those who are ignorant. Secondly, To reduce those who are out of the way. Thirdly, To feed hungry souls with wholesome doctrine. (Prov. 10.21.) The lips of the righteous feed many. Fourthly, To strengthen the weak. Fifthly, To confirm the doubtful. Sixthly, To comfort the sorrowful. Seventhly, To encourage the fearful. Eightly, To quicken the slothful in the ways and work of God. Lastly, And above all, That God may be glorified by the use of the talon that he hath given. (1 Pet. 4.10.) As every man hath received the gift, even so minister the same one to another, as good Stewards of the manifold grace of God. Steward's must not set up their own, but their Master's Interest. We should minister by every gift as Stewards of the manifold grace of God. I will show mine opinion (saith Elihu.) But what haste? Elihu it seemeth foresaw some ready to object; Why do you a young man take upon you to speak in a cause, wherein so many of your Elders and Betters have not prevailed? why are you so busy? 'Tis much boldness for you, or such as you to declare your opinion in this controversy, wherein such wise, learned, & godly men have, without success, engaged already. To this objection, Elihu makes a preventing answer, rendering this account of his undertaking; As if he had said, I have attentively observed all the passages and traverses of this dispute, I have heard all that Jobs friends have offered, whether for vindication of the justice and righteousness of God in laying that great affliction upon him, or for the conviction of Job, to make him see his sin, and sit down humbled. I have heard all this (saith Elihu) and upon the whole matter I find, Job is yet unanswered, or that there is need of a further answer to stop his mouth, to silence his complaints, and humble him under the hand and sovereign power of God. This is the scope and sum of these two verses following. Vers. 11. Behold, I waited for your words, I gave care to your reasons, whilst you searched out what to say. Vers. 12. Yea I attended unto you; and behold, there is none of you that convinced Job, or that answered his words. You have the general sense of the text, I shall yet proceed to a more particular explication of it. Behold, I waited for your words. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 moratus est, praestolatus est, expectavit. The word which we translate to wait, imports three things in Scripture; First, an act of hope, or to be carried towards any thing desirable, with a wonderful desire to enjoy it; Hope causeth the soul to breath after fruition. Secondly, the word implieth that grief or trouble which possesseth the mind upon a long stay or detainment of that good which we desire and hope to attain. Thirdly, it notes, the souls patiented waiting (though grieved and burdened with present delays) for future enjoyment. In all or any of these senses, Elihu might say, Behold, I waited for your words, I earnestly desired to hear you speak to satisfaction, and I am grieved that you did not; and I would, if need were, patiently wait still, did I not perceive you had done, and quitted your hands of this work. Behold, I waited for your words. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mr Broughton renders, Behold, I waited through your speech, or, into your words. I stood still, but I have not been asleep, I have long expected, you would say what is right, and I have seriously considered what you said, I waited for your words; I gave ear to your reasons. Attendi usque ad sensa vestra; jun: i. e. Accuratissimè & quam pentissime sensa animi vestri exploravi. Id: That is, to find what convincing reason was couched in your arguments. The Hebrew is, I gave ear to your understanding; That is, I attended to find out your apprehensions, or to gather up your sense in this matter, that I might not mistake your meaning, nor answer at random. The vulgar translation reads it, I have heard your wisdom; That is, what wisdom there was in your words. The truth or reason that is in words, Audivi prudentiam vestram. Vulg: Diligentissimè auscultavi rationes vestras, quas ex & pro intelligentia vestra attulisti, & quas doctas esse purestis et ad rem aptas. Merc: is the wisdom of them. So that, when Elihu saith, I gave ear to your reasons, or, to your understanding, it intimates that he took the exactest heed he possibly could to find out the utmost tendency and purpose of their discourse. As if he had said; I have weighed every tittle that ye have spoken, and tried it by mine ear, to find whether it were solid yea or no. There is one clause further to be opened in this verse; I gave ear to your reasons, While you searched out what to say. This implieth that Jobs friends did ever and anon, take time to consider either each man with himself, or that they consulted one with another, what answer to shape and make to Job. Whilst ye searched out. The word which we translate to search out, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Scrutatus, perscrutatus est remota & obstrusa. notes the strictest search after that which is hidden, remote and secret. 'Tis applied (Deut? 13.14.) to that care which Judges ought to take in finding out the truth of an accusation brought against enticers to Idolatry. The strictness of the Originoll is, While ye searched out words. As if he had said, I am persuaded you have strained yourselves to the utmost, to find out what to say, you did not speak what came next, but searched for your answers. We may learn a good lesson from the practice of Elihu; we see he was no idle hearer; yea in him we have the description or character of an active hearer; I waited for your words, I gave ear to your reasonings, while ye searched out what to say. Hence note. We must diligently hear and give ear, weigh and consider what is spoken, before we give answer. No man is well prepared to answer, but he that hath been an attentive hearer. And as no man can be a fit answerer in points under disputation, so no man can be a fruitful practiser in points of instruction, but he that hath been a diligent hearer. 'Tis our duty, when the word is preached, to wait, not for a sound of words, not for fine words, or words dressed up with affected eloquence, but for sound savoury words, for words that have weight and light in them, for words that have strength and authority in them, to prevail upon the heart, and conquer us to obedience. These are the only words, worth the waiting for; and for these we ought to wait. Secondly, Before Elihu comes to give his opinion, he tells Jobs friends, that he had diligently heard the matter out, even all their reasonings and search. Hence note. We must not make a judgement from any one part of a discourse, we must take all together. We must compare the first and last, the Alpha and Omega, the beginning and ending of what is said; We must look quite through. 'Tis not ingenuous to pick up this or that passage, to take a piece here, and a piece there; we can never make a true judgement, till the whole is laid together. As, many exceedingly mistake about the works of God, so about the words of men, because they judge the whole by this or that part: Whereas they should judge of the parts by the whole. As therefore we ought not to make conclusions about the providential works of God, till the last Act, or till all is concluded; so we must not judge the discourses of men, till the last word, or till they have concluded their discourse. Hear a man out, and then answer him. Ab aequo attentienem sibi conciliat. Merc: Thirdly, Elihu seems to challenge it as his due to be heard speak, after he had fully heard them speaking. Hence note, They who have had the patience to hear others, ought to have the privilege of being heard themselves. Hear me, saith Elihu; Why so? I have heard you. It is but equal and rational, that he should have liberty of speaking, who hath showed an attentive perseverance in hearing. From the last branch of the verse, while ye searched out what to say. Observe. We ought to ponder and try what we speak, before we speak it. The work of the tongue must follow that of the understanding. (Eccl: 12.10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) The Preacher sought to find out acceptable words, or words of delight, words of pleasure. The preacher sought; But how did he seek? He sought diligently and earnestly. The preacher sought, but in what way did he seek? surely he sought by diligent study and earnest prayer, to find out acceptable words. What words were those? not men-pleasing words, not soft words, which might pass with all sorts, or humour all fancies, not such words as would serve for pillows under bad men's elbows. The acceptable words which the Preacher sought, were words of truth and sobriety, words of power and Authority; in no other sense may we seek out acceptable words, or words of delight; nor is there any true delight, but in words of truth. Thus every faithful Preacher should seek to find out acceptable words; every holy and wholesome doctrine is made up of such words. Only those doctrines and exhortations which are form and composed of such words, are (as the Apostle saith of the great doctrine of Jesus Christ, manifested in the flesh to save sinners) faithful sayings, and worthy of acceptation (1 Tim: 1.15.) Elihu took notice of this in Jobs friends, they did not speak hand over head, but searched what they might say most to the purpose (as they judged) of the cause in hand, and to the profit of their hearers. Elihu thought he had not yet spoken enough in way of apology for himself. And therefore the penman of this dispute represents him speaking further, yet much to the same sense. Vers. 12. Yea, I attended unto you, and behold, there was none of you that convinced Job, or that answered his words. I attended unto you; That is, I did not only desire to receive full satisfaction from you, but I attended, hoping at last to find it. I stayed, I did not make haste, nor did I hasten you. Vsque ad intima vestra considerabam vos. Drus: Some expound the word with a great significancy, I did as throughly consider and attend what was said, as if I had looked into you. Thus (saith Elihu) I attended unto you. But what did he find? He found two faults in their words after he had attended unto them throughly. First, he found them faulty, because none of them had convinced Job. Their proofs did not make good their accusations. The second fault which Elihu found, was, They had not refuted Jobs assertion. As if he had said, Ye have spoken much, but upon the matter have done little. I waited, & I attended, expecting great things from you, but I have been deceived in my expectation, For having taken out the strength and substance, the spirits and quintessence of your speech, I find nothing coming up, either to a conviction of Job, as faulty in matter of fact, nor to an answer of him, as defective in matter of argument. So that when I have laid all that ye have spoken in the balance, it weighs too light, Job is your match, yea, he hath overmatcht you. Behold, there is none of you that convinceth Job. The Hebrew word which we here translate to convince, answers the Greek in the New Testament, which is also translated, To reprove or convince. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And both the Hebrew and the Greek, carry a threefold signification. First, to prove, or to make good what is affirmed, either first by reason and argument, or, secondly, by testimony and authority. When such proofs and reasons, such testimonies and authorities are brought in, as a man can make no exceptions against, or cannot evade nor reply to, than he is convinced. The Apostle giving a description of faith (Heb: 11.1.) saith, It is the substance of things hoped for, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. and the evidence (or conviction) of things not seen. The Spirit of God makes conviction before faith acts. He brings such proofs, such clear evidences, that though the thing be not seen, yet the soul sits down convinced, that it is so, as fully as if we had seen it. The greatest conviction we have to believe, is from authority and testimony; yea, that's properly and only faith, when we consent to a thing upon the testimony and authority of another. Secondly, The word signifies to reprove, or rebuke with words: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. (Math: 18.15.) Moreover, if thy brother shall trespass against thee, go and tell him of his fault. To reprove a man, is First to tell him of his fault, and then to blame him for it. Every man's fault must be clearly proved, before he can be justly reproved. Thus the Baptist reproved Herod (Luke 3.19.) And because Light proves, therefore it also reproves (John 3.20.) Every one that doth evil, hateth the light, neither cometh to the light, lest his deeds should be reproved. The same word is used (Eph: 5.11.) Have no fellowship with the unfruitful works of darkness, but rather reprove them. And again (1 Tim: 5.20.) Them that sin (that is, either openly, before all, or whose sin hath been proved before all) rebuke before all; and, as the same Apostle directs (Tit: 2.25.) Rebuke them sharply. Thirdly, The word signifieth, as to prove and reprove, so to chasten and correct, to rebuke by the hand as well as by the tongue (Heb: 12.5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Cum ab eo argueris. ) Ye have forgotten the exhortation which speaketh unto you as unto children; my son, despise not thou the chastning of the Lord, nor faint when thou art rebuked of him. When thou art rebuked of him by blows, or receivest sensible convictions. (Rev: 3.19.) Whom I love I rebuke and chasten. Here in the Text we must understand the word in the first sense. There is none of you that hath convinced Job; That is, ye have not proved what ye have said; Ye have called him an hypocrite, and told him that he hath oppressed the poor, and detained the right of the fatherless; But ye have proved none of these evils against him. Ye have not proved the matter of fact, that he might sit down penitentially confessing himself such an offender, as ye have accused him to be. Hence note. We can never convince another by what we say, until we prove what we say. If we reprove any man for an error in his judgement, and do not prove it to be an error; or if we reprove a man for sin in practice, and do not prove his practice sinful, or that he hath practised that sin, no conviction follows. What is said and not proved comes to the ear only, not to the conscience. Therefore saith Christ (John 8.46.) Which of you convinceth me of sin. Find a spot in my life if you can. I know you are ready to slander me with, but you cannot convince me of evil. It is said of Apollo's (Acts 18.28.) He mightily convinced the Jews. How did he convince them? not by reproving them only, for not receiving the Messiah; he did not barely tell them, ye are a company of unbelievers: but he reproved them by proving the necessity of their receiving Christ the Messiah, and the evil of rejecting him, showing by the Scriptures that Jesus was the Christ. Here was proof, and so conviction followed. He convinced them by authority, by the testimony of the word, comparing Scripture with Scripture, the prophecy, with the history of Christ. The Apostle would have the Ministers of the Gospel mighty at this work (Tit: 1.8.) They must hold fast the faithful word, that they may be able by sound doctrine, both to exhort and to convince the gainsayers. Not only must they be able to rebuke gainsayers, this will not do it; they must also convince them, or stop their mouths. (James 2.9.) If any of you have respect to persons, ye commit sin, and are convinced of the Law as transgressors. How doth the Law convince? Not only by reproving, but by proving, It shows us a rule, and saith, there you have departed from it; here is the line, and there ye have transgressed, or gone over it. Thus ye are convinced, that ye are transgressors. He is both wise and faithful, he doth his work like a workman that needeth not be ashamed, who not only gives reproof but proof, either of error in judgement, or of evil in practice. For the close of this point, I may show you three great convincers. First, The holy Spirit of God; This office of the Spirit Christ sets forth (John 16.7.) I will send the Comforter, and when he is come (what shall he do?) He will convince the world of sin, and of righteousness, and of Judgement; That is, he will bring proof home to the conscience, to show sinners their evil state and evil lives; He will also bring home to their spirits the alsufficiency of the righteousness of Jesus Christ, and so overcome their unbelief, that they shall nor be able to refuse the offers of grace. He will likewise show them such reasons why they ought to be holy, and walk in the ways of righteousness, that they shall neither have power nor will to gainsay. The second great convincer, is Conscience. They who were so forward to accuse the woman taken in adultery (John 8.9.) were at last convicted by their own Conscience, and went out one by one; Their conscience told them they were guilty, if not for that sin, yet of other sins as bad as that. They were so far before from judging themselves for, that they took no notice of their own faults; they were severe against the woman, but they flattered themselves, till Christ made their own consciences, their convincers. And surely conscience will one time or other convince to purpose, They who have refused or outstood conviction by the word, yea and put by the motions of the Spirit, shall at last find conscience convincing and speaking home to them. The third great Convincer, is Jesus Christ in person; Of him in the performance of this office, the Apostle speaks clearly (Judas v: 15.) Behold the Lord cometh with ten thousand of his Saints (And what comes he to do?) To execute judgement upon all, and to convince all that are ungodly among them, of all their ungodly deeds which they have ungodly committed, and of all their hard speeches which ungodly sinners have spoken against him. Christ will make the greatest of ungodly ones in that great day to acknowledge, that all their hard speeches which they have spoken against the Saints, or godly men, were spoken against him. When profane men are among their wicked companions, they can jeer at the godly professors of the name of Christ, even while they pretend to honour Christ; But Christ will make them see, that they scorned him, while they scorned the least of those that feared him, and believed on his name, The great day will be a day not only of executing Judgement, but of conviction, every mouth shall be stopped, and all the world of wicked men shall become guilty in their own sight before God. These are the three great Convincers. The holy Spirit of God, the Conscience of every man, and Jesus Christ in the judgement of the great day. And let those who now undertake that great work of conviction, often remember (which was a little before mentioned and set down) the method to be used and observed in it; First, prove the matter, and then reprove the man. None were ever wrought to any good, by bare reproof, much less by force. Men are not to be driven into the faith by fire and sword, by terrors and imprisonments; conviction must do it; and that will do it to purpose. This is the first thing which El●hu blamed and burdened Jobs friends with; They reproved him, but did not bring sufficient convincing proof against him. There was none of you that convinced Job. Secondly, He lays this to their charge, that They had not answered his words. As ye have not proved your own allegations, so ye have not refured nor infirmed his reasons. But how could Elihu say, They had not answered his words, when to every word he spoke we find their several answers? Then Eliphaz the Temanite answered and said; Then Bildad the Shuhite answered and said; The like is said of Zophar the Naamath te. They had been answering all the while, yet saith Elihu, Behold, there was none of you that answered his words. I shall resolve this doubt, by giving this note; which was also given upon the 3d verse, where see more. Unless we answer home to the matter, and (as we say) hit the nail on the head, we have given no answer. We have not answered, unless we give a satisfactory answer. When the Respondent in Schools acquits himself well, The Moderator brings him off honourably, saying, Thy Answers suffice. Jobs friends had been answering long, and they made many long answers, but Elihu, the Moderator was forced to tell them, ye have not answered sufficiently. Lastly, Elihu having heard all their answers, and finding that they did not reach a proof against Job, nor answer his reasonings and replies, he speaks himself. Hence note. When we have weighed all duly, and find that others have not done the deed, we must not dissemble our judgements, nor flatter them in their faulty answers. Elihu would not do so, and the reason why he would not, is laid down in the next words. Vers. 13. Lest ye should say, we have found out wisdom; God thrusteth him down not man. In the former verse Elihu shown his own disappointment, while he waited upon others; I attended unto you (saith he to Jobs three friends) and behold, there was none of you that convinced Job, or that answered his words; Then follows, Lest ye should say, we have found out wisdom, etc. In which words Elihu proceeds with his Preface, that he might the more fairly fall into discourse with Job; for having told Jobs friends that he had waited in vain, for satisfaction from their answers or replies, they having not convinced him, either by solid reason, or by Authentic Authority and testimony, that he was so bad as they judged him to be; He adds, this I affirm. Lost ye should say, we have found out wisdom. That is, lest ye should say it boastingly, and cry victory against his afflicted man. The word is often used in Scripture to signify saying with boasting, or speaking in pride of spirit. The Baptist (Math. 3.9.) tells the Pharisees, Think not to say within yourselves, we have Abraham to our father; his meaning is, do not speak of your pedigree boastingly nor proudly: that ye are Abraham's children will do you no good, unless ye are good, like your father Abraham, and do as he did. So here, Rem acu tetimu● & ipsum cardinum in quo tota controversia vertitur de Jobo. Drus: Lest ye should (proudly) say, we have found out wisdom; we have found the mystery of the whole matter, we have found out the key, which unlocks this secret, or as Mr calvin's translater wittily as well as truly expresseth, We have found out the bean in the Cake, we say, Lest ye should say, we have found out wisdom; That is, that which will surely prove us wise men, and gain us the reputation of wisdom among all wise and knowing men. What their special resolve was, which they counted widome, follows in the close of the verse according to our reading, God thrusteth him down not man. But before I deal with that conclusion, I shall briefly note two things from those words, Lest ye should say, we have found out wisdom. First, Man is very apt to speak boastingly, to have high thoughts, and then to utter great words of himself. Man is a proud piece of flesh, and a small matter will make him show his pride, and spread his plumes (like that naturally-painted bird) if not explicitly in words, yet his spirit will swell, and be puffed up with towering conceits of himself. The Prophet Habakkuk describes this temper (Chap. 2.4.) He that is lifted up, his spirit is not upright in him; A proud spirit is always a false spirit. They who think highly of themselves, think themselves higher than they are. And 'tis a great argument that man is naturally very proud, because God hath given so many stops and checks to his pride, or hath made so many provisions against it. The very contrivance of the work of Redemption in that way by the hand of Jesus Christ, had this great design in it; For as the chief design in reference to man was his salvation (that was the ultimate end as to man) so there was another design in it, why God would save man that way, which the Apostle layeth down (1 Cor: 1.29.) That no flesh should glory in his sight; While God intended to give man glory, he took a course to cut off all glorying from man. God would not set up man again to work is own salvation, lest he should be proud of his works. Though we are now called to work out our own salvation (Phil. 2.12.) yet it is wholly wrought by another; and we are there commanded to work out our own salvation with fear and trembling, not with presumption and boasting. Again, How apt is man to boast of any good he doth? seeing he is not ashamed to boast sometimes when he doth evil, and of that which is evil, even of the lusts and lustings of his evil heart. (Psal. 10.3.) The wicked boasteth of his hearts desire. And what good is there in the desire of a wicked man's heart? He (as such) can desire nothing, but what is worse than nothing, sin or vanity, and yet he boasts of it. Yea, man is ready to boast, not only of evil done, but of his ability to do evil; They in the Prophet boasted that they were mighty to drink wine, and men of strength to mingle strong drink, (Isa. 5.22.) How do some please themselves that they are in power, only, because that gives them an advantage to oppress whom they please, or all those with whom they are displeased. David saw that spirit ruling and raging in spirefull Doeg whom he therefore checks, (Psal. 52.1.) Why boastest thou thyself in mischief, O mighty man? The Apostle found those (Phil. 3.19.) who gloried in their shame; That is, in sinful practices (even making their belly their God) whereof they ought to be ashamed. The Prophet spoke of their like long before, (Isa. 3.9.) They declare their sin as Sodom, they hid it not; As if it had been their ornament and their honour, their beauty and bravery to be wicked. But especially if bad men do that which is good, they boast of it. A carnal man may for the matter do good; yea, he may have a zeal for God. Jehu said, Come see my zeal for the Lord, (2 Kings 10.16.) But Jehu desired more to have his zeal for the Lord seen, then to be zealous for the Lord. And so his was indeed zeal for himself, not for the Lord. The Pharisees did many good things, but they could not forbear boasting in the good they did; They do all (saith Christ, who knew not only what they did, but with what heart) to be seen of men, or to have praise with men. Yea, not only are evil men ready to boast of the good they do, but the temptation lies hard also upon godly men to do so, their hearts are often unduly transported, as with the thoughts of their gifts, parts, and graces, so with what they do through the gift of grace. Our very graces, much more our outward privileges, may be an occasion of boasting. Pride and boasting are weeds which grow up from the best and richest soil. 'Tis rare to see any man rich in gifts and graces, and poor in spirit; poverty of spirit is the purest and truest riches of grace. Secondly, As to the particular here spoken of, Lest ye should say, we have found but wisdom. Note. Man is very prone to make boast of or glory in that which he calleth wisdom. When he hath found out (though but supposed) wisdom, he cannot contain, he must cry it up. Archimedes. It is said of the old Mathematician, when (after long study and beating his brains) he had found out a Conclusion in Geometry, he ran about the City (as if transported) or ravished with this loud outcry, I have found it, I have found it; and thus Jobs friends were ready to cry out, they had found, they had found out wisdom. There is indeed a very great temptation in the finding out or attaining of wisdom, to puff man up, and to make him vainglorious. We have great cause to be humbled, that we have so little wisdom; and they that have any store (as they think) more than their neighbours, are in great danger of being proud of it. Knowledge puffeth up, (1 Cor: 8.1.) When the head is full, the heart grows high. Yet this is to be understood of literal knowledge, not of spiritual, or of knowledge when and where it is alone without grace, not of gracious knowledge. The more a gracious man knows, the more humbl● he is, because his knowledge shows him his own vileness and emptiness; but the more a carnal man knows, the more proud he is, became (while such) whatsoever or how much soever he knoweth, he knoweth not himself, nor doth he know any thing as he ought to know it, as the Apostle speaks there at the second verse. And as mere natural men, so they who are but smatterers, or beginners in the ways of godliness, are also very ready to be transported with an opinion of their parts and knowledge. And therefore, the same Apostle gives it in charge to Timothy (1 Tim. 3.6.) that he who is called and received unto Office in the Church, should not be a novice; he means it not so much of one that is young in years, as of one that is young in the faith, a new plant in the Church, or one newly converted. And he gives this as a reason, Lest being puffed up (with pride he means) by being in such a function, or by having such reputation for wisdom and knowledge, as is requisite to a Go●pel Minister, he (which is a sad fall, if not a down-fall into utter ruin) fall into the condemnation of the devil. Not that the devil will condemn him for his pride, no, the more proud men are, the more the devil approves of them; nor is it the devil's office to condemn, it is his office to execute; he is the executioner, not the Judge; and what ever he condemneth any man for, he will not condemn him for pride, no nor for any sin. So that when the Apostle saith, Lest he fall into the condemnation of the devil, it is as if he had said, Lest he be condemned for the same sin that the devil was condemned for, which was pride: And it was pride (for he is the right father of the Gnostics) arising out of a high opinion, or conceit of his own wisdom, and knowledge. Zophar said (Job 11.12.) Vain man would be wise. But is it an argument of a man's vanity that he would be wise? it is a man's duty to be wise, that's a good desire; why then doth he say, Vain man would be wise? The meaning is, Vain man would be in account for wisdom, he would be reckoned among wise men, or he desires more to be thought wise, then to be wise. A vain man, indeed, cannot desire any good, but in reference to some evil that cleaves to it; and upon that account he may desire to be wise. The first sin came into the world by an attempt to get wisdom, or by a proud thought in the hopes of attaining farther wisdom. The wisdom which our first parents sought for, was not wisdom to know God, for that is the most excellent wisdom, It is eternal life to know God; So than it was not wisdom to know God, but it was wisdom to be knowing as God which they affected, they would be high and lifted up above the rate of a creature in knowledge, and that was their ruin. And I shall show (in two things) why there is such a temptation in wisdom, or the reason why when we have found out that which hath a show of wisdom in it, we are so forward to applaud ourselves, & boast in it. First, 'Tis so, because wisdom is no common Commodity, as I may say; wisdom is but in few hands, if you consider the multitude of men in the world. Now that which few have, all who have it are ready to be proud of. No man is proud of that which is every man's; no man is proud that he is a man, or proud that he hath reason, because that is common to all men; but all men are not wise, all men are not learned, all men have not an improved wisdom, reason and understanding; that hath a peculiarity in it, and therefore of that many are proud. Secondly, Wisdom is not only rare, but very useful, and (which reacheth this point more fully) very ornamental; and how apt are we to be proud of our ornaments? A man is not proud of his ordinary Clothes, nor a woman of her everyday dress, but when a man or woman have their ornaments and Jewels on, their Gay-cloathing and rich apparel on, than they are apt to be proud and lifted up, so it is in this case; Wisdom is like Gay-cloathing, it is a Jewel, an ornament, and therefore man is under a temptation when he hath any thing of wisdom, especially any eminency of wisdom about him, to be lifted up and despise others: yea, to arrogate great things to himself, and to presume that he can do no small matters with his brain, or the engine of his understanding. It is a great attainment to be full of knowledge, and full of humility, high in parts, and lowly in spirit; Lest ye should say, we have found out wisdom. God thrusteth him down not man; or as others read, God hath cast him down not man. The Omnipotent doth Toss him not man, saith Mr. Broughton The word signifies to toss a man (as it were) in a blanket, That is, to toss him as we please fare enough from his pleasure, or to toss him in open view. As if they had said, see how the omnipotent tosseth this man; The Omnipotent tosseth him not man. There are two references of these words given by Expositors. First, Some expound them as the words of Elihu. Secondly, Others as the words of Jobs three friends. First, Lest ye should say, we have found out wisdom. I (saith Elihu) say, God shall thrust him down not man. That's the principle by which I will deal with Job, and so thrust him down from that opinion which he hath of himself, and humble him, (that's the sense of the words (thrust him down) according to this interpretation) God shall do it and not man. Some of the learned insist much upon this interpretation; Non est hoc opus ullius hominis ut jobum depellat a sua sententia, sed divina planè virtute opus est. Cum tamen deus humano ministerio utatur gratiose ad perficiendas. res hujusmodi absit ut mihi arrogarem, quod deus sermone meo effecturus est. jun: wherein Elihu is supposed making a great discovery of his humility, as not daring to undertake Job himself, but going about it in the strength and power of God; As if he had said, 'Tis a work above or too hard for man to put Job off from that opinion wherein he is settled. To do this is a work worthy of God, nor can it be done by any power, but that which is properly divine. And seeing God is graciously pleased to use the ministry of man for the bringing about such works of Grace; fare be it from me that I should arrogate and assume that to myself which God is pleased to work by my word. We may parallel this speech of Elihu with two o●her places of Scripture, which will give light to it. First, (Gen. 42.16.) And Joseph answered Pharaoh, saying, It is not in me, but God shall give Pharaoh an answer of peace. When Pharaoh proposed to him his Dreams of the seven lean kine, and of the seven thin ears of Corn, Joseph professed it was not in him to expound them, but only in God; and that God would do it he wa● confident; God shall give to Pharaoh an answer of peace. I own no wisdom in or of myself, enabling me to resolve this question, or to open this secret; If ever I do it, 'tis God who doth it, not I; unless he reveal the secret unto me, I cannot reveal it unto thee. Thus also spoke Daniel, (Dan: 2.27.) When all the wise men of Babylon were foiled, and graveled at the King's proposal; The secret which the King hath demanded, cannot the wise men, the Astrologers, the Magicians, and the Soothsayers show unto the King. They cannot do it; it is not put by way of interrogation, cannot they do it? but they cannot, by way of negative assertion; how then can it be done? or who can do it? He answers, But there is a God in heaven that revealeth secrets, and maketh known to the King Nabuchadnezzar what shall be in the latter days. As if he had said, As thy Magicians cannot, so I will not undertake to reveal the secret, but God both can and will, He will surely do it, yea, he is now doing it; the text speaks as of a present act, He maketh known to the King, etc. Thus (according to the exposition before us) Elihu saith here, Lest ye should say, we have found out wisdom; I tell you plainly, I will not undertake him, and I am much assured ye cannot, therefore Let God thrust him down, let God deal with him, and conquer him, not I, not you, not man, not any man. If God will use me as a poor instrument to do it, I am ready, but the whole efficacy and power must be from himself. This carrieth a profitable and a holy sense; every good man ascribes the effect of all that he speaks in persuading others for good to the power of God. God must convert the sinner, not man, not the preacher; God must humble the proud, not man, God must cast him down from his high thoughts or cast down the high thoughts that are in him, not man; God must soften and break the hard heart, not man; in a word, 'tis God who both thrusteth man down by a gracious work of repentance and selfe-abhorrence, and raiseth him up by a powerful work of faith and holy confidence in Jesus Christ: when man hath done his best, he can do nothing effectually, only God can. Whatsoever good man doth, God doth it in him and by him. Hence those creature-abasing and Christ-exalting questions (1 Cor: 3.5.) Who is Paul? and who is Apollo? but Ministers by whom ye believed, even as the Lord gave to every man. Paul puts a slight upon himself, and a slight upon all instruments, that the whole power might be of God, as he concludes (v. 7.) So then neither is he that planteth any thing, neither he that watereth, but God that giveth the increase. God only thrusts man down from his vain and carnal state, God only lifts him up unto a blessed and a heavenly state. This, you see, is an improveable interpretation, as the words are supposed spoken by Elihu. But, I rather refer them to Jobs friends, being collected or gathered up by Elihu, as the issue of their whole discourse with Job. God thrusteth him down, and not man. This is it, that you mean (saith Elihu) this is the top of your wisdom, the flower and Cream, the sum and substance of all your arguments. All that ye have said is reducible to this one position, God thrusheth him down, not man, and therefore he is a wicked man; This is the wisdom which ye glory to have found. Now though we take the words as the sum of what Jobs friends had spoken, collected and drawn together by Elihu, yet there is some variety in opening the sense of them; I will but touch a little at what is offered by several Interpreters, and stay upon that which I conceive most proper to the place. First, Some conceive that in these words an account is given why Jobs friends gave over speaking, or why they stood silent, either resolving to speak no more, or presuming they had spoken all; Elihu de amicorum Jobi silentio conquerenti, sic respondent. Fecimus de industria, non oportet hominem exagitare Jobum: setis est quod a deo exagitetur. Vatabl: Cum deus propellat eum nihil ultra necesse est ut ab homine impugnetur; ut afflicto insuper addaturafflictio; quia satis est qu●d deus eum ob sua peccata persequatur. Rab: Levi. As if they had said, We have found out and concluded among ourselves, that 'tis most adviseable for us, or our wisest way to say no more; you possibly think we can say no more, but we do industriously forbear to say any more; why should we trouble him any further; God troubleth and vexeth him enough God thrusteth him down, therefore let not man; And therefore we think it our wisdom (having said this) to forbear and give him over, for we will not add affliction any longer to the afflicted. So that as the Apostle speaks concerning the repenting Corinthian (1 Epist. Cor. 2.6, 7.) Sufficient to such a man is this punishment which was inflicted of many, so that contrariwise ye ought rather to forgive him and comfort him, lest perhaps such a one should be swallowed up with overmuch sorrow; so Jobs friends (according to this Exposition) are brought in speaking the same sense; Sufficient to him is that punishment which hath been inflicted on him by one, even by God, so that contrariwise we ought rather to comfort him, lest he should be swallowed up with evermuch sorrow. Secondly, Others give their meaning thus rigidly; We think it our wisdom to say no more, but to remit or give him up to God, as a man that is obstinate and will not be convinced. Elihu told them a little before that none had convinced Job; and here they are represented, saying, we indeed have left him to God, as unconvincible by us, and therefore, God must thrust him down, not man; there is a truth in this. Some men are so obstinate in their ways, though evil, and stiff in their opinions, though grossest errors, that there is no more dealing with them, such as these are past man's skill to recall or reclaim, Ista animi obfirmatio omne amplius loquendi desiderium adimit cum eo homine, quum nemo homo poterit, sed deus solus de ista animi pertinacia depellere. jun: they must be left to God. As in extreme dangerous cases of travel in childbirth, the good women sigh and give over, saying, This is not woman's work, we must leave her to the man; So in dealing with some men, after long labour and no success, we must even say, This is not man's work, he must be left to God, who alone can thrust him down, man cannot. Thirdly, That which is, I conceive, chief intended, take thus; I (saith Elihu) have undertaken after long waiting and expectance to show mine opinion, Lest ye should say, we have found out wisdom; That is, an argument so strongly concluding Job a wicked man, Cum Job affligatur & inusitato modo affligatur, idque adeo justo, qui nec fallere nec falli potest in suo judicio, consequitur planè Jobum esse improbun. Aquin: Drus: Merc: that no wise man can object against it. But what was that irreftagable argument, by which Jobs friends hoped to conclude him, and stop his mouth for ever? Surely that which followeth in this verse, God thrusteth him down, not man; That Jobs friends laid the main groundwork of their hard opinion concerning him in the deal of God with him, is evident by what hath been showed from many passages quite through the Book; All which may be resolved into the sense, now given, of this one, God thrusteth him down, not man, and therefore he is a wicked man, Hence observe. First, The afflictions and thrustings down of some men are ominently from the hand of God. Every affliction is from God, but some are more from God. As God is more visibly seen in the lifting up of some men, so in the casting down of others. Every man that is lifted up, is lifted up by the hand of God; 'Tis the most High, who one way or other, setteth any man on high; but in setting up some men on high, his workings are so high, that every man may see them and say, The finger of God is there, the hand of God hath done it. 'Tis thus also in thrusting men down; every affliction, every thrusting down, is from God, there is a hand of God in it; for as Eliphaz spoke (Chap. 5.6.) Affliction comes not forth of the dust, nor doth trouble spring out of the ground. Whence then are troubles? Surely they drop down from heaven; they are from the earth as to the contracting of them, but from heaven as to the contriving of them. Yet there are some troubles which fall from heaven more apparently than others do; That is, there is more of God, more of the hand of God in such a dispensation, than there is in others, though there be a hand of God in every one: therefore say Jobs friends, God thrusts him down, and not man; this man's afflictions are mighty strokes from heaven. For though God hath raised up and used instruments against him, yet himself hath appeared most against him. Secondly, Observe. Those afflictions wherein God doth eminently appear against a man, se●●● to bear the greatest witness against him of his sinfulness or wickedness. That was the scope of Jobs friends, This is, say they, an undeniable argument, that the man is wicked, because there is such an eminent hand of God upon him. This was the foundation upon which they built all their several censures of him, yea, their hardest sentences against him. And there is a fair probability in this way of arguing upon sour Considerations. First, It may be urged, thus; God is just, (men indeed are often unjust and unrighteous in the evil which they bring upon others; but God is just) and therefore he would not lay his hand upon any man in this manner, unless he were a wicked man. Surely his iniquity hath found him out, whom the hand of God hath thus found out. Secondly, God is merciful, he is gracious, (Lament. 3.33.) He doth not afflict willingly, nor grieve the Children of men. Now, if God hath declared himself so unwilling to grieve the Children of men, surely, when we see him so willingly grieve a man, as he hath grieved this or that man, may we not say, he is a wicked man? Judgement is called Gods strange work, but in judging some he acteth as if judgement were his proper work, as if he were in his Element when he is laying heavy strokes on their backs; therefore may we not conclude such among the wicked? Thirdly, God is wise; he cannot be deceived concerning any man; therefore there is some great reason why he afflicts, and what reason can more probably be given of a great affliction, than some great sin? As God is so true that he will not deceive any man, so he is so wise that he cannot be deceived in any man. He cannot miss his mark, nor fall upon a wrong subject in his dispensations; therefore we have fair warrant to say, that a man against whom God appears so much, appears very foul to him, what ever fair appearances he may have among men. Fourthly, Take this Consideration also, when men afflict their brethren, they often do it either out of resolved malice, or in heat of revenge; but God cannot do it with such a spirit, nor from such principles; The highest acts of revenge in God, are but the awards of Justice. Again, Men will afflict others out of envy, or to ease themselves; as the Apostle speaks of parents chastening their children (Heb: 12.9, 10.) We have had fathers of our flesh, which have corrected us, and we gave them reverence, shall we not much more be in subjection to the father of spirits and live? For they verily for a few days chastened us after their own pleasure, or (as that text may more clearly be rendered out of the original Greek) as it seemed good to them, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. pro ut ipsis videbatur. Bez●: or as they thought good; As if he had said, They will do it upon their natural prerogative, or the right of paternity, without giving any account; Yea, a father will afflict and chasten his child sometimes (in another sense) for his pleasure; That is, to vent his passion, and ease himself: but God never chasteneth us in passion, no● ever purely upon prerogative, but with a respect also to our spiritual (which is the best) profit, and for our good. Now among the good things which God aimeth at in afflicting any man, this is nor the least, the purging out of his evils. And therefore when we cannot ascribe the chastisement of man to man, but to God alone, 'tis a witness against him, at least, it draws a suspicion upon him of some great sinfulness lodged in him, or sinful ways walked in by him. Thirdly, Observe. It is no Concluding argument against any man that he is wicked, because God afflicts him immediately; or, how much soever the hand of God appears in an affliction, 'tis no concluding argument against the afflicted. 'Tis one principal scope intended by Elihu in this discourse, to show that there were other causes & reasons of Gods afflicting Job, or any man else besides him. And that we should not make Conclusions, that the greatest sufferers, are the greatest sinners. For first, though indeed God threatneth to punish the wicked, who wilfully transgress his Law, yet he afflicts many, without respect to wickedness. Secondly, though God threatens the wicked only or chiefly at least, yet he reserves a liberty to try the innocent; yea, as Job saith in the 9th Chapter, He laughs at the trial of the innocent; And therefore the most innocent are most tried. I have had occasion more than once to show why they are most or so much tried. First, for the exercise of their faith; Secondly, for the improvement of their patience; thirdly, to humble them; Fourthly, sometimes to set them up for examples to others; as the Apostle James speaks (Chap. 5.10.) Take my Brethren, the Prophets, who have spoken in the name of the Lord, for an example of suffering affliction and of patience. The Prophets have suffered affliction, and God hath let them suffer, that they might be patterns of suffering; and 'tis so in many other instances; Fifthly, God doth it to mortify their corruptions; Sixthly, to prevent future transgressions, he hedgeth up their way with thorns; Seventhly, to discover or gain a testimony of their sincerity. They serve Christ to purpose, who can suffer while they serve, and bleed under his cross, while they sweat under his yoke. Surely then, there is no concluding against any man that he is a son of Behal, or hath cast off the yoke of Christ, because Christ burdeneth him with his cross. Yet this was the great Maxim, which Jobs friends insisted upon, He must needs be a wicked man, because the Lord had thrust him down, not man. But when we see good men thrust down by the hand of God, there is a better use to be made of it, then to judge them, and that is to be watchful over ourselves, lest we put a rod into the hand of God to chasten us, or a sword into his hand to wound us. For as Christ spoke (Luke 23.33.) If it be thus done to the green tree, what shall be done to the dry? If Christ suffered so much, who was a green flourishing fruit-bearing tree, what may we who are dry and barren trees? Or take the mere sons of men, some of them comparatively to others, are as green trees flourishing in grace and holiness, who yet are under sore affliction; and if this be done to a green tree, what shall be done to those who are but dry barren fruitless trees, yea, trees that bring forth evil fruit. The Apostle (1 Pet. 4.17.) gives a suitable caution; If Judgement begin at the house of God (he does not say at the Temple of Idols, But if it begin at the house of God) what will the end be of those that obey not the Gospel! Let others look to it when they see God afflicting his people, when they see God bringing such troubles into his own house, what troubles may they expect, who are indeed but a den of thiefs, and whose houses are, yea who themselves are as a Cage of unclean birds? Thus we see the great argument disproved, which Jobs friends used to prove him wicked, because God did thrust him down, not man. And, saith Elihu, this is it you say and boast of, as your wisdom; but indeed you have not convinced Job, no not by this. What you have taken for a demonstration, is but a fallacy. And though I might wave mine own trouble in showing that it is so, because I am not the man (but ye are the men) to whom Job hath shaped his whole discourse, yet I cannot forbear to do it, only I promise you, I will not tread in your steps, nor take up your method in doing it. That's the sum of the words which follow. Vers. 14. Now he hath not directed his words against me, nei-neither will I answer him with your speeches. In this verse Elihu speaks Negatively in two things; First, He tells us, that Job had not spoken professedly, nor directly to him. Secondly, he tells us, how he would not deal with Job; that is, not as his friends before had done. Now he hath not directed his words against me. As if Elihu had said, I confess I have not been at all spoken to all this while, unless in common with all the Auditory, and therefore might well enough look upon myself as unconcerned in this matter. The word here used to direct, hath a great elegancy in it, and may be an allusion; First, to an Archer who aims at, or directs his arrow to the mark. Secondly, to a Warrior, especially a Commander in war, who sets his men in battle array against the enemy; As if Elihu had said, Job hath not aimed at me, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 digessit disposint, ordinavit, verbum bellicum de acie ordinanda dicitur. Merc: nor hath he ordered or set his words in order to opprsse me. Job hath not drawn up his forces, nor set himself in array against me, but against you; And so perhaps that hate and bitterness of spirit, which you have contracted by this long-continued debate with Job, hath given you occasion prudently to withdraw, and forbear the entertainment of any further discourse with him. Yea; possibly ye are now fallen into a deep contempt of him, as a man forsaken of God, and therefore to be no more dealt with by man. But there is not the like reason for me to forbear speaking with him; seeing as he hath not at all opposed me, so I am not at all disturbed in my own thoughts about him, nor is my spirit embittered with any unidictive motions against him; and shall therefore enter the lists of this disputation, with a peaceable and quiet mind; or rather I shall (being a person every way unprejudiced) do my best endeavour to moderate and compose this great difference between you. Now he hath not directed his words against me, etc. Hence note. First, Our words should be well ordered. They should be drawn up like a well disciplined Army, in rank and file. Confusion in words is as bad as confusion in things; Some heap up words, but they do not rightly dispose nor order them; all they speak is out of joint or frame. As a multitude or rout of men, doth not make an Army; we may see ten thousand men together, and yet no Army; why? because they are not in order or method, they are not under Discipline, and so they are but a confused throng, not an Host of men. And thus a great many words huddled and thronged together, are of no more force nor use, than a number of men without order; Method is very good in every thing we do, especially in what we speak; A speech rightly ordered, is like an Army rightly marshaled. A word fitly spoken, fitly as to the season of it, and fitly as to the jointing and disposing of it (we may take in both in that place of Solomon, A word fitly spoken) is like apples of gold in pictures of silver. Vult ostendere quod non loquitur quasi provocatus. Aquin: There is another thing considerable in this former part of the verse, Elihu (as was lately intimated) spoke thus to show he came to the dispute unprovoked; He hath not directed his words against me; he hath not touched me. Ye indeed have been provoked by his words, he hath touched you often and often to the quick, and this hath made you touchy, angry and passionate, and you have grown into heats; but because he hath not directed his speech against me, therefore I shall come upon the stage, and enter this dispute with much coolness and temper. In a word, I bring no passion against his person, as you (being stung by his words) have done. Hence note, Secondly. They who are not provoked, have no reason to speak provokingly. That's it which Elihu would have Job persuaded of; we use to say, Speak when you are spoken to. Then surely we are not to speak otherwise, than we are spoken to; we must not give railing for railing, much less may we rail when railing is not given. He hath not directed his words against me. Superbi quae ad communem omnium utilitatem dicuntur nunquam sibi dicta e●istimant. Gregor. One of the Ancients Commenting upon this text, saith, Elihu discovers pride in this speech, He hath not directed his speech against me; As if Elihu disdained to take notice of what was spoken to them; which (saith he) is the humour of a proud man; who looks not upon himself as engaged by any thing spoken, unless you speak personally and directly to him; whereas Christ speaking personally to his Disciples only, would yet have all men see themselves spoken to (Mark 13.34.) What I say to you, I say to all, watch. Elihu should have taken what Job spoke to his three friends, as spoken to all that were present, and so might well enough have spared this compliment, as my Author conceives. But I pass that as a curiosity; Especially because it appears plainly enough, that Elihu, though the words were not spoken directly to him, yet did take himself to be much concerned; and therefore riseth up as a Moderator in this Controversy between Job and his three friends. He hath not directed his words against me. Neither will I answer him with your speeches. I will not go your way, Mihi integrum est respondere & quidem long, aliter & ex alio fundamento, licet me directè Jobus non oppugnaverit. Scult: Non sequur vias vestrasin respondendo, sed alias efficaciores inveniam. Aquin: nor follow your example in this undertaking; I shall proceed upon other principles, and use other mediums than ye have done; such, I hope, as will be found much more effectual, and attain their end. We may take these words; I will not answer him with your speeches, two ways; First, as their speeches had too little light of reason in them; Secondly, as their speeches had too much fire of passion in them. As if he had said, I will use milder words and stronger arguments; I utterly disapprove the course you have taken with him; and therefore I will neither insist upon your theme to condemn him for an hypocrite, nor use your argument to prove it, because God hath thus sorely afflicted him; for I hold that a mere Sophism. I will not answer him with your speeches; That is, with speeches which have so much passion, and so little true reason in them, as to the point in hand. For though Jobs friends had spoken many things of much weight and reason considered abstractly, or in Thesi, yet when it came to the hypothesis, as appliable to Jobs special case, than their speeches had little or no weight in them. So that in this profession Elihu seems to promise these two things. First, That he would use stronger arguments than they had done; I will not use yours, that is, weak ones, I purpose to come better prepared to the Combat than you; For though Elihu doth sometimes use such arguments as they, yet he doth not use them to their end to prove that Job acted rebelliously, or like a wicked man against God, as they did: but to show, that he carried himself too highly, or over-confidently towards God. And this (as it appears by the issue) took more upon Job then all his friends hard suspicions, charges, and accusations. This humbled him, this silenced him; he had nothing to return, but sat down convinced; and therefore Elihu dealt with him in more strength of reason and divine authority than they had done. Secondly, When Elihu saith, I will not answer him with your speeches, he seems to engage that he would deal mildly, with him, or without passion; he would not use bitter words, but debate and argue the matter gently and meekly. For though Elihu gave Job many severe reproofs, yet always in a more friendly manner, not to prove that he had done wickedly, but to convince him that he had spoken overboldly; or that while he was so zealous to defend his own innocency, he sometimes entrenched upon the sovereignty of God, in his eager and earnest desire of pleading his cause before him. And surely it was but need that Job should have a man of a milder temper sent in to speak to him, else his spirit might have been quite overwhelmed and sunk. Nor was it without the special hand of God, that after this poor afflicted soul had been so hardly used, and so grievously censured by those rigid disputants, he should at last mere with a man more meek and compassionate, in some measure, to mitigate and allay his sorrow. First, In that Elihu saith, I will not answer him with your speeches. Observe. It is not good to imitate others in any thing they do or speak which is not good. We must not either act or speak by example, but by rule, or by example only so fare as it answers the rule. 'Tis dangerous treading in their steps who tread awry. When Paul found that Peter did not go right, he was resolved not only not to follow him, but to reprove him (Gal. 2.14.) Thus saith Elihu, here I will not write after your Copy, nor take up directions from what you have done, for I see you have gone and done amiss. Again, When Elihu saith, I will not answer him with your speeches. Note Secondly. What we speak should be our own sense, not the sense of others, unless their sense, either of things or persons, be the same with ours. Some pin their opinion upon the sleeves of others, and they will be just of the judgement of such a man; what he saith, they will say. As some expect that every one should be of their Judgement, and say as they say; they are many Masters (which the Apostle James forbids, My Brethren, be not many Masters, do not take upon you to give the rule to all others, some are proud at this rate, they think themselves able to give the rule to all men) so not a few are so easy, that presently they will take up any thing as a rule from any Master; whereas we should not be so apt to follow, but labour to have the Judgement or reason of things in ourselves, rather than to take it up upon trust. When Luther was much troubled about the deal of God in the world, to see how matters went, and was saying within himself, Surely it were better things were carried thus and thus; while Luther (I say) was thus troubled, he thought he heard this word of reproof from God; O Martin, Martin, Martin, Martin, in valde sapis, sed ego non sum deus sequax. I see thou art very wise, thou canst give rules, even to God himself, but I am not a God easy to be led by men. I will not take thy Counsel, though I see thou hast an honest heart in what thou counselest. I have a way of my own, and I will have my own way, though the world, yea, though good men, and my own faithful servants are grieved and mourn at it. Man would appoint to God himself, but God will not model matters by man's wisdom, nor in his way. Thus in the present case (I only allude) it is not good for us when we hear what others say, presently to receive it, or take the impression from them; and so answer in their words, or vote their opinions, though they are wise and good men; Elihu takes the liberty to descent, as in his opinion, so in his Method of proceeding with Job, I will answer, but it shall not be with your speeches, I will take my own course. Thirdly, Note. The failings and mistakes of others, should be our warnings not to do the like. Elihu observed where they miss as to the matter in hand, he observed also wherein they miss, as to the manner of proceeding; and he observed both well, and wisely to avoid the like inconveniences; and thereupon professed, I will not answer him with your speeches. Fourthly, Note. We should answer to every point and person with reason and sweetness, not with passion and bitterness. There is no convincing others with wrath; The wrath of man (saith the Apostle) works not the righteousness of God, (James 1.20.) That is, wrath will never bring about nor effect those righteous things, or ends, which God would have us aim at. The wrath of man puts him quite out of the way of righteousness, both out of the way of right speaking, and of right acting. To show much reason, and little passion, is our wisdom. So the Apostle gives the rule (2 Tim: 2.26.) The servant of the Lord must not strive; he doth not mean it of bodily striving; As if he had said, he must not be a fighter. As when the Apostle saith (1 Tim: 3.3.) A Minister must not be a striker; It can hardly be thought he should intent only, if at all, that Ministers should not be like grossly boisterous men, who are not so much as Civil in their behaviour; surely such are fare enough off from a fitness to be received into the Ministry; therefore some expound the Apostle to the point in hand, he must be no striker with his tongue in passion, anger, and wrath, no word-striker. There is great striking, yea, wounding with words. Though Ministers must strike and wound with the authority of God, yet not with their own animosities. They must wound the consciences of sinners, with the Word and Spirit of God, but not with their own wrathful spirits; such strikers they may not be, nor may the servant of the Lord strive thus, but be gentle to all men, apt to teach, yea, patiented in teaching. It is a great exercise of patience to teach, with line upon line, precept upon precept; When we see little received or heeded, yet to insist upon it, this is patience; In meekness instructing such as oppose themselves, if God peradventure will give repentance to the acknowledgement of the truth. As the Apostle James exhorts (Chap. 1.21.) to receive the word with meekness; that's a most necessary rule in hearing the word; for many times the hearer is in a passion, there is such a storm in his bowels that he cannot hear to purpose, therefore if any would receive the ingraffed word, they must receive it with meekness. I say also the word should be given out or spoken in meekness, though not with coldness; I do not say with coldness or with a slightness of spirit, but with meekness. And the truth is, mild speaking or meekness of speech (as to the spirit and conscience of the hearer) is not only most comfortable, but most prevailing. Meekness should be showed, even where there is the greatest zeal; and zeal than prevails most, when there is most meekness in it. The Apostle Judas saith, Of some have compassion, making a difference, others save with fear; That is, save them by preaching that which may make them afraid, scare them out of their sins; but yet still this is to be done in a spirit of meekness. (Gal. 6.1.) If any one be over-taken in a fault (what then? rail on him, rage against him, and revile him, no, but saith the Apostle) ye that are spiritual, restore such a one with the spirit of meekness; considering thyself, lest thou also be tempted. Bones must be set (to that the word which we translate restore alludes) with a tender hand. Those three things which are required in a good Chirurgeon, or Bonesetter, are as necessary in a reprover, or in him that would reduce another from the error of his way. First, He must have an eagle's eye, to discern where the fault or failing is. Secondly, A Lion's heart, to deal freely with the faulty, how great soever they are. Thirdly, A Lady's hand, to use them gently and tenderly. All which will more fully appear, while Lastly, From the example of Elihu, we collect and learn, that a good Moderator or composer of differences, must avoid five things. First, slightness of spirit and of speech. It is not good to speak lightly of little things, but it is a shame to speak lightly of great things. Weighty matters must be handled weightily, and we should put not a little finger, but our shoulders to them! Secondly, passionateness of spirit and of speech, must be avoided. That which hinders reason, had need be shut out while we are reasoning. What a contradiction in the adjunct is it, to hear of an angry moderator? or to see a man set himself to compose differences between others with a discomposed spirit of his own. Thirdly, partiality in speaking, or the favouring of a party must be laid aside; for as Elihu did not spare to tell Jobs friends their own, so neither did he spare to tell Job his own, he was not partial on either side. What can be imagined more uncomely, then that he who stands between two should lean to any one? or that he who comes to be an umpire or a Judge, should make himself a party or an Advocate. Fourthly, he must avoid timorousness, and not be daunted with what man shall say or can do against him, while he is doing his duty. The fear of man is a snare (saith Solomon) That man had not need be in a snare himself, whose business it is to bring others out of the snares of error, whether in opinion or in practice. Fifthly, he must beware of an easiness to be drawn aside, either by the persuasions or applauses of men. A Judge between others must keep his own standing. Thus fare concerning these two verses, wherein Elihu is still carrying on his Preface, to prepare Job to receive attentively what he had to say. In the next place, Elihu turning to the standers by, signifies to them in what condition he found Jobs friends. JOB. Chap. 32. Vers. 15, 16, 17, 18, 19, 20. They were amazed, they answered no more, they left off speaking. When I had waited, (for they spoke not, but stood still, and answered no more) I said, I will answer also my part, I also will show mine opinion. For I am full of matter, the spirit within me constraineth me. Behold, my belly is as wine which hath no vent, it is ready to burst like new bottles. I will speak, that I may be refreshed: I will open my lips and answer. ELihu had spoken of his friends silence before, and here he returns to it again, with a further addition and aggravation. Vers. 15. They were amazed, they answered no more, they left off speaking, etc. There are two opinions concerning the person who spoke these words. First, Some refer them to the writer or penman of this Book, but I rather take them as the words of Elihu himself. They were amazed. The root signifies to be affected with a very passionate and strong fear, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cum pavorem affert, quo affici solent, qui ab hoste potentissimo superantur. even such a fear as they are arrested with who flee or fall before their Enemies in battle. So the word is used (Jer: 50.26.) A sword is upon her mighty men, and they shall be dismayed. Dismay or amazement, is the displacing, at least the disturbing of reason itself; Elihu shows how unable and unfit Jobs friends were to argue with him any further, seeing upon the matter, they had lost the use of their reason, and were as men crack-brained, or broken in their understanding. They were amazed. They answered no more, they left off speaking, or Speech was departed from them; there is a twofold Exposition of that speech (they left off speaking) Some understand it passively, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 q. d ab illis ablata sunt verba. like that (Luke 12.20.) This night shall thy soul be required, or taken from thee; thou shalt not freely deliver it up, but it shall be snatched from thee; So here, their speech was taken from them; or by an unanswerable conviction, silence was imposed upon them. Mr Broughton renders; They do speak no more, speeches be departed from them. How can they speak from whom speech is departed. We translate actively, they left off speaking, as implying a voluntary act, they gave a stop to themselves; either they were not able, or it was not fit for them to say any more. The Hebrew is, They removed speech from themselves, and so became as silent as if they could not speak at all. They were as mure as fishes. The following verse being of the same sense, I shall open that before I give the observations from this. Vers. 16. When I had waited (for they spoke not but stood still, and answered no more) Job waited hoping they would speak somewhat worthy of themselves, worthy of that opinion and reputation which they had in the world for wisdom, Stare pro tacere. but they deceived his expectation, He could not have nor hear a word more from them. This Elihu puts into a parenthesis (for they spoke not, but stood still, and answered no more) He useth many words to the same purpose, to show that there was somewhat extraordinary in their silence; They spoke not, their tongues stood still. As speech is the image of the mind, and from the abundance of the heart, so it is by the motion of the tongue. If the tongue stand still, discourse is stayed. Their mouths were stopped, as being either unable or ashamed to urge their accusations and arguments any further. They stood still and answered no more. It is said of those forward accusers of the women taken in adultery (John 8.9.) That being Convicted by their own Conscience, they went away one by one; they shrunk away, having not a word to reply; And so did Jobs friends, who while they stood still, carried it as men unwilling to be heard or seen any more upon the place. They were amazed, etc. First, Hence note. Amazement unfits us for argument. Where wondering gins, disputing ends. They were amazed, they answered no more. Secondly, Note. The same men are sometimes so changed, that they can scarcely be known to be the same men. Eliphaz said (Chap: 4.2.) Who can withhold himself from speaking? He was so forward that he could not be kept from words, but now he had not a word in his keeping, speech was withheld, or departed. Thirdly, Note. False grounds or positions, cannot be always maintained. God will supply both matter and form, arguments and words, to confirm his own truth; they who are in the right, shall not want reason to back it: but they who are in the wrong, may quickly find a stop, and have no more to say. The Apostles were weak, because unwilling in a bad cause (2 Cor: 13.8.) We can do nothing against the truth, but for the truth; and they who are willing to be against the truth, shall be weak and not able long to do any thing against it (They spoke no more) As God gives a banner, (that is, outward power) to them that fear him, that it may be displayed, because of the truth (Psal: 60.4.) So he gives wisdom and understanding (that is, inward power) for the maintaining of the truth. In thy majesty ride prosperously because of the truth (Psal: 45.4.) As Christ who is truth, and the giver forth of truth, so they who are undertakers for truth, shall ride and prosper. Truth may be borne down by power, and outfaced by impudence, but it cannot be overcome. Never fear to undertake a good Cause; and ever fear to undertake a bad one, for it will be slured at last. Truth may be opposed, but truth-defenders shall never be ashamed, nor want a tongue to speak for it. Christ (Math: 10.17.) warns his Disciples what entertainment they were like to find in the world; They shall deliver you up to Rulers, ye shall be brought before Governors and Kings for my sake; But he withal encourageth them; Take no thought what ye shall speak, or what ye shall answer. For some might say, What if we should be called in question for the truths of the Gospel? we are willing to burn for them (as that Martyr said) b●t we fear we cannot dispute for them. Well, saith Christ, take no thought what you shall speak, for it shall be given you in the same hour. God himself by his Spirit will prompt you, he will whisper such things into your ears, as all your opposers shall not be able to gainsay. Indeed we see some men of corrupt minds, and reprobate concerning the truth (as the Apostle gives their Character) who have courage enough to set forth lies, and slander the truth, who strain their wits to the utmost, and (as the Prophet speaks, (Jer: 9.3.) bend their tongues like their bow for lies. But let them remember what the Apostle said of such as they (2 Tim: 3.8.) Now as Jannes and Jambres withstood Moses, so do these also resist the truth; but (v. 9) they shall proceed no further, for their folly shall be made manifest to all men; That is, shortly all shall see that these men have but played the fools: we may say of all those who hold wild taunting opinions, they shall proceed no further, though they act highly against the truth now, yet stay but a while, and they will have nothing to answer or return, they will have emptied their quiver, and quite spent their powder, you shall hear no more of them. From that 16th verse, where Elihu addeth, I waited (for they spoke not but stood still, and answered no more) Observe, First. It is our wisdom and our duty to stay our time before we put ourselves out upon business. It is good to wait; God himself is not hasty upon us, he waits to be gracious, and we must wait our season to be serviceable; Elihu did not presently engage. The providences of God, and the Exigency of things, must put us on, we must not put ourselves on. Christ tells us (Math: 9.38.) The harvest is great, and the labourers few, pray therefore the Lord of the harvest that he would thrust forth labourers into his harvest; he doth not say, pray that labourers would thrust forth themselves into the harvest, or run into it before they are sent, but pray the Lord of the harvest that he would thrust forth labourers; that is, that he would powerfully incline their hearts to the work, whom he hath fitted and prepared for it. And as until we are, at least, both competently prepared, and fairly inclined to that or any other good work, 'tis best for us to wait; so when once we are prepared and inclined, 'tis best for us, without delay, to set upon the work; Elihu did so, as appears in the next verse. Vers. 17. I said also I will answer my part, I will show my opinion. Now Elihu addresseth to his work, his duty; and in this with the verses following to the end of the Chapter, we have, first, his resolvedness to speak, I said I will answer for my part, etc. Secondly, his ability, readiness and furniture to speak (v. 18.) For I am full of matter, etc. Thirdly, we have the motives that pressed him to speak, or that he was exceedingly pressed to it in the latter end of the 18th verse, as also v. 19, 20. My spirit within me Constraineth me. Behold my belly is as wine which hath no vent, etc. I will speak that I may be refreshed. Fourthly, in the two last verses, he tells us what caution, yea what conscience he meant to use in speaking (v. 20.) Let me not I pray you accept any man's person: neither let me give flattering titles unto man, etc. I said I will answer for my part, etc. Now you have done, I will begin; those words, I said, are not in the Hebrew text explicitly, yet are well understood. I will answer for my part, that is, (as some conceive, the force of the phrase) I will answer with my strength, and might, I will put my shoulders to it; but better Grammarians conclude, Illud quod aliqui partem interpretantur pro mea virili parte aut pro viribus, latinè potius dictum est, quam ad germanant vocis significationem. Pined: that the word imports, A man's share or portion in any work to be done, rather than the strength which the workman useth or puts forth in doing it. And so the sense is plain, as if Elihu had said, they have done their part, they have gone to the utmost of their line; now I see it falls to my turn to speak, and I will do what falls to my turn, I will answer also for my part. I also will show my opinion. We had these words in the negative at the 6th verse; There Elihu said, I was afraid and durst not show you my opinion; But here, as also before (v. 10.) Elihu had taken courage and was resolved to show his opinion. I shall not stay upon any opening of this clause, only I shall note two or three things briefly from it; as connected with the former verse. There we had Elihu waiting, here we have him purposing to speak. Hence note. They who consider and wait before they speak, speak most prevailingly, most weightily. It was long ere Elihu ventured to speak, but when he did, he did it to purpose and with full effect. That which comes from our own heart, is most like to take upon the hearts of others; they speak as much from their hearts as with their tongues, whom we see long waiting before we hear them speaking. And therefore, it is not good, no not for good speakers, to be speaking before they have been waiting; many through haste bring forth untimely births, and unripe fruit; Elihu could say, I have waited, before he said, I will answer for my part. Secondly, Note. We ought to observe order in speaking, and act our proper part. I will answer for my part (saith Elihu) or my turn is come to answer. The Apostle Paul gives this rule at large (1 Cor: 14.28, 29, 30.) He would have no Interruption, no confusion in Church-meetings, or Church-speakings. Thirdly, When he saith, I will answer also for my part, I also will show mine opinion. Note. He that hath received a gift or talon, should make use of it, and not hid it. It is good to be doing our part, and showing our opinion where we may be useful. Some love to act other men's parts rather than their own, and to intrude into Provinces which are not theirs. But whatsoever our hand finds to do (as Solomon speaks, Eccl: 9.10.) that is, whatsoever is, as Elihu here calls it, our part, that we should do with all our might. More was given about using our talon and showing our opinion at the 10th verse of this Chapter, whether I refer the reader. Fourthly, Elihu was here but an auditor, not a disputant, not a party, he came in only upon the by; yet having received a word he utters it. Hence note. Every man should think himself Concerned to speak for the truth, when 'tis wronged, and do his best to right it. Or we should take all occasions and seasons of doing good by our words as well as by our works. As it is not good to outrun providence, so to neglect or foreslow it is not good. Lastly, Observe. What others fail in, we should labour to supply in the cause of God, and for his truth. It is a proverbial speech among the Hebrews; Vbi non est vir, tu vir esto. Where there is not a man, there be thou a man; That is, if we see any unable to carry on and go thorow-stitch with the work before them, we should lend a hand to help and supply them; thus saith Elihu, I will answer for my part, I also will show mine opinion. And it seems (by that which follows) Elihu did so, not only to answer his duty, but to empty and ease his spirit. For In the 18th, 19th, and 20th verses, he gives us that further account of his interposition about this controversy. Vers. 18. For I am full of matter. Yea I am under a mighty Constraint; there is a kind of force upon me, The Spirit within me Constraineth me. I am full of matter. The Original is, I am full of words; yet of more than words, as appears in the following part of this Chapter; therefore we translate, I am full of matter; that is, I am full of such words as are material; words of truth, words of soberness: I am full of such words as will carry with them a Conviction home to thy Conscience O Job, & silence all thy complaints. Cum ait se plenum, amicorum impiam notare videtur. Pined: Or as if Elihu had said to Job's friends, Though ye have spent your store upon Job, yet I have store and plenty by me to spend upon him. Thus he reflects upon them as scanty and short in their undertaking; your Lamps have spent their oil, you have emptied your vessels; so have not I, I am full of matter. The Spirit within me Constraineth me. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Hiphil anxit, angustovit pressit. The text is; My spirit in my belly Constraineth me. Master Broughton renders, My bellyes spirit doth press me: The Seventy render, The spirit of my belly destroyeth me. A Greek translater saith, My spirit within me sets me on fire, or, I am all in a flame. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 comburit. Sym. The word which we render Constrain, signifies to press very sore (Judges 14.17.) And it came to pass the seventh day, that he told her, because she lay sore upon him, or constrained him. It may be questioned, whose spirit, or what spirit it was that Constrained Elihu? Some Expound it of the Spirit of God; he dictates both words and matter to me. Master Calvin seems to Comply with this Exposition; God hath printed such a mark in the doctrine of Elihu, that the heavenly Spirit is apparent in his mouth; God (saith Elihu) hath put his Seal to what I have to say, therefore do not receive it as the word of a mortal man, the Spirit of God Constrains me. Paul useth a word in the Greek of like significancy (2 Cor. 5.14.) The love of Christ Constraineth me, it presseth and overbeareth me; I am not able to get out of the power of it. Again, Others understand it of his own spirit, yet acted by the Spirit of God (Prov: 29.11.) A fool uttereth all his spirit; we translate, all his mind; the spirit pressing Elihu was his mind carried strongly or resolvedly bend upon this business. The strong inclination or disposition of a man's mind to any thing good or bad, is in Scripture language called his Spirit. The Spirit within me. The Hebrew is, The spirit of my belly; Which form of speech notes only that which is most internal, Spiritus ventris est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & alacritas urgens & existimulans ad loquendum. Coc: or lieth closest within us. Solomon saith of the words of wisdom (Prov: 22.18.) It is a pleasant thing if thou keep them within thee; The Original is, in thy belly. (John 7.38.) Out of his belly shall flow rivers of living water; That is, out of his inward man; there shall be a spirit in his spirit (for this Christ spoke of the Spirit which should be given) and the same word is used of the wicked man (Job 15.35.) His belly (that is, his mind or understanding) prepareth deceit. And Solomon (Cant: 7.2.) speaking of the Church, saith, Her belly is like an heap of wheat set about with lilies; That is, she is big with holy thoughts and conceptions, as a woman great with child, ready to be delivered. A gracious heart is continually meditating and conceiving holy things, which it brings forth, and is as it were delivered of, upon any good occasion. The spirit within me Constraineth me. What Elihu had thus spoken in plain terms by way of assertion in this verse, he illustrates by way of similitude or allusion in the next. Vers. 19 Behold, my belly is as wine which hath no vent, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vinum novum vel mustum, cui non est ademptum obthuraculum ut exhalet. jun: it is ready to burst like new bottles. Elihu prosecutes the same thing in another way; and to show how troublesome it was to refrain speaking any longer, his thoughts being not only too many, but too working to be enclosed in so narrow a room as his own breast, he compares them to wine, or to new wine, which will either find or make its way out. The whole similitude is exceeding elegant, First, he compares his thoughts, or the matter he had in his mind to wine. Secondly, he compares his soul or spirit to bottles, his inward man was the vessel that held this wine. Thirdly, he compares his long silence to the stople or Cork of the bottle. Fourthly, he compares that trouble and grief of mind which this forbearance to speak brought upon him, to the working which is in a bottle so stopped, or having no vent. Fifthly, he compares his intended speaking to the opening of the bottle which gives it vent. Behold, my belly is as wine; that is, the thoughts of my belly are as wine. The Chaldee Paraphrase saith, as new wine, which is full of spirits, and being stopped is ready to break the bottle; which shows the mighty force which Elihu's thoughts had upon him, they would out, there was no stopping of them. Christ saith, (Math: 9.17.) No man putteth new wine into old bottles, but men put new wine into new bottles; why? because they are stronger, and so more fit to preserve the wine; My belly is as wine. It is ready to burst like new bottles. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pro utre non alibi reperitur, saepe pro pythone; quod qui hoc ariolandi genere uterentur velut ex utribus vocem emitterent. Vn●e a Grecis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dicuntur. Merc: The word which we render bottles, is never used in Scripture elsewhere in this sense, but it is often used to signify Wizards, or such as have familiar Spirits (Isa: 8.19. Isa: 29.4.) because they who used those hellish arts by compact with the Devil, did speak out of their belly, & so as it were, out of a bottle. Now, saith Elihu, My belly is as new wine that hath no vent, and it is ready to burst like new bottles; even new bottles will break, unless the new wine have some vent. And because though new bottles be stronger than old to keep in wine, yet the wine may be so strong as to break them, therefore Elihu hereby shows that his desire or necessity of speaking was so urgent upon him, that though he should strengthen himself, yea strive with himself as much as he could to refrain from speaking, yet speak he must. I am full of matter, etc. Observe, First. A man should not speak, especially in weighty matters, till himself be well stored with matter. Secondly, Observe. When some vessels are drawn quite dry, and instruments spent and worn to the stumps, when they can neither do nor say any more, than God fills up and furnisheth others for his purpose. There was not a drop more to be squeezed out of Jobs friends; but Elihu was a full bottle (Mal: 2.15.) there is a residue of the Spirit; God hath more Spirit or spiritual abilities to dispose of, and bestow than he hath yet disposed of to, or bestowed upon any one or all the sons of men. Thirdly, Note. God can furnish Instruments with proper gifts for the work which he Calls them to. Here was a man Cut out on purpose for this work, he was Clothed with a spirit of prudence and courage, as well as with a spirit of discerning. We have a wonderful Example of this in Luther, who came forth against all the powers of the papacy. What a spirit had he? his was a spirit of might, his spirit Constrained him, his belly was like a bottle full of new wine, there was no stopping of it. Others would have been daunted and cowed down with the tenth of that opposition which he met with, but he was bold as a Lion, who turneth not aside. Again, Why did Elihu come forth? why did his spirit constrain him? what made his belly like wine? Some charge him with pride and arrogancy of spirit, as if he did it out of vain ostentation, to show his parts and gifts, to set himself above those other Worthies who had dealt and discoursed with Job before. But we have reason enough (considering what he spoke, and what the issue of his speaking was) to determine, that he was moved with a zeal for God, and to do good to Job, not with a spirit of pride, to show his learning, wit or wisdom among men; and therefore we find that when the whole matter was brought to an issue, and God himself came to deal with Job and his three friends, God commends Job, and reproves his three friends, but there is no reproof upon Elihu. Now for as much as God himself doth not charge him, what hath man to do to charge him? Not only charity but reason and judgement command us to think his design honest, and his aims sincere, while he professeth under so vehement an impulse or impression upon his spirit to engage and speak in this matter. Hence note, Thirdly. To see truth ill handled, should fill our spirits with much zeal for God. That was it which drew Elihu to this engagement, he saw those men (though good men) had put a disguise upon the things and deal of God; and if men disguise the truth, and maintain error, if they deface the doctrines of faith and pure worship, with their own fancies and false glosses, it should kindle a holy fire and fervour of spirit in us, to assert and vindicate the truth. Our spirit within us (in all such cases) should Constrain us. Fifthly: In that Elihu was so Constrained and pressed in spirit, as wine which hath no vent, or as a woman with Child ready to travel. Note. It is a pain not to speak when we have much to utter, and much mind to utter it. When El●hu was full he had a Constraint upon him to vent his opinion. David saith (Psal: 39.1, 2, 3.) I held my peace, even from good words; (he did not only forbear idle and evil discourse, but refrained from good) but it was a trouble to him not to speak, especially not to speak good words; therefore he adds, My heart waxed hot within me. Jeremy found it no easy work to keep in words; yea, he describes himself as much pained by not delivering his mind, as a woman is when not delivered in childbirth (Jer: 20.9.) Then said I, I will not make mention of him, nor speak any more in his name, but his word was in my heart as a burning fire shut up in my bones, and I was weary with forbearing, and I could not stay. There was wine, new wine in his belly, yea there was a fire within him; as we may be weary with speaking, so with not speaking, or forbearing to speak, (Jer: 4.19.) My bowels, my bowels, I am pained at the very heart, my heart maketh a noise in me, I cannot hold my peace. Read him in the like trouble upon the same occasion (Jer: 6.11.) Eliphaz (Chap: 4.2.) was thus pressed, Who can withhold himself from speaking? 'Tis a great pain, to be mind-bound, or not to deliver our mind, when our minds are full and we full of desire to deliver it. Sixthly, When he saith, I am Constrained, I am like a bottle ready to burst, It teacheth us. The Spirit of God doth so overpower some men, that they cannot contain. The Pharisees and high Priests, thought to stop up the Apostles, those bottles full of the new wine of the mysteries of Christ, and therefore gave them Counsel, yea a command to speak no more in his name. At the 10th verse, they said of some in a common sense, These men are full of new wine, that is, they are drunken; but the truth was, they were full of the Spirit, full of Gospel-truths, and like bottles full of new wine they could not hold. And when the Pharisees and high Priests would have stopped up those bottles, and charged them that they should speak no more in the name of Jesus; they answered, Whether it be meet to obey God or man judge ye; for we cannot but speak the things that we have seen and heard: you may cut out our tongues if ye will, take away the organs of speech ye may, but otherwise we cannot but speak. As it is said of Christ, they could not resist the Spirit by which he spoke; so they were not able to resist the Spirir by which the Apostles spoke. Some have such Impulses from the Devil upon them, that they cannot but speak boldly as well as wickedly and blasphemously; it is strange to see what some both old and new Impostors have done, their bellies have been like bottles full of new wine, they have even burst to vent their wicked opinions. Esuris & suit auditores quibus omne quod sentit effundat, quibus qual● & quantus sit innotescat. Non curate te docere vel a te doceri quod nescit, sed ut scire sciatur quod scit. Bernard: Bernard discoursing of such an Opinionist in his time, saith, He hungers and thirsts for Auditors, into whose bosoms he might empty himself, and pour out all his sentiments, that he might appear who and how great a man he was. He careth not to teach thee what thou knowest not, nor to be taught by thee what he doth not know; but that himself may be known to know what he knoweth. Now if there be such pressures upon the spirits of vain men to be delivered of their false and eyrie conceptions: How much more when a man hath strong impressions from the Spirit of God ('tis discernible by the matter that comes out of the bottle, whether it be the wine of Sod●me, or of Zion) is he unable to contain himself? Such a man must speak not only to instruct and refresh others, but (as it followeth in the next verse) to ease and refresh himself. Vers. 20. I will speak that I may be refreshed. The Hebrew is, That I may breathe, or, I may have room. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 latus dilatatus, recreatu● loquar & mihi latum erit. i e. erit mihi dilatio recreatio. Merc: Per verba evaporata interiorem fervorem & ab anxietate ●esiderij requiescam .. Aquin: The word properly signifies, that which is enlarged or widened; when a vessel is full, and you draw some of the liquor out of it, than there is room; So saith Elihu, I will speak, that I may be refreshed, or have room. I will open my lips, and answer. To open the lips is a preparation to speaking; Christ opened his mouth and spoke; speaking is begun with opening the mouth; a man may open his lips for other ends then for speaking, and a dumb man opens his lips who cannot speak, yet no man can speak without opening his lips: and why did Elihu open his lips? it was to refresh himself. Hence note. He that speaks his mind, easeth his mind. 'Tis good to speak to refresh ourselves, but 'tis much better to speak for the refreshing of others; yea, we should speak. (though to our own pain) that we may refresh others, and speak away their pain (Isa: 50.4.) Thou hast given me the tongue of the learned, to speak a word in season to him that is weary; They are good words indeed which refresh both the speaker, and the hearers. But the design of speaking is rather for the refreshing of hearers, then of the speaker. How vainly then do they spend their breath in speaking, who speak without any design of good, or of refreshing, either to themselves or others, who speak only to be applauded and taken notice of, to be cried up and commended for eloquent speakers. These are sad designs of speaking; better be a stammerer, than such an Orator, better be dumb and not able to speak, then to speak for such ends, with greatest ability. Unless we speak, that others may be informed, converted, comforted, edified, saved, some way or other bettered, we were as good hold our peace and say nothing. The holy Apostle professed (1 Cor: 14.19.) I had rather speak five words with my understanding, that I might teach others also, then ten thousand words in an unknown tongue. To speak strange words in an unknown tongue, may gain us a name among men; But neither are any souls gained, nor doth any soul gain the worth of one farthing in spiritual knowledge by hearing thousands and ten thousands of words spoken in an unknown tongue. We should think all those words even as lost to us, by which we have not, at least, intended the gain and good of others. But suppose, while we sincerely intent the good of others in speaking, they get no good by what is spoken; yet it shall not be without good to us: for as Elihu here hoped, so may we to be refreshed by it; for when a man hath discharged his duty to God and man, in speaking his mind, it cannot but be a great ease to his mind. Elihu had a great duty upon him, to moderate and set this business right between Job and his friends, to take down that height of spirit that was in Job, and to allay that sharpness and bitterness of spirit that was in his friends. When we have in sincerity discharged our duty to all others, and done that which our Consciences charge upon us, how doth it quiet and refresh our minds? and how many have been burdened and disquieted in their spirits for neglecting this duty: They (I say) who neglecting to speak when it was incumbent upon them to speak, and the cause of God required it, have found it a burden upon them long after. When Mordecai had acquainted Queen Ester with the sad condition of the Jews, (whose destruction Haman had plotted) and advised the messenger to charge her, that she should go in unto the King to make supplication unto him, and to make request before him for her people (Est: 4.8.) She returned him answer by the same messenger, that she could not do this without running the hazard of her own life (v. 10, 11.) yet Mordecai replied (v. 14.) If thou Altogether hold'st thy peace (let the danger be what it will) at this time, then shall their enlargement and deliverance arise to the Jews from another place, but thou and thy father's house shall be destroyed: and who knows whether thou art come to the kingdom for such a time as this? As if he had said, It is thy duty to speak for thy people at such a time as this, and therefore if thou dost not break through all difficulties to speak, thy silence will cost thee dear, probably thou wilt lose thy own life by it, or if not, then certainly thy conscience will trouble and vex thee for it as long as thou livest. Many offend in speaking, and we may in many cases offend both God and man, yea ourselves too (when we see our opportunities lost) by neglecting to speak. JOB. Chap. 32. Vers. 21, 22. Let me not, I pray you, accept any man's person: neither let me give flattering titles unto man. For I know not to give flattering titles: in so doing, my Maker would soon take me away. IN these two verses Elihu concludes (in which he had continued long) the Preface to his following discourse and procedure with Job; Here also he acquaints us in what manner he meant to proceed with him; about which we may consider two things. First, His resolvedness or the settledness of his purpose what course to take. Secondly, the reasons which moved him to it. The former he expresseth negatively in the 21th verse, and that in two points. First, He would not accept any man's person. Secondly, He would not give flattering titles unto man. These two negatives (as the negative precepts in the Law of God) are to be understood with their affirmatives! I will not accept any man's person, is, I will have and give an equal, or neither a more nor less (to the best of my understanding) than a due regard to every man's person. And, I will not give flattering titles; that is, I purpose to speak plainly, I will not compliment men, but do my best to accomplish the matter. And as he assures us how he will proceed in this 11th verse, so Secondly, He gives us the reasons of this his intended impartial, plain, and downright proceeding in the 22d. These reasons are twofold. First, He would not do otherwise, because he could not with any content to himself. It was against the very grain of his spirit to do otherwise; his disposition lay a quite contrary way, he was a man of another genius or temper, a man of another mould and make, then to do such low and unworthy things, as accepting the persons of, or giving flattering titles unto men. He is express in this (v. 22.) I know not to give flattering titles. Secondly, He would not because he durst not give flattering titles, nor accept the persons of men. The danger and damage he should incur by doing so, kept him from doing so, as well as his own indisposition to it. He should lay himself open and obnoxious to the wrath of God by such seeking the favour of men; as appears in the close of the verse; In so doing my Maker would soon take me away. Thus you have the parts and purpose of these words; I shall now give a more distinct explication and account of them. Vers. 21. Let me not, I pray you, accept any man's person; or, let me not now. So that particle is rendered (Job 5.1.) Call now, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 adverbium seu particula obsecrantis, seu ad horiandi, ut fades, amabo, latinis. if there be any that will answer thee; yet 'tis an Adverb of beseeching or entreating; and therefore we render well, Let me not, I pray you; which rendering seems to have in it these two things. As if Elihu had said, First, Expect not that I should, nor believe that I will do any such thing, as the accepting of persons, or the giving of flattering titles. Secondly, Be not offended if I do not, be not angry with me, if I deal plainly with you; pray give me leave to use my own freedom and liberty when I am speaking; for I am resolved to do it, and not to accept the persons of men, nor to give them flattering titles. The words may be rendered also in a direct negation, Verily I will not accept any man's person. Non accipiam, ut sit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pro 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quae enallage insolens non est. Drus: But I shall keep to our reading. Let me not, I pray you, accept any man's person. The Hebrew is, Let me not lift up any man's person; or (which the Apostle forbids) Let me not have any man's person in admiration; I will not over-reverence any man, nor give him a respect beyond himself. The word which we render person, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is in Hebrew, face, Let me not lift up the face of a man, or wonder at any man's face, as the Septuagint often render this phrase. And it is usual to put the face, or the countenance for the person, because the face declares the person and shows who the man's ; and it is elegantly expressed by the face, because accepting of persons, importeth a respect to others for their outside, or in consideration of some external glory. Let me not accept the face of any man, or person, let him be who he will. The original word is, most properly signifieth an eminent, or honourable man, a learned or wise man. As if Elihu had said, I will not accept or lift up the face of a man, though he be (is) a man never so much lifted up, and exalted above his brethren. To accept the person of a man, is not a fault in itself; for as our persons are accepted of God, so ought our persons to be accepted with one another; yea, it is a duty to accept the person of a man; that is, to give him favour, honour, and due respect. Not only civility and humanity, but religion itself calls us to give outward reverence to them who excel, and are superior, either to others of ourselves. God himself is said to accept the persons of his people first, and th●● their sacrifices or services. And we ought to accept the persons of men according to their differences in place and power, especially according to those gifts and Graces, which shine in them. Therefore when Elihu saith, Let me not, I pray you, accept any man's person, his meaning is, let me not do it in prejudice to the cause or truth that is before us. Then we are properly and strictly said to accept persons, when in any matter, business, or point of controversy, our eyes are so dazzled or blinded by external appearances, that we have respect rather to the person of the man, then to the matter, or the truth of the cause in hand. So then, this sin of accepting persons, is always committed when we are more swayed by, or when there is more attributed to persons then to things, that is, when the man's worth is more looked to then the worth or merit of his cause; or further, when something in a person which hath no respect to the goodness, or badness of his cause, moves us to give him more or less than is meet, this is sinfully to accept or respect a person. Thus Elihu acquits himself from all those bonds and blinds which his respect to those worthy persons before him, might lay upon him. They were ancient and grave men, they were wise and good men, he had a great respect for them, he owed much reverence to them, considering their age and gravity, their degree and dignity; yet he owed a greater respect to God, and to the truth, then to their persons, and was thereupon resolved, (though he had many and great temptations to do it,) not to accept the persons of men. Hence note. To accept persons in prejudice to the cause or truth before us, is a high offence both to God and good men. 'Tis so in a double notion; First, in the act of it, because we do that which in itself is not right, nor according to the mind of God. Secondly, in the issue, consequence or effects of it, because by respecting persons, we are endangered to many other sins. While Solomon only saith (Prov: 28.21.) To have respect of persons is not good; his meaning is, 'tis very evil, 'tis stark naught. And the reason which he gives of the evil of it, is not only because the act in itself is evil, but because the issue and consequence of it is worse; For, (saith that Scripture) for a piece of bread that man will transgress; That is, he that respects persons, will turn aside from Justice, for his own advantage, though it be very small, even for a piece of bread. The Prophet complains of those (Amos 2.6.) who sold the righteous for silver, and the poor for a pair of shoes. They who have sold or given up themselves to this crooked Spirit of respecting persons, will not stick to sell both the persons of the righteous, and the most righteous causes, not only (as the Prophet saith) for a pair of shoes, but (as we say) for a pair of shoe-buckles. They will soon judge, amiss of things, who have respect to persons, and they always look beside the cause, who look too much upon the face; nothing should weigh with us in judgement, but truth or right, and that in a opposition. First, Truth and right must weigh with us in opposition to relation. When a Brother, or a near kinsman be in the cause, we must not decline, nor be biased from the truth, yea though it be on his side to whom we have no relation, but that of man. Secondly, We must keep to the truth, and do justice in opposition to friendship. Though he be my friend, my old friend, and my father's friend, I must not respect him, if truth stand upon the other side, upon the side of the merest stranger. It was anciently said, Socrates is my friend, and Plato is my friend, Amicus Socrates, Amicus Plato, sed magis amica veritas. but truth is more my friend, and therefore I will stick to that. Thirdly, We must hold to truth, in opposition to or notwithstanding the hatred of men; suppose a man bears us ill will, yea in other things hath wronged us, yet if his present cause be righteous, we must do him right: We may not bring in our particular wrongs or quarrels upon any cause, but that about which the wrong or quarrel riseth. They show the purest love to righteousness, who act righteously towards those that hate them, and will not wrong those who have attempted to oppress and ruin them. A true lover of Justice will do to others as himself would have others do to him, yea though they have not done to him, as they would be done to. Fourthly, We must stand to truth in opposition to riches and worldly abundance; riches usually find more friends and favourers, than righteousness doth. And 'tis usual to favour the rich more than the righteous. How often is truth on the poor man's side overbalanced by his adversaries purse. But O how poor are they in spirituals and morals, who thus respect the persons of the rich! Fifthly, We must judge for truth in opposition to worldly greatness and power; and that in a twofold consideration. First, Though men have a power to reward, and prefer us, to do great things for us, yet this should not draw us aside; woe to those who respect the greatness of the person instead of the goodness of the cause: yet how many are there who care not how bad a great man's cause is, if he will but engage to do them good: yea some great men look upon themselves as much undervalved, if they be not favoured in their cause (how bad soever it be) because they are able to do them good who favour it. Balak took it very ill at Balaams' hands, when he seemed unmoved by his ability to advance and reward him. Did not I earnestly send for thee, to call thee? Wherefore camest thou not to me, am I not able indeed to promote thee to honour? (Numb: 22.37.) And wilt not thou serve my interest, when I have such a power to advance thine? Thus also Saul thought all must cleave to him, and forsake the cause of David, because he was great and could prefer them (1 Sam: 22.7.) Will the son of Jesse give every one of you fields, and vineyards, and make you all Captains of thousands, and Captains of hundreds? Hath he any great places to bestow, and honours to give? Why then do ye seem to adhere to him and his party. Hope of reward makes a great bias upon some men's spirits, and carrieth them quite off from truth. There is a second consideration prevailing much with many in this matter; for though they are unmoved by rewards, and will not by't at the bait of selfe-advancement; yet, say they, O he is a great man, and hath great power, he may do me a shrewd turn, he may vex me and undo me, he may sit upon my skirts hereafter and ruin me. Thus where hope doth not, fear may carry a man from respect to right to the respect of persons. But know, That be a man never so great, and able to do me a mischief, yet truth must be maintained and Justice be done, though we should be quite undone by appearing for it. It hath been said of old, Let justice be done, though heaven fall; much more should it be done, though we for doing and abetting it fall to the earth. Moses gave that charge more then once (Levit. 19.15. Deut. 1.16, 17.) Thou shalt not respect the person of the poor, nor honour the mighty, but in righteousness shalt thou judge thy neighbour. Again, Ye shall not respect persons in Judgement, but ye shall hear the small as well as the great, you shall not be afraid of the face of man, for the judgement is Gods; neither undue pity to the poor, nor carnal fear of the great (which two often do) ought to put any check or stop to the execution of Justice. So in that excellent model of instructions which Jehoshaphat gave his Judges (2 Chron: 19.7.) Wherefore now let the fear of the Lord be upon you, take heed, and do it; for there is no iniquity with the Lord our God, nor respect of persons, nor taking of gifts. As if he had said, Do not you respect persons, for God respects no persons; he is no gift-taker, therefore be ye no gift-takers; your duty is to give every one his due. That which is right to one man is right to another, either in the same, or in any parallel case; That which is the rich man's right in his cause, is the right of the poor man in his cause; Quod uni aequum est, non debet alteri in eodem casu esse iniquum. yea it is as sinful not to have a due respect to the rich man in his case, as not to have respect to the poor man in his. Then all sorts and degrees of men are judged righteously, when there is no regard had or notice taken in Judgement, of what sort or degree any man is. Judges are called gods, and therefore should act like God without respect to men. And as this is a truth in all those cases of judgement, where Magistrates sit in the place of God, so it is as true in all the private judgements and determinations of brethren concerning persons or things, which (by way of distinction from the former) is commonly called the putting or referring of a matter in difference to men. We must take heed in private judgements, that we be not swayed according to the condition of persons, nor must we make the fault great or less, the cause better or worse, because the person is greater or less, friend or stranger to us. The Apostle gives this counsel and caution to the Churches (James 2.1, 2, 3, 4, 5.) My Brethren, have not the faith (that is, the doctrine of faith or profession) of our Lord Jesus, the Lord of glory, with respect of persons; For if there come into your assembly a man with a gold ring, and there come in also a poor man in vile raiment, and you have respect to him that weareth the gay clothing, and say unto him, sit thou here in a good place, and say to the poor, stand thou there, or sit here under my footstool: are ye not then partial in yourselves, and are become judges of evil thoughts. In administering the things of God which are spiritual, we must observe no civil difference, no distinction among men. Christ hath given himself alike and equally to rich and poor, bond and free, and therefore, as to Church-priviledges and enjoyments, they must all be alike, and equal unto us. No man is to be known after the flesh in the things of the Spirit (2 Cor: 5.16.) that is, no man is to be valued merely, upon natural or worldly accounts; if we do, than (as the Apostle James concludes in the place last ●efore mentioned) are we not partial in ourselves? that is (as some also translate that reproving question) Have we not made a difference, a groundless difference, or a difference grounded upon carnal respects, rather than upon any solid reason; and so as it follows in the close of the verse, are become judges of evil thoughts, that is, have made our judgement of those persons, according to the dictate of our own evil and corrupt thoughts, not according to the rule of the word. Further, this sin of respecting persons, is found also in the ordinary converse of men; For when we cast favours upon those that are ill deserving, and commend those (as we say) to the skies, who should rather fall under our severest censure, and are led to do all this also, because the person is a kinsman or a friend; for though (eaeteris paribus, other qualifications and circumstances being equal) we are to respect friends and kindred, who are our own flesh, before strangers, yet virtue and worth should outweigh relations, and (as Levi in doing Justice, Deut: 33.9.) so we in bestowing rewards, should not acknowledge our Brethren, nor know our own children; but let such have our rewards who best deserve them. I may add this also, To take up this or that form of religion, because such and such persons are in it, and to reject another, though better, because none but a few that are despised and contemned are in it, is a most dangerous way of respecting persons. This was the meaning of that question (John 7.48.) Have any of the rulers, or of the Pharisees, believed on him? As if certainly that must always be the best way and rule of believing, which is professed by the rulers? Or as if it were ground enough to reject a way of religion because the common people or the poor are mostly found in it. Thus, 'tis storied of a Great Prince that was converted to the Christian faith, and resolved to be baptised, that seeing a great many poor men in his way as he went, he asked to whom they belonged; it was answered they were Christians, and of that religion which he was entering into; what, doth Christ keep his servants so poor? (said he) I will not serve such a Master, and so drew bacl, even while he was but setting his face towards Christ. I might instance the sinfulness of accepting persons in many other particular cases, as well as these, but these may suffice for a taste. Let me not (saith Elihu) accept any man's person, Neither let me give flattering titles unto man. In the former part of the verse it was Ish, here it is Adam; Graeciverteum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cognominandi per 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 reverori, et 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, mirari persona in reddiderunt. Merc: Et deum homini non aequabo. Vulg: I will not respect the person of the greatest men, nor will I flatter any earthly, any mortal man. Mr Broughton renders, That I respect an earthly man. The vulgar latin translates the whole verse thus; I will not accept any man's persons, and I will not equal God to man; As if he had said, I will not measure God by man, in his deal and proceed with man; As my purpose is to speak truth, and spare no man, so I will not wrong God by drawing him down to the rules of men. What is man that he should compare with God? But, though this be a truth, yet because it departs so fare from the Original text, I will not stay upon it. Our reading is clear. I will not give flattering titles. There are several other readings of these words, which I shall propose and pass to our own. Apud hominem Praefatione non utar. Jun: Et apud hominem ne permutem nomina. Coc: Et ad hominem non nutato nomine loquar. Merc: Ego non ingratiam ejus tectis verbis utar occultè eum designans & nomen proprium immutans. Verbum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 significat aliquem occultè designare. Merc: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 est mutatis rerum nominibus agere, ut non possis nisi obscurè quid sentiatur intelligi. Cujus contrarium est aperire os, et 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 appellare. Coc: First, I will not use a preface, or, I will not stand prefacing with man. Flatteries are usually set forth in affected Prefaces and Apologies. Secondly, Let me not change names before men; or, let me not speak to man under a borrowed name; That is, let me speak plainly and clearly without ambages and fetches; let me speak to every man, and about every thing by its own name, and not with covered words, as if I were unwilling to touch those to whom I speak. Our translation is yet more clear to the scope and tendency of this place; I will not give flattering titles. This sentence is but two words in the Hebrew; The verb signifies (say the Rabbins) to hid, or conceal, or to carry a matter closely and obscurely; and they give the reason of it, because in flattering there is a hiding of what men are, and a showing of what they are not. The word signifieth also to give a nick name or a byname, and so the sense is; I will not give secret reflections, nor gird at any man upon the by; Jobs friends had done so sometimes, though they after spoke explicitly and directly enough. Further, the word signifies the giving of any additional title. Thus I find it used in the Prophet (Isa: 44.5.) One shall say, I am the Lords: (speaking how persons shall flow into the Church) and another shall call himself by the name of Jacob: and another shall subscribe with his hand unto the Lord, and surname himself by the name of Israel: He shall surname himself; that's the word here used, he shall take up that title, that illustrious title, he shall list or enrol himself among the people of God, and think it his honour and glory to surname himself by the name of Israel. The word is so used again (Isa: 45.4.) For Jacob my servant's sake, and Israel mine elect, I have even called thee by thy name: I have surnamed thee, though thou hast not known me. It is spoken of Cyrus, I have given thee a glorious title; God did not only name Cyrus, but gave him a surname, he called him, Cyrus my servant, and Cyrus mine anointed. Thus the word signifies to give a title, or a surname; now there are surnames or titles of two sorts; First, disgraceful and reviling ones, justly given to, but commonly by vile men. Secondly, Honourable and advancing one's. And these are of two sorts. First, Such as are true and well deserved, many by the great acts which they have done, have purchased surnames; Alexander King of Greece, for his Warlike valour and successes, was called The Great; And among The Romans Scipio after his victories over the Carthaginians in Africa, was surnamed Africanus. The Roman Histories supply sundry examples of this kind. And when in Scripture Paul is called an Apostle, Peter an Apostle, They well deserved these honourable Titles, because as they were merely of Grace, immediately called and sent of God, to publish and plant the Gospel all the world over, so they laboured abundantly in it, and by their ministry subdued and conquered the world to the faith and obedience of our Lord Jesus Christ. Secondly, There are also titles and surnames, which are mere pieces of flattery, there being no worth in the person that may justly deserve them. 'Tis not sinful to give titles, but as we translate to give flattering titles unto men. We should call men as they are, and as they deserve; I will call a spade a spade, (saith Elihu) he that is good I will call him good, and he that is bad I will call him bad; and that which is ill done I will say it is ill done; Let me not give flattering titles unto men. Hence observe. Flattery is iniquity: to give flattering titles unto men is to transgress the Law of God. Some will not give true and due Titles to any man; The most truly honourable persons and highest Magistrates, shall have nothing from them but Thou and Thee. Jacob a holy and a plain man, yet called his own brother, My Lord Esau, (Gen. 32.4. Gen: 33.8.) Luke The Evangelist called Theophilus, Most excellent (Luke 1.3.) And Paul styled Festus, Most Noble (Acts 26.25.) Now as they err upon one extreme, who will not give true titles, so do they on the other, who give (which Elihu here disclaims) flattering titles. There is a twofold flattery. First, In promises. Secondly, In praises. Some are full of flattery in promises, they will tell you of great matters which they will do for you, yet mean no such thing. Thus (Psal. 78.36.) The children of Israel dealt with God, when in the time of their straits and calamities they promised to do great and good things, they would turn to the Lord and serve him; Nevertheless (saith the text) they did flatter him with their mouth, and they lied unto him with their tongues; for their heart was not right with him, etc. Thus many upon their sick-beds, or in a day of trouble, what promises will they make? How deeply will they engage for duty, if God will restore them? how holy and zealous and upright will they be? they will leave their former ill courses, and yet all is but flattery, they really intent it not. 'Tis flattery in promises to God, when there is not a purpose in the heart to do what we say, but only to get our ends upon him; And we deal no better many times by one another; men in straits will promise any thing, and when they have gained enlargement, perform nothing. Secondly, There is a flattery in praises, and that's here professed against. This flattery in praising hath a double respect. First, To the actions of men. 'Tis flattery to call that act good that is nought, Multi sunt qui vitia virtutibus vicinis honestare contendunt & vitium omne palliant adumbrata nomenclatura è vicino subjectae virtutis. Basil: in Psal: 61. that just that is unrighteous; To put titles of virtue upon those things that are vicious, to call that which is indeed a covetous act, a thrifty one, and to call that act which is cruel, just, at most but strict or severe, this is to flatter men in what they do. Secondly, There is a flattery of persons, as to what they have and are, when we speak more of them then is in them, when we speak highly of them, who are low in all abilities and attainments. How grossly do they give flattering titles, who blow up very Ideors with a conceit of their learning, who extol fools for wisdom, and commend the wicked as virtuous, yea recommend them as patterns of virtue. We should give honour to all men to whom it belongs; but we are not to flatter any man, for that belongs to no man. (Rom: 13.7.) Render therefore to all their deuce, tribute to whom tribute is due, custom to whom custom, fear to whom fear, honour to whom honour. There is an honour that belongs to men with respect to their degrees, when none belongs to them with respect to their qualities. He that is very honourable as to his place, may not deserve any honour as to his worth, yet he must be honoured as much as his place comes to. And as there is an honour due to those that are above us, so there is an honour due to those that are our equals, yea to those that are our inferiors, and below us. The Apostle gives that direction more than once; we have it first (Rom: 12.10.) Be kindly affectionate one to another, in honour preferring one another. The people of God should be so fare from an ambitious affectation of pre-eminence above others, that they should freely and really (not as many do complementally) give others the pre-eminence, and offer them the upper place or hand; The grace of humility, doth not only forbid us to exalt ourselves above our betters, but it also (in many cases) bids us set ourselves below those whose betters we are. One of the Ancients hath made three degrees of this kind of humility. The first is, when we make ourselves inferior to our equals; The second, when we make ourselves but equal to our inferiors; The third, when we make ourselves inferior even to our inferiors, and less than those who are lesser than we. Of this third sort of humility, the Apostle speaks again in that serious admonition to the Church (Phil: 2.3.) Let nothing be done through strife, or vain glory, but in lowliness of mind; Let each esteem other better than himself. As it is good to judge (according to truth) the worst of ourselves, and the best of others, so it is good to have a better opinion of others then of ourselves. So then, the point lieth not against giving honour to any man, or to men of all sorts, but only against the giving of undue honour to any. Of that the Apostle speaks (Gal: 1.10.) If I yet please men, I should not be the servant of Christ; that is, if I should please men by flattery, smoothing them up in their sins or errors, I could not be the servant of Christ. They that were the strike observers of Christ, could not but observe this in him, that though he came to save man, yet he was fare enough from pleasing, that is, humouring any man. (Luke 20.21.) And they asked him, saying, Master, we know that thou sayest and teachest rightly, neither acceptest thou the person of any, but teachest the way of God truly. Yet caution is to be used here. For some go so fare to the other hand, that while they think they ought not to flatter or plea●e, they care not how they slight or disrespect the persons of men; and in stead of so: bearing (as they ought) to give undue titles, they will not (as was touched before) give so much as those that are due; that's a sin in defect, as the other is in excess. And they sin much more who while they refuse to give flattering titles, a●e free to give reviling titles. There are these two great tongue-evills among men; Some give flattering titles, others give reviling titles, detracting, calumniating, and biting titles; it is as dangerous not to forbear the one, as to be free and forward in giving the other, and therefore we should take heed of both these extremes, that our speech may have an equal respect to truth, both while we praise, and while we reprove. Vers. 22. For I know not how to give flattering titles. Nescio cognominare; i. e. Blendiri. Bez: It seems to have little virtue in it, or matter of commendation, not to give flattering titles, when we are not able, or know not how to give them; To hear one that is (as we speak) a mere Countryman, or a clown say, I will not give flattering titles, speaks not his praise at all, because 'tis supposed he at most can but speak sense, or true English; but to hear a learned man, or some Great Courtier say, I will not give flattering titles, this is something, this shows that his honesty masters his ability, and that his conscience is too strong for his parts. How is it then that Elihu saith, I know not to give flattering titles? Had not Elihu wit and skill, words and language at command to give them? Was he so coursely bred that he could not reach them? I answer, Those words, I know not, may have a threefold interpretation. First, I know not, is, I have not made that piece of knowledge my study, I have not set myself to learn the art of flattery, nor to gain the skill of carnal Courtship. Thus I know not to do it, is, I have not set myself to do it, I have not made it my business, or my aim to do it; A good man hath, or at least desireth no skill in that which is evil, or not his duty; how much soever any man knows to flatter, yet we may say he knows not to flatter who abhorreth flattery; And can say (as the Apostle speaks, Ephes: 4.20.) He hath not so learned Christ; that is, he hath heard no such lessons, nor received any such instruction in the school of Christ. Thus Elihu saith, I know not to give flattering titles. And doubtless, 'tis best being an Idiot, or a bungler at the doing of that which is not good, or (as the Apostle saith, some are to every good work) to be reprobate to every evil work, and word. How knowing are they, who can say in truth, they know not how to lie, or flatter, etc. I dare not say (with the Papists) that ignorance is, but I am sure this nescience is not only the mother of devotion, but a great point of devotion itself. And, in this sense every godly man, and only a godly man knoweth not how to do evil. For as the wicked may have the Theory of good works, and know what it is to pray, what it is to hear the word of God, yet they have no skill, they are not studied, nor fitted for the practice of those works; So a godly man may know in speculation what it is to do wickedly, and how to do it as well as the most wicked man in the world, yet he is not at all disposed nor ready for the practice of any wickedness. As nature makes us reprobate to good, so grace to evil works. The Prophet saith of a bad sort of men, (Jer: 4.22.) They are wise to do evil, but to do good they have no knowledge. Were they an ignorant people? No, the meaning is, they had not set themselves to learn the doing of that good which they knew; theirs were not sins of ignorance, but of wilfulness, and perverseness. So on the other hand, 'tis the commendation of the people of God, They are wise to do good, but to do evil they have no knowledge. I know not to give flattering titles. Secondly, As to know a thing or person, imports the allowance and approbation of it. (Psal: 1.6.) The Lord knoweth the way of the righteous; that is, he approveth it. (Psal: 101.4.) I will not know a wicked person; that is, I like him not, I regard him not, I will never give him testimony, he shall neither have my hand, nor my heart. So, not to know a thing or person, notes our disallowance and distaste of either; in this sense Christ will say to those great knowing professors (Luke 13.27.) I tell you, I know you not whence you are, depart from me, etc. Thus, here when Elihu professeth, I know not to give flattering titles; his meaning is, I like not, yea, I cannot abide to do it. I may be as much skilled as any man to speak high words, possibly I could Court it as well as others, but I have no heart to do it, yea it is the abhorrence of my soul to do it. A good man doth not approve the doing of evil, and therefore though he know well enough how to do evil, yet he is truly said not to know how to do it. Thirdly, Not to know a thing, is not to be accustomed, or practised in it. Thus when Elihu saith, I know not to give flattering titles; he seems to say, It is not my manner, I have not been used to flatter. As use doth not only make fitness, but increaseth our knowledge, so disuse doth at once unfit us to do a thing, and diminisheth our knowledge how to do it. And therefore what we use not to do, we are rightly said not to know to do. I know not to give flattering titles. Hence note. The spirit of a good man is set against all that is evil, he cannot close nor comply with it. His understanding assenteth not to it, his will chooseth it not, his conscience cannot swallow it, though not a camel, but a gnat, the least of sin-evils, much less doth he give himself up to the free and customary practice of great sins. A good man may well be said, not to know to sin, because though he knoweth the nature of all sins, yet he knowingly declines the doing of every sin. I know not to give flattering titles, In so doing my Maker would soon take me away. Those words, in so doing, are not expressed in the Original, but supplied to make up the sense; and yet we may very well read the text without them; I know not to give flattering titles, my Maker would soon take me away, or as Mr Broughton renders, my Maker would be my taker away. My Maker. Elihu expresseth God, by the work of creation, or by his relation to God as a creator; Elihu doth but include himself in the number of those whom God hath made, he doth not exclude others from being made by God, as much as himself, while he saith, My Maker. God is the maker of every man, and is so in a threefold consideration. First, He is the maker of every man, in his natural constitution, as he is a man, consisting of a reasonable soul and body. I am fearfully and wonderfully made, said David, with respect to both, (Psal: 119.14.) Secondly, God is every man's maker, in his civil state, as well as in his natural; he formeth us up into such and such a condition, as rich, or as poor, as high, or as low, as Governors or as governed, according to the pleasure of his own will. (Prov. 22.2.) The rich and the poor meet together, the Lord is the maker of them both; he meaneth it not only, if at all in that place, that the Lord hath made them both as men, but he hath made the one a rich man, and the other a poor man. Thus the Lord is the maker of them both. And as the Lord makes men rich, so Great and honourable. (Psal: 75.6.) Promotion cometh not from the East, nor from the West, nor from the South; It cometh from none of these parts or points of earth or heaven, it cometh from nothing under heaven, but from the God of heaven; God is the Judge, he putteth down one, and setteth up another. Thirdly, The Lord is the maker of every man in his spiritual state, as good, and holy, and gracious. (Ephes. 2.10.) We are his workmanship, created in Christ Jesus unto good works; till we are wrought by God, we can do none of God's work, nor have we any mind to do it. Now when Elihu saith, My Maker would soon take me away, we may understand it in all these three senses; he that made me this body and soul, when I came into the world, he that ordered my way and state all this while that I have been in this world, he that form me up into a new life, the life of Grace, and hath made me a new man in this and for another world. This my Maker would soon take me away. Hence note. It is good to remember God as our maker. Man would not make such ill work in the world, if he remembered God his maker, or that himself is the work of God. We should remember God our maker; First, as to our being, as from him we receive life and breath. Secondly, as to our well-being, as from him we receive all good things, both for this life and a better. (Eccles: 12.1.) Remember now thy creator (not only that God is a creator, but thy creator, remember this) in the days of thy youth; And surely if thou remember'st him well, thou wilt not forget thyself so much as to forget the duty which thou owest him. Think often upon thy maker, and then this thought will be upon thee always, If I own myself wholly unto God for making me in nature, how much more do I own myself unto God, for making me a new creature. We ought to live wholly to him from whom we have received our lives. He that hath made us should have the use of us. He hath made all things for himself, (Prov: 16.4.) chiefly man, who is the chief of all visibles which he hath made. Those two mementoes, That we are made by the power of God, and that the price by which we are redeemed is the blood of God, should constrain us at all times and in all things to be at the call and command of God. My Maker Would soon take me away. Invoce 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tolleret me, alludit ad praecedens 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . q. d. Si capiam faciem me capiet. Coc: We had the same word in the former verse, there 'tis used for accepting a person; here for taking away a person. The Learned Hebricians take notice of an elegant flower of Rhetoric in this expression; If I take persons, God will take away my person; so we may translate the Text; If I take men, my God will take me away. Yea my maker would not only take me away at last, or (as we say) first or last, but he would make dispatch, and be quick with me, My maker would Soon take me away. Some render, He would take me away as a little thing; But the mind of our translation is, he would take me away in a little time. The original word bears either signification, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so may the scope of the text; My Maker would take me away as a little thing, he would blow me away as a feather, or as dust, and crush me as a moth; and he would do it in a moment, in a little time; all the men of the world, yea the whole world is but a little thing before God, and he can quickly take both away. (Isa: 40.15.) Behold, the nations are as a drop of a bucket, and are counted as the small dust of the Balance; Behold, he taketh up the Islands as a very little thing. Now if Whole Islands, if all nations are such little things as drops and dusts, then, what is any one particular man, how big soever he be? And how soon can God take him away! Little things are taken away in a little time. So the word is used in the second Psalm (v. 12.) If his wrath be kindled but a little, or but, as a little thing; if the wrath of Christ be kindled only so fare that you see but a spark of it, blessed are they that trust in him; There is no standing before the least wrath of the great God, by the greatest of the sons of men. We translate, He would soon take me away, or he would do it in a little time, my ruin needs not be long in working, he would rid his hands of me presently; to take or snatch a man away, notes three things. First, A violent death, or a violence in death. Secondly, A speedy or sudden death, a quick dispatch. When the fire was kindled and the word sent out against Korah, Dathan, and Abiram, their maker soon took them away; he bid the earth open, and it took them away in the twinkling of an eye; they went down quick into hell. It is said of a wicked man in this book (Chap: 27.21.) The East wind carrieth him away; there also this word is used, that is, judgement like some fierce impetuous wind, shall blow him from his standing, and blast all his glory. Some give the sense by the effect of fire, Sunt qui 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tolleret me, exponant, combureret me, ut aliquando sumitur hoc verbum a flamma, quae in sublimi tollitur. Merc: My Maker would soon burn or consume me. The word in the Hebrew signifieth to burn, as well as to take away, and we know the burning of a thing is the taking of it quite away; fire makes clean riddance. And again Fire or flame riseth up (as a thing that is taken up) into the air, and that which is burned in the fire may be said to be taken up with it. Thus also 'tis translated (2 Sam: 5.20, 21.) David came unto Baal-perazim, and David smote them there, etc. and there they left their Images, and David and his men burned them; we put in the margin, and David and his men took them away; which is the translation here in Job. Either of the readings is clear and full to the purpose; God hath fire, he hath hellfire unquenchable for sinners, their maker can quickly consume and burn them up. (Isa: 27.4.) Who would set the briers and thorns in battle against me, I would pass through them and burn them up together. How quickly can the Lord burn wicked men, who like briers and thorns scratch and tear the innocent? wicked men can no more stand before the wrath of God, than briers and thorns can stand before a flaming fire. That's a good reading; ours comes to the same sense, my Maker would soon take me away. Hence observe. First, As flattery and accepting of persons are great, so they are very dangerous sins, they are wrath-provoking sins. If we flatter men, God will not flatter us, he will deal plainly with us. To receive flattery, or to suffer ourselves to be flattered, is very dangerous, as we see in the example of Herod (Acts 12.22, 23.) who having made a very eloquent Oration, The people gave a shout, saying, it is the voice of a God, and not of a man; They gave him flattering titles, or (as some render the former part of this verse) they wondered at his person. But what was the issue of it? Presently (saith the text) the Angel of the Lord smote him, because he gave not God the glory, and he was eaten up with worms, and gave up the ghost. Thus his Maker took him soon away, for taking that glory to himself. O take heed of entertaining flatteries when given, we should put them back from us, as we would a poisonous cup. High commendations of Sermons given to the Preacher, may have a sad consequence. When men give much glory to men, 'tis hard for men to give the glory back again to God. Herod was so pleased and tickled with the glory which the people gave him, that he could not part with it, and so lost himself. Because he forgot that he was a worm, he was destroyed by worms. The translation given us by the Septuagint of this text in Job, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, et me tineae edent. Sept: complyes fully with that dreadful example in the Acts; I know not how to give flattering titles, for in so doing the worms or moths will eat me up. The words of Elihu thus rendered in Job are a threatening assertion, That the worms shall eat those that give flatteries; and the judgement which fell u●on Herod, is an example threatening all those that receive flattering titiles, with that dreadful doom of being eaten up by worms. And doubtless, if not that, yet either some other corporal and visible judgement, or (which is much worse) some spiritual and invisible judgement, will overtake those who love either to flatter others, or to be flattered themselves. And as that example shows how dangerous it is to receive flatteries; so to give flatteries, hath in it a double danger. First, It is dangerous to others. When Parasites flatter Princes, when Ministers flatter the people, how doth it ensnare their souls? 'Tis hell and death to flatter sinners, and not to deal plainly with them; to give lenitives instead of corrosives; to give oil where vinegar should be given; to heal the hurt of the soul deceitfully, is the greatest hurt and wounding to the soul. Flatteries are those pillows spoken of in the Prophet (Ezek: 13.18.) sowed to the Armholes or elbows of wicked men, upon which many sleep without fear, till they die without hope; yea these flatteries as well as any falsities and errors of doctrine, whether respecting faith or worship, are that untempered mortar, of and against which the Prophet speaks in the same Chapter (v. 10.15.) wherewith some daubed that wall of vain confidence which others built, while they seduced the people, saying, peace, and there was no peace. How often do the true Prophets warn the people against these flatteries of the false Prophets. And how sadly doth the Prophet Jeremy bewail them (Lam: 2.14.) Thy Prophets have seen vain and foolish things for thee, and they have not discovered thine iniquity, to turn away thy captivity, but have seen for thee false burdens, and causes of banishment; that is, the visions which they have seen, they pretend, at least, to have had from God, but they are their own dreams and brainsick fancies, and so the cause of thy banishment; they have undone thee with these deceits, soothing thee up in those thy sins, which procured thy banishment, and caused the Lord to thrust thee out, and send thee fare away from thine own Land. They have fed, yea, filled thee with false hopes, till thy condition was hopeless. How many thousands have been destroyed by flatteries both for here and for ever. And if flattery be so dangerous to the receiver, than Secondly, It must needs be much more dangerous to the giver. It is no small sin to palliate or cover the sins of others; Non leve scelus est veritatem palliare. Merc: But it is a fare greater sin to commend the sins of others, or to commend others in their sin. And we may take the measure of this sin by the punishment of it. When we hear the Lord threatening flatterers with sudden destruction, doth it not proclaim to all the world, that their sin is full of provocation? The Lord bears long with many sorts of sinners, but not with sinners of this sort. My maker would soon take me away. Whence note, Secondly. God can make quick dispatch with sinners. As the grace of God towards sinners, Nescit tarda molimina spiritus sancti gratia. so his wrath needs no long time in preparations. When we design great actions, we must take time to fit ourselves. Prince's must have time to set out an Army or a Navy, when they would either defend themselves against, or revenge themselves upon their enemies; But God can presently proceed to action, yea to execution. He that made all with a word speaking, can destroy the wicked as soon as speak the word; he can do it in the twinkling of an eye, with the turning of a hand. My Maker would soon take me away. Thirdly, Because Elihu, being about to speak in that great cause, sets God before him, and God in his judgements, in case he should speak or do amiss. Note, Thirdly. They that do or speak evil, have reason to expect evil at the hand of God. If I should flatter (saith Elihu) my Maker would soon take me away. I have reason to fear he will; not that God takes away every sinner as soon as he sins, (God rarely useth Martial Law, or executes men upon the place, we should live and walk more by sense then by faith if he should do so) but any sinner may expect it, God (I say) is very patiented and long-suffering, he doth not often take sinners away, either in the act, or immediately after the act of sin. Yet there is no sinner but hath cause to fear, lest as soon as he hath done any evil, God should make him feel evil, and instantly take him away. David prayeth (Psal: 28.3.) Draw me not away with the wicked, and with the workers of iniquity. There is a twofold drawing away with the workers of iniquity. First, to do as they do; that is, wickedly. Thus many are drawn away with the workers of iniquity; and 'tis a good and most necessary part of prayer, to beg that God would not thus draw us away with the workers of iniquity, that is, that he would not suffer the workers of iniquity to draw us away into their lewd and sinful courses. Secondly, there is a drawing away to punishment, and execution. In that sense (I conceive) David prayed, Lord draw me not away with the workers of iniquity, who are taken away by some sudden stroke of judgement; though I may have provoked thee, yet let not forth thy wrath upon me, as thou sometimes dost upon the workers of iniquity: do not draw me out as cattles out of the pasture where they have been fed and fatted, for the slaughter. Every worker of iniquity is in danger of present death, and may look that God will be a swift witness against him: though most are reprieved, yet no man is sure of that. Again, In that Elihu represents God to himself ready to take him away, in case of flattery and prevarication in that cause. Note, Fourthly. It is good for us to over-awe our souls with the remembrance of the judgements and terrors of God. 'Tis profitable sometimes to converse with the threaten, as well as with the promises; 'tis profitable to remember what God is able to do against us, as well as to remember what God is able to do for us; Even believers should go into the dreadful treasuries of wrath, into the thunders & lightnings of divine displeasure, as well as into the delightful treasuries of mercy, of love & compassion; it is good for a good man to think God may take me away, as well as to think God will save and deliver me; we need even these meditations of God, to keep down our corruptions, and to fright our lusts. Though it be the more Gospel way to make use of love, yet the Gospel itself teacheth us to make use of wrath, (2 Cor: 5.11.) Knowing the terror of the Lord we persuade men. Lastly, Note. When we go about any great work, when we are either to speak or do in any weighty matter, it is good for us to set God before our eyes, to think of and remember our Maker. As in great undertake we should remember our Maker, waiting for and depending upon his assistance, strength, and blessing, in what we do or go about; so we should remember him to keep our hearts right. And to remember seriously, believingly and spiritually, that God beholds and seethe us in all our ways and works, and that according to the frame of our hearts, and the way that we take in every action, such will the reward and the issue be, cannot but have a mighty command, and an answerable effect upon us. We can hardly do amiss with ●od in our eye. And therefore as it is said of a wicked man (Psal: 10.4.) that through the pride of his countenance he will not seek after God, God is not in all his thoughts. So David said of himself (though in that Psalm he speaks chiefly as a type of Christ) and so in proportion or as to sincerity every godly man saith like David, Psal: 16.8.) I have set the Lord always before me: because he is at my right hand, therefore I shall not be moved; that is, as I shall not be utterly overthrown by any evil of trouble, so I shall not be overcome by any evil of temptation: or I shall not be moved either in a way of discouragement by the troubles I meet with, or in a way of enticement by the temptations I meet with. How steadfast, how unmoveable are they in the work of the Lord, how do they keep off from every evil work, who set the Lord always before them, and have him at their right hand! Can we but set the Lord before us, either in his mercies or in his terrors, we should not be moved from doing our duty in whatsoever we are called to do. Thus fare Elihu hath drawn out his speech, in a way of preface, preparing himself for his great undertaking with Job; He hath now fully showed the grounds why he undertook to deal with him, and what method he would use in that undertaking. In the next Chapter, and so forward to the end of the 37th, we have what he said, and how he managed the whole matter. JOB, Chap. 33. Vers. 1, 2, 3. Wherefore, Job, I pray thee, hear my speeches, and hearken to all my words. Behold now I have opened my mouth, my tongue hath spoken in my mouth. My words shall be of the uprightness of my heart: and my lips shall utter knowledge clearly. ELihu having spent the whole former Chapter in prefacing to Jobs friends, directs his speech now to Job himself; yet not without a renewed Preface, as will appear in opening this Chapter. Wherein we may take notice of four heads of his discourse. First, We have his Preface in the seven former verses of the Chapter. Secondly, A proposition of the matter to be debated, or of the things that Elihu had observed in Job's speech about this Controversy, from the 7th verse to the 12th. Thirdly, We have his confutation of what Job had affirmed, from the 12th verse to the 31th. Lastly, We have his conclusion, exciting Job to make answer to what he had spoken, else to hear him speaking, further in the three last verses of the Chapter. Elihu in his Preface, moves Job about two things; First, to attend what he was about to say. Secondly, To make reply to and answer what he should say. Elihu moves Job to the former duty several ways. First, By a mild Entreaty and sweet Insinuation in the first verse; Wherefore, Job, I pray thee, hear my speeches, and hearken to my words. As if he had said, I do not come authoritatively and rigorously upon thee, to command or demand thy attention, but as a faithful friend I desire thee to attend unto my speech, and hearken to my voice. Secondly, He moves him to hear, by professing his own readiness and preparedness to speak, in the 2d verse; Behold now I have opened my mouth, my tongue hath spoken in my mouth; that is, I have been (as it were) tuning my instrument, and fitting myself for discourse, let me not lose my labour nor my study. Thirdly, He moves him to attend from the sincerity and gracious Ingenuity of his heart in that which he had to say to him. This he layeth before him in the 3d verse; My words shall be of the uprightness of my heart, and my lips shall utter knowledge clearly. What better Encouragement to hear! And Fourthly, Elihu moves him to hear from the Consideration of his present state, as a man, not only made by God, but by him instructed for the work which he had undertaken, the former of which is Expressed, the latter Employed in the 4th verse; The Spirit of God hath made me, and the breath of the Almighty hath given me life. Thus Elihu Calls out Job to hear. And Secondly, As he invites him to hear what he had to say, so he provokes him to answer what he should say, vers. 5. If thou canst answer me, set thy words in order before me, stand up. As if he had said, Be not discouraged, take heart man, do thy best to defend thyself, and make good thy own cause against what I shall say; Spare me not; Do thy best, thy utmost. Having thus encouraged him in General to answer, he proceeds to give him two special Motives. First, From their Common state or Condition, in the 6th verse; Behold, I am according to thy wish in God's stead; I also am form out of the clay. As if he had said; You have often desired to plead with God, or that God would hear your plea; now consider, I am in God's stead, though a man like yourself. Secondly, He encourageth him from the tenderness of his spirit toward him, respecting his present Condition, promising to deal with, or treat him fairly, gently, in the 7th verse; Behold, my terror shall not make thee afraid, neither shall my hand be heavy upon thee. That favour Job h●d asked of God, in the 9th Chapter●; Let not thy terror make me afraid. Now saith Elihu, tha● which thou didst fear from God, thou needest not at all fear in dealing with me, My terror shall not make thee afraid, etc. Thus Elihu gins with Job, that he might lead him to receive fairly, or answer fully what he had to say. The three first verses of the Chapter, Contain the first part of the Preface, wherein Elihu excites and calls forth Jobs attention by those four Considerations already distinctly proposed, the first whereof is laid down, Vers. 1. Wherefore, Job, I pray thee, hear my speeches, and heerken to all my words. Elihu gins very mildly, sweetly, insinuatingly, even entreatingly, and beseechingly, Wherefore I pray thee. The word which we translate, I pray thee, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 adhortartis vel excitantis tum etiam obsecran●●. is in the Hebrew language a monasyllable adverb of obsecration or exhortation. I pray thee. Hence note. 'Tis good to use gentleness towards those with whom we have to deal, especially with those who are either outwardly afflicted, or troubled in spirit. Entreaties have great power; and therefore though the Prophets and Apostles speak sometimes in a threatening way, and command attention upon utmost peril, yet for the most part they bespeak it with Entreaties, (2 Cor: 5.20.) Now than we as Ambassadors for Christ, as though God did beseech you by us, we pray you in Christ's stead be ye reconciled to God. The Apostles went about a begging, as it were, with this message, with the best message that ever was carried forth to the world, Reconciliation unto God; we pray you. And again (2 Cor: 6.1.) We then as workers together with him, beseech you also that you receive not the grace of God in vain; that is, the doctrine of the Gospel holding forth the grace and favour of God freely in Jesus Christ, (1 Thes: 4.1.) Furthermore, we beseech you brethren, that as ye have received of us how ye ought to walk and to please God, so ye would abound more and more. As he did beseech them not to receive the grace of God in vain, so he did beseech them to a progress in & an Improvement of that grace. Again (1 Thes: 2.7.) We were gentle among you, even as a Nurse cherisheth her Children; how tender is a nurse to the infant hanging at her breast, or dandled on her knee. Speak ye Comfortably to Jerusalem, was the Lord's direction when she was in her warfare; that is, in a troubled and afflicted condition. (Isa. 40.2.) The Hebrew is, Speak to her heart; speak such words as may revive her heart, and add fresh spirits and life to her. The Apostles rule for the restoring of those that are fallen, is, that they should be kindly treated (Gal: 6.1.) Brethren, if a man be overtaken in a fault, ye that are spiritual restore such an one with the spirit of meekness. It is a great point of holy skill so to order a reproof as not to provoke; so to speak as to speak open, or pick the lock of the heart; Affectionate Entreaties are blessed picklocks, which do not strain the wards, but effectually lift up the holder's and shoot the bolt of the heart, causing it to stand wide open to receive and take in the truth of promises, counsels and reproofs. Meek words meeken the spirit. 'Tis hard to refuse what we perceive spoken in love; and if any thing will soften a hard heart, soft language is most likely to do it. When Abigail came out and met David upon his way, hot upon revenge, yea having (upon the matter) sworn revenge against Nabal and his house, yet her Entreaties and mild words overcame that mighty warrior, at least, took off the edge of his spirit, and of all his party, (1 Sam: 25.33.) Nor did he only accept of or submit to her counsel, but gave thanks both to God and her for it; Blessed be the Lord, and blessed be thy advice, which hast kept me this day from shedding-blood. Gentle words, like gentle rain, soak deep, and make the soul, like a fruitful tree, bud and blossom. For as passion in the speaker, begets passion in the hearer, and heat brings forth heat, so kind and kindly words, are not only most useful, but most powerful. There is a rebuking, and that Cuttingly, or a speaking of cutting words, useful in some cases, then especially, when sinners have not only done evil, but are settled and resolved in it. But in case of affliction, specially of inward affliction, or trouble of spirit, soft words are best and do best. Hear, I pray thee, saith Elihu. And harken to all my words. Here's hearing, and harkening, to hearken is more than to hear; to hear is barely to receive the sound of words; but to hearken is to take up the sense of them, or as it were to suck out the strength and sweetness of them; to hearken is to weigh or ponder every tittle spoken, and take the value of it. The word in the text, which signifies to hearken, hath a singular elegancy in it. One of the Rabbins renders, Ear my words; hear my words and Ear them. The same word which in the verb signifies to hearken, which is the work of the ear, signifies also the ear, or instrument of that work in the noun. To ear words, notes the most diligent attention, as to eye a thing, notes the most accurate inspection. The word signifies also the beam of a balance, because by the ear, or by the two ears (as by a balance) words are tried and poised, whether they are weighty and solid, or light and chaffy; when Elihu saith, harken to, or weigh my words, he intimates that he meant to speak words which had worth in them, or that he meant to speak matter more than words. And therefore he would not have a word lost, Harken, saith he, To all my words. To all, not to this or that only, but to all; As if he had said, I intent not, and I hope I shall not speak one needless or unuseful words; not a word beside the business. Therefore harken to all my words. Hence note; First. They who speak to instruction, admonition or exhortation, should not use one word more than is useful, not a word more than is to the purpose. Seeing, every idle word that men shall speak, they shall give account for it in the day of Judgement, (Math: 12.36.) How should every man take heed of speaking an idle word, a word of which he can give no good account for any good it is likely to do. Idle words will make sad work one day, and words of no value or account, will turn to a heavy account in the great day. That's an idle word, which doth neither work the heart for good, nor strengthen the hand to or in a good work. And if we should be careful not to speak one idle word, or not one word unworthy to be heard, how should we avoid evil words, or words which corrupt the hearers. Secondly, As the words refer to that duty which Elihu minds Job of, and moved him to, Harkening to all his words. Note. They who hear, especially about holy things and soule-matters, should hear all. One word should not be lost, when every word is precious. We gather up the filings and least dusts of Gold. The ear should gather all that truth which the mouth scatters, and the heart should lay it up as treasure. We may charge many sorts of men with deficiency at eare-worke. And surely if men will not hear all that they ought to believe and do, they can neither do nor believe any thing that they hear. First, Some will not hear the word at all, they are like the deaf Adder stopping their ears at the voice of the charmer, charm he never so wisely to them. Secondly, Others think that there's not a word more to be heard, but what they have heard already, who can speak what they know not? Thirdly, There are few who harken to any word that is spoken; that is, who make it their business to hear, who hear with diligence, and labour at it. As it is a great labour to speak, so I assure you, it is no small nor easy labour to hear, if you hear indeed and as you should. To hear the word is the exercise of the whole soul. Among many hearers, there are but few hearkeners, such I mean as weigh and consider what they hear. Fourthly, There are very few who hear and hearken to all the words of righteousness and salvation. As some though they hear all, yet harken to halves, so others will hear but half, or only so much as pleaseth them of what is spoken. When the King of Judah (Jer: 36.23.) had the Role brought to him which Baruch had written from the mouth of Jeremiah, he heard three or four leaves of it read to him as he sat by the fire, and then he caused it to be cut with a penknife and cast into the fire; He did not read it out, he had enough of it, he had (as we say) his belly full, but his heart was altogether empty, he was very angry and vexed at the word, but not at all humbled nor affected with it; and therefore would not hear all those words. Again, To hearken is to obey, to submit and yield up ourselves to the truth we hear. Samuel tells Saul (1 Sam: 15.22.) To obey is better than sacrifice, and to hearken then the fat of Rams; to obey and to hearken is the same thing; the obedient ear is the harkening ear. Mine ear hast thou opened (saith Christ, Psal: 40.6.) This opening or digging of his ear (as we put in the Margin) signified his readiness to obey, as 'tis expressed (v. 7, 8.) Then said I lo I come; I delight to do thy will O my God. And in reference to this he had said before (v: 6.) Sacrifice and offering thou didst not desire, burnt-offering and sin-offering hast thou not required; that is, for themselves, or comparatively to that, which in the volume of thy book is written of me, that I should do. Which clearly expounds and is almost the same in terms with that of Samuel; To obey is better than sacrifice, and to hearken, than the fat of Rams. Thus Elihu presseth Job to hearken to all his words obedientially, or to hearken with a purpose to obey. Take a few Considerations, why we should both hear and hearken to, that is, obey, the whole mind of God, all those words which have the stamp of divine authority upon them. First, All the words of God are alike holy and true, pure and precious. Though some truths are more necessary to be known and believed than others, yet all are necessary; nor can we be discharged from the duty of hearing and obeying any one of them, if called. Secondly, There is a like or the same power and authority in all the words of God; so that to neglect or slight any one word, is to put a slight upon the authority of God himself. There is but one Lawgiver and word-sender. Thirdly, Not to submit to any one word (though it be supposed we hearken to all others) draws upon us the guilt of non-submission or disobedience to the whole word of God. That's the Apostles conclusion (James 2.12. ver.) Whosoever shall keep the whole Law, and yet offend in one point, he is guilty of all; for though in many things we offend all, yet there is a Gospel-sence wherein we are said to keep the whole Law of God. And so the Apostles meaning is, that whosoever shall give himself a lose or a liberty, whosoever shall dispense or indulge himself in breaking any one Command of God, he breaks all, that is, he declares himself ready to break all, if he had a like occasion or temptation. Fourthly, We would have all our words harkened to by God, we would have God grant all our Petitions, all our requests, and supplications, and shall not we hearken to and obey all the precepts of God? Shall we not receive and believe all his promises and threaten? Fifthly, As we desire God would, so God hath promised to hear all our words, even all the requests of his people which are according to his will. Christ speaks without restriction (Math: 21.22.) All things whatsoever ye ask in my name, believing ye shall receive. And again (John 14.13, 14.) Whatsoever ye shall ask in my name, that will I do, etc. Nor are there any restrictions upon the promises of God in granting and doing what we ask, but only these two; First, that we ask right things; Secondly, that we ask aright. Now if the Lord hath promised to hearken to all our words, not to this or that, but to all our words which are according to his will, (we have no liberty to ask beyond the will of God, beyond the rule of Scripture, nor can we ask any thing beyond that, but it is to our hurt and damage, now if God (I say) will hearken to all our words) should not we hearken to all his? Lastly, The condition upon which God hath promised to hear all our words, is, that we should be ready ro hear and hearken to all his words, (1 John 3.22.) Whatsoever we ask we receive, because we keep his Commandments, and do the things that please him. It were not confidence, but highest and most hateful impudence, to expect that God should please us by giving us what we ask, while we refuse (which is the condition of that promise) to do the things that please him. Thus Elihu would have Job hearken to all his words, he being about to speak, not his own, but the words of God. And that Job might ●ot delay the opening of his ear to hear, Elihu tells him further in the next verse, that himself had already opened his mouth to speak. Vers. 2. Behold now I have opened my mouth, my tongue hath spoken in my mouth. This phrase of opening the mouth, imports four things. First, That a man hath been long silent; they that are full of talk, and speak out of season, may be said to have their mouth always open, rather than at any time to open their mouths. But Elihu professed in the former Chapter that he had waited as a Disciple to hear and to learn, and had waited with utmost patience; therefore he might well say, Behold now I have opened my mouth, and taken upon me to speak. So (Chap: 3.1.) after Job had sat silent a great while, it is said, Then Job opened his mouth, and cursed the day of his birth; Thus to open the mouth, intimates much silence or forbearance of speech, and long expectation of a season or opportunity to speak. Secondly, Opening the mouth, implieth as speaking after much silence, so with much prudence. A fool's mouth is therefore said to be always open, because whensoever he speaketh, he is found speaking imprudently and impertinently. Os aperire dicuntur apud Hebraeos, qui instituunt sermonem serium et de re gravi. Pisc: But a wise man will not speak, unless he may speak to purpose, and so opens his mouth to speak. Solomon saith, (Prov. 24.7.) Wisdom is too high for a fool, he openeth not his mouth in the gate; that is, he is unfit to speak in the presence of wise and judicious men, he may open his mouth in the streets, and in common Company, but he opens not his mouth in the gate, where the Elders and Magistrates used to meet and judge the weightiest matters. There is a fourfold Consideration to be had, as to the due opening of the mouth, (And 'tis no small matter to open the mouth with those Considerations.) First, Consideration is to be had of the place and Company where, and to whom we speak. We must not cast pearls before swine, nor give strong meat to children. Secondly, The time and season wherein we speak must be considered; every truth is not fit for every time. Christ would not speak all at once to his Disciples, for this reason, (John 16.12.) I have many things to say unto you, but ye cannot bear them now; and because ye cannot bear them now, therefore I will not say them now. Thirdly, Consideration is to be had how and in what way to speak, whether inst●uctingly, or exhortingly, reprovingly, or Comfortably, we should always labour to divide the word of God, and what we speak from it aright, giving every one his proper part and portion. Then a man opens his mouth to speak, when he Considers how to sort his speech according to the state of things and persons before him. Fourthly, Consideration is to be had of the end or tendency of speech, what our aim and mark is; we say, a fool's bolt is soon shot, he Considers not his aim and mark in speaking; he that opens his mouth, looks to his mark, and drives a design, or hath a purpose in every word that passeth from him. Ind videtur dici 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pytho, quod obsessi vel uti utres inflati turgescant & spiritus immundus ex illorum ventre respondeat. Thirdly, This phrase of opening the mouth, notes liberty of speech, or boldness in speaking; when a man doth not speak in his throat, as untaught children do, nor in his belly, or in a bottle, as Witches and Sorcerers are said to do, that peep and mutter (Isa: 8.19.) When a man (I say) doth not speak any of these covert ways, but freely and liberally, then indeed he opens his mouth to speak. We have that Expression in the promise, (Ezek. 29.21.) In that day will I cause the horn of the house of Israel to bud forth, and I will give thee the opening of the mouth in the midst of them, and they shall know that I am the Lord; That is, I will give thee boldness, and liberty of speech: time was when thou didst not dare to speak a word for God, or of God, of his praise, name and worship, or if thou didst it was but in a Corner, or whispered in secret; but the time shall come when I will give thee the opening of the mouth; thou shalt speak my truth and praises boldly: and the Enemy shall know that I the Lord have procured thee this liberty. 'Tis a great mercy when God gives his people the opening of the mouth, or liberty of speech, to speak boldly, no man hindering, no nor so much as discouraging them. The Prophet makes that the character of an evil time, when the prudent keep silence, (Amos 5.13.) As in evil or calamitous times, it becomes the Godly prudent to be willingly silent, adoring the justice of God's severest dispensations towards them with patience and without murmuring at his hand. So in some evil times they are forced to keep silence, (though as David spoke, Psal: 39.2.) their sorrows be stirred) either lest by speaking, even nothing but truth and reason, they draw further sorrows upon themselves; or because they see it but lost labour to speak to a people obstinate and resolved on their way. Fourthly, This phrase of opening the mouth to speak, notes the things spoken to be of very great worth, such as have been long concocted and digested, and at last ready to be brought forth, as out of the treasury of an honest and understanding heart. Os aperire est bene discussa et praemeditata habere dicenda. Bold: The heart is the treasury of words, there they are stored up: and from thence issued forth; as Christ saith, Out of the abundance of the heart the mouth speaketh. As there is a stock of evil words in the hearts of evil men, so of good and gracious words in the hearts of Godly men, and when they open their mouths (according to this notion) it is to bring forth the treasures, and riches of their hearts, to bring forth the gold and silver and precious things stored up there; all these are very useful interpretations of this phrase; and I might give distinct observations from them, but it may suffice to have named them. I shall only add that the last is conceived by some to be chiefly intended in the latter branch of this verse. My tongue hath spoken in my mouth. This seems a strange Expression; where should the tongue speak but in the mouth? when the tongue is out of the mouth, can it speak? as the mouth cannot speak without the tongue, so the tongue cannot speak out of the mouth: why then doth he say; My tongue hath spoken in my mouth? The Hebrew is, In my palate, the palate being a part of the mouth, and one special Instrument of speech (Naturalists reckon five, The lips, the tongue, the teeth, the palate, & the throat) 'tis put for all; but there is more in it then so, for every man speaks in his mouth, Palatum ●ris coelum est. Drus: Praemeditata et quasi intelligentiae meae palato praegustata sum prolaturus. Bez: Bene sapui verba mea antequam illa efferendo tibi aliisque sapienda et gustanda traderem. Bold: Non sequarverba aliorum, sed propries conceptus enunciabo. Aquin: or by the palate which is the heaven, roof or ceiling of the mouth. Therefore when Elihu saith, My tongue hath spoken in my mouth, or in my palate; The palate may be considered as the instrument of tasting as well as of speaking. We say such a thing is very savoury to the palate; And we call that Palate wine, which is quick and lively, brisk and pleasant to the taste. Thus when Elihu saith here, My tongue hath spoken in my mouth or palate; His meaning is; I have uttered only that which I have well considered, what my tongue hath spoken to you, I have tasted myself; I have put every word to my palate; For as a man that that tasteth wine or any other sapid thing, must have it upon his palate, before he can make a Judgement, whether it be sweet or sharp, quick or flat: so faith Elihu, my mouth hath spoken in my palate, I tasted my words before I spoke them. Hence note. Judicious and wise men will taste and try what they intent to speak before they utter it. The speaker presents his words to the taste of the hearer; For as this Scripture hath it at the 3d verse of the next Chapter, The ear tryeth words, as the mouth tasteth meat; now he that ventures his words to the taste and censure of others, had need take a taste of them before he doth it. My tongue hath spoken in my mouth. Secondly, From the scope of Elihu in adding this, namely, to gain attention, Note. There is great reason we should hear that carefully, which the speaker hath prepared with care. They who regard not what they speak, deserve no regard when they speak; but a weighing speaker, should have a weighing hearer. And what any man's tongue (in the sense of Elihu) hath spoken in his mouth, that we should hear, not only with our ear, but with our heart. This a strong argument to quicken attention, yet Elihu gives in another, and a stronger in the next verse. Vers. 3. My words shall be of the uprightness of my heart, my lips shall utter knowledge clearly. In the former verse Elihu called for an open ear, because he opened his mouth, and was about to speak, or had spoken what he had well tasted. In this verse he presseth the same duty, by professing all manner of Ingenuity and Integrity in what he was about to speak. He would speak not only seriously, but honestly, not only from his understanding, but his conscience. My words shall be of the uprightness of my heart, etc. The meaning is not, that the uprightness of his heart should be the subject upon which he would treat, though that be a blessed and most useful subject, yet it was not the point he intended to discuss: but when he saith, My words shall be of the uprightness of my heart, his meaning is, my words shall flow from the uprightness of my heart, I will speak in the uprightness of my heart, or according to the uprightness of my heart; my words shall be upright as my heart is; the plain truth is this, Sincerè et absque ullo suco proferam animi mei sensa. Bez; I will speak truth plainly, I'll speak as I think, you may see the Image of my heart upon every word, I will speak without daubing, without either simulation or dissimulation. Some conceive this to be a secret reproof of, or reflection upon Jobs friends, as if Elihu had suspected them to have spoken worse of Job, than they could think him to be in their hearts. But as we cannot judge men's hearts directly, so there is no reason why we should judge so of their hearts conjecturally. It is enough to the purpose, that Elihu asserts his own uprightness without reflecting upon or suspecting the uprightness of those, who had dealt with Job before; My words shall be in the uprightness of my heart. This uprightness of his heart may have a threefold Opposition. First, to passion; Some speak in the heat and fire of their hearts, rather than in the uprightness of them; it is good to speak with the heat and fire of zeal in our hearts; but take heed of the heat and fire of passion, I will not speak in the heat, but in the uprightness of my heart, saith Elihu. Secondly, This uprightness may be opposed to partiality, I will not spare when there is cause to speak home, nor press, nor load thee with any thing where there is not cause for it. Thirdly, This uprightness in speaking, Non loquar ad calumniendum vel ad rid●ndum, sed simplici animo ad veritatem manifestandam. Aquin: may also be opposed to speaking without clear ground or proof. And 'tis supposed that Elihu aimed more specially at this, Jobs friends having been so high in his reproof, charging him with divers things for which they had no proof, but only a vehement suspicion. The words of Eliphaz are full (Chap: 22. 5.) Is not thy wickedness great, and thine iniquities infinite? for thou hast taken a pledge from thy brother for nought, and stripped the naked of their Clothing: Thou hast sent widows empty away, and the arms of the fatherless have been broken: Surely Eliphaz could not speak this in the uprightness of his heart, knowing it to be so, though he spoke it in this uprightness of his heart, that he really thought it to be so. Which kind of uprightness Paul had in persecuting the Saints, (Acts 26.9.) I verily thought with myself, that I ought to do many things contrary to the Name of Jesus of Nazareth. Thus Jobs friends verily thought he had done many Gross things contrary to the Law of God, but they only thought so, they could not prove it; This is a lame kind of uprightness, and in opposition to this Elihu might now say, I will not charge or burden thee with any thing but what I know to be true, and had even from thy own mouth. My words shall be of the uprightness of my heart. I shall not stay to give particular notes from these words, according to this threefold opposition; The reader may improve them in that, as he hath occasion; Only in General Observe. The heart and tongue should go together. The tongue should always be the heart's Interpreter, and the heart should always be the tongue's suggester; what is spoken with the tongue should be first stamped upon the heart, and wrought off from it. Thus it should be in all our Communications and exhortations, especially when we speak or exhort about the things of God, and dispense the mysteries of heaven. David spoke from his heart while he spoke from his faith (Psal: 116.10.) I believed, therefore have I spoken. Believing is an act of the heart, with the heart man believeth; so that to say, I believed, therefore have I spoken; Is as if he had said, I would never have spoken these things, if my heart had not been clear and upright in them. The Apostle takes up that very protestation from David (2 Cor: 4.13.) According as it is written, I believed, therefore have I spoken; we also believe, and therefore speak; that is, we moved others to believe nothing but what we believed, yea, were fully assured of, ourselves, as the next words of the Apostle import, Knowing, that he which raised up the Lord Jesus, shall raise up us also by Jesus, and shall present us with you. To speak what we in our hearts believe, is to speak in the uprightness of our hearts. Some speak without their hearts, that is, coldly, they have no heart at all in speaking; as some hear without their hearts, only with their ears; so some speak without the heart, only with the tongue. Secondly, Others speak what was never in their hearts; They have no experience in themselves of what they say to others. They throw out their words at a venture. It is sad to speak that as a truth, or a Comfort to others, which we have not found in ourselves, that is, have not felt the operation of it upon our own hearts. How are they to be lamented, who speak of the things of God as a Stage-player, who acts the part of, or Personates a Prince, being himself but a poor plebeian. It is bad to speak without our hearts, or coldly, but 'tis worse to speak what was never in our hearts, or hypocritically. Thirdly, Not a few speak quite against their hearts; these are at farthest distance from speaking in the uprightness of their heart; they speak with a false and malicious heart, they speak with a deceitful and double heart, with a heart and a heart. There are three ways wherein men speak against their own hearts and Consciences. First, In the profession which they make of themselves, (Rev: 2.9.) Christ writing to the Church of Smyrna, saith, I know thy faith and patience, etc. and the Blasphemy of them who say they are Jews and are not, but lie, etc. And so at the 9th verse of the 3d Chapter, Which say they are Jews and are not, but do lie. We are not to understand it strictly, that they professed themselves to be of the Nation of the Jews, the Children of Abraham. A Jew there is, any one that holdeth out a profession of the faith of Christ. Old Testament words are often applied to the New Testament, or Gospel state; they say they are Jews, that is, true believers, but they are not, and do lie; to lie, is to go against a man's mind, against his Conscience; they make a great profession of godliness and holiness, of Christ and his ways, and they lie at every word; for indeed they are the Synagogue of Satan. Thus at this day some make profession before the Church of God, and by such profession get admittance into the Church of God, who yet belong to the Synagogue of Satan. The Apostle John speaks of such, (1 Ep: Joh: 2.19.) They went out from us, but they were not of us; that is, they were not truly of us, though they once desired to come in and join themselves to us, and for a time walked with us. Secondly, The tongue speaks against the heart many times in the promises which men make to others of what they will do. O what Courtesies and friendships will some men profess! they will tell you aloud how they love you, and how much they are your servants, while there is nothing in their hearts, but deceit and guile, yea possibly nothing but wrath and revenge to death. Thus Ishmael went out weeping all along as he went (Jer: 41.6.) and said, Come to Gedaliah, the son of Ahikam, yet he invited them into the City as poor birds into a snare, to destroy them presently; He was seemingly troubled at their affliction and wept, but his were Crocodiles tears, he murdered them as soon as he had them in his power. Thirdly, Some speak against their hearts doctrinally or in the Doctrines which they propound and teach. There are three sorts who speak amiss doctrinally. First, Some speak that which is not right in the uprightness of their hearts; or, I may say, they speak that which is false with a true heart; that is, they think it to be a truth which they utter, when 'tis an error, and will be found so at last. When ever we see different opinions stiffly maintained among honest and godly men, (which though it be a very sad sight, yet it is too often seen, in that case I say) one side always speaks that which is false with a true heart, and utters error uprightly. The truth is, some men defend an error with better and more honest hearts, than some others defend the truth. For Secondly, There are such as speak right without any uprightness of heart, or they speak truth with a false heart; this Elihu specially professeth against; he would not only speak that which was right, but with uprightness. The Apostle found several teachers of this second sort (Phil: 1.16, 17, 18.) Some preach Christ, that is, the Gospel, yea the truth of Christ in the Gospel, (else the Apostle would not have rejoiced in it, as he professeth he did at the 18th verse, I therein do rejoice, yea and will rejoice.) Yet these men did not preach in the uprightness of their own hearts; for, saith he, Some Preach Christ out of envy and strife, and some out of good will, (they preached Christ, pure Gospel, yet not with pure hearts, for, he adds, they did it) supposing to add affliction to my bonds; They preached to oppose the Apostles more than to set up Christ, and though they preached the truth, yet they did it more in pretence then in truth; as 'tis said at the 18th verse. The same Apostle speaks of others, (2 Cor: 11.13, 14.) who preached what was true for the matter, and yet he calls them false Apostles, deceitful workers, transforming themselves into the Apostles of Christ, and no marvel, for Satan himself is transformed into an Angel of light. They form and shaped themselves into Angels of light, and took up the doctrine of the faithful Apostles of Jesus Christ in some things, yet they did it not in the uprightness of their hearts, but that they might weaken the estimation of the true Apostles in the hearts of the people, and set up themselves there, that so in other things they might with greater efficacy or more effectually, misled them or draw them into error. Thus some are found speaking lies in the truth of their hearts, and others speaking truth in the falseness of their hearts. Thirdly, Many speak that which is false with a false heart; This is the height of wickedness. The Apostle prophesieth of such (1 Tim: 4.2.) Who shall speak lies in hypocrisy: the matter they speak is a lie, and they speak it with a base and false heart too. And therefore he saith of these in the same verse, Their consciences are seared with a hot iron; that is, they are insencible both of the mischief they do, and of the misery they must suffer. Elihu professeth himself to be none of all these; He spoke that which was right and true in the uprightness and truth of his heart. Such a one the Apostle directs the Gospel Deacon to be, (1 Tim: 3.9.) Holding the mystery of faith in a pure Conscience, which is the same with an upright heart. And he tells us (1 Thes: 2.4, 5.) That himself did not use any guile in the ministration of the Gospel. He had truth on his side, and he had truth in his heart, as he also professed to his Brethren the Jews, (Rom: 9.1, 2.) I speak the truth in Christ, I lie not, my Conscience also bearing me witness in the holy Ghost, etc. And again, (2 Cor: 2.17.) We are not of those that Corrupt the truth; we speak the truth, and speak it truly. He is a better speaker that speaks with an upright heart, than he that speaks with an eloquent tongue; He is the happy speaker, who speaks more with his heart then with his tongue, that can say with Elihu to Job, My words shall be of the uprightness of my heart. Words spoken of that subject, and words flowing from that subject, are lovely words. Of this latter sort saith Elihu to Job, My words shall be. And my lips shall utter knowledge clearly. Job had charged his three friends (Chap: 13. 4.) that they were forgers of lies. Quia tribus amicis Jobus imposherat, quod essent fabricatures menda●ij, hoc a se ex●l●dit dicens & sententiam labia mea puram loquentur. Aquin: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 purum planum perspicuum, a fuco alienum sincerum & ab omni scoria doli aut mendacij purgatorem. Merc: This Elihu engageth against, while he saith, My lips shall utter knowledge clearly. The word here translated Clearly, is rendered two ways. First, As an Adjective. Secondly, As an Adverb. Many render it as an Adjective, My lips shall utter clear knowledge, or distinct knowledge; clear as to the matter; pure, plain, without any adulteration, deceit, or guile, as to the manner. So the word is often used, I might give you many Scriptures for it. The Prophet speaking in the person of Christ (Isa: 49.2.) saith, He hath made me a polished shaft, the Hebrew is, a pure shaft, a glittering, shining shaft. (Jer: 5.11.) He made bright his arrows, there this word is used. It is applied also to Chief men (1 Chron: 7.48.) These were Choice men, pure men. So saith Elihu (My lips shall utter clear shining pure knowledge.) Hence note. We should speak clear truth. Truth without mixture, truth well winnowed, doctrine well refined. The commandment of the Lord is a pure word, (Psal: 19.8.) There's not any dross at all in it, 'tis like silver tried seven times in the fire (Psal: 12.6.) The Prophet among other blessings which God promiseth to his Church and people, hath this (Isa: 30.24.) The Oxen likewise and the young Asses that ear the ground shall eat clean Provender, free from the straw, and chaff, dust and darnel. But may we not here renew the Apostles question, (1 Cor: 9.9, 10.) Doth God take care for oxen? or saith he it altogether for our sakes? for our sakes no doubt it is written; That the mouth of the ox treading out the corn, should not be muzzled, was written for the Minister's sake, to assure them, that while they labour in the Gospel to feed souls, their bodies should be fed. And that the oxen and young asses shall eat clean provender, was written for the people's sake, to assure them, that Christ would send them such Ministers as should feed them with pure holy wholesome doctrine, not with the chaff of unwritten traditions, nor with the mixtures of humane i●●entions. They should be taught clear knowledge, as Elihu here speaketh. This mercy was also prophesied (Zeph: 3.9.) Then will I turn to the people a pure language, or a Clean lip: it is this word, that is, what they speak, shall be pure truth. Their language shall be, not only Grammatically pure, proper and genuine, but Theologically pure, without any tincture of error in it. Secondly, As the word is taken (according to our translation) Adverbially. Note. We ought to speak truth clearly. Some speak clear truths, who yet do not speak them clearly. They speak great truths, yet obscure them in their own way of expressions; they who wrap up sound doctrine in hard uncouth words, or deliver it in an unnecessary multitude of words, do rather puzzle and confound their Auditors, then inform or instruct them. And they who speak not knowledge clearly, are like those who mud the waters, or raise a dust in the air, which will not let others see distinctly what they hold or put in either. Speaking in dark words and strange notions, is like speaking in a strange language. They only speak profitably, who speak clearly. We commonly say, Truth seeks no corners, truth would not be hid. What are obscure and ambiguous words, words of a doubtful construction and interpretation, but corners, wherein many hide truth, while they pretend to speak and publish it. Such speakers as well as they who speak in an unknown language, are Barbarians to their hearers. And therefore as the Apostle in reference to an unknown tongue, so should we say in reference to any covert or obscure way of speaking in our own mother tongue, We had rather speak five words that others may be edified, than ten thousand words in hard and strange expressions. Though we speak in a known language, yet doubtful words hinder edifying as much as an unknown language doth; yea such are as a foreigner to their hearers, while they speak in their own Country tongue: 'Tis a special gift of God, to speak knowledge clearly. The Apostle hath left that excellent advice with all who are called to speak the great things of eternal life, (1 Pet. 4.11.) If any man speak (that is, if he speak about the things of God, divine things) let him speak as the Oracles of God. What are they? The oracles of God are the known word of God. But how are those oracles to be known? Surely as God spoke them, plainly and clearly; The oracles of God were spoken without ambiguity, therefore let no man speak them as the oracles of the devil were spoken, or as the devil spoke his oracles, that is, ambiguously and doubtfully; The devil of old gave out all his answers and oracles doubtfully and darkly to his dark and blinded votaries; what he said might bear several Constructions. And he spoke so on purpose, that whatsoever the event or issue proved to be, he (though the father of lies) might have the reputation of speaking truth. Croesus Halym penetrans magnam perver●et opum vin. The Devil's oracle gave Croesus such an answer as he might Interpret either of a great success, or of a great overthrow, when he asked counsel about his wars. And when Saul came to Inquire of the Witch of Endor, that is, of the Devil, (1 Sam: 28.11.) he gave him a doubtful resolve; To morrow shalt thou and thy Sons be with me (v. 19) Which ambiguous answer might be understood as of the next day following, so indefinitely of any day near approaching. Satan loves not to speak knowledge clearly. But the servants and messengers of Christ, must use great plainness of speech while they are treating of and giving out the mind of God to his people; and be careful that as the doctrine is sound which they deliver, so there may be a clearness in their delivering of it. Their lips (as Elihu engaged his should) ought to utter knowledge clarely. JOB. Chap. 33. Vers. 4, 5, 6, 7. The Spirit of God hath form me, and the breath of the Almighty hath given me life. If thou canst answer me, set thy words in order before me, stand up. Behold, I am according to thy wish in God's stead: I also am form out of the clay. Behold, my terror shall not make thee afraid, neither shall my hand be heavy upon thee. IN these four verses, Elihu still prosecutes a discreet praefatory insinuation both of himself and of his intended discourse into the heart of Job, that both might find welcome, and good entertainment there. Elihu had assured him at the third verse, that he would speak in the uprightness of his heart, or that he would deal candidly, and clearly with him. That was a strong argument to gain attention. And in this fourth verse, he argueth with and urgeth Job, to give him attention, because he was a man of Gods making, as Job also was. The same hand wrought them both, and therefore, why should there be a strangeness between them? or an unwillingness to give or receive counsel and help from one another? Vers. 4. The spirit of God hath form me, and the breath of the Almighty hath given me life. I shall open these words two ways. First, As a direct proposition, or assertion. Secondly, In their connection and dependence, as they are here used, for an argument of persuasion. First, Consider the Text, as an assertion; The spirit of God hath made me, etc. The word doth not signify barely to make, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 faciendi verbum artificiosam & elaboratam agendi rationem affert. Pined: or to clap up a work any how, but to make with art, to make skilfully, to compose and fashion a thing with exactest grace, comeliness, and beauty. Thus are we made by the Spirit of God. Man is an excellent piece of work, yea man is the Masterpiece of all the visible works of God. The Spirit of God hath made me. There are two things here to be enquired; First, what we are to understand by the Spirit of God, to whom Elihu attributes his making. Secondly, Why doth Elihu attribute his making to the Spirit of God? To the former question, I answer; First, negatively, that by the Spirit of God we are not to understand a power or virtue put forth by God, in which sense we sometimes read the Spirit of God in Scripture. But by the Spirit of God here, we are to understand God the Spirit. In which sense we read (Gen: 1.2.) The Spirit of God moved upon the face of the waters. As also (Math: 3.16.) He saw the Spirit of God descending like a dove, and lighting upon him; that is, upon Jesus Christ, baptised by John in Jordan. The second question is, Why doth Elihu attribute his making to the Spirit of God? Regeneration or our new-making is properly the work of the Spirit, but is Creation, or our natural constitution his work also? Saith not Moses? (Gen: 2.7.) The Lord God form man out of the dust of the earth; Jehovah Elohim form man. And if we look into the first of John ver: 2, 3. we read thus; In the beginning was the word, and the word was with God, and the word was God; the same was in the beginning with God, all things were made by him, and without him was not any thing made, that was made. There our maker (for the making of all things is attributed to him) is the Son, the second person in the holy Trinity, or the Word, who (as it followeth in that Chapter) was made flesh. Why then doth Elihu here ascribe his making to the Spirit? And how are these Scriptures reconciled? I answer, By that received Maxim in Divinity, The works of the holy Trinity towards the creature are undevided. So that, while this Scripture ascribes the making of man to the Spirit or Third person in the Trinity, it doth not at all cross those which ascribe it to the first or second, the Father or the Son. The Spirit of God hath made me. Hence note. First, Man as to his bodily making, or the making of his body, is the workmanship of God. As we are his workmanship created in Christ Jesus to good (or holy) works, (Eph: 2.10.) so we are his workmanship created to common and natural works. We have heard of that divine consultation or resolution rather (Gen: 1.26.) Let us make man: The Father made man, and the Son made man, and the holy Spirit made man; The Father by the Son, through the holy Spirit made man. What a glorious, what a mighty power is put forth for the production of such a poor creature as man is! And this is true, not only of the first man in his creation, but of every man since the creation, there is a concurrence of a divine power and workmanship in the setting up of man as man. (Psal: 100.3.) It is he that made us, and not we ourselves; God doth not only make us holy men, but he makes us men. Hence David (Psal: 13. 9-14.) I am fearfully, and wonderfully made. He speaks there of the frame of his body, though that be much more true in reference to the admirable frame of the new creature which is set up in the soul; so, indeed we are fearfully and wonderfully made. (Isa: 27.11.) This is a people of no understanding (But did God ever make a people without natural understanding? Surely no, but they were a people without spiritual understanding, they did not understand what the mind, and meaning of God was, and what their own duty was; Such are a people of no understanding, how wise soever they are in their own eyes, or in the eyes of the world, what followeth) Therefore he that made them will not have mercy on them, and he that form them will show them no favour; That is, God who made and form them, both in their natural capacity as men, as also in their civil and spiritual capacity as a Church and Nation, or as a Nationall Church (understanding it of the Jews) will not have mercy on them, will not favour them. We read the same Church at once looking to God as their maker and most earnestly moving and imploring his pity upon the same account. (Isa: 64.8, 9) But now O Lord, thou art our father, we are the clay, and thou our potter, and we all are the work of thy hand; As if they had said, Thou O Lord, hast moulded us as thy creatures, and fashioned us as thy Church, when we were but a rude mass or heap without form or comeliness, therefore do not mar thy own work, do not break the vessels of thine own making, or as it followeth in the same Chapter, Be not wroth very sore O Lord, neither remember iniquity for ever, behold, we beseech thee, we are all thy people. Hence consider. First, That, we own not only our well-being, but our very being unto God. And therefore Secondly, No man ought to look upon himself as his own; So the Apostle argues (1 Cor: 6.19.) Know ye not that your body is the temple of the holy Ghost, which is in you, which ye have of God, and ye are not your own; No man is his own, he is Gods, who hath made him. Saints and believers especially are not their own in that repsect; as also because their bodies are the temple of the holy Ghost; that is, the holy Ghost hath sanctified them for himself, for his peculiar service, and for his habitation. Now as the bodies of Saints are the temple of the holy Ghost, because he doth sanctify them; so they are the temple of the holy Ghost, because he hath reared them up, and built them. That consideration should urge us to duty; our bodies are temples built, as well as temples sanctified by the holy Ghost; And therefore we are not our own at all, nor in any respect; and if we are not our own at all, but the Lords, than we ought to be always for the Lord. Hence, Thirdly, Hath the Spirit of God made us? (as Elihu saith) then let the Spirit use us; how sad is it, that when the Spirit of God hath made our bodies and souls, we should let the wicked spirit use either (as he doth both the bodies and souls of carnal men) to his base services. The evil spirit did neither make your bodies nor your souls, why should he have the command of either? Therefore as your members have been weapons of unrighteousness to sin, so let them be instruments of righteousness unto God. Seeing the holy Spirit hath made us, let not the evil spirit use so much as a little finger of us; for, he hath not made not only so much as a little finger of our hand, but so much as the least hair of our heads (as Christ saith we ourselves cannot, Math: 5.36.) white or black. And therefore let not the evil spirit make use of one hair of our heads white or black, as a flag of pride and vanity, or to be an occasion of sin to others. He that maketh the house ought to have the possession and service of it, either to dwell in it himself, or to receive rend and profit from him that dwells in it. The spirit having made us, should not only have the rent and revenue, but the full possession of us for ever. That which is of God should be for God, for him always, and only for him. Secondly, In that the making of man is attributed to the Spirit. Observe. The Spirit of God is God. The holy Ghost is not only a power of God, or a word gone out from God, but the holy Ghost is God. This is clear from the efficiency of the holy Spirit; The Spirit of God hath made me. The work of creation is attributable to none but God. That power which at first set up man in his creation, continueth him to this day; this power and great prerogative is given to the Spirit; therefore the Spirit is God. (Psal: 33.6.) By the word of the Lord (his substantial Word or Son) were the heavens made, and all the host of them, by the breath (or Spirit) of his mouth; that is, Jehovah by his Eternal Son and Spirit made all things. The heavens and their host, are there expressed by a Synecdoche of the part, for the whole creation, or, for all creatures both in heaven and in earth. Again (Psal: 104.30.) Thou sendest forth thy Spirit, they are created; The Spirit of God creates every day; what is it that continueth things in their created being, but providence? That's a true axiom in Divinity; Providence is creation continued; Now the Spirit of God who created at first, creates to this day; Thou sendest forth thy Spirit, they are created. The work of creation was finished in the first six days of the world, but the work of creation is renewed every day, and so continued to the end of the world. Successive providential creation as well as original creation is ascribed to the Spirit. The Scripture is full of arguments to prove that the holy Ghost is God; Which (because this fundamental truth is blasphemously spoken against) I shall a little touch upon. First, As the Spirit createth and makes the natural man consisting of body and soul, so he regenerateth (which is a greater creation) the whole into a spiritual man; therefore he is God. (John 3.5.) Except a man be borne again of water, and of the Spirit (that is, of the Spirit who is as water) he cannot enter into the kingdom of God. The holy Ghost is also called, The sanctifier; sanctification is regeneration in progress, and motion; regeneration is sanctification begun, and sanctification is regeneration perfecting from day to day. (2 Thes: 2.13.) We are bound to give thanks to God for you, brethren, beloved of the Lord, because God hath from the beginning chosen you to salvation, through sanctification of the Spirit, and belief of the truth. And the Apostle Peter writes to the Elect (1 Pet: 1, 2.) according to the foreknowledge of God the father, through sanctification of the Spirit. Now, who can do these great things but God? who can regenerate, or give a new nature, who can sanctify or perfect that new nature but God alone? Men and Angels must let these works alone for ever, or (as we translate, Psal: 49.8.) these acts cease for ever from men and Angels, as much as the redemption of man from the grave, or from hell, from corruption, or condemnation. Secondly, The Spirit is omniscient, He knoweth all things, (1 Cor: 1.12. 2 10.19.) The Spirit knoweth all things, yea the deep things of God. He is not only acquainted with, and privy to the surface and outside of things, but he searcheth things to the bottom of them. Nor doth he search only the deep or bottom things of common men, or of the chiefest of men, Kings and Princes, (whose hearts are usually as much deeper than other men's, as their persons and places are higher) but the Spirit searcheth the deep things, the bottom things of God, the things of God that lie lowest, and most out of sight, the Spirit understandeth; therefore the Spirit is God. For (as the Apostle argueth, 1 Cor: 2.11.) No man knoweth the things of a man, save the spirit of a man that is in him; even so the things of God knoweth no man but the Spirit of God, or, he that is God; if the spirit that is in man, were not man, or the intellectual power in man, it could never know the things of man; and if the Spirit of God were not God, he could never search and know the deep, the deepest things of God. Thirdly, As the Spirit of God knoweth all things, as he searcheth the deep things, even all the secrets, and mysteries of God; so he teacheth all things, even all those secrets and mysteries of God, which 'tis needful or useful for man to know. The Spirit is a teacher, and he teacheth effectually (Joh: 16.13.) When the Spirit of truth is come, he will guide you into all truth: for he shall not speak of himself (that is, he shall not teach you a private doctrine, or that which is contrary to what ye have learned of me) but whatsoever he shall hear, that shall he speak, and he will show you things to come. Which last words are A fourth argument that he is God. As the Spirit teacheth, so he foretelleth all things (1 Tim: 4.1.) Now the Spirit speaketh expressly, that in the latter times some shall departed from the faith, giving heed to seducing spirits and doctrines of devils. The Spirit of God clearly forseeth and infallibly foretelleth what shall be, before it is, therefore he is God. The Lord by his holy Prophet (Isa: 41.23.) challengeth all the false Idol gods of the Heathen to give that proof of their Divinity; Show the things that are to come hereafter, that we may know that ye are Gods. As if he had said, Do that and we will yield the cause. Men and Devils may guess at, but none can indeed show things to come but God. Fifthly, The Spirit appoints to himself officers and ministers in the Church, therefore he is God, (Acts 13.2.) The holy Ghost said, separate me Barnabas and Saul for the work whereunto I have called them. Sixthly, The holy Ghost furnisheth those Officers whom he calleth with power and gifts, as he pleaseth, that they may be fit for the work or ministry of the Gospel (1 Cor: 12.8.11.) To one is given by the Spirit, the word of wisdom, to another the word of knowledge by the same Spirit, etc. But all these worketh that one and the selfsame Spirit, dividing to every man severally as he will. Now, who can give wisdom and knowledge, who can give them prerogatively, following in this distribution, or division of gifts, no rule, nor giving any other reason of it but his own will, except God only? Seventhly, The holy Ghost is sinned against; therefore he is God. Some, possibly may object and say, This is not a convincing or demonstrative argument, that the holy Ghost is God, because he is sinned against; For man may sin against man. All second table sins are sins against our Neighbour; and the Apostle tells the Corinthians (1 Ep: 8.12.) that while they used their lawful liberty in eating with offence, they sinned against the Brethren. I answer, Whosoever is properly sinned against is God, because God is the Lawgiver. And, though many actions of men are direct wrongs to man, yet in every wrong done to man, God also is wronged, and, in strict sense, he only is sinned against by man. For the reason why any action is a wrong to man, is because it is against some Law of God. And if to be sinned against in strict sense, be proper to God only; then the argument stands good, that the Holy Spirit is God, because he is sinned against; especially, if we consider, that there is such an Emphasis put upon sinning against the holy Ghost in the holy Scripture (more if possible then upon sinning against the Father, or the Son) (Math: 12.31.) Wherefore, I say unto you (saith Christ) All manner of sin and blasphemy shall be forgiven unto men, but the blasphemy against the holy Ghost shall not be forgiven unto men; As if he had said, Though you sin against the Father, and the Son, it shall be forgiven you, but if you sin against the holy Ghost it shall not be forgiven either in this world or in the world to come; that is, it shall never be forgiven. Seeing then there is more in sinning against the holy Ghost then against the Father, or the Son, who are God, the holy Ghost must needs be God. For though there is no degree or gradual difference in the deity, each person being coeternal, coequal, and consubstantial; yet the Scripture attributes more in that case, as to the point of sinning against the holy Ghost, then to sinning against the Father, or the Son; therefore certainly the holy Ghost is God. Lastly, The holy Ghost is the object of divine worship; are not we baptised in the Name of the Father, Son, and holy Ghost? Is the Father, and the Son God, and the holy Ghost not God, who is joined with them in the same honour? Shall a creature come in competition with God? And doth not the Scripture or word of God, direct us to pray for grace from the Spirit as well as from the Father or the Son? (2 Cor: 13.13. Rev: 1.4.) Thus we see how full the Scripture is in giving the glory of the same works upon us, and of the same worship from us to the Spirit, as to the Father and the Son: And therefore from all these premises we may conclude, That the Holy-Ghost with the Father and the Son, is God blessed and to be glorified for evermore. The Spirit of God hath made me, And the breath of the Almighty hath given me life. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Spiritus ex ore egregiens, halitus flatus anima proprie significat halitem, p●r metonymiam effecti, animam; per synechdo●hen membri animal. Pisc: in Deut: 10.16. The words carry an allusion (as Interpreters generally agree) to that of Moses describing the creation of man (Gen: 2.7.) And the Lord God form man out of the dust of the earth, and breathed into his nostrils the breath of life, and man became a living soul. Elihu speaks near in the same form, fully to the same effect; The breath of the Almighty hath given me life, or, enlivened me; As if he had said, That soul which the Lord hath breathed into me, hath made me live. The soul of man may be called the breath of the Almighty, because the Almighty is expressed infusing it into man at first by breathing. And therefore the word Neshamah, which properly signifies the breath, doth also by a Metonymy of the effect signify the soul itself which causeth breathing. Thus our translators render it (Isa: 57.16.) I (saith the Lord) will not contend for ever, neither will I be always wroth, for the spirit should fail before me, and the souls which I have made. As the soul of man was breathed in by God, so the soul is that by which man breathes. Breath and soul come and go together. Some comparing the original word (Shamaijm) for the heavens, with this word (Neshamah) which here we translate breath, take notice of their near affinity, intimating that the soul of man is of a heavenly pedigree, or comes from heaven; yea the latin word (mens) signifying the mind, is of the same consonant letters with the Hebrew Neshamah, and, as some conceive, is derived from it. So then, I take these words, The breath of the Almighty, as a description of that part of man which is opposed to his body; The Spirit of God hath made me; that is, hath set me up as a man, in humane shape, And the breath of the Almighty hath given me life; that is, this soul which the Almighty hath breathed into me, hath made me a living man, ready for any humane act, or (as Moses speaks) God breathing into my nostrils the breath of life, I became a living soul. Hence observe. First, The soul of man floweth immediately from God. 'Tis the breath of God; not that God liveth by breathing; the way of his life is infinitely above our apprehension; But 'tis clear in Scripture, That the Almighty breathed into man the powers of life. And therefore he is called (by way of Eminence) The father of spirits, (Heb: 12.9.) For though the Almighty is rightly entitled the Father of the whole man, though both body and soul are the work of God, yet he is in a further sense, the father of our spirits, or souls, then of our bodies. And here Solomon showing how man is disposed of when these two are separated by death, saith (Eccl: 12.7.) Then shall the dust (that is, the body) return to the earth as it was, and the spirit (that is, the soul) shall return to God who gave it. The body is the gift of God, but the body is not the breath of God, it is not such an immediate gift of God as the soul is; when the body of man was made at first, God took the dust of the earth and form his body out of it, but when he gave him a soul, he breathed that from himself; it was an immediate effect of God's power, not dealing with, nor working upon any prae-existing matter. The spirit or soul of man is purely of God, solely of God. And hence we may infer. First, Then the soul is not a vapour, arising from the crasis or temperament of the body, as the life of a beast is. Secondly, Then the soul of man is not traduced from the parents in generation, as many learned men affirm, especially, to ease themselves of those difficulties about the conveyance of original sin or defilement into the soul. Thirdly, We may hence also infer, than the soul is not corruptible; it is an immortal substance. How can that be corruptible or mortal, which hath its rise (as I may say) immediately from God, or is breathed in by the Almighty, who is altogether incorruptible and immortal. And whereas there is a twofold incorruptibility; First, by divine ordination, that is, God appoints such a thing shall not corrupt, and therefore it doth not; so the body of man in its first creation was incorruptible, for though it were in itself corruptible, being made out of the earth, yet by the appointment of God, if man had continued in his integrity he had not died. And therefore it is said, By sin came death; yea doubtless if God should command and appoint the meanest worm that moves upon the earth to live for ever, or the most fading flower that groweth out of the earth to flourish for ever, both the one and the other would do so. Secondly, there is an incorruptibility in some things, not merely by a law or appointment of God, but as from that intrinsical nature, which God hath bestowed upon them, and implanted in them. Thus the Angels are immortal, they have an incorruptible nature, and likewise the soul of man, being breathed from the Almighty, is in its own nature incorruptible; it hath naturally no seeds of dissolution in it, because no contrariety, no contrary qualities in it, as all bodies or corporeal substances have. I know the Apostle saith (1 Tim: 6.16.) God only hath immortality; it's true, he only hath it in himself independently, originally; but he derives and gives it as a talon to some creatures in a way of dependence upon himself. Secondly, Observe. The soul brings in the life of the body, The life of man. What is the body without the soul, but a lump of clay; As soon as ever the soul departs, life departs, man dyeth and becomes a putrifying carcase; yet such is the folly of most men, that all their care is for the life of the body, which is (at best) a dying life, they utterly neglect the soul, which, as it is the life of the body, so itself never dyeth. The soul is the Jewel, the body is but the Cabinet, the soul is the kernel, the body is but the shell. Will you be solicitous, about a Cabinet, and a shell, and slight the Jewel, or throw away the kernel? Will you take care of that which liveth, the body, and will you not take care of that which holds your life, the soul? Again, Note. Life is the gift of God. If the soul which is the cause of life in man, be of God, than the life of man is of God also. The cause of the cause is the cause of the effect or thing caused. But we need not argue it from Logic rules, Scripture testimony being so abundant in this thing. (Acts 17.25.) He giveth to all, life and breath, and all things. And (v. 28.) In him we live and move and have our being. Spiritual and eternal life, are the gift of God, so also is natural life. And if so, Then First, Live to God; Secondly, Seeing God gives us life, we should be willing to give our lives to God. Yea Thirdly, We should therefore be ready to give up, or rather to lay down our lives for God. And as we should give up our lives to God when he calls for them by natural death, so we should give up our lives for God, when he calls us to bear witness to his name and truth by violent death. I shall yet take notice of one thing further, before I pass from this verse; The Spirit of God hath made me, and the breath of the Almighty hath given me life. Some, upon good grounds, refer the first clause; The Spirit of God hath made me, to the creation both of soul and body; and the second or latter clause, the breath of the Almighty hath given me life, to that quickening which we receive by the Spirit to the duties whereinto we are called in this life. The breath of the Almighty hath given me life; that is, hath fitted and prepared me for the several offices and services of life. As if Elihu had said, The Spirit of God hath not only made me a man, but a man for work, yea the Spirit of God hath quickened me to the present work and business I am come about. Thus, life imports not only spiritual life in the being of it, but all the furniture, ornaments, and abilities of a spiritual life. The Septuagint render this profession made by Elihu expressly, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Spiratio omnipotentis est quae docet me. Sept: Haud me latet non a meipso, sed a deo hunc prudentiae sensum me accepisse. Nicet: to this sense, holding out a strong assurance which Elihu had, that God had both called and prepared him for the service he was come about and engaged in. The Spirit of God hath made me, and the breath of the Almighty hath instructed me. Another of the Greek Interpreters speaks as much; I am not ignorant, that of myself I am able to do nothing, but I have received this power from God; As if Elihu had said, The Spirit of the Almighty hath quickened me to this work I am now upon, and taught me what both to say and do in thy case, O Job. Hence note. God giveth not only the life of nature unto men, but he fits them for all the duties, and services of this life. We, indeed, are scarcely to be reckoned among the living, if we have no more but a natural life; what is it to be able to eat and drink, to hear, and see, and speak; unless we have more than this, we deserve not to be numbered or written among the living; we are upon the matter, but dead lumps, and clods of clay. It is the breath of the Almighty that quickens us and superadds ability to do good, that frames, fashions, and fits us for every good word, and work; This is the life of man; when a man is fitted for duty, and service, when he is furnished for employment, to stand God, and his Brethren in some stead while he is in this world, than he lives. The motions, impulses and influences, the teachings and guidings of the Spirit of God, are the life of our lives. We can do nothing of ourselves, till the Almighty bestows a new life upon us; and as we can do nothing at all in spirituals, till he gives us a new life, so we can do nothing to purpose till the Spirit acts & stirs up that life in us. It is the Spirit who first bestows; Secondly, increaseth; Thirdly, excites our spiritual life, & puts the new creature into motion. All our good thoughts and holy actings, all our uprightness and sincerity, all our strength and ability flow from the Spirit; until the holy Spirit works in us, we sit still; and when the Spirit worketh, we must not sit still; I (saith the Apostle, Rom: 15.18.) will not dare to speak of any of those things, which Christ hath not wrought by me, to make the Gentiles obedient by word, and deed; As if he had said, My own works are not worth the naming, I will not so much as mention any thing that Christ hath not wrought in me by the Spirit; That was a mighty work which he was enabled to do, to make the Gentiles obedient in word, and deed. Christ did not leave him to do it in his own power. The breath of the Almighty enabled him; and so he doth all those that are able and willing, ready for and successful in any such holy work. Let us therefore ascribe all to his working and quickening; let us set down our several Items of receipt in our account-books, confessing that we have nothing of our own. This gift, that grace, that ability to do, to speak, to suffer, to act, we have received from him. Let the whole Inventory of our soul's riches, have Gods name written upon it, and ascribed to his praise alone. And if we thus unclothe ourselves, by giving God the glory of all, we shall lose nothing by it, for God will apparel and furnish us, deck and adorn us better every day. The poorer we are in ourselves, the richer will he make us. To be thus diminished is the best way to our increase. 'Tis the breath of the Almighty that teacheth us, and if we can but humbly enough, that is, heattily acknowledge it, we shall be taught and learn enough. So much of these words as they are a direct assertion. I shall consider them a little in their connection, and reference both to what went before, and to that which follows after; which was the second consideration of this verse at first proposed, First, This verse may be connected with the three former verses, and then the sense appeareth thus; As if Elihu had said, O Job, I have moved thee to hear me patiently, and attentively, and let it not seem grievous to thee to do so; For, though I am thy inferior in age, and degree, yet I am a man as well as thou, and I have a soul and body like thine, yea the Spirit of God that made me, hath also furnished me; I have rceeived ability from God as thou hast, I stand upon even ground, or equal terms with thee, as to creation, and I am not altogether void of instruction; and therefore as a man I have a possibility to understand reason; and as a man endowed by the Spirit of God, I have a capability to direct thee about the ways of God, or how to understand and comport with his providences towards thee. Thou hast been long under the hand of God, and long in the hands of men, who have rather entangled and troubled thy mind then eased it; who knows but that I, who all this while have been but a looker on, may see somewhat in thy case, which hath hitherto been hid from thy former undertakers. Therefore pray favour me (it may prove in the issue a favour to thyself) with an hour or two of patiented attention. Take this note from it. The consideration of our common original, that we have all one maker, or are all come out of the hand of God, should make us willing to hear, and learn of one another. Thus Elihu argueth; Hear me; why? Because the Spirit of God hath made me, as well as thee; do not despise what I have to say, as if you were a man of another mould, or pedigree, the same God, out of the same matter, by the same Word, and Spirit, hath formed us both. Some pictures are more highly prized than others of the same person, because drawn by a better hand, by An Apelles, or A Michael Angelo. The fame of the Artist or workman puts a value upon the work; And the title of the Author doth sometimes commend a piece more then, in truth, either the form or matter. But come among the sons of men, all their faces and features are drawn by one hand; The same most exact hand of God hath wrought and fashioned them all, both as to their outside, and inside, both as to the form of these houses of clay, and as to all the ornaments and beautifyings of them. As we all walk upon the same earth, drink out of the same water, breath in the same air, as we are all covered with the same Canopy of heaven, and lighted with the same Sun, so we are all made with the same hand; The Spirit of God hath made one as well as another; This man hath not had a better pencil nor a more skilful Limner then that. Thus we may argue from the common condition of man in nature, to a mutual condiscension among men. Indeed Christians, who have higher principles, have also higher topics & arguments then that, why they should condescend one to another; and (as the Apostle directs, Eph: 4.4, 5, 6.) Keep the unity of the spirit in the bond of peace. Saints should be lowly and meek with long-suffering, forbearing one another in love, (as the Apostle there exhorts) not only because one hand hath made all their bodies, but because they are one body; though they are many natural bodies, yet one mystical body; There is one body, and one spirit; As one Spirit hath made them, so they are made one spirit; There is also (as it followeth) one hope, one Lord, one faith, one Baptism, one God, and father of all, who is above all, and through all, and in you all. How should all Saints be one, who are comprehended and united under this sevenfold oneness. That we have all one maker in nature, is a very moving argument to meekness, love, and unity, but that all believers are made one by Grace, is a much more moving argument. Again, We may consider these words in connexion with the three following verses, and then, as in connection with the former, they are a prevention of Job's pride, so in this, they are a prevention of his fear, or an encouragement of him to a cheerful hearing of what Elihu had to say. Job had been dealt severely with by his three friends, and the terror of God was upon him, he was under much dispondency of spirit. Now (saith Elihu) Answer me if thou canst, stand up, set thy words in order before me, for the Spirit of God hath made me, and given me life; I am a creature, and I am but a creature, I am no more than thou art, I am made of God, and thou art made of God as well as I, I was made out of the dust, as thou art; I am not God to terrify thee, but I am sent of God, to counsel and comfort thee; my hand shall not be heavy upon thee, I promise to deal tenderly with thee, I am such a one as thyself, as I am not worse, so I am not better, we stand alike together in this dispute; therefore thou mayest freely come forth, and answer me, who am but a poor creature, as thyself is. Thus Elihu bespeaks Job in the sixth and seventh verses; If thou canst answer me, set thy words in order before me, stand up, Behold, I am according to thy wish. Speak freely, and clear thyself, if thou art able, thou hast free leave for me. Vers. 5. If thou canst answer me, set thy words in order before me, stand up. This verse may have a respect. First, To the insufficiency, or incompetency of Job's parts and intellectuals to deal with Elihu in this matter; as if they were a daring challenge, Answer me if thou canst, do thy worst. And hence some of the Ancients charge Elihu, as if he came upon Job boastingly, and spoke thus in the pride of his own spirit, and in the disdain of Job, at once to show and slight his weakness, If thou canst answer me. As if (like some irrefragable Doctor) he had said; I shall speak such reason, as I know thou canst not answer; do what thou canst, set all thy wits a-work, and beat thy brains as much as thou wilt, thou wilt but lose thy labour, and weary thyself in vain. Thus the meaning of, Answer me if thou canst, is, Thou canst not answer. But I suppose Elihu, (though hot spirited enough) was yet of a better spirit & temper then to speak either thus proudly of himself, or despisingly of so worthy a man as he had before him; nor did Elihu look upon Job as such a puny to him, or so much his underling as that he durst not hold up the Bucklers in dispute against him. Elihu knew Job was an old experienced Soldier, well versed in the ways and things of God. And therefore Secondly, (If thou canst) may rather refer to the weakness and soreness of Job's body, to the wounds or troubles which he had received and felt from the Almighty in his spirit, then to any inability of his mind for argument. As if Elihu had said; I consider how it is with thee, thou art a man diseased and distempered in thy body, fit to lie upon or keep thy bed, then to stand up to a dispute, fit for a hospital then for the Schools. Thou also hast a troubled and an afflicted spirit, I doubt thou art not in case to answer me, or to stand up longer in a way of dispute; but this I say, if thou canst answer me, pray do: set thy words in order before me. I will not lay this burden upon thee, unless thou art willing to take it, unless thou findest thou hast strength and spirit to bear and carry it through. Answer me if thou canst, otherwise I will speak my thoughts out, and make what use of it thou pleasest. Thirdly, I conceive Elihu might here intent to let Job understand, that he was resolved to put him to the utmost, that he was resolved to bring the strongest arguments, and use the quickest way of reasoning for his conviction that he could; and that therefore he also adviseth Job to do the like, to do his best, to buckle himself to the business with all his might, for he was not come to dally with him: he would have him set his shoulders to the work, and gather all the forces of his soul to the battle, he bids him bring forth even his horsemen for his defence (as I may speak in allusion to that in the 12th of Jeremy; If thou hast run with footmen, and they have wearied thee, how shalt thou contend with horses) Elihu was purposed and resolved to bring out his greatest strength, his horsemen to the battle, and therefore wisheth Job do so too. Thus he gives him fair warning, If thou canst, answer me; do thy utmost, I am ready for thee. Fourthly, While Elihu saith, If thou canst, answer me, set thy words in order before me, stand up. We may take his words as a gentle and sweet invitation to the work; As if he had said, If thou hast spirits enough left to hold discourse with me, or to reply upon me, come friend, spare me not, set thy words in order before me, I will not be a terror to thee. Or there may be this condescending sense in these words of Elihu; Do not think (O Job) because I begin to speak, that therefore I mean to speak all, or to have all the discourse myself; assure thyself, I have no purpose to hinder thee in any defence, which thou art able to make for thyself: No, though I am come with my best preparations to urge thee, and reply upon thee, as to all that hath passed between thee and thy friends, yet I am as willing that thou shouldest answer, as I am ready prepared and pressed to speak; thou hast free leave to make thy Apology, to say what thou canst for thyself, I intent not to impose upon thee, nor by any Authority to compel thee to stand to my sentence, as if I were thy Master, or would Lord it over thee; Do and speak thy best for thy own vindication, I am ready to receive it from thee, and give thee a fair account of my thoughts about it. If thou canst, answer me, Set thy words in order before me. 'Tis a metaphorical speech, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 often and most properly used for the marshalling of an Army; and so is elegantly applied here in this matter of controversy, or polemical discourse. Set thy words, thy reasons, thy arguments, as it were in battle array against me; we had the word in the former Chapter at the 14th verse. It is applied also to the exactness of the heart in prayer, not an affected exactness or curiosity about words, or to word it with God, but it notes exactness or spirituallness rather in meditating and disposing the strongest Scripture reasonings, to prevail with God in prayer. Prayer is, as it were, a battle fought in heaven, not in wroth or revenge, but with faith and holy submission. Thus did Jacob when he wrestled with the Angel, (Gen: 32.) And thus David speaks (Psal: 5.3.) In the morning I will direct my prayer unto thee, and will look up, or, I will marshal my prayer, I will bring up petition after petition, pleading after pleading, even till I am become like Jacob a Prince with God, till I have won the field, and got the day. Thus the word is applied by a metaphor both to disputations with men, and supplications to God. Further, we may take the meaning plainly without any strain of rhetoric, Set thy words in order before me. Method is good in every thing, either an express or a covert method. Sometimes 'tis the best of art to cover it; in speaking there is a special use of method; for, though, as one said very well (speaking of those who are more curious about method, then serious about matter) Method never converted any man; yet method and the ordering of words, is very useful. Our speeches should not be heaps of words, but words bound up, not a throng of words, but words set in array, or, as it were, in rank and file. The Prophet (Joel 2.5.) describes a terrible Judgement of God by a strong people set in battle array. In pursuance of which sense, Mr Broughton renders the next words, not (as we) stand up, but stand to it, as Commanders say to their Soldiers, stand to it; and the Italian translation thus; Set thy words in order before me, present thyself to the Combat. Thus he continues the metaphor; As if he had said; Choose thy ground, St● quasi in acie, ad pugnandum contra me & convincendum me rationibus. Drus: and maintain it like a valiant Champion; I do not desire thou shouldst yield me an inch of ground, yield to nothing but the truth, dispute every patch with me, stand up, stand to it; stand as if thou wert to fight a battle, not only for thy honour, but for thy life. The Apostle (1 Cor: 16.13.) speaks in that language about our spiritual war; Watch ye, stand fast, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 viriliter agire. quit yourselves like men; man it, be strong. There is such a sense in Elihu's exhortation here to Job; Set thy words in order before me, stand up. Now, in that Elihu when he was thus bend to speak, and was so full of matter to speak, that as he tells us in the former chapter, He was like bottles of wine, and that he could not hold, yet gave Job fair law, and bids him answer, if he could. Note First. In all matters of difference we should be as willing to hear what others can answer, as we are desirous that others should hear what we can object. If thou canst, answer me. It is good to speak in a right cause, especially to speak rightly, and it is very good to learn what can be answered. Note. Secondly, Elihu looking upon Job as a man in a weak condition, speaks incouragingly, stand up; as much as to say, Take heart. It is our duty to refresh those that are troubled, or to comfort those that are weak, whether in body or in mind. We should do our best to put strength and infuse spirits into sinking hearts and fainting spirits. Thus God dwells (Isa: 57.51. and so should we) with him that is of a contrite and humble spirit, to revive the spirit of the humble, and to revive the heart of the contrite ones. Thirdly, As these words, If thou canst, answer me, import that as Elihu intended to put Job to the utmost, so he would have Job bestir himself to the utmost. Hence note. Every man should do his best for the clearing or maintaining of a good and righteous cause. 'Tis sinful to be slight in matters of moment. Whatsoever thy hand findeth to do, do it with all thy might (saith Solomon, Eccles: 9.10.) we should especially do these two things with all our might; First, maintain the truth of God; Secondly, our own integrity. The former of these was chiefly upon the hand of Elihu in this undertaking, the latter upon the hand of Job. To betray the truth of God, is the worst kind both of cowardice and treachery; and to betray our own Integrity is next to that. There is nothing more unworthy a man, much more a Christian, then to leave either truth, or our own integrity to sink or swim, to shift for themselves. Thus Elihu provokes Job to the combat, and sends him a friendly challenge, which lest he should refuse or not accept, he gives him a comfortable account (as a cordial) what manner of man he should find him to be, even a man moulded and modelled to his own heart, or minted to his mind, as will appear in the next verse. Vers. 6. Behold, I am according to thy wish in God's stead, etc. Here we have a very winning argument (as was showed in opening the whole Context) to encourage Job both to hear and answer. If ever a man will speak when he comes to a business, it is when things and persons are according to his wish. Job had oftentimes wished that he might be mildly heard by God, & not so harshly dealt with by man; his friends having been so oversevere and rigorous toward him, that he was even compelled in the bitterness of his soul, to cry out, He that is afflicted, should have pity from his friends. Yea, when Job wished to be heard by God, he, with much earnestness deprecated his severity, (Chap: 9 34. and Chap: 13. 24.) Let not thy dread make me afraid. Thus, Job had wished for a mild and gentle treatment from all hands. In answer to which desire Elihu presents himself to him. Behold, I am according to thy wish in God's stead. Those words (According to thy wish) may have a twofold interpretation; First, as we render, according to thy wish, is, according to what thou hast heretofore spoken or drawn out in wishes; thou hast thy vote, thy wish, and what wouldst thou have more. As if he had said; O Job, I have heard thee wishing such wishes, that thou mightest be more tenderly handled; that God would not oppress thee with his Majesty, nor thy friends with their severity. Now thou hast thy desire, I do here promise myself such a one to thee as thou hast desired; For as I will be a faithful advocate for God, so, I, who am in God's stead, will not (as thou hast prayed God would not at the hearing of thy case) be terrible nor dreadful to thee; I doubt not but to carry the matter with thee to thy hearts content. I am according to thy wish. Hence note. We should labour as much as in us lieth to answer the desires and wishes of others in all things lawful, especially when they are weak and labouring under sore burdens of affliction and infirmity. It is not good to be crosse-grained at any time to our brethren, much less at such a time; some love (as it were) to lie thwart in every business, nor is any thing more to them, then to oppose another man's desire. The sweetness and ingenuity of these words, I am according to your wish, in what I safely may, is seldom heard among brethren. Some indeed are too forward to be according to the wish of others in things that are sinful. When thiefs and murderers say to them, Come, come with us, let us lay wait for blood, let us lurk privily for the innocent without cause, etc. Cast in your lot among us, let us all have one purse; They say, we are according to your wish, we will go with you. When the profane say, come run with us into all excess of riot, to drunkenness and uncleanness, they answer, we are according to your wish, we are for you. It is good to lie cross to the sinful desires of men; but to comply with their honest desires, and to answer every good wish of their souls, is a great part of our goodness, and of our fulfilling the law of love: we should strive in that sense, to fall in with every one's wish, and to become all things to all men, both for their edification and consolation. Behold, I am according to thy wish. Secondly, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 secundum os tuum. i e. sicut tu. These words are rendered strictly out of the Original thus, I am according to thy mouth, or measure; I am in the same condition and state as thou art. Thus also they are words of encouragement to Job, assuring him that he should not be overpowered, nor borne down by force. This form of speaking is used frequently in Scripture, to note the suitableness or proportion of things. The Israelites (Exod: 16.21.) gathered Manna every morning, Every man according to his eating. Juxta os edere sui. Heb: The Hebrew is, Every one did gather to the mouth of his eating, that is, according to the measure of his eating, such was the measure of his gathering. The Nazarite was to offer according to the vow which he vowed (Numb: 6.21. Juxta os voti sui. Heb: Juxta os servitij. Heb: ) The Hebrew is, according to the mouth of his vow. Again 'tis said (Numb: 7.5.) Moses was to give the offerings of the Princes of Israel to the Levites, to every man according to his service, or, according to the mouth (that is, the condition and degree) of his service. Once more, Solomon (Prov: 22.6.) pressing the good and genuine education of children, Super os viae suae. Heb: expresseth it thus; Train up a child in the way that he should go; The Original upon the mouth of his way; that is, in such a way as is not only good and honest in itself, but most proper and congenial to the spirit, disposition, and capacity of the child. As children are to be fed with such meats, so to be taught in such a manner as they can most easily and profitably digest. After this manner, or to this sense, Elihu speaks to Job, Stand up, I am according to thy mouth or measure; As if he had said; God indeed is infinitely above thy measure, But I, who am come to deal with thee in God's stead, am according to thy mouth or measure, therefore take courage; one man is like another, the measure of one man is the measure of another. There are I grant, several differences among men, both as to civils' and spiritualls; there are several gradual and personal differences, but no specifical difference among men; every man is according ●os the mouth or measure of any other man: in that God only transcends the measure of all men; My thoughts are not as your thoughts, nor my ways as your ways; but look as the heavens are high above the earth, so my thoughts are above your thoughts, and my ways above your ways, saith the Lord (Isa. 55.8, 9) But the ways of one man are like the ways of other men, and the thoughts of one man are like the thoughts of other men; There is no such transcendency among men; They are all (as men) of one measure, that is, not only finite, but they are all short and narrow, even they who carry the greatest length and breadth among the sons of men. If we consider man with man, as to his sinful condition, so one man is perfectly like another; one man is of the same measure with another; as Solomon expresseth it (Prov: 27.19.) As in water face answers face, so the heart of man to man. If man look down into the water, that face which he seethe in the water is like that face which seethe the water. Thus the hearts of the children of men answer one another, heart answers heart, as face answers face: And as man answers man fully, as to natural sinfulness, so mostly as to natural abilities, as for those which are acquired, though the difference may be so great that one man may be clearly discerned to excel another, yet that man who excels most, doth not exceed man; and therefore may be compassed by man. It is said (Rev: 21.17.) That the wall of the new Jerusalem was measured according to the measure of a man, that is, of the Angel. There is one measure of an Angel, and there is another measure of a man; Angels have a measure above men; why then doth he say according to the measure of a man, that is, of the Angel? I answer, he speaks so because the Angel appeared in the shape of a man, to do that work. Now as the measure (that is, the Ability) of an Angel is above man's; So God hath a measure infinitely above both men and Angels. But men are of a measure. I am according to thy mouth or measure. Hence note. First, Man and man are of a measure. Let us not make a God of any man, no nor an Angel. The Apostle Judas reproves those who had the persons of men in admiration. Men will be less to us than was expected, if we expect too much from them, or more from them, than is meet. For though one man may have a little more height and largeness of parts and gifts, in that which is either acquired or infused, than his neighbour, yet what man is there in the world, but hath his match, & shall find his measure in some other men; yea, though some men exceedingly outgo others, yet their equals may be found among men, no man outgoes all men: The best of men have but the measure of a man. Secondly, Take this Caution from it; Let no man make a God of himself, or look upon himself as if he were in his measure beyond all other men. We are very apt to do so. And if we have but little more than some others, we are ready to think we have more than all others, or to look upon ourselves as if we transcended the measure of mankind, and so swell presently with pride and self-conceit; than which nothing is more uncomely or unmanly. Not a few esteem themselves so unparalleled in the parts and beauty of their bodies, that they despise others, and many do it in reference to the endowments and abilities of their minds; they have such a quickness of understanding, such a strength of memory, such a fluency of speech, such a depth of reason, such power of arguing, as they suppose none can match them or measure with them. All such have forgotten that they are but men. Therefore as no man should admire another, so let him not think highly of himself, let him rather think that though possibly there are some below him, yet there may be many, yea a great many more above him, and enough that are upon the same level with him. I am according to thy wish or measure, saith Elihu. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In God's stead. Pro deo; erga deum. But how came Elihu to be in God's stead? had he a Commission from God to undertake Job? was he, as I may say, Gods Delegate or Ambassador? did God send him out upon this errand? if not, why did he take so much to himself, as to say, I am according to thy wish in God's stead? Non quod se dei loco illi aut deum illi futurum aut esse dicat, sed quod dei parts & causam sit contra illum defensurus. quia ille cum deo ob ejus majestatem congredi verebatur, offerat se Jobo dei loco illi futurum. Merc: Ego juxta os tuum deo. i e. pro deo, est enim dativus favoris. Bold: I cannot say, that Elihu had any formal Commission to come out, and appear in God's stead, as an Attorney appears in stead of his Client, or as an Ambassador in the stead of his Prince; But doubtless Elihu had an equivalent or virtual Commission, even a mighty impression upon his spirit, by the Spirit of God to do so; his heart was drawn out secretly, but strongly to stand up and undertake for God, towards the determination of this long continued dispute. I am (saith he) in God's stead or place; in that place which if God himself should supply, he would be a dread and a terror to thee. But I a man of like passions as thyself, and being here in God's behalf, and by his authority, in his name and for his glory to speak unto thee, I shall yet speak according to the measure of a man, and therefore, thou needest not fear that my terror should make thee afraid, I am in God's stead. Hence note. They who speak to others about the things of God, should speak as God, or as put in God's place and stead. 'Tis enough to make all the Ministers of Christ tremble and cry out in the Apostles words, Who is sufficient for these things? to remember that when they speak to men, they speak in God's stead. We (saith the same Apostle, 2 Cor: 5.20.) are Ambassadors for Christ, as though God did beseech you by us, we pray you in Christ's stead, be ye reconciled to God. Thus spoke he who had indeed an immediate call and commission from God; and they who have not such an immediate call and commission as he had, yet speaking of or about the things of God; and coming in the name of God, they should speak as placed in God's stead. And if the Ministers of Christ ought to speak as in God's stead, then surely they that hear, should hear them as speaking in God's stead. The Apostle testifies of the Galathians (Gal: 4.14.) My temptation which was in my flesh ye despised not, nor rejected, but received me as an Angel of God, even as Christ Jesus. Ye received me not only as an Angel or messenger of Christ, but as if Christ had been there in person, so did ye receive me. He gives the same testimony of the Thessalonians (1 Thes: 2.13.) For this cause also thank we God without ceasing, because when ye received the word of God, which ye heard of us, ye received it not as the word of man, but (as it is in truth) the word of God, which effectually worketh also in you that believe. I do not say, that what every man speaketh about the things of God, is presently to be taken for the word of God, or as if God spoke it. But if that be his scope and purpose, if that be his Theme and his business, if that be the subject matter and substance of his speech, Then he (as to the body of his speech) is to be looked upon as uttering the word and mind of God in God's stead. 'Tis a very great means to advance our profit in hearing the word, when they who speak it are looked upon as speaking in God's stead, and not bringing an errand of their own. Before I pass from this first clause of the verse, I shall briefly touch two other readings and interpretations of it. First, thus; Behold, I am, as if thy mouth were to God; that is, Ecc● ego quasi esset os tuum ad deum. Coc: thou needest not as thou hast wished to go or address to God himself for the laying open of thy cause, the matter may be done between me and thee, even as if thou hadst spoken to God himself. Secondly, Some render those latter words not in God's stead as we, But, in respect of God. As if he had said, In respect of God, I stand in the same proportion, or upon the same terms with thy self, for he is the God of us both, nor did God make me of any better or more excellent matter than thou art made of; which he fully expresseth in the close of the verse, as it followeth. I also am form out of the Clay. These words are another argument (as was showed when I gave the prospect of the whole Context) why Job should hear Elihu; I am in God's stead indeed, but I am a poor creature, moulded out of the dust, made up of earth, as thou art; I also am form out of the Clay; therefore stand up, answer me, and fear not; answer me and spare not. The highest and holiest that ever dispensed the mind of God, in God's stead, to his Church and people here on earth, were made of earth, and were form out of Clay. The Apostle makes that humble confession of himself and fellow-Apostles (2 Cor: 4.6.) We have this treasure in earthen vessels, that the excellency of the power might be of God. The weakness of the instrument lifts up the glory of the superior agent. They who by commission are the Ministers of God, and so in God's stead, are yet but, as other men, in their natural structure and constitution. (Acts 10.26.) when Cornelius gave too much respect, a kind of Adoration to Peter, he forbade him, saying, Stand up, I also am a man. As if he had said with Elihu, I am form out of the clay as well as thee. There is a respect due to the persons of men, and much more to the Messengers of God, yet too much may soon be given; I will none of that, saith Peter; I also am a man. So Paul and Barnabas (Acts 14.15.) when the people were so heightened in their ignorant respects, that they would have sacrificed to them, as Gods, They rend their (as in case of blasphemy) and ran in among the people, crying out and saying, Sirs, why do ye these things? We also are men subject to like passions with you, etc. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Excisus. I am also [formed] or as the Hebrew signifies, Cut out of the Clay. As the potter cuts off a rude lump of clay from the whole mass of clay before him, to make a vessel of it; so man is cut out of that mass of mankind; for though the birth and original of man is now by another way, than the first man's was, yet we may all look upon ourselves as having the same original; we are cut out of the clay, and form out of the dust. Hence note. For the matter all men have one original. I also am form out of Clay. I have heretofore met with this point, and therefore pass it here. Secondly, From the scope of Elihu, Note. The consideration of our common condition, should fit us with compassion one to another; much more should it keep us from insulting over one another. Elihu used this expression, to assure Job that he would deal very tenderly with him; What, dost thou think, that I who am a piece of clay will insult over thee, who art as good a piece of clay as I? why should one earthen vessel dash hard upon another? When we are tempted to pride in ourselves, let us remember that we are clay, when we are provoked to anger against our brethren, or to any harsh and rigorous dealing with them, let us remember that we also are clay, that our pedigree and our stock is from the dust as well as others. If our feet be but a little fouled, we think ourselves somewhat humbled by it, if but a little dirt stick to our shoes, or hang about our , we are somewhat ashamed of ourselves, yet the truth is, we are all dust, all clay, all mire, we are nothing as to our bodies, but a little living dust and breathing clay, why then should we be lifted up in high thoughts of ourselves? I might hence also give a third note; 'Tis a common Theme, but of important usefulness. Man is a very frail creature, he is clay. But having had occasion to speak to this also heretofore, I shall not stay upon it. Only consider, that, as man is clay, so he is returning to clay, yea turning into clay. We are but a little well compacted and compounded dust, and we shall ere long crumble into dust. We are every day going back, and shall shortly be gone back to what at first we were. These considerations should whither and nip the buddings of selfe-confidence, and bring down the height of man's spirit; I also am form out of the clay. We may take notice of one thing farther, Elihu speaking here of his own natural formation, gives it in this stile; I also am form out of the clay. This is a peculiar Scripture-expression, or the proper phrase of the holy Ghost, not of a heathen Author, Poet, or Orator. They at best had only some rude notions about this mystery of man's original, His formation by the power of God out of the earth. Which may inform us, that the Saints and people of God in those elder and darker times, were familiarly acquainted with the doctrine of the creation, Gentes enim hoc de primi hominis facta a deo plasmatione & ex terraformatione mysterium penitùs ignorarunt. Bold: and knew well how to speak in a Scripture language, though they had not then the written word or Scriptures; For 'tis a question whether these transactions were before the giving of the Law or after; However, they were versed in Scripture truths, and in those forms of speech by which God gave out his mind to their forefathers. Here's Scripture phrase, I also am form out of the clay. And therefore Elihu, as sensible of another's frailty by the experience which he had of his own, subjoins this Assurance of his respect to Job's weakness in what he should further say. Vers. 7. Behold, my terror shall not make thee afraid, neither shall my hand be heavy upon thee. Elihu had given Job much security already that he would deal fairly with him; and here he gives him a promise for it; As if he had said; I give thee my hand, I plight thee my truth, that my terror shall not make thee afraid, nor shall my hand be heavy upon thee. Veruntamen miraculum meum te non terreat. Vulg: The vulgar translation reads, my miracles (or what I will do in any strange and unusual way) shall not terrify thee. Indeed miracles have a kind of terror in them; But we need not put such a strain upon the Text. The word which we translate terror, signifies that which is most terrible and dreadful to man, even the Magistrates throne, Vox 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 terrorem denotat & saepe illum, qui in fancy regis, judicis, principis elucet. the presence of great Princes; of which Solomon saith (Pro: 20.28.) The King sitting upon the throne, scattereth all evil with his eyes; that is, with the terrible looks of Majesty which God hath stamped upon him. The Prophet (Jer: 50.38.) useth this word to express idols or false Gods by; and he c●lls them so either in a holy scorn; O these dumb idols which have eyes and see not, ears and hear not, feet and walk not, are doubtless very shrewd and terrible things, are they not? have we not great reason to fear what these doughty Gods will say or do, who can neither say nor do any thing? Thus he might call them in a way of scorn: or he calls those Idols terrible things Jehim, from the event, because foolish, vain, ignorant men, did exceedingly fear them, or were much terrified by them, and God left them to their own fears and terrors, as he spoke by the Prophet (Isa: 66.4.) I also will choose their delusions, and bring their fears upon them. As if he had said, Because they being vainly deluded, have chosen to fear that which was not to be feared, therefore I also will make this my choice to bring that upon them which they feared, and hoped to avoid by following and worshipping Idols, or by their Idolatrous worship. Now whereas Job was afraid of the terror of the true God, Elihu, who presented himself in God's stead, tells him, my terror shall not make thee afraid. And we may well conceive, that Elihu spoke this ironically concerning himself; for having said before, I am but a piece of clay, surely than my terror cannot make thee afraid. What terribleness is there in a piece of clay, Terror minimè potest esse in massa luti, qualis est omnis homo. in a clod of earth? What are the most terrible of the sons of men, that they should be a terror to us? we ought not to trust in the mightiest among men, why then should we fear them, or what need we fear them? Who art thou (saith the Prophet, Isa: 51. 1●, 13.) that thou shouldest be afraid of a man that shall die, and of the son of man that shall be made as Grass? and forgettest the Lord thy maker. We never fear men unduly, till we do one of or both these things, either first forget God who made us, or secondly, forget of what other men are made. I am but a piece of clay (saith Elihu) what matter of terror can I be to thee I wonder? In that Elihu giveth Job such a promise, Behold, my terror shall not make thee afraid. Note. Man should show himself fair and meek to men, especially to a man in affliction. It is possible for a man, though he be but clay, as another man is, yet to himself, as it were, with terror, yea as the neck of the horse is said to be clothed (Job 39.19.) with thunder. He may put on a kind of dreadfulness as a Garment, and appear very formidable to his brother. Some men indeed appear to men as a Wolf to a poor sheep, or as a Bear and Lion to a Lamb. Though but clay, yet how scaringly do some men look and Lord it over their brethren! they will roar upon them like a Lion, and rend them like a Bear; clouds and darkness are in their faces, and storm sits upon their brows. There is a terribleness of man to man. Thus the holy Prophet (Isa: 25.2.) saith, The blast of the terrible one is like a storm against the wall. Yea, some men are not only dreadful, like savage beasts, but like devils, they even act or play the devil with their brethren. How fare have they departed from their duty, and broken all the laws of love, which command us to be as God one to another, in kindness, in mercy and compassion? I grant, Magistrates by their place and office are said to be terrible, yea a terror, but it is to evil doers (Rom: 13.3.) Rulers are not a terror to good works, but to the evil; that is, not to those whose works are good, but to evil workers. And to them they ought to be a terror; For they do not bear the sword in vain; that is, to hold it in their hands, or let it rust in the scabbard, and never strike with it; As they are Ministers of God, so avengers towards men, to execute wrath upon him that doth evil. Again, Gospel-Ministers in some cases are to be terrible, they may be Boanergesses, sons of thunder to the obstinate and rebellious, to the proud and presumptuous sinner; they must cut him out a portion to his condition, and save him (if it may be) with fear. But the general temper and carriage of the Ministers of the Gospel is meekness and gentleness, they should be full of love and of compassion, instructing even those that oppose themselves, if God peradventure will give them repentance, to the acknowledging of the truth. (2 Tim: 2.25, 26.) The Ministers of Christ must not deal out terror, till there be a necessity of it: And always they who do well, or are humbled for the evil which they have done, must be handled tenderly. My terror shall not make thee afraid, Neither shall my hand be heavy upon thee. Onus meum super te non erit grave. Targe: Quidam vocem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ita sumunt quasi veniat ab 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quod est incurvare. q.d. opus meum quod tibi imponam non erit tale, ut sub eo incurveris. Bold: Inflexit se super eum os suum. Mont: My Burden shall not be heavy upon thee, saith the Chaldee Paraphrase, and so some translate out of the Hebrew, taking the derivation of the word from a root which signifieth to bow down the back, as we do when a burden is laid upon us. So the word is rendered (Prov: 16.26.) He that laboureth, labours for himself, for his mouth craveth it of him, that's our reading; and we put in the Margin, and his mouth boweth unto him. The mouth of a labouring man boweth to him, as begging that he would get and give it something to eat, and satisfy the craving of his hungry stomach. 'Tis sad to see some poor men so given to Idleness, that they had rather starve then work, and when (according to the propriety of this text in the Proverbs) their mouth boweth to them, that they would take pains to get a little bread to eat, they had rather endure the burden of hunger, than the burden of labour; But I instance this place only for that word which signifies a burden, or to burden. Those dreadful Prophecies which mere published against any people in Scripture, are called Burdens. The Burden of Duma; the burden of Damascus; the burden of Babylon; that is, a prophecy which had a burden of calamity in it, able to break the backs of the strongest Nations. So saith Elihu according to this translation; My burden shall not be heavy upon thee. Others render it thus, Eloquentia mea non erit tibi gravis. Vulg: My Eloquence shall not be heavy upon thee; that's fare from the text; yet there is a truth in the thing; As if Elihu had said, Though I am about to speak, and have much to speak, yet I would not speak such words, nor so many (I hope) as shall be burdensome to thee. I would not burden thee with Eloquence; that is, either with affected Eloquence, or the overflowings of Eloquence. Multiplicity of expression is very burdensome; nor is any thing in speech more grievous to a wise man, than an unnecessary heap of words. They who have a fluency of speech, are usually more pleased to hear themselves speak, than others are to hear them. Elihu (according to this reading) spoke discreetly, and to the purpose, while he thus engageth to Job; I will not burden thee with my Eloquence. But I pass that also. We translate fully and clearly to the text; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pro 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vota mea. i e. manus plaga, ut Aleph sit addititium sive Hermanticum. Drus: My hand shall not be heavy upon thee. The hand is taken two ways; properly, and improperly; it is not to be taken properly here; we cannot suspect Elihu of any such rude behaviour, that he would lay a violent hand on Job. Improperly the hand signifies any act of a man towards man; so a man's words may be his hand; A man's hand may be heavy on him, whom he never touched or came near, yea, a man's hand may be heavy upon him whom he never saw. Our hand is heavy upon others, not only by outward violence upon the body, but by any pressure upon the mind or inward man; our vexing or troubling another, whether by doing or saying that which afflicts him, is the laying of a heavy hand upon him. That's the meaning of Elihu; My hand shall not be heavy upon thee; that is, I will do nothing, nor will I say any thing, which (in itself) shall be grievous and vexatious to thee. We find David complaining (Psal: 32.4.) that the hand of God was heavy upon him day and night; that is, God appeared as displeased with him, he could not get evidence of his love in the pardon of his sin; This pressed his soul like an intolerable burden. Great afflictions of any kind are a heavy hand upon us. Elihu who saw the heavy hand of God upon Job already, giveth him this comfortable promise, That he would not add grief to his sorrow; My hand shall not be heavy upon thee; I know thou hast thy load already. These latter words are of the same general importance with the former; And we may Note further from them. Meekness and gentle dealing becomes us while we would reduce others from their error, or reprove them for it. My hand shall not be heavy upon thee. The Apostle called God to record concerning the Corinthians (2 Cor: 1.23, 24.) that it was to spare them that he had not come as then to Corinth. As if he had said, I was loath to lay so heavy a hand upon you, or deal with such severity, as your case required. And yet he adds, what severity soever I or others shall use towards you, we shall use it, Not for that we have dominion over your faith, but as helpers of your Joy. We shall not come with Lordly power upon you, we purpose not to carry it by mere authority and command, but of entreaty and love; we will not Lord it over your consciences, but only regulate them, that your comforts may flow in more freely. Hard words are oftentimes more pressing then the hardest blows. Words may weigh much more upon the spirit, than a heavy burden upon the back. I grant a heavy hand must be laid upon some, there is no other way to deal with them. The word is a hammer and a fire. But as I intimated before, we must distinguish of persons and of causes, and accordingly lay our hand. God hath not made his Ministers Lions to scare his flock, nor Bulls to gore them, but Shepherds to feed them and watch over them. And especially when the hand of God is upon any, our hand should not. For conclusion, take here the laws of a just disputation. Elihu in this Preface (I have yet gone no farther) gives Job free leave to answer, and set himself to the battle with him, and promiseth to deal with him in the fairest and in the meetest way he could wish or desire. It is the observation of a modern Expositor upon this place, considering the equanimity and gentleness with which Elihu engaged himself to manage this dispute. If such a spirit (saith he) could be found as here Elihu professeth in this controversy with Job, Levaterus. how soon might all our controversies be ended; but we see most men every where magisterially imposing one upon another, yea magistratically. If they cannot impose magesterially, and make others believe what they say, because they say it, than they will impose magistratically, the Magistrates sword shall make way, if strength of argument cannot. And (saith he) when they have disputed a while and answer is made, they will not receive answer, but tell of prisons, of sword and fire. Thus he taxed the Popish Magistrates of those times, who laid indeed a most heavy hand upon all who submitted not to the Babylonish yoke. And it were well if there were not something of such a spirit, a bitter spirit, an imposing spirit, a spirit of dominion over the faith of others remaining at this day; but that we could with sweetness and gentleness treat about our differences, and say as this man did (though a man full of zeal for truth) to our dissenters, we will not terrify you with the Magistrates sword, nor will we deal by subtleness; we will not persuade you by bonds and prisons; Our terror shall not make you afraid, nor our hand be heavy upon you, neither will we provoke other hands to be heavy on you; we will carry all things fairly, amicably, Christianly, waiting in the use of proper means, counsels, convictions, and prayers, till God shall make way into every man's spirit to receive the truth. Thus fare Elihu hath (like a subtle Orator) prefaced it with Job, to prepare him for an attentive hearing, Hactenus exordium sequitur propositio. for a candid construction of, and a ready condescension to what he had ready to propose, and say. JOB. Chap. 33. Vers. 8, 9, 10, 11. Surely thou hast spoken in my hearing, and I have heard the voice of thy words, saying, I am clean without transgression, I am innocent, neither is there iniquity in me. Behold, he findeth occasions against me, he counteth me for his enemy. He putteth my feet in the stocks, he marketh all my paths. ELihu having ended his sweet ingenuous and insinuating Preface, falls roundly to his business, and gins a very sharp charge. Bitter pills will hardly down, unless guilded over and wrapped in sugar; nor will any man's stomach receive and digest them, unless well prepared. Elihu was wise enough to consider this; He knew well, what he had to say, and with whom to do, and therefore laid his business accordingly. In this charge (to give a brief of the parts of it) Elihu tells Job; first, he had heard him speak (v: 8.) Secondly, he tells him what he hath heard him speak: And that may fall under these two heads; First, that he had heard him justifying himself, (v: 9) I have heard thee, saying, I am clean without transgression, I am innocent, neither is there iniquity in me. Secondly, He had heard him unduly reflecting upon God, and that two ways; First, as over-severely observing him, as it were, to gather up matter against him, in the beginning of the 10th verse, and in the latter end of the 11th. Behold, he findeth occasion against me, and marketh all my paths. That's one reflection, and a very sore one upon God. Secondly, Elihu chargeth him with reflecting upon God, as over-severely dealing with him. That we have (v: 10th and 11th) He counteth me for his enemy, he putteth my feet in the stocks, etc. These things (saith Elihu) I have heard thee, saying; And having said all this, he had indeed said enough to make him blame-worthy. Vers. 8. Surely thou hast spoken in my hearing, and I have heard the voice of thy words, saying. There is nothing difficult in this verse. That which we render, Thou hast spoken in my hearing, is in the text; Thou hast spoken in mine ear; that is, I have not gathered up what I bring against thee upon uncertain reports, But have been an earwitness of them. I have been one of thine hearers, I have stood by thee attentively, while thou hast been complaining so bitterly. Surely thou hast spoken in mine ear, And I have heard the voice of thy words, saying. Thus and thus, as it followeth in the next words. As if Elihu had said; O Job, while I consider thy present suffering condition, I deny not that thy affliction is great, and thy cross heavy; I deny not that thy afflictions are many, and of long continuance; I deny not that in the debate held with thy friends, thou hast spoken many things well, and hast insisted upon very profitable and remarkable truths: nevertheless, I cannot dissemble my dislike of some things thou hast spoken, and must tell thee plainly wherein either through passion, or want of information, thou hast been much mistaken. And yet thou shalt see that I will not impose my sense upon thy words, nor strain nor torture them by undue and odious inferences to thy disadvantage; But shall recollect and fairly represent some passages which have fallen from thee, and show thee the error of them. I know thou canst not deny that thou hast said the things which I am offended with; and I believe when thou hast heard me a while, and considered better of them, thou wilt not undertake to defend them. Surely thou hast spoken in my hearing, and I have heard the voice of thy words, saying, I am clean, etc. First, In that Elihu coming to charge Job about what he had spoken, professeth he had been a serious hearer of him, while he was speaking. Observe. What we object against others, we should have good evidence and proof of it ourselves. There are two infallible witnesses, or they may be so; First, eye-witnesses, such as have seen that which they say; the witness of the eye is surest as to what is done. Secondly, Eare-witnesses, and they are the surest as to what is spoken. We should not take up accusations by hearsay, but be able to say, we have heard the accused say it. Thus said Elihu, I have not taken up this matter by the way, from those I met with, But I have been upon the place myself; I stood by thee and heard while these words dropped from thy mouth. Many report what they never heard, they report upon report; as those accusers in the Prophet, (Jer: 20.10.) Report (say they) and we will report it. They cannot say, as Elihu, You have spoken it in our hearing, and we have heard the voice of your words, but we hear you have spoken it; or you are famed for speaking it. How many transgress the rules of charity, and break the bonds not only of civil friendship, but of Christian love, upon reports of what others report. 'Tis dangerous to report more of others, than we have heard them say, till (at least) we are sure the reporters heard them say it. Again, When Elihu saith, Thou hast spoken in my hearing, and I have heard the voice of thy words; He would convince Job to the utmost. Hence note. To accuse or condemn any man out of his own mouth, must needs stop his mouth. Or, To be condemned out of our own mouth, is an unanswerable condemnation. When our own say are brought against us, what have we to say? Christ told the evil and unprofitable servant, who would needs put in a plea for his idleness, and excuse himself for hideing his Lord's talon in a napkin (that is, for not using or improving his gift) (Luk: 19.22.) Out of thine own mouth will I judge thee, thou wicked servant; I will go no further than thy own words. And we see, as that evil servant had done nothing before, so than he could say nothing, because judged out of his own mouth. When the offender's tongue condemneth him, who can acquit him? (Psal: 64.8.) So they shall make their own tongue to fall upon themselves. The tongues of some men have fallen upon them, and crushed them like a mountain, and they have been pressed down, yea irrecoverably oppressed with the weight of their own words. The Apostle Judas tells us what the Lord will do when he comes to Judgement, in that great and solemn day of his second Appearing, (v: 15.) He shall convince all that are ungodly, of all their ungodly deeds, which they have ungodly committed, and of all their hard speeches, which ungodly sinners have spoken against him. He shall say to them, are not these your words? can you deny them? or have you any plea for them? Have you not spoken these things in my hearing? And have I not heard the voice of your words, speaking thus and thus reproachfully of my ways, ordinances, and servants? This is like wounding a man with his own weapon, 'tis like the act of David in cutting off the head of Goliath with his own sword. He that is condemned by his own saying, dyeth by his own sword. David saith of sychophants and slanderers (Psal: 55.21.) Their words were smother than oil, yet were they drawn swords. Such draw these swords with an intent to wound other men's reputation or good name, but they oftenest wound their own; And as their words who slander others, rebound upon themselves, and turn to their own disgrace, so also do theirs for the most part, who are much in commending or possibly only (which was Jobs case) in vindicating themselves. Surely thou hast spoken in my hearing, etc. But what had Elihu heard Job speak? the next words are an answer, or declare the matter of his speech; and in them, as was said before in opening the Context; Elihu first chargeth him with an over-zeale in justifying himself, I have heard the voice of thy words, saying; Vers. 9 I am clean without transgression, I am innocent, neither is there iniquity in me. This thou hast said, and this I charge upon thee as a great iniquity. For the clearing of these words, I shall do these four things, because upon this charge the whole discourse of Elihu throughout the Chapter depends. First, I shall give the sense and explication of the words as here expressed by Elihu, and some brief notes from them. Secondly, I shall show what matter of accusation, or of fault there is in these words of Job, as brought by Elihu in charge against him, or how sinful a thing it is for any man to say he is without sin. Thirdly, I shall inquire what ground Job had given Elihu to charge him with saying these things. Fourthly, (which followeth upon the third) I shall inquire whether Elihu dealt rightly and fairly with Job, in bringing thy sore and severe charge against him. First, To open the words, as they are an assertion, Thou hast said, I am clean without transgression, I am innocent, neither is there iniquity in me. Some distinguish the three terms used in the text, as a denial of three several sorts of sin. First, That, by being clean without transgression, he intends his freedom from sins against sobriety, or that he had not sinned against himself. Secondly, that, by being innocent, his meaning is, he had not done impiously against God. Thirdly, that, by having no iniquity in him, he clears himself of wrong done to man. These three sorts of sin, contain sin in the whole latitude of it. All sin is either against ourselves, strictly called intemperance, or against God, strictly called impiety, or against man, strictly called unrighteousness. But though this hath a truth in it, as to the distinction of sins, yet it may be overnice to conclude Elihu had such a distinct respect in these distinct expressions; And it may be questioned whether the words will bear it quite thorough. Therefore I pass from it and leave it to the reader's Judgement. Further as to the verse in general, we may take notice, that the same thing is said four times; twice affirmatively, I am clean, I am innocent; And twice negatively, I am without transgression, There is no iniquity in me. I am clean without transgression. The word which we render clean, implieth the cleanest of cleanness; 'tis rightly opposed to the word transgression, which signifieth, a defection or turning off from God. Every sin in the nature of it, is a defection from God; but some sins are an intended or resolved defection from him. Some even throw off the sovereignty of God over them, and his power to command them, not being willing to submit their backs to his burden, nor their necks to his yoke. These are justly called sons of Belial, they not only transgress the Law, but throw off the yoke of Christ from their necks, and his burden from their shoulderS, and say (like them, Luke 19.14.) We will not have this man reign over us. So then, when Job said, I am clean without transgression, he may be very well understood thus; Though I have many failings, yet I am free from defection, though I have many weaknesses, yet I am free from rebellion and obstinacy. I still retain an entire love to God, and am ready to submit to his will, though I often find my heart, through corruption, rising up against my duty; I am turned aside through the strength of temptations, but I turn not aside through the bent of my affections. This doubtless or somewhat like this was Job's sense when ever he said, I am clean without transgression. Hence note. First, Transgression is a pollution, or, Sin is a defilement. If once men step over or besides the line and rule of holiness the Law of God (which to do is transgression) they become unholy. Job supposed himself unclean, if guilty of transgression. Sin is an unclean thing, and it maketh man unclean. This the Church confessed (Isa: 64.6.) We all are as an unclean thing, or person; As if they had said, Time was, when there was a choice people among us, who kept themselves pure from common defilements; But now the contagion and corruption is so epidemical and universal, that the whole body of our people looks like a lump of filthiness and uncleanness. We are overspread with a loathsome Leprosy from head to foot, from top to toe. Holiness keeps us fair, and righteousness sweet. Secondly, Note. A sinless person is a clean person. When we arrive at perfect freedom from sin, we shall be clean indeed, perfectly clean. And according to the degree or proportion of our freedom from sin in this world, is our cleanness in this unclean world. Secondly, Thou hast said, I am innocent; so we read; There are two significations given by the learned, which are of very useful consideration for the clearing up of this text. First, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tegere & pretegere unde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 portus, in quo naves sunt tectae et ●●iae a vento. Merc: the Hebrew word which we translate innocent, is derived from a root which signifieth to hid, to cover, or protect; And that two ways; First, to protect actively, or to defend others; Secondly, It notes protection passively, or to be protected by another. Some conceive that Elihu here intended it of Job in an active signification, whereas we say, I am innocent, they say, I protect, and so refer to him, as a Magistrate I have protected the oppressed, I have protected those whom the sons of violence have prosecuted. Indeed Job speaks his practice much in that (Chap: 29. 12.) I delivered the poor that cried, and the fatherless, and him that had none to help him; The blessing of him that was ready to perish came upon me, and I caused the widow's heart to sing for joy. Job had been a great Protector of the poor; And by this word the Hebrews express an haven or harbour for Ships; Because harbours or havens are places of protection to Ships; First, they are places of protection to Ships from winds and storms, they are safe places from rocks, shelves and sands; a Ship in harbour is under protection from the dangers of the Sea. Secondly, A Ship in harbour is under protection from enemies and Pirates; while she is abroad at Sea, if enemies come she must shift for herself, she must run or fight, but in the harbour she is under the protection of the State or Country where she arriveth. Thus all Magistrates are or should be, a just Magistrate is a good harbour for all that are in danger of the winds and storms, of the rocks and rage of wicked men. Good Governors are an harbour, and oppressors like storms and rocks. That's one sense of the word in the active signification. And taking it in this sense Job asserts highly for his own honour, while he saith, I have been a protector of the oppressed, I have been a harbour or a haven to the weather-beaten poor. Secondly, Others take this protection passively, I have been protected. Job was once protected from all outward evil, from the invasion of devils and evil men. God made such an hedge about him, that Satan could not touch him. But the sense given of this protection here intended is spiritual, I have been protected from the evil of the world, or from the evil world, I have been kept from that pollution and corruption, which (as the Apostle Peter speaks) is in the world through lust. And that is a blessed, yea the best part of a Saints protection, he is kept through the power of God through faith unto salvation; He is not given up to the defilements and apostasy of times or places, the Lord preserves his spirit and his ways pure and clean. Our translation, I am innocent, compared with this, I have been kept or protected from sin. The one is a very good exposition and illustration of the other; For innocency is our safety, and integrity our best keeper. Innocency is our fair haven, and safest harbour. When the winds are highest, and the Seas most rough and angry, there; if any where, we may shelter and anchor ourselves from the storm and tempest. Thus David prayed (Psal: 25.21.) Let integrity and uprightness preserve me; that is, let me be preserved in mine integrity and uprightness. And that he had been so preserved, he tells us (Ps: 41.12.) As for me thou upholdest me in mine integrity. He that can say, I am innocent, shall have cause to say, I am protected; the innocent person is under covert; God protecteth the innocent, yea maketh innocency their protection. Man is never so well sheltered, as by the righteousness of Christ, and by his own innocency. 'Tis guilt which leaves our breast naked to every dart and thrust. Again to come a little nearer to our translation (though this be very significant) I am innocent; 'Tis a negative, I have done no hurt, or I have no guilt upon me. The Rabbins tell us, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ex Rabinico verbo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 exponunt quod significat pectere & se mundare. Lotus ego. Targe: Tersus ego sum. Coc: the word cometh from a root which signifieth to wash, and so the Chaldee Paraphrase renders, I am washed; Others thus, I am brushed or combed; Mr Broughton, I am neat, like a man that hath put on his apparel decently; some are in a slovenly habit, or their are foul; but Job could say as to his better part and spiritual clothing, I am innocent, washed, brushed, combed. I have no filth in my skirts, nor foulness in my hands. I go not in the nasty habit of sin, but in the lovely, comely, beautiful dress of Grace. Thus various is the sense of the word which we translate innocent. Job's conversation was so well ordered, that it had not a plight nor an hair (common infirmities excepted) amiss or out of order. Our translation gives in his mind fully, yet it is not unprofitable to take in this plenty and copiousness of elegant metaphors rising out of the original words, here rendered, I am innocent. But if we take the word strictly, then to be innocent, is to do or to have done no hurt, to be harmless, and so guiltless of the hurt or harm of any. Hence note. Sin is an hurtful thing. It hurts, first ourselves; Secondly, it hurts others in whose sight it is committed, either first by the ill example given them, or, secondly, by injury done to them; either first in their credit, or, secondly, in their estates. Yea, thirdly, sin hurts God himself; It hurts God in his honour. Innocency is properly that which doth no hurt; Innocent persons are harmless persons; no man ever hurt himself, or others, much less the name and honour of God, while he holdeth his innocency. Job's last assertion is; Neither is there iniquity in me. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, pravitas est rectitudini opposita. Iniquity is that pravity either of spirit or action which is contrary to all that righteousness or rectitude which the rule of God's word requireth. It comprehends both the irregularity of our actions, and the irregularity of our thoughts or conceptions. 'Tis a departure from the way in which, and from the scope and mark, to which we should direct our whole course. Iniquity is an unequal an undue or crooked thing. It turneth others from their right, and is itself a continual swerving from it. So much for the opening of these words, as they are a proposition containing a charge brought against Job, I have heard the voice of thy words, saying, I am clean from transgression, I am innocent, neither is there iniquity in me. The second point proposed was, to consider what matter of accusation there is in these words. Matters of accusation arise from our evil deeds; That we are not clean from transgression, that we are not innocent, that there is much iniquity in us; these are properly matter of accusation. But here Elihu makes it matter of accusation, that Job said, he was clean from transgression, that he was innocent, that there was no iniquity in him. And indeed, to be charged with the greatest transgression, is not more than this, to be charged with saying, we are clean from transgression. To say we have no sin, is very sinful, to say we are without iniquity, is a saying full of iniquity, (1 John 1.8.) If we say we have no sin (Here is Job saying so, as Elihu chargeth him) we deceive ourselves, and the truth is not in us. And (v: 10.) If any man say, he hath no sin, he maketh God a liar, and his word is not in him. Now what greater sin can there be, if we consider the force of these two verses, then for any man to say he hath no sin? How extremely sinful this is, may be showed in four things. First, It is extreme pride for any man to say; I have no sin; What is pride? but an over-reckoning of ourselves. When we value ourselves, 'tis best to do it at an under rate, and to say less of ourselves (if it may be) than we are, as Paul did, who called himself less than the least of all Saints; Pride always over-reckons and casts us up more than we are worth. Some reckon their temporal and many more their spiritual estates at many thousands (as I may say) when upon a true account they are worse than nothing. So did the Church of Laodicea (Rev: 3.17.) Thou sayest I am rich, and increased with goods, and have need of nothing, and knowest not that thou art wretched, and miserable, and poor, and blind, and naked. They who are soule-blind, cannot see either how bad they are, or what good they want; Nothing hinders the sight of our wants so much as a conceit that we are full. Secondly, It is the greatest deceit, even selfe-deceit, to say or suppose that we are (in this sense) clean without transgression; so saith that text of the Apostle (v: 8.) He that saith he hath no sin, deceiveth himself. It is bad enough to deceive others, and woe to them that do so; but how bad is their condition who deceive themselves! He is in an ill condition who is deceived by others; But if a man deceive himself, where shall he have his amends? Selfe-admirers, and selfe-flatterers, are the Greatest selfe-deceivers. And who or what shall be true to that man, who is false to himself? Thirdly, It is a lie and the greatest lie, (that's more than a bare deceit) for it is such a lie as leaveth no truth at all in us. He that saith he hath no sin in him, hath no truth in him; what hath he in him then, but a lie? Every sin is a lie, and he that saith he hath no sin in him, hath nothing of truth in him; what hath he then in him, or what is he, but a lie? (v: 10.) The word of God is not in him, which is the treasury of all truth; and therefore he hath no truth in him, nor can have, till he hath repent of that lie. Fourthly, (that ye may see there is exceeding much in this charge) To say so, is blasphemy, and the highest blasphemy; Why? Because it makes God a liar, ●e that saith he hath no sin, doth not only deceive himself, but as much as in him lieth, he makes God a liar (v: 10.) To deceive with a lie, is the worst sort of deceive; and what lie is worse then, or so bad as that which makes the God of truth a liar, and turns the truth of God into a lie. Lay these four considerations together, and then it will appear how heavy a charge is contained in these words, when Elihu saith he had heard Job say, he was clean without transgression, he was innocent, and no iniquity in him. Therefore, thirdly, consider a little further, what occasion had Job given Elihu to say that he had said, I am clean from transgression, etc. I answer, There are several passages upon which Elihu might pitch this charge; I will only name four texts, out of which, possibly this might arise. First, (Chap: 10. 7.) where Job speaking to God himself saith; Thou knowest that I am not wicked. He appealed to the knowledge of God himself in the thing. The second may be collected from (Chap: 16. 17.) Not for any injustice in my hand, also my prayer is pure. The third, from (Chap: 23. 10.) But he knoweth the way that I take, when he hath tried me I shall come forth as gold; My foot hath held his steps, his way have I kept and not declined. In the fourth place Elihu might take those words (Chap: 27. 5.) God forbidden that I should justify you, till I die I will not remove my integrity from me. My righteousness I hold fast, and will not let it go, my heart shall not reproach me as long as I live. All these are Job's assertions concerning his own innocency, And these or such like passages as these, Elihu ('tis likely) being an attentive hearer, had observed and picked up as the matter of this first part of his charge, Job's self-justification. Fourthly, and lastly, let us consider whether Elihu did rightly bring this charge against Job from these say? or whether he dealt so ingenuously with Job as he promised, while from these or the like passages he saith, Job had said, I am clean without transgression, etc. For answer, first, take notice that Elihu was not the first that had charged Job thus; he had been thus charged by his three friends before. Zophar said (Chap: 11. 4.) Thou hast said my doctrine is pure, and I am clean in thine eyes; that is, in the eyes of God. Eliphaz seem●s to say as much (Chap: 15. 14.) What is man that he should be clean? and he which is borne of a woman that he should be righteous? While Eliphaz put these questions, he intimated that Job had made such affirmations. Bildad likewise was upon the same strain with him (Chap: 25. 4.) How then can man be justified with God? or how can he be clean that is borne of a woman? We see then, this was not the first time by three, that Job had heard this charge, and had made answer for himself. And as these charges, so Job's answers have been opened heretofore upon those former passages, and therefore I shall not stay much upon the point here. Yet because Elihu reassumes this argument, yea makes it his strongest argument against Job, I shall a little consider whether he did rightly or no in this thing. To clear (which we must remember) that Job's innocency had received a threefold testimony in this book. First, He received a testimony from God himself, and that a very notable and glorious one (Chap: 1. 8.) Hast thou considered my servant Job, that there is none like him in the earth, a perfect and an upright man. Secondly, He received a further testimony from the penman of this book, who having recorded the several afflictions of Job, and his behaviour under them, repeats it twice (Chap: 1. 21. Chap: 2. 10.) In all this Job sinned not, nor charged God foolishly. The testimony which God gave him, referred to his former actions or conversation before his affliction. The testimony which the writer gave him, referred specially to his latter words or speeches under his affliction. Besides these testimonies which are not at all questioned nor can be; we find a third testimony, and that he gives of himself. Now though Elihu did highly reverence the testimony which God had given (if we may suppose he had notice of it) and would also the testimony of the penman of the book, had it then been written; yet he questioned the testimony which Job gave of himself. Now, that there was some severity in this charge upon that suspicion, may appear by considering it in a few particulars. First, It must be said on Job's part, or in favour of him, according to truth, that he never affirmed, he was not a sinner. Nay we shall find him more than once, twice, or thrice, confessing the sinfulness of his nature, and the sins of his life. We find him also confessing that notwithstanding all the righteousness and integrity in him, yet he would own none of it before God; and that if he should justify himself, his own would abhor him. Therefore Job was far from saying he had no sin in him, in a strict sense. Secondly, Most of those passages wherein he speaks of himself as clean and righteous, may be understood of his imputative cleanness and righteousness, as a person justified in the redeemer, of whom he spoke with such a Gospel spirit and full assurance of faith, that he might well assert this of himself, I know that being justified, I am clean and without sin. It is no fault for a believer to say, I am clean without transgression, through free Grace, in the righteousness of Jesus Christ. Much of what Job spoke in this matter is to be taken that way. Thirdly, When Job affirms these things of himself, we may say this in favour of him, he means it of great transgressions. The words in the text note defection and wilful swerving from the right way. His friends charged him with hypocrisy, with oppression, with taking the pledge for nought, with stripping the naked of their clothing. Thine iniquity is great (said Eliphaz) and thy sin is infinite. Now saith Job, I am clean, I have no such transgressions. And he might well answer his friends charge of impiety against God, and iniquity towards men, with a flat denial, yea with an affirmation of the contrary; There is no such iniquity in me, prove it if you can. He was unblameable in the sight of man. Fourthly, In favour of Job this may be said; what he spoke of himself and of his own righteousness, was upon much provocation, of when his spirit was heated by his friends, who so constantly urged these crimes against him. In these heats he spoke highly of himself, and though it doth not excuse any man's sin when he hath spoken sinfully, to say I was provoked; yet it doth abate the greatness of the sin. Good Moses (who was the meekest man upon the earth) when through provocation he spoke unadvisedly with his lips, felt the smart of it, and God reckoned sorely with him for it: Yet to speak amiss upon provocation, is not so much amiss, as to speak so in cold blood, or unprovoked. Fifthly, Elihu might have put a fairer interpretation and construction upon these say of Job; He might have taken them in the best sense, as Job meant them, that he was righteous, clean and innocent in all his transactions with men, and had not wickedly at any time departed from God. And then there had not been such matter of fault in what he said, as was broughe against him. Yet, in vindication of Elihu, it must be granted, Job gave him occasion to rebuke and blame what he had said, and that chief upon these three accounts. First, Because he spoke many things of himself which had an appearance of boasting, and so of vain speaking. A little truly said of ourselves, or in our own commendation, may be thought too much, how much more, when we say much. Secondly, He spoke such things as carried a show of over-boldness with God. He did not observe his distance, as he ought, when he so earnestly pressed for a hearing to plead his cause before God; especially, when he so often complained of the severity of Gods proceedure with him, with which Elihu taxeth him directly in the two verses following. Upon both these grounds Elihu thought (and was no doubt guided in it by the Spirit of God) to cut him to the quick, that Job might learn to speak more humbly of himself, and more temperately to God. And therefore Thirdly, The Lord did righteously, yea and graciously let out the spirit of Elihu upon him in another way then his friends before had done. He did not charge him with wickedness in fact, but dealt with him about the unwariness of his words. Job could not say he had never spoken such words, for such words he did speak, though he did not speak them as Elihu took them. When words are out they must stand to the mercy of the hearers, and abide such a judgement as may, with truth be made of them, though possibly, besides the purpose of the speaker. A man (in that case) is not wronged, he should learn to speak more warily, and not give occasion of offence. Doubtless the Lord had a gracious intent upon Job, in stirring the spirit of Elihu to represent his words in the hardest sense, that he might humble him. Job's spirit was yet too high and not broken enough, as it was afterwards. Nor doth Job reply or retort upon Elihu for this; And when the Lord himself began to deal with him, he saith, Who is this that darkeneth council by words without knowledge (Chap: 38. 2.) and Job himself being brought upon his knees confesseth (Chap: 42. 3.) I have uttered that I understood not, things too wonderful for me, which I knew not: I have been too bold I confess. Though it was not Jobs purpose or meaning to speak so (he had integrity in what he spoke) yet his words did bear such a construction. And the Lord suffered Elihu to urge them upon him to the utmost. Yet, notwithstanding all that hath been said, I do conceive, that Elihu had not the least imagination, that the meaning of Job in those assertions concerning himself, was, that he had not sinned at all, or that there was no sin in him; But taking his words in the best and fairest construction they could bear, he yet saw cause to check and reprove him, for saying so much, in that condition, about his innocency; whereas he should have been chief taken up in glorifying God, and humbling himself under his mighty hand. So much for the answer to the fourth query, what reason Elihu had to charge Job thus? It hath been showed wha● may be said in favour of Job; And also, that Elihu might without breach of charity charge him with these say. To shut up this verse, take only two brief notes from the whole. First, The best of men have their failings, and are apt to over-report themselves. Our most deliberate actions and speeches have some tincture of the flesh, how much more those which pass us in a passion. Though Job spoke what was true, yet he spoke more than was meet. And they that heard him might take just occasion of offence, not knowing his spirit and the strain of his heart in speaking so. The Apostle James saith (James 3. 2.) If any man offend not in word, the same is a perfect man, and able also to bridle the whole body. He hath a mighty command over his spirit, that can command his tongue; especially when he is provoked. It is a real part of perfection, not to offend in word. This good man spoke many things well, yet all was not well spoken. Again, In that Job spoke thus, under the pressure of affliction. Observe. In times of affliction it is better to be much in bewailing of sin, then in making reports wherein we have not sinned. There will no hurt come of that; but while we are reporting our innocency, and good deeds, though what we speak be true, yet 'tis subject to construction, and layeth us open to reproof. Lastly, We may learn from the dealing of Elihu with Job, That in all disputations, and matters of controversy with others, we should take heed, that we fasten no uncharitable interpretation upon the words of our adversary, nor add any thing of our own to them, nor wrest them besides their grammatical and genuine construction; yet even those speeches which are true in some respect, if they exceed the bounds of modesty, may freely be reprehended. For we ought not only to do that which is good, and speak that which is true for the matter, but we ought to do and speak in a good or becoming manner. Thus fare of the first fault which Elihu found and reproved in Job, his over-confidence in saying he was not faulty, or in justifying himself. In the two next verses, he blames him with reflecting overboldly and unduly upon the deal of God; The particulars whereof were expressed before in opening the whole Context, and come now to be further opened. Vers. 10. Behold, he findeth occasions against me, Quaerit adversum me et invenit confractiones, i.e. ut confringat et irrita faciat omnia mea studia, instituta et conatu●, ut nihil ossequar eorum, quae quaero et instituo. Merc: Ecce confractiones adversum me invenit. Bez: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 confractiones, contritiones et quasi abolitiones. Sunt qui reddunt occasiones, quasi esset 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 literis transpositis, alij querelas. Radix 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inde Hiphit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fregit, confregit irritum fecit. Merc: and counteth me for his enemy. These words contain the first part of the second charge. For the clearing of which I shall first explicate the words, & then by way of observation, show what matter of charge or evil there is in them. Behold, he findeth occasions against me. I have heretofore shown the emphasis of that word, Behold; And therefore, I pass it here; Behold, He (that is, God) findeth occasions against me, or, (strictly from the Hebrew) he findeth breaches. The verb is translated Break (Psal: 141.5.) It imports such a breaking as is also a bringing to nought (Psal: 33.10.) 'Tis likewise applied to the breaking of the heart by discouragements (Numb: 32.7.) And it is significantly enough translated here, He findeth breaches against me; that is, something or other to make a breach upon me, something to complain of against me. The word is rendered in these three senses; First, An occasion; Secondly, A Breach; Thirdly (as the Septuagint) a complaint or accusation. We may join all three together; for a complaint or accusation is commonly an occasion of breaches among men; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Accusationem autem adversum me invenit. Sept: Qui querelas am●t, quaerit occasiones unde illas excitat. Bold: Deus studiosè quaesivit ansam me persequendi. he that loves breaches will seek, and seldom misseth occasions of complaint. We say of a man that is of a troublesome spirit, and given to contention (which is also Mr Broughtons' translation) Behold, he picketh a quarrel against me; though I give him no just matter of offence, yet he either findeth or maketh one. Thus most of the Hebrew writers carry it; he finds occasions to alter his former course with me, to cast me off, to lay his hand upon me, even to ruin and break me to pieces. Hence observe. To seek occasions against another is hard and uncharitable dealing. joseph's brethren were very suspicious of this (Gen: 43.18.) The men were afraid because they were brought to joseph's house, and they said, because of the money that was found in our sack's mouth the first time, are we brought in that he may seek occasion against us; As if they had said, we well perceive he would gladly have some matter to accuse us, and so to detain us upon that occasion. Thus said the King of Israel (2 Kings 5.7.) when Naman came to him with a message from his Prince to desire him that he would heal him of his Leprosy; The King of Israel began presently to startle, and thought it was nothing but a mere trick and a device to bring on some further design, what? said he, Am I God to kill and make alive, that this man is come to me, wherefore consider I pray you, and see how he seeketh a quarrel against me. They may be judged to watch for a discourtesy who desire courtesies of us beyond our power. This made the King of Israel jealous, that the King of Syria being confident of future success, by his former successes against Israel, was by this device only seeking an occasion to renew the war. We have an eminent Scripture to this purpose (Dan: 6.4, 5.) Daniel being advanced high at Court, it drew a great deal of envy upon him among the Princes and Precedents; and therefore they resolved to try their utmost to pull him down; And hereupon (saith the text) they sought occasions against Daniel concerning the kingdom; that is, they enquired narrowly into his proceed as to the mannagement of that great power and trust which the King had committed to him in civil things, but they could find no occasion, nor fault; forasmuch as he was faithful. They could not pick a hole in his coat (as we say) neither was there any error or fault found in him. When this would not do, than they would needs go another way to work (envy is restless) and because they were disappointed in their first attempt about civils, they proceeded to matters of religion; Then said those men we shall not find occasion against this Daniel, except we find it in regard of the Law of his God. And we see in the following parts of the Chapter, what occasion they found against him. This is hard dealing indeed, and it is quite contrary to the Law of Love in all the actings of it. The Apostle assures us (1 Cor: 13.7.) Love beareth all things, Love hath strong shoulders to bear wrongs and injuries, and Love believeth all things; not that a believer is a vain credulous person, giving out his faith he knows not how, or to he knows not what; but he believeth all things to the utmost line of truth and reality, as also of appearance and probability; he that loves is very willing to believe that things are meant as they are spoken, and that they are intended as they are done. Thus he that loves much, believes all things, and further, charity hopeth all things; it hopes the best, and puts the fairest interpretation that may be upon those things and do which carry in them at least some colour of suspicion; this is the Genius of Charity, the Character of Love. It beareth all things, it believeth all things, it hopeth all things. All which stand in direct opposition to the seeking of occasions against our neighbour. And I shall briefly show how much such practices militate against and contradict the royal Law of love, by seven steps. First, 'Tis against the Law of love, to be ready to take an occasion when it is given; we should be very slow and backward, in case of offence, to embrace or admit what is offered: though indeed, it is with the heart of man, I mean with the flesh in his heart in this point of the Law, as it is with the flesh (that is, sinful corruption) in the heart, as to the whole Law of God; Of which the Apostle saith (Rom: 7.8.) Sin taking occasion by the Commandment, wrought in me all manner of concupiscence. And again (v: 11.) Sin taking occasion by the commandment, deceived me, and by it slew me: Sin took occasion by the Law; The Law gave sin no occasion to work concupiscence in Paul. The Law is fare enough from being the cause of sin, but it is (by accident not of itself) the occasion of sin; yea, sin presently takes occasion when it hath not indeed the show of any just occasion. The Law by its prohibition, by the stop and check which it puts upon the flesh, by the discoveries which it makes of the contrariety of our corruptions to the holiness of it, doth many times provoke and irritate, yea enrage and inflame them, but it affords not the least countenance or encouragement to our corruptions. Now this (I say) is the wickedness of the heart of man, with respect to sin in General, that it takes occasion by the commandment, to bend itself against the commandment: and so as to any particular act against a brother, to take an occasion to do him a mischief, is wickedness, and a work of the flesh. Secondly, It is sinful to use our Christian liberty, when it may be an occasion of sin, or the laying of a stumbling block before others, though we use it not with an intent or purpose to make them stumble or fall into sin. The Apostle earnestly cautions the Romans to take heed of this (Rom: 14.13.) Let us not therefore judge one another any more; but judge this rather, that no man put a stumbling block or an occasion to fall in his brother's way. St Paul is there speaking about the observation of days commanded, and the use of meats forbidden by the ceremonial Law. Now though some had a liberty in their consciences, to observe the one, and use the other, yet he would not have them do either with offence to weaker brethren: our care should be, either first to keep our brother from falling, or to raise him up when fallen. Is it not then very sinful not to forbear those things (which are no absolute duties) by which another may fall? And if it be so sinful to do many things which in themselves are not sinful, when we know they may be an offence or occasion of falling to others, though we intent it not; then how extremely sinful is it to do any thing with an intent to make them fall! This is properly the devil's trade, and woe to those who take it out of his hand, or join partners with him in it. Thirdly, When any shall desire and even hunger after an occasion of accusing others, this is a very great height of wickedness. The Apostle speaks of such (2 Cor: 11.9, 12.) where he tells us that he did forbear his own right, not receiving maintenance for preaching the Gospel; When (saith he, v: 9) I was present with you and wanted, I was chargeable to no man. But why? he answers (v: 12.) What I do I will do, that I may cut off occasion from them which desire occasion. Some did, it seems, desire an occasion to charge him with covetousness and worldly mindedness, that he preached the Gospel for filthy lucre; therefore, saith he, I will do this, that I may cut off occasion from them that desire occasion to charge me with. The heart of man is full of evil desires, and this is one of the worst of them, to desire another might be found doing that, which might minister an advantage to render him odious or blame-worthy. Fourthly, Which is yet higher, some even pursue and hunt for occasions to calumniate and slander their brethren. The good Prophet Jeremy had store of these ill neighbours (Jer: 20.10.) I have heard the defaming of many; fear is on every side; report, say they, and we will report it; all my familiars watched for my halting, saying, peradventure he will be enticed, and we shall prevail against him, and we shall take our revenge on him. As if he had said, How glad would not only my open familiars, but close enemies be, of an occasion against me, it would make them leap for joy to see me halt. By his halting they meant his sinning, his doing that which was uncomely, or not suitable to his profession; they watched, they lay at catch for his halting, not to hold him up, but to cast him down. They said, report, and we will report it; we will make something or other of it, though in truth there be nothing. They had (which may be a fifth step of this wickedness, a secret hope that he would halt and give them occasion of insulting. Peradventure (say they) he will be enticed, peradventure we shall catch him in this snare; this was their hope, and, if attained, their joy. Which makes a 6th step of this wickedness; For so David describes his enemies (Psal: 38.16, 17.) They rejoice when my foot slippeth; for I am ready to halt, or (as we put in the margin) for halting. There is a double halting, a halting by transgression, and a halting by affliction; that I conceive David chief spoke of in that place, because he presently adds in the close of the 17th verse, And my sorrow is continually before me. He shows his enemies possessed with the same evil spirit, and in the same posture (Psal: 35.15.) In mine adversity, or, in my halting, they rejoiced. The same word is used in this Psalm for adversity which we had in the 38th for halting. This is as true of evil men, as halting is taken in the other notion, for sinning. The wicked are as, if not more, ready to rejoice at falls, or halts, by sinning, as at falls or halts by suffering. In both these cases (as David found in this 35th Psalm, v. 15.) the very abjects will tear the best of men (as they did David) and not cease. But what do they tear? their flesh if they can; but to be sure (and so 'tis meant there) their good names and reputation by slanders and accusations. O how contrary is this practice and that joy to the spirit of the Gospel! The Apostle tells us, the Grace of charity utterly abhors it (1 Cor: 13.6.) Charity rejoiceth not in iniquity. It neither rejoiceth in doing iniquity itself, nor to charge others with iniquity. Seventhly, (which is the highest step) Some rather then fail will form and frame occasions against others; they will forge or fancy them in their own brain, and then accuse their brethren, as if they had been acting, what themselves have been imagining. Such the Apostle Peter speaks of (1 Pet: 3.16.) where admonishing Saints to much strictness and exactness in walking, he gives this account, why they should do so, That whereas they speak evil of you as evil doers, they may be ashamed that falsely accuse your good conversation in Christ. They who have not so much as a shadow of truth, will make something out of a lie; they will falsely accuse, and strongly impeach, knowing that if they do so, some of the dirt (at least) will disfigure the faces, and stick upon the skirts of those who are impeached. Thus I have given seven degrees of this wickedness, every one of which plainly discover, and all put together, mightily aggravate the sinfulness of this sin, the seeking of occasions against any man whosoever, much more against any good man. And therefore (which was the second point proposed for the clearing of this truth) you see how great a matter of charge was brought by Elihu against Job, when he saith, Job hath said, He, (that is, God) seeketh occasions against me. Hence note, Secondly. To charge the Lord with a willingness to break with us, either upon no occasion, or to seek an occasion that he may, is exceeding sinful, and dishonourable to his Majesty, near to Blasphemy. How sinful is it, that we who give the Lord so many occasions against us, that he needs not seek any, should yet say he seeketh occasions against us? The people of Israel (as it appears) intimated, at least, that God had broken with them, or sought occasion to do it (this word is used in that text, Numb: 14.34.) while the Lord to show how ill he resented such thoughts and jealousies of him, tells them, According to the number of the days in which ye searched the Land, even forty days (each day for a year) shall ye bear your iniquities, even forty years, and ye shall know my breach of promise, or (as read in the margin) my Altering of my purpose. As if he had said, Ye shall know whether I have sought occasion against you, Cognoscetis confractionem meam; si dici possit latinè irritationem; non a verbo irrito sed ab adjectivo irritus, q.d. videbitis ut ego omnia a●●a vestra per hos quadraginta annos irrita faciam, & conatus ac instituto impediam. Merc: whether I have frustrated your hopes and endeavours, these forty years in the wilderness or no; ye shall know whether I have done any thing to break and entangle you, or whether all this hath nor proceeded from your own frowardness and unbelief. The Lord who searched their hearts, and saw the utmost scope of their complaints, found this evil thought lying at the bottom of all, that he surely had put them upon all those difficulties, or brought them into those straits on purpose to break with them. And therefore, he saith, Ye shall know my breach of promise; Ye shall see one day, or at last, whether I have kept covenant, and stood to my engagement or you, whether I have sought an occasion against you, or you have given me occasion to deal with you as I have done. So that when the Lord said, Ye shall know my breach of promise; his meaning was, ye shall know that I have kept my promise to you exactly, or to a tittle, and that ye only have been the promise-breakers. 'Tis infinitely below the nature of God, to seek occasions against the creature; And 'tis strange that the Jews had any the remotest suspicion of him as doing so, after they had heard of those glorious styles and titles in which he proclaimed his name (Exod: 34.6.) The Lord, the Lord God, gracious and merciful, slow to anger, abundant in goodness and in truth, pardoning iniquity, transgression, and sin. What can be spelled out of this name that should yield the least shadow of a jealousy, that the Lord would seek occasions against them. A good Prince desires to find many good subjects who deserve to be rewarded, but it troubles him to find any who deserve to be punished, or whom he is necessitated to punish; Now what is the goodness of the most benign and gracious Princes in the world, to the graciousness and benignity of God Again, his precious promises evidence the unworthiness of such a surmise; all which are full of mercy, and goodness, and patience, and pardon, and tenderness to poor sinners: so fare is the Lord from seeking occasions to charge any one with what is not, that he seeks all the ways and occasions he can to do good, and to extend compassion to those who have done amiss. He even labours to deliver poor souls from their dangers, and from their sins. How fare is he then from desiring to find them tripping and sinning, or from urging sin hardly harshly or causelessly upon them? yea all the experiences of Saints bring in witness against this blasphemous apprehension. They will tell us from what they have found and felt, that when they have given the Lord occasion to destroy them, when they have put a sword into his hand to smite them, when by their unbelief, and pride, and neglect of known duties, they have laid themselves open to ruin and destruction, even than he hath held his hand and spared them. Is it not then a great, a gross sin, to charge the Lord, that he seeks occasions against us? Yea indeed (as was touched before) the Lord needs not seek occasion against any man, for as much as the best of men give him too much occasion, and too often. He needs not stand to spy advantages against us, we lay ourselves too open and naked to him continually. As in Fenceing, when two that are very expert at that art are engaged, there is watching for an occasion or advantage to get the mastery; but if an expert Master of Defence be to deal with an ignorant fellow that knows not his postures, nor how to use his weapon, he needs not seek occasion, he may have him here and there and every where. It is so with the best of Saints, when they have to do with God; He needs not watch for an occasion where to hit, or smite them, for they through their ignorance and folly, lay their naked breasts open to his strokes every day. Were he not infinite in mercy to cover our sins, Ecce invenit in me vacillationes. Scult: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vocat ea quae pij faciunt praeter rectum, sed citra animum a deo aversum, etc. Coc: and to pardon our transgressions, we must needs perish under his justice. Again, The word is rendered, Infirmities, failings, or lesser sins; that's another translation of the text, and 'tis a useful one; For as the former supposeth the Lord taking occasion, where none at all was given; so this supposeth him to take the least occasion. As if Elihu supposed Job saying, Behold, he seeks out my little faults, Quaesivit deus parva quaedam, imo penè nulla peccata propter quae, velut si nefanda crimina commisissem, atroci me sententia condemnavit. Bold: my vacillations, my trip, my stumblings, in a word, my infirmities. We may take them two ways; First, for his youthful sins, the slips of his youth. Secondly, for his daily sins, commonly called failings. As if Job had said, Though I can charge myself, and freely do with many sins and weaknesses, yet I am not a man chargeable with any crimes nor wickednesses, mine are no black nor bloody sins, no crimson, no scarlet sins; I have not sinned presumptuously, or with a high hand, I have not given scope to my lusts, nor indulged my corruptions. I have not pleased myself with displeasing God; nor hath the bent of my soul been to break his commandments, as bonds, yokes, or shakles put upon me by an enemy; I have not rejected his dominion or rule over me in any wilful defection or departure from his word. Yet notwithstanding God finds out my infirmities and failings, and urgeth them sorely against me, yea he deals with me as if I were his enemy, even for those sins which I have committed through inadvertency or mere humane frailty: Some Interpreters insist most upon this signification of the word, as if the matter which Elihu charged Job with, were that he should say God carried it towards him as an enemy for small faults or lesser sins. Nor do I see any thing which hinders the joining of this and the former reading together; for surely he seeks occasions to punish and vex another, who insists upon his lesser sins and imperfections, as if they were great and grievous crimes. From this la●ter or second sense of the word, Observe, First, in General. To take strict notice of the failings, infirmities, or lesser sins of others, is a point of very great severity. Some are pleased with nothing more than to hear and discourse of other men's failings. 'Tis a great fault to be picking up the lesser faults of others; yet how many are there, who if they can but see, as it were, any bare place, they will be charging at it; if they see but the least scratch or sore, they as the fly, love to be feeding upon it, or raking in it. 'Tis our holiness to take notice of the least sin in ourselves, and the more holy any man is, the more quicksighted and quick-sented he is in taking notice of his lesser sins (when the least neglect of duty and of the least negligence in performance of duty, any ill frame of heart, any vain thought, any idle word, any undue carriage, any uncomeliness, is taken notice of and corrected, this shows an excellent frame of spirit, and a great measure of Grace) but it is not good to do so by others, yea it is an argument we are very much wanting and failing in holiness ourselves, when we are so apt to take notice of and aggravate every want and failing in our brethren. Yea, when as Christ saith (Math: 7.3.) We see a m●te in our brother's eye, we seldom see the beam in our own. And it is an argument men have beams in their own eyes, when they are so quicksighted in looking after motes in their brother's eye. I grant, it is a duty to be watchful over one another as brethren, and to take notice, for right ends, of the least failings and faults of any. This is a duty if we do it with a purpose to pray for them, that they may walk more circumspectly; or that we may lovingly reprove, admonish, and counsel them; as also that we may consider ourselves and our own ways, lest we fall as they have done. Thus to take notice of the least failings of others, is a great Gospel duty. But to take notice of men's faults, to censure or defame their persons, to insult over them, or accuse them, this is the spirit of a Cham, who mocked at his father's nakedness. And thus to be critical about the faults of others, argues that we are careless of our own. Secondly, As to the particular case in the text, for which Job is taxed by Elihu, that he said thus of God. Observe. To say or think of the Lord that he takes a strict and severe notice of our infirmities to reckon with us riggedly for them is very sinful. Such thoughts are a great derogation from the goodness and mercy of God. The Lord doth not willingly see the faults of his people; Though he seethe them, yet he doth not willingly see them; he is glad when it is with his people, as it was at that time with Israel (Numb: 23.21.) He hath not beheld iniquity in Jacob, neither hath he seen perverseness in Israel. But was there no sin to be seen in Jacob? Was Israel altogether innocent at that time? Surely they, even they, and even then were a sinful people, and had their faults, neither few nor small, but because there was no iniquity, no perverseness nor prevarication against God found among them at that time, therefore he over-looked all their ordinary failings and transgressions. As the Lord is so holy and of such pure eyes that he cannot behold any sin, the least iniquity to approve of it (Habak. 1.13.) so the Lord is so gracious and so full of compassion, that he doth not severely take notice of, nor look upon the lesser sins of his people. David exalts the name and glory of God at large for this (Psal: 103.8, 9, 10.) The Lord is merciful and gracious, slow to anger, plenteous in mercy, he will not always chide. They are always chideing, that are always spying faults in children, servants or relations; they who take notice of every little fault, shall find chiding-worke enough in a family. But the Lord will not always chide; neither will he keep his anger for ever; He hath not dealt with us after our sins, nor rewarded us according to our iniquities: Like as a father pitieth his children, so the Lord pitieth them that fear him. A father doth not inquire into, much less punish every neglect of his child. I will spare them (saith the Lord) (Mal: 3.17.) as a father spareth a son that serveth him. If a father seethe or is well persuaded that his son hath a heart to serve him, he will not curiously spy out the faults of his service, but saith to his child, It is well done, or at least, I take that well which thou hast done. Yea the Lord is so fare from a strict inquiry after such faults, that he passeth by great transgressions (Mic: 7.18.) Who is a God like unto thee, that pardoneth iniquity, and passeth by the transgression of the remnant of his people; he retaineth not his anger for ever, because he delighteth in mercy. Though Asa (1 Kings 15.14.) was not through in the reformation; the high places were not removed, yet the Lord did not charge this upon him, for presently it followeth in the sacred Story; Nevertheless, the heart of Asa was perfect with God all his days. Yea; though Asa did fall into several sins afterwards, imprisoning one of the Prophets, and oppressing some of the people, and in his sickness seeking to the Physicians, and not to the Lord, yet the Lord did not charge these acts upon him; He was so fare from a strict inquiry after his lesser sins, that he took no notice of those greater sins, but saith, His heart was perfect all his days. So in the case of David, the Lord would not see many of his sins, he would not blot David, nor burden his own memory with them, but passed an Act of Oblivion upon them for ever. Sarah (Gen: 18.12. (spoke very unhandsomely when the Angel came to her and told her she should have a son; yet the Apostle (1 Pet: 3.6.) referring to that story, gives Sarah a very high testimony or commendation for one good word that was mingled with a great many ill or undue ones, yea and actions too; for she laughed; Notwithstanding all which, Peter sets her as a pattern for all good women professing the Gospel to imitate: He would have them be in subjection unto their own husbands; even as Sarah obeyed Abraham calling him Lord, whose daughters ye are (saith he) as long as ye do that which is well. That one word which she spoke well, is recorded, yea reported to her praise, and all that were ill are buried in silence, forgotten and covered. The Lord hath respect to a little pure gold, though mingled with a great deal of dross, and owns a little good Corn, though a great deal of chaff be in the same floor or heap. Surely then he will not bring our infirmities and slips to account against us, while our hearts are upright with him. Thus you see what matter of charge there was in these words, when Job said, God sought occasion against him, when he had given none, or that he had only given some smaller occasion, and yet God dealt with him as an enemy. But did Job ever say, That God sought occasions against him, or took notice of his lesser sins so severely? I answer, Though some acquit Job wholly of this charge, and recriminate Elihu with this accusation as a slander, yet Job had spoken words which might give occasion to charge him thus, (as was showed also concerning those former speeches, I am clean from transgression, I am innocent, there is no iniquity in me) though Job had not spoken these or such like words, with that scope and spirit as Elihu might seem to allege them; yet he had given Elihu cause enough to say so, while he spoke more of himself then came to his share, considering that he was a sinful man, and more than did become him in his condition, being an afflicted man. Upon both which accounts, it had better becomed him to have been much in humbling himself, rather than at all in justifying himself. Now as Job had spoken words which might bear out Elihu in his former charge, Secundum veritatem neutrum divit Job in sensu quem imponit in Elihu. so we find several speeches or complaints concerning God, which may justify him in this. As for instance (Chap: 14.16, 17.) For now thou numbrest (or numbering thou numbrest) my steps; dost thou not watch over my sins? As if he had said, thou watchest me so strictly, so narrowly, that I cannot (in the least) step awry, but presently I am observed and shall be sure to hear of it; Yea, my transgression is sealed up in a bag, and thou sowest up mine iniquity; that is, thou keepest the memory of my sins, thou dost not pass them by, but hast them ready by thee. When chaste Joseps wanton mistress disappointed in her lust, was resolved to seek an occasion of revenge, she laid up his garment by her until her Lord came home (Gen: 39.16.) To lay up the evil deed of another, presageth ill to him. And therefore when Elihu heard Job speaking thus, might he not say, Job hath said, God seeketh occasions against me, yea, (which is more) as it followeth in the verse under hand; And counteth me for his enemy. These words having been insisted upon somewhat largely from other passages of this Book (Chap: 13.24. & 19.11. & Chap. 30.21. In all which places Job spoke this complaint sometimes expressly, always Equivalently) I shall not here stay upon the explication of them, only for as much as Job having said, That God took hold of small occasions given, or sought occasions not given, is presently charged further by Elihu, with saying, He counteth me for his enemy. From this Connection of the former with the latter part of the verse. Note. To seek or take easy occasions against another, is an argument that we bear no good will to him, or, It is a sign we look upon a man as an enemy, when we are apt and ready to seek or take occasions against him. There are two things which we are very ready to do towards those we bear no good will un●o, or whom we account our enemies. First, to diminish the good which they do, to speak lightly of, and undervalue their most praiseworthy deeds. Ill will never spoke well either of persons or actions. Secondly, whom we love not as friends, especially whom we hate as enemies, we are prone to heighten their faults, and double their failings; we (mostly) look on the evil deeds of an enemy in a multiplying, or in a magnifying glass; we make one fault many, and a little one great. A true friend will speak the most of what is well done, and the least he can, with truth, of what is ill; He is so fare from seeking occasions against whom he loves, that he will hardly see them, when finds them unsought. A noble enemy will not seek occasions against a man, much less will a cordial friend. It is no wonder when Job is taxed with saying, God sought occasions against him, that he should also say, He counteth me for his enemy. From the matter of these words, He counteth me for his enemy, take these two notes. First, Even good men when they are sorely grieved under the afflicting hand of God, are tempted to have hard apprehensions of God, at least to suspect and fear that God is no friend to them. And this comes to pass upon a double consideration; First, Nature when pinched will show itself; Now, man naturally, hath not only hard thoughts of God, but an enmity against him. And when nature is pinched, all the corruptions working in man, work this way, unless overpowered and checked by grace. Secondly, when 'tis hard with us from the hand of God, than Satan takes his time to prompt us with hard thoughts of God, and to foment that enmity to the uttermost, of which our corrupt nature hath such store. What? will Satan say, Doth God love thee, and starve thee? What? Doth God pretend kindness to thee, and deal thus with thee? is God thy friend, who takes away thy friends? is God thy friend, who leaves thee in the hand of enemies? doth he pity thee, and yet keep thee in these pains? is this his kindness to his friend? How can he say he loves thee? And hast not thou cause enough yet to say, He counteth thee for his enemy. Thus Satan takes his time to provoke nature, which is forward enough of itself to think and speak hardly of God, if at any time he is pleased and sees it fit to deal hardly with us. And how great a combat hath many a gracious soul both with Satan and his own heart, to get and keep up good and honourable thoughts of God in a suffering condition, or under dark and (to sense) dismal dispensations. Secondly, Note. Whatsoever God doth to or with a godly man, he should maintain good thoughts, and speak well of God, or, when God deals most strictly and severely with his people, they should not look upon it as an argument of any enmity or ill will against them, or that he counteth them his enemies. Let us take heed of such thoughts; David professed (Psal: 73.1.) Truly God is good to Israel, even to them that are of a clean heart. He is good to them (that's david's intent there) not only when he doth them good, (as to outward things I mean, and to sensible appearances, for all is good in the issue to the Israel of God; now, I say, God is good to his people, not only when he in that sense doth them good) but when he afflicts them, and layeth many outward evils upon them. When, as it is said after in that Psalm (v. 14.) He plagueth them (that word imports sorest troubles) all the day long, and chasteneth them every morning; when he gives them their breakfast in sour herbs, or with severest whip, yet then, even than he is good to them, and means them no harm at all. Therefore how hardly soever God deals with us, let us not think he counts us enemies. The Temptation was strong upon David to take up hard thoughts of God in that case, yea it prevailed so fare upon him, that he concluded (v. 13.) Verily I have cleansed my heart in vain, and washed my hands in innocency. As if he had said, A man hath little privilege from the worst of outward evils by his godliness; But the Temptation did not prevail long, he soon recovered himself (v: 15.) If I say I will speak thus, (that is, that I have cleansed my heart in vain) Behold, I should offend against the generation of thy children; that is, I should wrong the whole kind or race of godly men throughout the world, as if hypocrites, or as if God did not love them, or were not good to them, for who is there among all thy children whom either thou hast not or mayest not chasten as much as thou hast chastened me. As no man can know the love of God by that which is before him, how prosperous soever it is; so it is most unsuitable for any of the children of God, to think that God is not good to them, or doth not love them, because of the evil that is before them, how adverse or disastrous soever it is. For, God having loved his people in Christ, he loves them for ever; when once he hath broken the enmity in our hearts towards himself, there is nothing shall ever be done by him towards us, which may speak us his enemies, or him our enemy, though a Job in great affliction may say, He counteth me for his enemy, And handles me like one too; as it followeth. Vers. 11. He putteth my feet in the stocks, he marketh all my paths. We had these words expressly (Chap: 13.27.) there they have been opened already, Thou puttest my feet also in the stocks, and lookest narrowly unto all my paths. That which hath been said as to the General sense and scope of that text, may serve for this; And therefore I refer the reader thither. I shall only add two or three notes from the metaphor; He put my feet in the stocks, that is, he presseth me with very close and sore afflictions. Hence Observe. First, To be in affliction, is to be in a painful condition; there is little ease in the stocks. No chastning for the present seemeth to be joyous but grievous (Heb: 12.11.) To be under a cross is be under a burden. Secondly, Afflictions keep us under restraint. He hath little liberty as well as little ease that is in the stocks: afflictions hold us in, they are as a prison to us. Afflictions are a restraint two ways; First, to our corruptions; yea, through the grace of God, afflictions are more than restraints to corruption, they become the death of corruption, they are apppointed (among other services) for the mortifying of corruption, that it may not live in us, much more are they a restraint to corruption, that it may not get out, nor work in us as before. Many times, when a good man hath the world at will, his corruptions think to have their will too; and when he is at liberty, lusts would grow licentious: Therefore God seethe it necessary to put his servants in the stocks, that their lusts may be in the stocks too. Thus he told the Church (Hos: 2.6.) Behold, I will hedge up thy way with thorns, and make a wall that she shall not find her paths. The thorne-hedge was as a stocks to stop them that they should not walk disorderly, nor act inordinately as they had done. This course God takes with many, he puts them in the stocks, that he may keep them from the ways of sin, or give check to some unruly affection. When we need this discipline, we may look for it, and 'tis a mercy to be under it. Will you not keep order? (saith God) than you shall to the stocks. Secondly, afflictions are a restraint to our comforts, as well as to our corruptions. As this expression notes the taking of lusts short, so the taking of us short as to lawful liberties and enjoyments. Sickness upon the body sours all that this world hath, to us, and will not suffer us to use much of it, how much soever of it we possess. Many have enough to eat, who never eat in pleasure, as Job said (Chap: 21.25.) And when in our prosperity we run out and take unlawful liberty, God sends an affliction, as his stocks, to hold us from our lawful liberties. When we have had vain out-going and excesses of spirit, all going well with us and comfortably in the world, we may expect the stocks next, or that things should go ill with us, yet for our good. Thirdly, To be in the stocks is a disgraceful thing; it is not only a pain and a restraint, but it is a reproach; He that is in the stocks, or in the pillory, is exposed to shame, every one points at him, and many revile him. Affliction as to the eye of the world, carrieth a disgrace with it, or, at least, subjects the person afflicted to disgrace; And it hath been showed from several passages of this book, how Job's afflictions were interpreted to his disgrace; and he looked upon, as I may say, like a vagabond in the stocks, that God had brought him thither, and clapped him by the heels for his misdemeanours. Though afflictions diminish no man's honour or esteem with God, or with his people (an afflicted Saint is as precious and honourable in their eyes, as when in the greatest prosperity; The clouds of trouble cannot eclipse the glory of Grace, nor render the gracious contemptible to those who know them such) yet, as to the eye and opinion of worldly men they do. Job said his afflictions were a witness against him, as if all were not right with him, yea, as if he had been very unrighteous. The stocks are a witness against a man, that surely he hath done some ill thing. Thus you see there is pain in affliction, restraint in affliction, disgrace in affliction, especially in the opinion of the world, and therefore to be in affliction is to be as in the stocks. He putteth my feet in the stocks. He marketh all my paths. Which some expound, as if when the Lord had let him out of the stocks, yet he was but like a prisoner with his keeper at his heels; He marketh all my paths. I have spoken to this also before; I shall now only Note. There is no stepping out of the eye or sight of God. He marks all our paths, not only our open paths, but our secret paths; not only what paths our feet walk in, but paths our hearts walk in. He marketh what our thoughts are, what our scope is, what our aims and ends are. He marketh not only our day-paths, but our night-paths; He watcheth all our paths. Take this Caution from it; As the Lord marks all our paths, so it will be our wisdom to mark our own paths. If the Lords eye be so strict over all our ways, shall we be careless of our ways? If he look upon our walkings, shall not we look to our walkings? There are many arguments (from love, from returns of thankfulness for received benefits) which should provoke the people of God to heed and mark their own ways; but surely this aught to be a very cogent argument, because God marks them, He marketh all our paths. Therefore as the Apostle gives counsel and admonition (Eph: 5.15.) See that ye walk circumspectly, not as fools but as wise. What our wisdom is, yea whether we have any wisdom, whether we are wise or fools will be seen by our walkings. Some can talk and discourse very wisely, who yet walk very foolishly, and whose whole course is folly. So much for the opening of this charge brought by Elihu against Job, his over-justifying of himself, and his reflecting upon the goodness and love of God. Elihu proceeds yet further to deal with and refute him, as also to answer for God. Behold, in this thou art not just, etc. This I charge thee with and will prove it, thou hast spoken sinfully and unbecommingly of God and of thyself in all this. JOB. Chap. 33. Vers. 12, 13. Behold, in this thou art not just: I will answer thee, That God is greater than man. Why dost thou strive against him? for he giveth not account of any of his matters. IN these two verses Elihu gives the first part of his answer, wherein we may take notice of these five things; First, He tells Job that he had erred and was mistaken, Behold, in this thou art not just. Secondly, He showeth him wherein he had been mistaken, or what his error was; In this thou art not just, or, Behold this, thou are not just in it. Thirdly, Elihu lays down the general ground, upon which he intended to convince Job of his error and mistake, The greatness of God, I will answer thee that God is greater than man. Fourthly, from that ground he draws out a check or reproof, in the beginning of the 13th verse, Why dost thou strive against him? Fifthly and lastly, He gives a reason of that reproof, which ariseth also out of the former ground, the unquestionable Sovereignty of God; For he giveth not account of any of his matters. Vers. 12. Behold, in this, thou art not just. Behold, he calls for serious attention, and diligent consideration; Behold This; so the Hebrew rendered strictly; we render, Behold, in this thou art not just; What is this? what's the antecedent to this? we may assign the antecedent in three things, or make it threefold, according to what Elihu hath laid down before in way of charge against Job in the former Context; First, This, that thou hast boasted thyself so much of thy innocency and integrity. Vers. 8th. Thou hast spoken in my hearing, and I have heard the voice of thy words, saying, I am clean without transgression, etc. Behold, in this thou art not just. Secondly, In this, That is, in that thou hast complained so much of the severity of God's deal and proceed with thee, (10. & 11.) Behold, he findeth occasion against me, and accounteth me for his enemy; He putteth my feet in the stocks, he marketh all my paths; Behold, in this thou art not just. Hoc nominè justus non es, quod deum in jus provocare ausus ●s. Merc: There is a third antecedent, which we may take up from several passages in the former part of the Book; and that is, because thou hast so often and so importunately desired to plead with God, and hast made so many suits for a hearing with him, as if thou hadst somewhat to say, which might acquit thyself and show reason, why God should not deal thus with thee; For though Job did not desire to plead with God as having any intent to accuse him of doing him wrong, yet he was therefore to be blamed, because he desired to plead with him; seeing it becomes man to submit to the judgement of God without murmuring or complaining. So than Elihu had cause to charge him with this; God indeed passed it by, as knowing it did not proceed (as in the wicked) from malice, but from weakness and ignorance, as Job also himself humbly confessed at last. Behold (thou hast too often called for Justice) in this thou art not just. Mr Broughton renders, Lo here thou art not in the right. These words, in this, or here, may also have a negative reference to what Job had been charged with before by his friends. As if Elihu had said; I do not charge thee with such crimes as thy friends have loaded thee with heretofore, I do not burden thee with gross impiety, nor with hypocrisy, I do not tell thee thou hast oppressed the poor, or wronged the widow and the fatherless, I have nothing of this sort to say against thee. But in this or here, I have somewhat to say, wherein my judgement also is that thou art not just, nor in the right; for however thou art otherwise, or in other things upright and righteous, however just thou hast been in thy transactions with men, and pure in thy worship toward God, yet in this I am sure, and I dare say it openly and avowedly, thou art no ways justifiable, much less just in that thou hast cried up thy own innocency, and spoken so much of the hard deal of God with thee; yea, hast been so bold as to desire a day of hearing even before God himself. Let this be the Question or matter under debate; Whether or no, Job speaking thus highly of himself, and thus boldly of God, hath done right or no? Elihu undertakes the negative, he engageth to prove that Job had not done well, or right, how innocent soever he was, in speaking so much of his own innocency, or (how hardly soever God dealt with him) in making so many complaints of his severity, Elihu undertakes to prove this negative; and Job never durst undertake the affirmative, that he had done right or well in speaking or doing so; and therefore in the close of the business he sits down convinced, that he had been too bold with God, and too forward in justifying himself. His argument (which runs through this whole discourse) to make good his negative assertion, may be form up thus; He that speaks much of his own righteousness, and seems to reflect upon the righteousness of God, at least that God hath been overrigorous with him, is not just, nor justifiable in this. But thou O Job hast spoken thus of thyself, and thus of God in the extremity of thy pain, and in the anguish of thy spirit. Therefore in this thou art not just, nor justifiable. No man of understanding can take thy part, or be an Advocate for thee in this matter; As for me, I must needs be and am resolved to be an Advocate for God against thee. The Major or first proposition is not expressed in the text, the conclusion is given in the beginning of the 12th verse, and the assumption or 2d proposition, is collected from Job's own mouth in several places of this Book. Again, besides the general scope of the words, and the tendency of Elihu in this dispute, we may consider the manner of his speech, how he deals with Job; Behold, in this thou art not just. In this manner of treating with Job, the sweetness of his spirit, and likewise the boldness of it are observable. These two virtues or excellencies of an Advocate, show themselves plainly in this one passage; Behold, in this thou art not just. For consider, First, He expresseth his reproof negatively, he doth not say, Behold, in this thou art wicked, or thou hast impiously blasphemed the name of God, but he speaks at as low a rate, as may be, Behold, in this thou art not just, or justifiable, thou hast not done right, or thou art not right; there is a great good temper of spirit, and a mixture of much meekness in such negative expressions: it being much less to say to a man, in this thou art not just nor justifiable; then to say positively or directly, in this thou art unjust, and deservest to be condemned. For though there be no difference in the thing between not being just and being unjust, yet there is much more mildness in the words; and a man takes less offence, when told that he is not just, then in being told that he is unjust. The imputing of a crime to a man, is more and worse, than the denying him a virtue, or that he is virtuous. Hence note. We ought to temper our reproofs with much gentleness and meekness. We should not speak cutting words, if other words will serve the turn. Thus the Apostle directs us (Gal: 6.1.) Brethren, if a man be overtaken with a fault, ye which are spiritual, restore such a one with the spirit of meekness, considering thyself, lest thou also be tempted; deal as gently with a fallen brother, as thou wouldst with a man whose bones are dislocated or broken (so much the metaphor there used imports) There is a time indeed when we must rebuke (as the Apostle gives direction (Tit: 1.13.) sharply, or cuttingly; we must go to the quick, that they may be found in the faith: but there is a great regard to be had to the state and spirits of those with whom we have to deal. As it is our duty to receive the word with meekness (James 1.21. some receive the word proudly, riggidly, in the worst sense they can, yea they receive it rebellingly, now as we ought to receive the word with meekness) so 'tis good to speak the word with meekness, with as much meekness and tenderness as the case will bear. Secondly, consider this manner of speaking, Behold, in this thou art not just, Elihu tells him plainly of his faults, he reported them before, and here he applied them home to his person; Behold, in this, thou rememberest thy own words; Thou canst not but take notice what thou hast spoken; now I tell thee, in this thing thou art not just; Elihu doth not speak doubtingly nor fearfully, nor doth he tell Job what the thoughts of others were upon the matter, but he tells him directly, categorically, plainly from himself, in this thou art not just. Hence note. We are to hold out our convictions and reproofs with plainness, and to lay our finger upon the very sore; Behold, in this (or that) thou art not just. We are to speak meekly, but not at random, not uncertainly, not flatteringly (Pro: 29.25.) A man that flattereth his neighbour, spreadeth a net for his feet; he doth but entangle and ensnare him, in stead either of counselling or comforting him. When a man is out, it is best to tell him so; how else shall he get in again? Flattering words are ensnaring words; Behold, in this thou art not right. One of the Ancients speaking to this point, Majore supplicio dignus est qui male agentes laudat; quam qui male agit. Chrysost: tells us; It is more sinful to flatter those that do evil, then to do evil ourselves. And, surely it argueth a more corrupt mind, or a worse principle to daub sinners with the untempered mortar of flattery, then to be daubed with the mire of any particular sin or iniquity. A flatterer is a dauber and pillow-sower; A flatterer hath not a true sight of sin himself, and he doth what he can to keep others from the sight of it. It is safer to make sinners smart then itch. David invited a wounding rather then such a skinning of his sore (Psal: 141.5.) Let the righteous smite me, it shall be a kindness, (that is, I will not only take it kindly, but shall find it a kindness) and let him reprove me, and it shall be an excellent oil, which shall break my head; that is, it shall be so fare from hurting that it shall be (through Grace) a healing to me. No man had ever any cause to repent, either the giving or receiving of a wise and seasonable reproof. Behold, in this thou art not just. But what is it, not to be just? I answer, not to be just, is not to give every man his due; yet Elihu intends it chief, of what Job had spoken unduly to God; Behold, in this thou art not just. Hence note. They who do not give God hi● right are unjust, as well as they who do not give men their right. Yea not to give God his right, is by so much the greater injustice, than not to give man his right, by how much God is greater than man; look how much God is higher and greater than man, by so much is their sin higher and greater, who give not God his right, then theirs, who give not man his right. Many think they are very just, very honest men, because they give every man his due, they wrong, they defraud no man, not any neighbour, not any b●other with whom they deal: come and charge them if you can. 'Tis very good, & more than most men can truly say of themselves, when a man is able to say he is just to his neighbour, no man can challenge him of injustice. But many say this, who take no notice, how unjust they are to God; they are not at all sensible, how often they have denied God his right, nor how often they have done God wrong; they take no notice of this. They have second-table Justice, but they have not first-table Justice; this is it that Elihu chargeth Job with. His friends charged him with second-table injustice, that he was an oppressor, etc. but Elihu charged him with first-table injustice, that he had done wrong to God. Therefore, remember, not to give God his due fear, his due love, his due trust and submission (these are his rights by the first Commandment) is to be unjust; not to give God due worship accordin●●o his will, is to be unjust, because in so doing you deny him his ●●ght in the second Commandment; not to speak or think reverently of the name, of the word, ways, and ordinances of God, is to be unjust to God, because you deny him his right in the third Commandment. To break the Sabboath, to steal God's time, and convert it to your own private use, to put it in your own purses, as many do, this is sacrilege, this is to be unjust to God, because you give him not his right, nor that which is due to him by the fourth Commandment; so not to submit to the rod of God, not to be quiet under the chastizings of God, not to take all well at God's hand whatsoever he doth with us, or to us, is to be unjust to God, because we then deny him the right of his sovereignty, and of that just power which he hath over his creatures. Behold, in this thou art not just. Elihu proceeds to give an account, distinctly, wherein this injustice lay. I will answer thee, or (as Mr Broughton) I will tell thee, God is greater than man. We render well, I will answer thee, etc. There is a way of answering; First, by information to a Question propounded. Every Question would have an answer. Secondly, by solution of an objection made; When any thing is objected against what is said or held; then to untie the knot, is to answer. Thirdly, there is an answering by confutation of a false opinion or tenet; thus whole books that hold unsound or heterodox opinions, are to be answered; Fourthly, there is an answer by way of reproof, or reprehension of faults or mistakes, either in speech or practice. Elihu his answer was of this last sort. For he observing how Job had spoken, and what his carriage and demeanour had been, gives him a reprehensive answer, Behold, in this thou art not just, I will answer thee. And what was his answer? Respondebo tibi et reprehendam, idque haec plane insolubili ratione quia amplior est deus et major multis partibus homine; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ampli●r est. Merc: even this, God is greater than man; or, I will answer thee, that God is more than man; The root of the word signifies to increase or grow Great; but God is great, not by growth or increase, but in his essence and being. He who is infinite in greatness, can have no addition to his greatness. God is the Great one, and he only is great. All men and things put together, are not only little nothings, but less than nothing compared to the Great God. Further, the word by which God is here expressed, notes the great power of God, the strength of God; in opposition to which the word by which man is here expressed, notes his weakness and pitiful frailty. And therefore Mr Broughton translates strictly according to the propriety of the Original; I must tell thee the puissant is greater than the sorrowful man; we say barely, God, he, the puissant, or the strong, the mighty God; we say, God is greater than man, he, then sorrowful man. There are three original words, as I have sometime noted, which express man; Adam, importing the matter of which man was made, earth; Ish noting his best perfection; and Enosh, intimating that sad condition which was b●ought upon us by the fall; Surely the puissant is greater than sorrowful man. But is not God greater than (Ish) The wisest and most accomplished, the most perfect and mightiest of men, as well as he is greater than (Enosh) sorrowful or miserable man? I answer, the word Enosh is not to be taken exclusively, as if when he saith, the puissant is greater than the sorrowful man, he were not also greater than the greatest or strongest man; but it notes, that all men, or man considered in his best estate, is but weakness and wretchedness, when put in the balance with the great God, or the puissant, Lord what is man (saith David, one of the best and greatest of men, a King, Psal: 144.3.) that thou takest knowledge of him? or the son of man that thou makest account of him? Now if it be even too much that God should make any account of man, than what is any man in account to God? O what man or Angel is able to cast up the account, how much the great God is greater or more than man. The words are plain, only there is somewhat yet to be added or touched upon, to clear up further the scope of Elihu in speaking thus to Job, which I shall endeavour to clear and make out, when I have given a note or two from the words, as they are a plain proposition; God is greater than man. Hence Observe. First; God is Great. He that is greater than the Greatest, is certainly great; he that is higher than the highest, is high. This greatness of God is every where celebrated in Scripture. The Prophet (Isa: 12.6.) calls the inhabitant of Zion to cry out and shout; why? For great is the holy One of Israel in the midst of thee; that is, the holy one of Israel who is in the midst of thee, is both Great in himself, and declares his greatness in thee. (Mal: 1.14.) I am a great King, saith the Lord of hosts, and my name is dreadful among the heathens. I need not stay to give particular Scriptures to hold forth the attribute of God's greatness, his greatness runs through all his attributes. Whatsoever God is, he is great in it; He is great in power (Psal: 56.3. Psal: 147.5.) he is great in all sorts of power, great in authoritative power, and great in executative power. As God commandeth what he pleaseth to be done, so he can do what he commandeth. The power of man in doing is not always commensurate with his power in commanding; but Gods is. He needs no help, much less any leave to execute what he willeth. Again, God is great in wisdom, he hath the compass of all things in his understanding; God is so wise, that he is called the only wise God (1 Tim: 1.17.) The wisdom of men and Angels is folly to his. God is great also in his goodness, so great that Christ himself as man would not be called good, but told him that called him so by way of rebuke, There is none good but one, that is God (Math: 19.17.) Holy David broke out into the admiration of that goodness which God hath laid up, yea of that which he daily worketh for man. How much more did he and aught we to admire that goodness which is not so much in himself as himself? (Psal: 31.19.) O how great is thy goodness, which thou hast laid up for them that fear thee, which thou workest for them that trust upon thee before the sons of men. The goodness which God acts and puts forth for the creature, is a great goodness (Isa: 63.7. Neh: 9. 25●) but that goodness which is the goodness of his nature, is a goodness as great as God is, a goodness infinite in greatness. Again, how often is God called great, yea admired for his greatness in mercy? When David (2 Sam: 24.14.) made choice to fall into the hands of God; he gave this reason of it, For his mercies are great. He is also great in wrath; we read (2 Kings 23.26.) of the fierceness of his great wrath. And how great is his Love? First, in redeeming us by Christ (Joh: 3.16.) God so loved the world, that he gave his only begotten Son, etc. God loved us so much in that gift, that no man could ever tell how much love he hath given us in it. Secondly, His love is great in quickening us with Christ (Eph: 2.4.) God who is rich in mercy, for the great Love wherewith he hath loved us, even when we were dead in sins, hath quickened us together with Christ. His love both in redeeming and quickening us is so great, that while we are called to the greatest study after the knowledge of, we are told we cannot know the greatness of it, (Eph: 3.18.) That you may know the Love of God which passeth knowledge. I will not stay upon this Attribute, the Greatness of God, only take these five brief inferences from it; God is Great. Then First, God can do great things, the greatest things, for us; every thing is in working as it is in being; they that are but little, can do but little; God being great in his being, that is, in his power, in his wisdom, in his goodness, in his mercy, how easily can he do great things! The Scripture is abundant in showing forth the great things which God hath done, and will do, 2 Sam: 7.22, 23. Job 5.9. Psal: 71.19. Psal: 86.10. Psal: 92.5. Psal: 111.2. Psal: 126.2, 3. Psal: 136.7, 17. Joel 2.21. The works of God in all ages and in all places, have borne the stamp of and given testimony to his excellent Greatness. We say, There is nothing great to a great mind, or to a man of a great spirit. A Great spirited man will overcome not only great difficulties, but seeming impossibilities, yea he is glad to meet with greatest difficulties, because they match the greatness of his mind. Then certainly the Great God, doth nothing but great, and can do the greatest things. 'Tis no matter how great the things are which we have need to be done for us, if we can but interest the Great God in the doing of them. God can do great things in ways of mercy for his people, and he can do great things in ways of Judgement against his enemies. Though his enemies be Great Oaks and Cedars, he can hue them down (Amos 2.9.) Though his enemies be as great as the greatest mountains, he can remove and levelly them; Who art thou, O great mountain before zorobabel, thou shalt become a plain (Zech: 4.7.) that is, the great power of God, with zorobabel, can overthrow or overturn those powers which oppose or stand in the way of his Church and people, though they appear as inseparable and as a Great Mountain. Secondly, If God be Great, than he can pardon great transgressions; you that are great sinners fear not. Were not God a great God, the least of our sins could not be pardoned; were not he great in mercy, and great in goodness, our hear●s would fail us, yea our faith could have no bottom to come to him for the pardon of our great sins; But why should great sins discourage us to ask their pardon of God, who is great in mercy? David made the greatness of his sin his argument to move the Lord to pardon it (Psal: 25.11.) Pardon my sin for it is great; who could speak thus, unless he had that upon his heart that he spoke to the great God, who is greater in nothing, and hath magnified his greatness in nothing more than in acts of mercy to Greatest sinners? Thirdly, If God be a great God; then he must have great services and duties; He must have great praise (Psal: 48.1.) great is the Lord and greatly to be praised; he must have great love, we must love him even with all our heart, and with all our might. He must have great fear (Psal: 89.7.) Great faith (Math: 15.28.) Great honour from all his people. When David was about to make great preparations for the building of the Temple, he saith (1 Chron: 29.11.) Thine O Lord is greatness, and the power, and the glory, etc. And when Solomon was about to build the Temple, he saith (2 Chron: 2.5.) The house which I build is great, for great is our God above all Gods. We see David prepared and Solomon builded in proportion to the God for whom the one prepared and the other built a house. Thus I may say of all you do for God or to God, let it be the greatest your stock and ability can reach to, because he is a great God. The Lord himself useth that argument by the Prophet to urge his people to do their utmost in whatsoever they were called to do (Mal: 1.14.) Cursed be the deceiver which hath a male in his flock, and voweth and sacrificeth to the Lord a corrupt thing; (that is, who when he is able to perform a greater service to the Lord, puts him off with a lesser one) for I am a great King, saith the Lord of hosts, etc. Therefore take heed of putting me off with weak female services, I expect a male, your best, that service which is most spiritual and masculine. Fourthly, If God be great, then, they who are but little themselves, having an interest in God, may do great things too. The least creature having an interest in the great God, is as great, yea infinitely greater than the greatest in the world, who stand in their own strength. Moses saith (Deut: 4.38. Deut: 7.1.) that the presence of God with Israel was such, that by it they overcame Nations, greater and mightier than they; their littleness did not hinder them, because the great God was with them in their works and ways; yea God loves to use small instruments, that his own greatness who is the efficient may appear. That question which was twice put in the Prophet (Amos 7.2, 5.) is very often put in that case; By whom shall Jacob arise? for he is small. That which made it so questionable whether Jacob should rise, was his smallness; And could we remember the Greatness of the God of Jacob, we should either never make such questions, or easily answer them. Fifthly, Seeing God is great, we should be always ascribing greatness to God, we should lift him up in his greatness. Thus Moses exhorted others (Deut: 32.3.) Because I will publish the name of the Lord, ascribe ye greatness to our God. And David at once prophesieth the same of others, and promiseth it for himself (Psal: 145.6.) Men shall speak of the might of thy terrible Acts, and I will declare thy greatness. Again, Consider these words as they are expressed comparatively, God is greater than man; As God is great, so greater than the greatest men. God is great above all Gods; that is, above all the Kings and Princes of the earth. Now I know (said Jethro, Exod: 18.11.) that God is greater than all Gods (greater than Rharoah and his Egyptian Princes) for in the thing wherein they dealt proudly he was above them. David challenged all the Gods on God's behalf (Psal: 77.13.) Who is so great a God as our God? Let any man name him if he can; He is a God above all Gods, that is, above the greatest powers in this world who are called Gods. Thus Christ comforts believers with an assurance of safety for ever (John 10.29.) My father is greater than all, than the devil and all. But some may say, who knoweth not this that God is Great, or that he is greater than men or devils? Job himself spoke much of this subject, yea his friends made it their business to exalt the greatness of God, as we may see in several passages of this Book. So that Elihu seemeth to say no more here, then had been said already, and doth no more than hath been done already. Is not this then a cold way of arguing to tell Job that which he knew already? For answer to this I shall stay a while (as was promised) before I go off from these words, to show why though for the matter this is no more than hath been said already; that, yet Elihu had reason to bring this argument for the conviction of Job, that God is greater than man; for though the Greatness of God hath been often spoken of in the course of this disputation, between Job and his friends, yet neither Job nor his friends did handle or improve it to that point, or in that extent, as here intended by Elihu, as may appear by these following Considerations. First, When Elihu spoke of the greatness of God, we are not to understand this greatness abstractly or alone, but concreetely or in conjunction with his goodness and righteousness, with his mercy and faithfulness, etc. Job confessed the greatness of God, but he seemed to intimate several things, to the disparagement of the goodness, mercy, and righteousness of God. For though in his frequent complain he did not question, yet he did much darken and obscure these Divine perfections. And therefore Elihu speaking of the Greatness of God, urgeth it in conjunction with all his perfections, and indeed they cannot be disjoined, except in notion or discourse. Secondly, Elihu insisted so much upon the greatness of God, to humble Job, and to convince him that he had done amiss, in his bold appeals to him and complaints, about his dealing with him. Elihu doth wisely to hold out the greatness and sovereignty of God, for the keeping down and repression of his yet, unhumbled spirit. Thirdly, Elihu mannageth this argument for another end and purpose, than his friends did. They used it to prove Job was wicked or had done wickedly in the former passages of his life; He to show that Job ought to be patiented under and quietly submit to the present providences of God. Fourthly, This argument which Elihu brings from the greatness of God, hath not at all the less force in it, because grounded upon so common and generally received a principle, the greatness of God; yea, it hath therefore the greater force in it; for what is more unreasonable then for man to intimate any thing which reflects upon God, or to complain of what God doth; when as God, by the common consent of all reasonable men, doth infinitely surpass all men, both in greatness, and in righteousness, both in Justice, and in goodness. When the greatness of God appears in all these things, what can be more unreasonable then for man to insinuate any thing complainingly concerning God. From the consideration of this scope which Elihu had in arguing from the greatness of God; Note. We may speak and believe aright, that God is great, and that he is greater than man, and yet not answer it in our practice, nor be duly affected with it. Elihu did not at all question whether Job thought God greater than himself; that was not the point in controversy: but he saw this principle was not answered in Jobs practise, or that he did not demean himself suitably to the Greatness of God, which he had proclaimed to others, and professed himself to believe. And thus it is with many, most of all with those under great temptations and pressing afflictions. How apt are they to speak and act below, yea beside those principles which they believe and hold forth in their profession. It is an easy matter to say, and in words to acknowledge what God hath revealed himself to be, but O how hard is it to live and walk up to such say and acknowledgements? Many tell us, God is greater than man, yet while they do not fully subject themselves to God, they in effect deny that God is greater than man. Many acknowledge fully that God is righteous, yet when they rest not in his deal with them, they imply some unrighteousness in God. Many say God is wise, only wise, yet while they will be their own carvers, and are unsatisfied with God's allowances and providences; they make themselves wiser than God, or at least imagine things might be ordered with Greater wisdom than they are. Many say God is great in mercy, greater infinitely than man, yet when they should act faith about the pardon of their sins, they act it as if God had but the mercy of a man, or as if his thoughts were as our thoughts, and his ways (in dispencing favours) like our ways, and so they bring God down to their own size and scantlings. If these had been asked the question, whether God hath not greater mercy than man, they would have answered, doubtless he hath; and yet they are no more in believing, then if the mercy of God were of the same measure with the mercies of narrow-hearted man. Thus we model the Great God, and our Ideas or apprehensions of him according to what we see in ourselves, not according to what he is and hath said of himself. And what are our rightest notions of God, but hoverings in the air, till we bring them down into practice, or live up to them, till every thing we do be an exposition of what we speak and believe of God. And when we believe indeed that God is greater than man, we make ourselves just nothing before God: if we are any thing to ourselves, or glory in any thing of our own, be it little or great before God, we do not give God the glory of his greatness. The Lord speaking of his own greatness by the Prophet, saith, All nations are but as the drop of the bucket to him, yea they are as a little thing, as nothing, less than nothing; if therefore you make not every thing little, yea nothing before God, you detract from the glory of his greatness. Again, they only acknowledge God in his greatness, who both agree to all he doth as just, and receive it as good, yea as best, how bad soever it be to nature, or bitter to their sense. Once more, they only acknowledge God fully in his greatness, who though God changeth and varieth his dispensations every day with them, though he empty them never so often from vessel to vessel, yet sit down and say, God is unchangeable to them. It is because the Lord changeth not that we are not consumed (Mal: 3.6.) therefore what changes soever his people meet with, his heart and thoughts towards them are not changed. Secondly, Note. The very reason why we do not stoop to God in silence, why we do not suffer him quietly to do with us and dispose of us how he will, is, because we do not lay to heart as we ought the greatness of God. Did we remember, that the great God is great in goodness, and great in wisdom, as well as great in power; in a word, did we, when we say God is great, and greater than any man, know what we say, it would presently stop our mouths, and for ever silence all our discontents & complain, whether in reference to our personal or the public concernments. We may pray that God would remove any affliction or evil that is upon us (to do is so not only our liberty but our duty) but we may not complain of any affliction, as an evil to us, nor would we ever make such a complaint, if our hearts were taken up with this thought, that God is great in Goodness. Why do we say, at any time, Surely we have suffered enough, or too much already? Why do we demand so curiously wherefore God should use such severity against us? What is the reason of all this? even this, we do not consider enough of his greatness. All our inward troubles at our outward troubles arise from this, because we do not enough believe or not remember who God is. We by our ignorance and unbelief divest God (as much as in us lieth) of his great goodness and wisdom, when we fear, especially when we conclude, things are not ordered for our good. And though every man is ready to say, he loathes yea trembles at such thoughts, yet we may lodge many such guests before we are ware. Whensoever we are over-grieved at any affliction, our own or others, or would (without much free submission to the will of God) have things go otherwise then they do, we, upon the matter, make ourselves greater and wiser then God. And though this be fare from our purpose, yet we cannot avoid the imputation of it. That which is not (as some distinguish) the aim, scope, and intendment of the speaker or actor may yet be the aim and scope of his action, work or speech; no doubt Job was very fare from the least thought of diminishing much more of denying the greatness of God, either in his power, wisdom, or goodness, yea (as was granted before) he spoke very highly of him in all these his glorious and divine perfections. It was not his end when he spoke so impatiently and complainingly, Finis operis licet non operantis. to rob God of that honour of his greatness, yet Elihu did him no wrong when he said his impatience and complain did it. And if any shall be found complaining like Job, though they do not formally deny, that God is greater rhen man, yet that interpretation and construction may justly be put upon their complaints. But some may here object and say, how was Job such a mirror, such a pattern of patience, as the Apostle James makes him (Chap: 5.11.) if he manifested so much impatience as might be interpreted by others, though not intended by him a denial of the Greatness of God? I answer, though all agree (and the testimony of the Spirit of God is enough to confirm it, though all should not agree) that the patience of Job was exceeding great, yet no man may say (nor doth the Spirit of God, in Scripture, say it) that his patience was perfect; his patience was such as exceeded the most, yea (for aught that we know) the best of men, yet his was but the patience of a man, of a man compassed about with the like passions as other men. His patience was sincere and without hypocrisy, but his patience was not complete nor without infirmity; or his patience (we may say) was perfect as to the kind, but it was not perfect as to the degree. His patience deserved both commendation and imitation; yet he shown (at times) such impatience as deserved reproof, and should not be imitated but mortified and avoided. Good men do not only act less in goodness sometimes, but ill and much amiss. And while we see tallest Cedars fail (they shall not utterly fall, Job did not) Let him that thinketh he standeth (that is, who hath a strong opinion of his own strength) take heed lest he fall, (as the Apostle cautions him, 1 Cor: 10.12.) for even the impatient complaints of Job in his sufferings (like those sufferings of the Israelites for their sins spoken of in the former verses of that Chapter) fell from him for an ensample (or type) and are written for our admonition, upon whom the ends of the world are come. Thus you see the reason why Elihu took up this common principle, Quae pueris ipsis de●antata sunt nobis in gravi lucta & perturbatione ut nova quaedam proponenda sunt. Mert. which every Child learns out of a Catechism, to convince this holy man with. What was more known to Job, or to any knowing man, than this, that God is greater than man? yet Elihu chose this as the most commodious and effectual argument, to compose his spirit, and quiet him after all his distempered and tumultuating complaints; nor h●th Elihu yet done arguing down the height and unquietness 〈◊〉 Job's spirit. We have him both reproving him for it by way of question, and giving him another unanswerable argument against it, in the next verse. Vers. 13. Why dost thou strive against him, for he giveth not account of any of his matters? The words are a reproving question; As if he had said, Thou dost ill, very ill to strive. There is a striving, three of which are held forth in Scripture under the word of the text. First, There is a striving with outward force and power, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 contondere pertinet ad judicialem & forensem litem ad dei tribunal instituendam●e quod saepe pustulavit Job. either personally man with man (properly called contention) or more generally, nation with nation, properly called war. Secondly, There is a legal striving, a striving by way of plea, about matters of right and title. The word in the text chief imports such a judiciary striving, a strife in law, when the adverse party or Plaintiff impleads and commenseth his suit against the Defendant. Striving is taken in this sense and joined with warring in the description of that contest which Jephtah had with the King of the Children of Ammon (Judg: 11.25.) And now art thou any thing better than Balak the son of Zippor king of Moab? did he ever strive against Israel? or did he ever fight against them? That is, did he either make war with Israel, or did he so much as challenge and plead his right to their land by law? That other name which Joash gideon's father occasionally gave him (Judg: 6.31, 32.) takes part from this word; Therefore on that day he called him Jerubbaal, saying, Let Baal plead against him, because he hath thrown down his altar. As if he had said, Let Baal come and enter his action against my Son if he please; and let my Son alone to answer him. Thirdly, There is a logical striving, or a striving by dint of argument and reason. Thus disputants strive; and Books of controversy about matters of faith and worship are called Books of polemical Divinity. Nor indeed hath any kind of strife been carried on with higher and hotter animosities than those managed by tongue and pen in writing and disputing. Foutthly, The word is applied to any angry passionate chideing and complaining. Thus 'tis used in that famous history (Exod: 17.) where th● people of Israel (having journeyed from Sin and pitched in Rep●●●●m, v. 1.) did chide with Moses: from which act (v: 7th) He called the place Massa and Meribah, because of the chideing of the chidrens of Israel, and because they tempted the Lord, saying, Is the Lord among us or not? Because the people of Israel strove with Moses, or rather with God himself, Therefore to keep them under the sense of this sin and provocation, Moses called the name of the place Meribah, which signifieth Striving. In this last sense, as striving is used by way of chideing and complaining we are to understand it here. Why dost thou strive against him? (saith Elihu) That is, why dost thou chide and complain about the deal of God with thee? or because he will not render thee a reason of his deal with thee in this affliction. Job made many striving and chideing complaints, his first were eminently such (Chap: 3.11.) Why died I not from the womb? why did I not give up the ghost when I came out of the belly? why did the knees prevent me, or why the breasts, that I should suck? He chideth hard about the hardness of his condition in this life, who chideth because he liveth. Read him in the same language (Chap: 10.18.) and in a language not much unlike it in several other places. Yea Job doth (I say not formally yet virtually) call out or challenge God more than once to plead with him, and make good his cause against him. Why dost thou strive with him? For he giveth no account of any of his matters. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The word signifieth properly to answer, and so the text might well enough be rendered here out of the original, he answereth not. Mr Broughton saith, He will not speak for all his deal. If If any man demand of God a reason of his do, he may choose whether he will give it him or no: He will not be brought to a reckoning: He will not, he needeth not to answer, or give an account Of any of his matters, or, of any of his words. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 'Tis frequent in the Hebrew to express matters or things, by this word, which in strictness signifieth but a word. (Chap: 19.28.) Seeing the root of the matter (the text is the root of the word) is found in me. So here, He giveth not account of any of his words or matters. Again, The original saith, He giveth not account of all his matters. We translate full and right to the sense, when we say, He giveth not account of any of his matters. For the meaning of Elihu is not that God giveth an account of some (though that be a truth) but not indeed of all his matters, he hath some reserved cases and counsels, but his meaning is, that he is not obliged to give any man an account of so much as of any of his matters. And then, that universal is to be taken distributively, A●l for any. So we render it (Psal: 147.20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) where the Psalmist showing the special privileges of God's people, saith, He hath not dealt so with all nations; We translate, more emphatically, He hath not dealt so with any nation. God was so far from giving the same privilege to all nations, which he gave to his Israel, that he gave not the same to any nation. As if he had said, God hath honoured his peculiar people with peculiar favours, go inquire and search all the nations of the world, and ye shall not pick out a people upon whom God hath bestowed such rich and precious mercies, as he hath upon his Israel. And to this day the Israel of God in every nation enjoy such spiritual privileges and mercies as the Nations with whom they are civilly mingled know not of. But, to the point; Thus here, He giveth not account of all; that is, not of any of his matters. Most of the Greek translators render (according to the strictness of the letter) not matters but words: Quid igitur ipsum vocas in judicium? omnes enim sermones ejus sunt ejusmodi, quibus contradici non possit. Theod: Graeci in prima persona 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 verbis meis, & none in tertia ut nos legimus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 verbis suis; quasi Elihu mimic's verba Jobi referat, cur cum eo ausus es contendere dicens, quia omnibus verbis meis non respondet, etc. Bold: Why dost thou strive with him? for his words are such as to wh●ch none can answer. As if the meaning of Elihu were; when God speaks, no man is able to reply upon him, or contradict him. His say are indeed irrefragable. Thus they gloss their translation; Why dost thou call him into Judgement, or strive with him? for all his speeches are such as cannot be contradicted. If God oppose, who can answer, and if God answer, who can oppose him? That's a good sense, though not a good translation. Some others interpret the latter part of the verse as containing Job's answer to the question put by Elihu in the first part of it; Why dost thou strive with God? (saith Elihu) To which Job is supposed, replying, Because he gives me not an account of my matters; God doth not answer to my words, and therefore pardon me if I complain or strive with him: I hope while I am thus unanswered you will hold me excused if I move again and again, yea, even strive for an answer. But the Grammar of the text is against this reading, the words being plainly in the third person, his matters, not in the first, my matters; and 'tis too great a boldness with the text, to make such a change in the translation. Besides 'tis more agreeable to the scope of the place, to take the latter part of the verse as a reason given by Elihu, why Job should not strive with God, then to take it as a reason given by Job why he did. I find a learned translater among the Moderns, who taking the latter part of the verse as a reason given by Job of his striving with God spoken of in the first, Quare adversus eum litigas quod de omnibus rebus suis non respondeat. Jun: yet keeps to the third person; Why dost thou strive with him? Because he will not give an answer (or an account) of all his matters. As if Elihu had said, I plainly perceive the cause why thou (O Job) art so unquiet, and still persistest striving with God, 'Tis even because he doth not answer thy so often repeated desire, to summon thy appearance before him, and then to give thee an account of his proceed with thee. But consider, man? art thou well in thy wits? knowest thou what thou dost, or sayest? wilt thou a poor narrow-hearted creature take it ill at the hands of the great God, and as it were strive with him, btcause he doth not render a reason of all his matters, and expound all his do unto thee? The argument may be form thus. He is not just or right who striveth with God, because God doth not give him a reason of all his actions and administrations. But thou seemest to strive with God, because he hath not given thee an account or reason of his administrations towards thee; therefore thou art not just. This is a fair and proper sense; yet I shall keep to our reading, and make this latter part of the verse, as a ground or reason given by Elihu why Job ought not to strive with God, as those two other readings make it a reason why he did; As if Elihu had said, Why dost thou strive against him? Consider as God is greater than man, so he is absolute in his greatness, or his is a sovereign Greatness. For he giveth not account of any of his matters. This I conceive the best and clearest rendering of these words, which thus understood yields us several useful observations: First, upon the whole matter, thus: Gracious men do not always hold out the same gracious frame of spirit. There was a time when Job was far from striving with God, far from doing or speaking any thing which had the least shadow or savour of it. Time was, when Job was altogether for, and in submitting to God; Let God do what he will with him, he had not a word to say against him. After all the sad reports and messages which were brought to him of the devastation of his whole estate in the field, yea of the disastrous death of all his children in one day, and at once; did Job strive with God? did he utter one word of complaint, or so much as of any dissatisfaction? No, not one, but gave Glory by this confession; The Lord hath given, and the Lord hath taken, blessed be the name of the Lord. Was not here a clear yielding of himself up to God, to do what he would with him? Did he not freely lay himself low, when God had laid him at the lowest? who ever heard or read of a more perfect work of patience in a mere mortal man? Yet in the process of the business, Job did not only speak such words as carried a shadow of striving with God, but were real strive and uncomely plead with him. His heart did not retain that first sweet submissive frame throughout the affliction, which appeared to admiration at the beginning of it. The state of grace abideth always, 'tis not (as some affirm) loseable; 'tis not, like the best things of this world perishing. But though a state of Grace abideth always, yet every man's grace (if any man's) doth not always abide in the same state. A true frame of grace shall never be destroyed, but the heart of a gracious man doth not always continue in the same frame. The heat of grace may be cooled, the height of it abated, the strength of it weakened, and the beauty of it faded. He that a while ago walked and acted very humbly, may upon another temptation act very proudly, and walk as if he were above all his brethren. He that one while hath acted very self-denyingly, may at another time act very self-seekingly. He that hath acted very lovingly, (the very law of love being stamped upon his words and works) may at another time act very unlovely and lovelesly, and do things which are very much beside and below, yea contrary to the fulfilling of that royal Law; He may be so far from bearing his brother's burden, (which is the fulfilling of that law of Christ, Gal: 6.2.) that he may be a burden to his brother. And while at one time you might have done and spoken almost what you would to him, and he could bear it, at another time, do what you can, or speak what you can, he is offended. Such changes and varieties are found upon the most gracious frames of spirit, which the best of Saints have in this world: We have only this to hold to, the state of grace is unchangeable, and we are waiting for such a frame of grace as shall never change. That gracious frame in which the hand of God will set us up in the day of our resurrection to glory, shall never change, nor decline a hair's breadth to all eternity. We shall be as pure, and as holy, and as spiritual, and as heavenly, and as meek, and as full of the praise of God for ever, as ever. As full to eternity as in the very first moment in which that glorious frame shall be set up. But in this life to how great a degree of grace soever we attain, we seldom retain the same degree, but are flowing and ebbing like the water, waxing and waning like the Moon. Job was sound striving with God, who a little before had so humbly submitted and was so fully resigned unto him. Secondly, Observe. There is a spirit in man very apt to strive with God. Do ye think (saith the Apostle, Jam: 4.5.) that the Scripture saith in vain, The spirit that dwelleth in us, lusteth to envy, or (as the margin hath it) enviously; surely no; the Scripture doth not speak this in vain, and if any think it doth, their thoughts are vain. Now, as there are lustings in men to envy against their brethren, because of the gifts and good things of God which they enjoy; so there are lustings in men to discontent against God, because of the evils which themselves suffer. When God seems to contend with us, we really fall to contending with God. The waters of Meribah will be an everlasting winess of this; of which Moses said (Numb: 20.13.) This is the water of Meribah, because the children of Israel strove with the Lord, and he was sanctified in them. The Apostle doth more than intimate this readiness of man to strive with God, while by a vehement expostulation he checks it, and reproves all men for it. (1 Cor: 10.22.) Do we provoke the Lord to jealousy? are we stronger than he? They presume much upon their strength, who are forward to strive, they especially who provoke and challenge others to strive with them. There is a spirit in man which stouts it with God, even to a provocation of strife with him. But you will say, When may we be said to strive with God? I answer, we do it these four ways. First, Man striveth with God by disobeying his commands; that's a strife with his holiness. The laws of God bear the image or stamp of his holiness. All disobedience is an unanswerableness to the Law, wilful disobedience is a making void the Law. He that is resolved to sin, wisheth there were no Law to stop him from sinning, or to punish him when he hath sinned. What greater strife can be raised against the Lawgiver, then to wish he had given no such Law? Secondly, Men strive with God, by not believing or distrusting his promises. That's a strife with his faithfulness, or with his power. Unbelief is one of the worst ways, if not the worst of all the ways of striving with God. The reason why that place at the rock in Horeb was called Meribah (Exod: 17.7.) was because the people did not believe. They thought they must die with thirst in the wilderness when they saw no water. They fell to this sin again a second time upon the like occasion, while they abode in Kadesh (Numb: 20.1, 2, 3.) And as the people strove there with God by their rebellious unbelief, so also did Moses and Aaron by their unbelief, that God would give water to such rebels, as it follows in the same Chapter (v. 10, 11, 12.) There is no sin so often, or so properly called a provocation as unbelief is. Yea by unbelief we strive so much with God, that we are said to weary him (Isa: 7.13.) O how do they weary God, who either think him so weak that he cannot, or so unfaithful that he will not make good his word, or perform his promises! The first of these is always in unbelief, the latter often. Thirdly, We strive with God by not bearing his hand, or by our impatience under the cross which his hand layeth upon us: while we quarrel with the rod, we quarrel with God who chasteneth us with it. This was the most special way in which Job strove with God; and the sinfulness of it, hath been several times touched upon in this book. Fourthly, any murmuring word about, yea any discontented thought with our own condition, though not vented by words, though it be kept in, and lie close in the bosom, is a striving with God. And so likewise is any tumultuating thought about his providences towards others, and his stating of affairs in the world. Now as there is such a sinful principle in man to strive with God; so considering, as hath been showed, how many ways it works (and many more ways of its working might be showed, this, I say, being considered) we may be found striving with God before we think of it, yea while we oppose the very thought of it. Therefore (as Gamaliel warned the Jews, saying (Acts 5.39.) Take heed what ye do, lest haply ye be found even to fight against God; Those Jews did not think their opposing the Messengers and Ministers of Christ, was a fight against God; But Gamaliel told them plainly it was. So in many other cases, we may do & say that which brings us under the same charge of striving with or against God, though we have no purpose (as Job had not) to strive with him. Again, As this text showeth us Job striving with God, so it showeth us Elihu striving with or questioning Job about it. This question or expostulation, Why dost thou strive with him? was a chideing severe reproof of him for doing so. Hence note. For man to strive with God is most uncomely. Doth it suit the condition, or become the state of man to do so? it doth not become man as a creature to strive with God, much less as a new creature, as a professed servant of God, as a Saint, as a Christian. We never act so unlike either creatures, or new creatures, Saints, and Christians, as when we strive with God. 'Tis a shame for a child to strive with his father, or for a servant to strive with his Master, how much more for a creature to strive with his Creator, man with God? Fourthly, The rebuke which Elihu gave Job, did not only import the uncomeliness of his striving with God, but the sinfulness of it. Hence note. To strive with God (in any of those ways before described) is a sin exceeding sinful. How extremely sinful it is for man to strive with God, appears by all the relative duties of man to God: Every servant and son of God, is bound, first, to submit to God; is it not exceeding sinful to strive where we ought to submit? Secondly, Every godly man by these relations to God, is bound to be content with (which is more than barely to submit to) all his deal; Do not they sin, who in stead of being content, strive with God because he deals so with them? Thirdly, Man ought, not only to be content, but to be well-pleased with what God doth; How fare are they departed from a well-pleasedness with God, who strive against him, which is an act of high displeasure? It is said of David (2 Sam: 3.36.) Whatsoever the King did pleased all the people. The people did not say to David their King, do what you will, we will be pleased with it; But David was so gracious a Prince, so good a King, that he did nothing that was justly displeasing to the people. 'Tis more than comes to the share of a man, though a King to say, Let him do what he will, we will be pleased with it, but 'tis certainly our duty to say to God, Do what you will, do your pleasure with us, and to us, we will (through grace) be pleased with it. Is it not very sinful to strive with him about any thing he doth, in and with all whose doing we ought to acquiesse, and be well pleased? Fifthly, These words, Why dost thou strive with him? import a high presumption in those who do so. Hence observe. Striving with God is a presumptuous sin. The Prophet saith, (Isa: 45.9.) Woe unto him that striveth with his maker. Let the potsherd strive with the potsherds of the earth: Shall the clay say to him that fashioneth it, what makest thou? or thy work he hath no hands? When the Prophet saith, Let the potsherd strive with the potsherds of the earth; his meaning is, let man strive with man, but let not any man presume to strive with his maker; for then the potsherd striveth with the potter. In all which he doth not encourage man to strive with man, (though his match) but showeth how insufferable a boldness it is for any man (how matchless soever among men) to strive with God. The King of Judah having sent a challenge to the King of Israel, He returned this answer (2 Kings 14.9.) The thistle that was in Lebanon sent to the Cedar that was in Lebanon, etc. As if he had said, What a presumption is it for a thistle to equal itself with a Cedar? and therefore he adviseth (v. 10.) Thou hast indeed smitten Edom, and thy heart hath lifted thee up: glory of this and tarry at home; for why shouldest thou meddle to thy hurt, that thou shouldest fall, thou and Judah with thee? As if he had said, thou canst get nothing by meddling with me but blows, and most probably, thine own ruin to boot. Now if an earthly King shall look upon it as a presumption for another King his equal in dignity to contend with him, how much more may the God of heaven, who is King of Kings, and Lord of Lords, count it an high presumption for any man, though the greatest King on earth, to strive with him? Sixthly, We use to say to those who act foolishly, Why do you thus? And therefore when Elihu saith to Job, Why dost thou strive against him? We learn. Striving with God is a foolish and a most irrational thing. Sinners are fools, all sin is folly, irrationality is stamped upon every sin. Striving with God is a sin so eminently foolish as may carry away the bell, for foolishness, from all other sins. I will give you three things, to show why it must needs be so. First, We cannot help ourselves by striving with God. Christ argues the folly of inordinate cares from this ground (Math: 6.27.) Which of you by taking thought can add one cubit unto his stature? It is not man's care, but the presence and blessing of God which increaseth both the stature of man and his estate. Cares may break our sleep, yea break our hearts, but they cannot fill our purses, nor heighten our persons, either in a natural or in a civil notion. Is it not then a foolish thing to take inordinate care? is it not greater folly to strive with God? Seeing as by caring you cannot get any of the good things of the world, so by striving with God, you cannot get off any of those evils which he layeth upon you. Secondly, Is it not a very foolish thing to strive with God, seeing we are so fare from helping ourselves out of trouble by it, that we do but increase our trouble, and the more entangle ourselves by it? What do we by struggling but straiten the bonds of our affliction, and get weariness, in stead of expected ease? till we are quiet with God, how can we hope that he should send us quietness? Thirdly, It is a foolish thing to strive with God, because by striving with him in reference to any misery that is upon us, we hinder ourselves from taking comfort in any remaining mercy. Though God takes away many mercies, yet while life remaineth there is somewhat of mercy remaining. When Job was stripped to his skin, yet he had somewhat left, which was a ground of his blessing God. The greatest loser's have somewhat left, they escape at least (as Job said he did at worst, Chap: 19.20.) with the skin of their teeth. But while we strive with God about the mercies we have lost, we lose the comfort of all the mercies we still enjoy. And is it not extreme folly to deprive ourselves of what we have by complaining about what we have not? Why dost thou strive? Thus much from the emphasis of the former part of the verse, as 'tis put into a chideing or reproving question, Why dost thou strive against him? From the latter branch. He giveth not account of any of his matters. Observe. First, The power and dominion of God is absolute. God is not subject to any reckon with man whatsoever he doth. He that may do what he will, and can do nothing but what is right, neither may nor can be brought to any account for what he hath done. He that is unaccountable is absolute in power. Further, God needs not give man any account, upon these three grounds. First, He oweth no man any thing; He hath received nothing of us, and if a man hath not received, he needeth not account. They that have any trust from men, are to give account. But what hath God received from man? Man receives his all from God. Why then should God give any account? Secondly, Consider, the Lo●d hath wronged no man, nor can he. He is infinitely just and righteous in all his ways; He not only doth just things, but things are just because he doth them. Why should he give an account of any of his matters, who neither doth nor can do any matter which is un●ust. If we knew and were fully assured of a man (in whose hands we have trusted much) that he were so just, that he would not (though he had opportunity) deceive us of a farthing, we would never call him to an account. As it is said of those treasurers in the story of the Kings (2 Kings 12.15.) They reckoned not with the men into whose hand they delivered the money to be bestowed on workmen, for they dealt faithfully. An example hardly to be paralleled in an age by the sons of men. Many are more desirous of trusts, then careful to discharge them; They love to have much treasure pass through their hands, that some of it may, in passage, slip into their own pockets and purses. Justice and faithfulness are rare Jewels among men, and therefore it is but need they should have a check upon them, and be called to an account. But the holy God is altogether just and faithful, therefore to what purpose should he be called to an account. Let us rest quiet in this acknowledgement, That he whose will is the highest reason, can do nothing without reason. Man was created under God, and then he returns to the order of his creation, when he prefers the judgement of God, even when he doth not understand it, before his own. Thirdly, There is no man, no nor Angel, that hath any authority to call God to an account. They that are accountable to others, Homo sub deo est conditus & ad conditionis ordinem redit, quando sibi aequitatem judicis, etiam quam non intelligit anteponit. Greg l. 13. Mor: c. 18. are under their power, either as being in degree above them, or as having made a compact & covenant with them (though their equals) to give them an account. But who shall call God to an account, who is higher than the highest? And though God hath condescended to make a covenant with man, and therein given him assurance that he will do him good, yet God hath engaged himself to give us an account how or in what way he makes good or performs his Covenant. Man must give an account to God how he hath performed the Articles of the Covenant, not God to man. As man is a frail dying creature, so he is an accountable creature (Luke 16.2.) Give an account of thy Stewardship, for thou mayst be no longer Steward (Rom: 14.12.) So then every one of us shall give an account of himself too God. God will call every man to a strict account of his receipts and expenses, what talents of time and opportunities of parts and abilities, of power and Authorities, have been put into his hand, as also how he hath husbanded and improved them. We, alas poor creatures, by striving with God, call him (upon the matter) to give us an account of his matters; And in the mean time forget the account which we must give to him of all our matters. It is our duty and will be our wisdom to account so with ourselves every day, that we may be ready for our account in that Great and last Audit-Day; And as to remember & prepare for our own account in that day, will keep us from doing or saying any thing which may be interpreted a calling of God to an account all our days: so that remembrance will make us strive how to improve and be bettered by the afflictions and troubles wherewith we are exercised in the world, in stead of striving with God, because he puts us upon those severer exercises; for how we have improved our afflictions will be one part (and that a very considerable one) of our account to God in that day. Lastly, The two parts of this verse connected and considered together, (Why dost thou strive against him, for he giveth not account of any of his matters) The latter being a reason of the former, give us this Observation. God being absolute in power we ought to sit down quietly under all his deal: Or thus, The consideration of God's absolute Sovereignty, that he gives not account of any of his matters, should stop all our strive and plead with or against God. Our strive against God are of two sorts, or in a double respect; They respect either our eternal, or our temporal estate. First, With respect to our eternal state (for about that we are apt to call God to account.) O what strive are there in the hearts of men about Gods absolute sovereignty in electing of some and rejecting of others. The Apostle is much upon it (Rom. 9) where having represented the Lord speaking thus by Moses (vers. 15.) I will have mercy on whom I will have mercy, and I will have compassion on whom I will have compassion: He presently prevents an Objection, or the strife of man with God about that saying, (vers. 19) Thou wilt say then, why doth he yet find fault? (As if men might find fault with God, if he in that case should find fault with them?) for who hath resisted his will? This is man's plea against the sovereign will of God. But what saith the Lord by the Apostle to such a pleader? we have his reproof of him for an answer in the next verse, Nay but O man, who art thou that repliest against God? shall the thing form say to him that form it, why hast thou made me thus? hath not the Potter power over the clay? The Apostle brings in this Argument as to man's eternal state; he must not strive with God about that. He must not say, why doth God find fault with man? O man, who art thou that dost logic it thus with God? His absolute power is his reason why he disposeth thus or thus of thee, or any man else. He will give thee no account why it is so, but his own will to have it so. For shame sit down, stop thy mouth for ever, speak not thus to God. If thou art, as thou canst not deny, a thing form by God, then say not why hast thou made me thus? And as now thou strivest with God about that which thou canst not understand, so at last (though now thou dost not) thou shalt understand that thou oughtest not to have striven with him about it. And indeed if men have a mind to strive with God, they may find as many occasions for it in the doctrine of his conditional decrees of foreseen faith, repentance, and persevering obedience, as in his absolute. We shall never want matter of quarrelling with God, till we have learned simply, that is, graciously to submit. Secondly, This truth should much more quiet our spirits, and stop our strive in reference to our temporal estate. And that, First, As wrapped up in common with others. Did we consider the sovereign power of God in ordering the affairs of Nations and Churches, we would glorify him in a gracious silence however we see things go with them. The Scripture urgeth us often to this fixedness of mind in the midst of all public revolutions and changes upon this only account. Hear David (Psal. 46.9, 10.) Come behold the works of the Lord, (What works? ruining works) what desolation he hath made in the earth. God made strange work in the World at that time, Those countries which before were as the Garden of God, became like a desolate Wilderness; who was able to bear this with patience? Yet the Spirit of God saith in the next words, it must be patiently borne; when God lets men strive and war with one another to a common confusion, yet no man may strive with God about it; and the reason given why no man may, is only this (which is indeed all the reason in the world) He is God. So it follows in the Psalm, Be still and know that I am God; As if the Lord had said, not a word, do not strive nor reply, whatever you see, hold your peace; know that I being God I give no account of any of my matters. Thus the Prophet cautions the whole world (Zech. 2.13.) Be silent O all flesh before the Lord, (do not dispute the do of God, do not murmur at them) for he is raised up out of his holy habitation. That is, God is going to work (as a man raised out of his bed is) therefore do not you trouble yourselves, nor rise up against him in your words or thoughts what work soever he makes. Like counsel is given (Psal. 75.5.) Lift not up your horn on high,, speak not with a stiff neck; for promotion cometh neither from the East, nor from the West, nor from the South: But God is the Judge, he putteth down one, and setteth up another. All great changes proceed from his judgement; take heed of judging the sentence of the great Judge. Remember, That he whose name alone is Jehovah, is the most high over all the earth. (Psal. 83.18.) Again, This is as true if we respect the private or personal estate of any man. If God makes a man poor in estate or despised in the World; if he make him sick or weak in body, he must not say unquietly, why doth God thus? If he taketh away our Relations, if he empty our families we must not strive with him. When old Ely had received one of the saddest messages that ever was sent man. It is the Lord (said he) let him do what seemeth him good (1 Sam. 3.18.) So David (Psal. 39.9.) I was dumb, I opened not my mouth, because thou didst it (Psal. 62.1.) Truly my soul waiteth patiently upon God. The word is, my soul is silent before God. And (Psal. 42.5.) How doth David chide his soul for making a noise? Why art thou disquieted O my soul, hope thou in God. But you will say, May we not at all strive? what ever God doth in the World, or with us, must we sit down under it, or rest satisfied in it, and say nothing? I answer, First, we may and aught to be very sensible of all the deal of God. But we must not be unquiet under any of them. It is one thing to feel the smart, and another thing to dispute the rod. Some are under a kind of Stoical stupidity; they do not strive with God, because they do not mind what God doth, they are not sensible. Others are stout, sturdy, and proud spirited, they care not for the cross, they slight and despise rebukes. Thus or upon these grounds not to strive with God is as bad, if not worse than that striving with him which this point dissuades and disapproves. We may, yea we ought to take notice of every stroke we receive from God. Secondly, As we should be sensible of the hand of God at any time upon us, so we may pray for the removing of his hand; 'Tis not a sinful but a gracious act, to strive with God by prayer for deliverance out of trouble. Thirdly, A man under the Rod may use means to get it off, and free himself from it, even while he is quiet under it. So then, the quietness of mind in our afflicted condition here intended and pressed, is opposed only, first, to fretting and repining. Secondly, to vexing and tumultuating. Thirdly, to distracting cares. Fourthly, to desponding fears. Fifthly, to kill sorrows. Sixthly, to uncomposednesse of spirit for our callings. Seventhly, to hard thoughts of God. Eighthly, to the using of any unlawful means to help or rescue ourselves out of the hand of evil. And that we may be preserved from all these strive against God, and unquietness of spirit under any of his saddest and darkest dispensations, which will certainly run us upon some of, if not all those eight most dangerous rocks, last mentioned, Let me lay down a few considerations, why we should not strive with God in such a manner: And prescribe some preservatives to keep us at the greatest distance from it. First, Consider, to strive with God dishonours God and darkens his glory; for hereby we call his wisdom and goodness, yea his truth and faithfulness to us in question. What can be done more dishonourable to God than this? God resented it as a great dishonour, that Moses and Aaron did not sanctify him (that is, give glory to his name) before the children of Israel (Num: 20.12.) and therefore told them, Ye shall not bring the children of Israel into the land which I have given them. As if he had said, Ye have not honoured me as ye ought in this thing, and therefore I will not honour you in that. But what is it, that Moses and Aaron did not sanctify God in? it was (saith the text) in not believing. And what is that (at best) but a striving with God, as to the truth of his word and his faithfulness in fulfilling it? Secondly, Such striving with God hinders the exercise of grace, and stops the work of the new creature. He that striveth with God by way of murmuring, can never strive with God by praying and believing. Thirdly, Such strive with God are the exercisings of our lusts and corruptions. Then is the time for anger and discontent, or any evil affection to come forth and act their part. Fourthly, Striving with God is an argument that sin hath much strength in us, and that corruption hath got a mighty hand over us. Fifthly, Striving with God layeth us open to all the temptations of Satan, to all the fiery darts of the Devil. Our shield is gone, when once we strive with God, who is our shield in all Satan's strive and assaults against us; And then we stand naked before that armed enemy. Sixthly, Striving with God, doth at once unfit us for every good duty, and putteth us further off from every desired mercy. Seventhly, and lastly, Striving against God, makes man most like the Devil, who is the most unquiet and discontented creature in the world, and is always both striving with God, and vexing at his own condition. The devil's sin at first was striving with God, and 'tis the sum of all his actings and workings against man ever since. None resemble the devil more lively than malcontents; and who are they but such as strive and struggle against the afflictive providences of God. Now for the preserving and keeping of our hearts from this great, this complicated sin, a sin containing many sins in it, and disposing us to all sin. Lay these things to heart. First, let us consider our own nothingness in comparison of God. God is all, and what are we? we are nothing, and shall we strive with God? shall folly strive against wisdom, and weakness against strength? When the Prophet would comfort the people of God against the strive of the nations with them, he doth it upon this consideration (Isa: 40: 17.) All nations before him are as nothing, and they are counted to him less than nothing, and vanity; To whom will ye compare him? And surely we may by the same argument, much more deter all men from striving with God. Shall single persons strive against him, to whom not only they, but whole nations are nothing, yea and less than nothing? Secondly, Do we find ourselves under a cross, or in a hard condition? remember we have deserved no better. As we are nothing, so we have deserved nothing. Jacob to keep his spirit quiet in a time of great distress confessed (Gen: 32.10.) Lord I am unworthy of the least of thy mercies. As if he had said, I have no reason to complain, or be angry, to fret or vex at this dispensation, yea though thou shouldst let the cloud of my brother's wrath break upon me, and swallow me up, for what am I? If we consider we have deserved no good, we shall never strive with God about any evil that befalls us; especially, if we consider Thirdly, That we are ill-deserving, or such as deserve the greatest evils. None of us suffer but what our own sin hath procured, yea sin might have procured us soarer sufferings. Every sin hath a cross in the belly of it. And shall we strive with God because of our crosses, when our sins have made them? Fourthly, Why should we strive with God about these things? are they worth the striving with God about? surely they are not wotth the striving with men about, much less with God. If we were in the best outward estate that ever any man enjoyed in this world, yet we were not then got a step beyond vanity (Psal: 39.5.) Every man in his best estate is altogether vanity. Suppose God should give you a blank, and bid you sit down and write what you would have as to your outward state, and then bestow it upon you, yet in this best estate, you and your all are altogether vanity. And will ye strive with God for taking a vain thing from you? Will you be so much dissatisfied for the taking away or want of that which could not satisfy you when you had it, nor can when you have it again? If a man had all these comforts which he strives for, they could not make him happy, why then should he strive because they are removed from him? But as they are vanity, because unable to satisfy when we have them, so they are vanity, because of our uncertainty to hold them. Yea suppose we hold them as long as we can have them, it is but a while. And shall we strive with God about losing that which at longest we cannot keep long? To be sure these things are not necessary for us: Christ said to Martha, There is one thing necessary (Luke 10.42.) But a worldly comfort of any kind is not the nece●●●●y thing which Christ there intends; And shall we strive with God about unnecessaries? Fifthly, Know, afflictions are the portion of the people of God in this life. They are the corrections of a father, and there is no son but hath his correction, or may have it. And shall we strive with God for sending us our portion, our sonlike, childlike portion? Sixthly, I would say this to believers, Why will ye strive with God about any of your afflictions? they are for your good and benefit. And will ye strive with God, because he is doing you good? let your afflictions be never so sad, never so sore, and to sense never so bad, yet God is doing you good by them; be not angry with your own good? Lastly, Why do we strive with God under our afflictions; He loveth us as much under affliction, as in a prosperous condition. God is tender to his in their troubles, and shall they be harsh to him, when he is so tender towards them? A parent that hath but nature, will tender his child most when sick and weak, and will not God? Let us take heed we be not found striving with, or having hard thoughts of God while the bowels of his most tender compassions are moving towards us. To shut up this whole point. As Christ when he saw his Disciples in danger to be carried away with the fear of man, saith to them (Luke 12.4, 5.) Be not afraid of them that can kill the body, and after that have no more that they can do, But I will forewarn you, whom you shall fear; fear him, which after he hath killed hath power to cast into hell, yea I say unto you, fear him. Now, as because men are apt to fear, yea mostly to fear that which they should not, Christ showeth them whom to fear. So (as hath been showed) because men are very apt to strive, but they commonly strive with those, and about those things, which they should not. Therefore I will tell you with whom and with what ye should strive. If ye will needs be striving, pray First, Strive with the sin in your own bosoms, strive with your own lusts and corruptions. One of the great Gospel duties which we are called to, is to mortify our earthly members. To strive with all inordinate affections, with pride, with envy, with love of the world, and with uncharitableness to the death, is our duty, if ye will needs strive, strive with these. Secondly, If you will needs be striving, then strive with the sins of others in a gracious and zealous manner, as Nehemiah did, who contended with the Nobles for their profanation of the Sabbath, and their unlawful marriages (Neh: 13.17. & 25.) we should strive with on● another to hinder that which is evil. Gideon broke down Baal's altar, he striven with Baal, and was therefore surnamed Jerubbaal (Judg: 6.32.) So let us strive with the corrupt practices, courses, and customs of the times, we live in, not d●lly and comply with them as many do. The Apostle saith. (Heb: 12.4.) Ye have not yet resisted unto blood, striving against sin. That is, either the sin of others, or the sin which others would force you to. Though we should strive against our own sins especially, yet 'tis good to strive against sin in whomsoever we see it. Thirdly, If you will be striving, then strive with Satan, The Adversary; Submit to God, and resist the Devil, contain the whole duty of man, (James 4.7.) Our business is not to strive with God, but to submit to him; And our business is not to submit to the Devil, but to strive with him. How do most run a contrary course? They resist God, and submit to the Devil. O sad! Here's a threefold blessed strife; First, Strive with the lusts and corruptions of your own hearts; Secondly, Strive with the sins of others, and their solicitations of you to sin: Thirdly, Strive with the Devil and his temptations. Do not strive with God, why should we strive with God at any time, or in any thing, whom at all times, and in all things, we ought to serve, honour and obey? So much of this chideing question, in which Elihu reproves Job, and he had given but too much occasion for it. Why dost thou strive with him, he giveth not account of any of his matters. JOB. Chap. 33. Vers. 14. For God speaketh once, yea, twice, yet man perceiveth it not. IN this verse and the context following, Elihu gins his second answer to Job, which is also continued to the end of the Chapter. His answer is laid down. First, In general at the 14th verse. Secondly, In particulars by way of instance, from the 15 verse to the 29th. Thirdly, He sums up or recapitulates the whole of his discourse, in the 29th and 30th verses. Fourthly, Concludes, seriously inviting Job to answer what he had said, as also, what he had yet to say, vers. 31, 32, 33. This 14th verse hath some difficulty in it; And though the cross and various thoughts of Interpreters about it have made it more difficult, yet there is one thing wherein all Centre and agree; That, Elihu in this 14th verse and so forward propounds certain ways by which God is pleased to reveal and manifest himself unto man. First, to humble and bring man to a true sense of himself; Secondly, to work in him an acknowledgement of his great goodness and righteousness in all his deal with the children of men. For having said at the 13th verse, God gives not account of any of his matters; He is above all reckon and days of Audit (having thus, I say, asserted the absolute sovereignty of God over man) he adds, to mitigate and allay the seeming severity of this assertion, That although God be so high and great, Deus nomini rationem reddere tenetur. Tanto tamen amore nos complectitur ut saepius judiciorum suorum rationes aperire dignetur, etsi id non semper observamus. Lavat: that he is not at all obliged to give any account of himself or of his ways to the creature, nor will allow any man to be so bold as to strive with him about, or question any of his matters, yet he is pleased freely and graciously to condescend unto man many ways; and not only once but often, not only often in one way, but by several ways to give him clear intimations what his will is, what he requires of him, and calls unto him for, if man had but will and understanding to perceive it; for he speaketh once, yea, twice, yet man perceiveth it not. So then, man hath no reason to complain (as Job sometimes had done, and many others in like distresses do) that he is in the dark, and doth not perceive the mind of God towards him, why he is so afflicted, and why God contendeth with him; for God doth give touches, hints, and admonitions, sometimes more privately, sometimes more openly, and if man doth not perceive them, it is his own fault. Vers. 14. For he speaketh once, yea twice, yet man perceiveth it not. We render the first word of this verse by that causal particle, For; yet because the text doth not strictly carry a reason in it of what was said before, but is rather an explication or an accommodation of it; therefore some begin the verse, not with that causal particle For, but with an adverb of time, When. So Mr Broughton, When the omnipotent speaketh once, etc. And the reason of it is, because we find another adverb of time answering this at the 16th verse, When God speaketh once or twice, and man perceiveth it not, etc. then he openeth the ears of men, and sealeth their instruction. As if Elihu had said; If speaking will not do it, somewhat else shall; or when God having spoken once or twice, yet finds man unattentive and unsencible, he takes another course; then he openeth the ears of men, and sealeth up their instruction. If they understand not his meaning by dreams and visions, he will awaken them to purpose. We say, For God speaketh. As if here a reason were given why God should not be called at all (as being so great he ought not) to give man an account of any of his matters, for he speaketh once or twice, he is aforehand with man. For God speaketh. To speak, in strict sense, as speaking is the forming up of words by an articulate voice, is proper to man; yet in Scripture God is said to speak, when or howsoever he maketh known his mind to man. Which he always doth in such a way, as is most suitable to his own greatness, with respect to man's weakness. When God giveth us any intimation of his own will, and of our duty, of what he will do for us, or of what he would have us do, than he is said to speak to us. (Heb: 1.1.) God who at sundry times and in divers manners spoke in time passed unto the fathers by the Prophets, hath in these last days spoken to us by his Son. God spoke to the old fathers, as at many times, or by many parts, so in divers ways and manners; he delivered his mind unto the people usually by the Prophets, Dei admonitio vocu et sermonis saepe loco est, etsi non semper ipse et loquatur ut saepo veteribus patribus loqui solebat quocunque tandem modo admonear. Merc: and to the Prophets in dreams and visions. The speaking of God was either immediate from himself in those dreams and visions to the Prophets, or mediate by the Prophets. And though now God doth not speak to us immediately as he did to the Prophets before Christ came in the flesh, and to the Apostles after he was come in the flesh, yet All the Prophetical and Apostolical writings are the speakings of God to us, besides what he daily speaketh to us (answerable to what is written) both inwardly by the workings of his Spirit, and outwardly by the works of his providence. For he speaketh once, etc. Hence note. In what way soever God reveals his mind unto man, he speaks unto him. Every manifestation of the will of God to us is a Sermon; what, man speaketh to us according to the word of God, is to be received as the word of God. For as God speaketh to us, though not formally, yet expressly in the holy Scriptures, which are his word, so he speaketh to us virtually, though not expressly by his works. And that, First, by his works of creation; by them God is continually opening and manifesting himself to man in his wisdom, power, and goodness. He speaketh to us, Secondly, by his works of providence, whether first they be works of mercy (every mercy hath a voice in it, every blessing a speech) or secondly, whether they be works of judgement (Micah 6.9.) The Lord's voice cryeth unto the City, and the man of wisdom shall see thy name; hear ye the rod, and who hath appointed it. Sicknesses and losses, the crosses and troubles that we meet with in the world, cry aloud to us, especially when they make us (as they often do) cry aloud. As the heavens declare the glory of God, and the firmament showeth his handy work, day unto day uttereth speech, and night unto night showeth knowledge (Psal: 19.1, 2.) so those things that are done and acted night and day, utter the mind and speak out the heart of God unto man. For God speaketh once, yea twice. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in una pro 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in una vice. The Hebrew is, in once, that is, for one Turn or Time, or by one means or way. The word once, hath a threefold signification in Scripture, all which are appliable to the text in hand. First, Once, is as much as surely, certainly, verily, irrevocably. Thus (Psal: 89.35.) Once have I sworn by my holiness, that I will not lie unto David; That is, I have surely sworn, certainly sworn, irrevocably sworn, my word, yea my oath is out, and it is immutable; That which God (in this sense) once saith, it is always said, or 'tis said for ever; how much more that which he swareth? Thus the Apostle argueth (Heb: 6.17, 18.) God willing more abundantly (or more than needed as to him and the truth of the thing in itself) to show unto the heirs of promise the immutability of his counsel confirmed it by an oath, that by two immutable things, in which it is impossible for God to lie (namely, his promise and his oath) we might have strong consolation, etc. In like notion we may expound that once, which we find (Heb: 9.27.) And as it is appointed unto men once to die (or to die once) and after that cometh the judgement. Some refer, once, to die, as if the meaning were, it is appointed unto men to die once, that is, men must expect to die a natural death, which happens but once, and once (at least equivalently) will and must happen to all men. Others refer the once to appointed in the sense of this present exposition; It is appointed once; that is, God hath certainly and firmly appointed established and decreed this thing, he hath ratified it in heaven, that men must die; This statute is irrevocable; The thing is appointed, and there is no reversing or revoking of that appointment. This is a good sense, and suitable enough to the scope of Elihu; God speaketh once, that is, what he speaketh is a sure and certain word, an infallible word; the word settled for ever in heaven (Psal: 119.89.) his promise is not only sure but most sure. As the Apostle speaks (2 Pet. 1.18, 19) And this voice which came from heaven we heard when we were with him in the holy Mount. We have also a more sure (the Comparative imports the Superlative, a most sure) word of prophecy, whereunto ye do well that ye take heed, as unto a light that shineth in a dark place, until the day dawn and the daystar arise in your hearts. As the whole prophetical, so the whole historical and doctrinal word of God is most sure, being once spoken it is spoken for ever, And written as with a pen of iron, and the point of a Diamond, and that upon a rock which cannot be removed. That which was vaine-gloriously, and beyond the line of man, said of the Law of the Medes and Persians, (Dan: 6.8.) is only true of the word of God, it altereth not. Secondly, This once speaking, Semel loquitur deus, et secundo id ipsum non repetet. Vulg: Quia quod sufficienter factum est iterare superfluum est. Aq: notes the speaking of a thing so sufficiently or fully, that there is enough said at once, and so no more needs be said. The vulgar translation takes up this sense, God hath spoken once (that is, he hath spoken fully or sufficiently for man's instruction and admonition at once, and therefore he translates the latter part of the verse, thus; And he doth not repeat it the second time. That which is done at once sufficiently, needs not be done a second time; This is a truth; There is a sufficiency and a fullness in the word of God once spoken, there needs nothing to be added; or as others expound this translation. When once God speaks, that is, resolves and determines a thing, he doth not (as man who often reputes of what he hath purposed) bring it into a second consideration, for he cannot err, and therefore he needs decree but once. But though this be a truth, yet I do not conceive it to be the meaning of this place, because it doth not well agree with what goes before, and less with that which followeth at the 29th verse; Lo all these things worketh God oftentimes, or (as our Margin hath it) twice and thrice with man. And therefore here Elihu rather intimates the variety of those ways by which God reveals himself to man, than the sufficiency of any one of them. For though we grant any one of them sufficient, yet God out of his abundant goodness is pleased to reveal himself more way than one, and more times than once. Thirdly, This once, may be taken exclusively; so i● Scripture, once is once and no more, once and not again; or as we say, once for all, and so it is opposed to the repeating and acting over of the same thing. Thus Abisha said to David (1 Sam: 26.8.) God hath delivered thine enemy into thine hand this day, now therefore l●● me smite him, I pray thee, with the spear, even to the earth at once, and I will not smite him the second time. Once smiting is there opposed to smiting more than once; As if he had said, I will pay him home, or dispatch him at once, there will be no need to fetch another blow. Thus when the Apostle had said in the Epistle to the Hebrews (Chap: 9.27.) It is appointed unto men once to die, and after this the judgement, presently he addeth, So Christ was once offered to bear the sins of many; there also once is opposed to twice, or a second time, excluding all repetition of the sacrifice of Christ. As 'tis said (Heb: 10.10.) By the which will we are sanctified, through the offering of the body of Jesus Christ once for all. And therefore the same Apostle in the same Chapter (v. 26.) terrifieth Apostates with this dreadful doom; If we sin wilfully after that we have received the knowledge of the truth, there remaineth no more sacrifice for sins; that is, neither will Christ give up himself to be a sacrifice again for such as have (after light received about it, and some seeming closings with it) cast off that his sacrifice, nor can any other sacrifice be given. In this sense also sometimes God speaks, once, He speaks once and will speak no more, once and not a second time; though we have a twice here in the text, yet, I say, in some cases and unto some persons, God speaketh once and will not speak again. Whence take this observation or Admonition rather. It is dangerous refusing the first call, the first Word of God. Possibly, you may never hear more of him or from him, once may be all. God may speak in thy case, not only once, that is firmly and certainly, not only once that is sufficiently, but once (that is exclusively, once) and no more for ever. That moving caution of the Apostle is grounded upon such a sad possibility as this (Heb. 3.7.) Wherefore as the holy Ghost saith, to day if ye will hear his voice, harden not your hearts; and again (vers. 13.) Exhort one another daily, while it is called, to day, lest any of you be hardened through the deceitfulness of sin. As if it had been said; hear to day, hear this hour of the day, for you know not, first, whether there will be a morrow or another day for you; secondly, if you have a morrow, yet you know not whether you shall have a word to morrow; both time and season, days and opportunities are in the hand of God; and he that neglects the season of one day, hath no assurance of another day, much less of a season with the day. Wh● knows whether the cock shall crow twice or no? possibly the cock may crow but once; in what a condition had Peter been if it had been so with him, for after he had (as Christ notwithstanding all his confidence to the contrary, told him (Mark 14.30.) denied his Master thrice, he never called to mind the words of Christ, nor had any thought of humbling himself for what he had done, till (as 'tis said, vers. 72.) The second time the Cock crew. Every one hath not a promise (as Peter equivalently had) that the cock shall crow twice, or that God will afford him means a second time to awaken him out of his sin. That which the Lord spoke of affliction, to show the fullness of it, may also be fulfiled concerning his warnings and admonitions (Nahum 1.9.) I will make an utter end, affliction shall not rise up the second time: We should hear at first speaking, lest it should prove that when the Lord hath spoken once, he should make an utter end, and say, instruction and admonition shall not rise up a second time. And to be sure, as Abraham after he had interceded for Sodom and Gomorrah several times, said at last (Gen. 18.32.) O let not the Lord he angry, and I will speak yet but this once. So the Lord when he hath spoken oft to sinners and is not heard grows so angry, that he comes at last and saith, I will speak yet but this once. God will at last come to his, but once more to all men; and with some he is at his once at first and no more for ever. There is a time when every man shall hear his last word, and God will speak but that once; and sometimes it is but once in all that God will speak. Therefore take heed, it is dangerous deferings if God speaks once, if he call & knock once, it is our sin & folly too, that we do not hearken to, and open at his first call and knock, though the Lord doth (I grant) usually and mostly exercise much patience towards sinners, calling and knocking once and again, as it followeth in the text, He speaketh once, Tea twice, or a second time. Several of the Jewish writers interpret this twice of the two sorts or ways of divine revelation which are spoken of in the following parts of this context; God speaks to man by visions and dreams, and God speaks to man by diseases and sicknesses, as we shall see afterward. But I rather take it more generally, not only as to the divers manner and distinct ways of his speaking, but as to the divers times, or reiteration of his speaking; he speaketh once, yea twice: As he speaks several ways, so several times, twice or thrice, possibly, in the same way; twice by visions, twice by dreams, twice by sicknesses, and often by his Ministers; He speaketh once, In ditabus et sc: vicibus. i e. bis quod uno verbo dicunt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 aut secundo i. e. iterum semel iterumque loquitur deus una admonitione non semper contentus. Drus. Yea twice. I shall consider this twice three ways, and give a brief note from each. First, consider twice as to number; twice strictly taken is more than once. One is no number, but two is. Hence note. God is so gracious that he speaks once and again, once and a second time to sinners. Who is there among us that hath not had experience of Gods speaking to him more than once? And that not only with respect to the various ways of speaking, but with respect to various times of speaking. He speaks more than once by his word, more than once by his works, whether of judgement, or of mercy. Some sinners are consumed in a moment or at once, (as it is said of Corah, Dathan, and Abiram with their confederates (Numb. 16.21.) others die of a lingering consumption. God waiteth to be gracious, and therefore he rarely speaketh his all or striketh his all at once. He gives precept upon precept, line upon line, he sends sorrow upon sorrow, cross upon cross, that sinners may at last remember themselves, return and live. Secondly, As twice notes a number, so it may be considered as a small number, yea as the smallest number; twice or two is the first number, the first step into number. They that do a thing more than once cannot do it less than twice, nor can that number which is more than one be less than two. When the woman in the book of Kings told the Prophet (1 Kings 17.12.) I am going to gather two sticks. Her meaning was, a very few sticks, only now to make a little fire to bake a Cake with. And when the Spirit of God would show how few, comparatively to the rout of the World, they are and will be that bear witness to the truths of Jesus Christ, he calleth them two Witnesses (Rev. 11.3.) they are a number, yet expressed by the number, that we should not have our eyes upon the multitude, or think, that is not the truth which is not followed by great numbers, or the most of the World. The train of Christ is not large, nor are his ways thronged, few there be that find them. As they whom he calls forth to be eminently his witnesses are not many, therefore called two; so they that receive their witness are not many; The world wonders after the beast. Thus as two or twice imply a small number; so in Scripture language, that which is done more than twice is supposed done often or many times (2 Kings 6.10.) When the Prophet had told the King of Israel where the forces of the King of Assyria would come, and by that means defeated him of his purpose; it is said, And the King of Israel sent unto the place which the man of God told him, and warned him of, and saved himself there, not once, nor twice; that is, many times, which made the King of Syria wonder how it came to pass that he was so often defeated; he thought he had laid his plots so wisely and closely that the King of Israel could not escape, but he saved himself not once, nor twice; more than twice is many, but bore twice is the narrowest compass of number imaginable. Hence note. God hath not given us any ground to presume upon frequent warnings or speakings. Though he speak more than once, yet it may be but twice, possibly but twice precisely, probably but twice restrainedly taken. The Lord would not have us build upon the hope of future speakings, to the neglect of what is presently spoken. Though God be very patiented and long-suffering to sinful men, yet he hath not given any man, the least occasion, no not by a promise of speaking a second day, to continue one day much less to continue long in sin. When God spoke (as I may say) at the largest rate of his patience to sinners, he said (Gen. 6.3.) My spirit shall not always strive with man; not always, that is, though it strive long, yet it shall not strive very long, and that he may know it, I will give him a day, yet his days shall be an hundred and twenty years. This was somewhat a long day indeed; But remember this hundred and twenty years, was all the time that was granted to all the men of that world, there was not so much granted to every particular man of that world, possibly the Spirit of God did not strive a day longer with many a one among them. Therefore take heed of presuming. When the Lord speaketh once, do not say, I will stay till he speaks a second time, and if he condescend to speak twice, do not believe that he will always speak. Thirdly, Twice, may be considered as a small certain number, put for a small uncertain number. 'Tis frequent in Scripture, to put a certain number of any kind, for an uncertain; Sometimes a certain great number, for an uncertain great number; and sometimes a small certain number, for a small uncertain number. As twice is not to be tied up strictly to the smallest number; so not to any number whether small or great. Hence note. No man knows how oft he shall be warned or spoken unto by God. God doth not put an absolute stint upon any of his actions. Beware of neglecting the least twice, the first twice, which is the lowest twice; for though we cannot bind God up strictly to twice, it may prove three times or four times, yet whether it shall be so many, or how many it shall be, no man nor Angel knoweth. Twice cannot be very often, and 'tis uncertain how often. Therefore if you harken not when God hath spoken once (take it strictly) do not stop your ears at the second speaking. It is said, Moses smote the rock twice (that was twice beyond his Commission, for he should not have smitten it at all) and the matter came out abundantly. How many rocks, that is, hard hearts, hath God smitten by his word and his works twice, and yet we see not the waters of Godly sorrow flowing out; the rocks are smitten more than twice with the rod of God, with the rod of his mouth in the ministry of his word, they are smitten with admonition upon admonition, with reproof upon reproof, with threatening upon threatening, and yet the waters came not out abundantly, yea scarce at all. May not they fear that they shall have poenall sorrow upon sorrow (Paul took notice of the goodness of God to him, that he did not let him have afflictive sorrow upon sorrow (Phil: 2.27.) but, I say, may not they fear they shall have poenall sorrow upon sorrow) that is, everlasting floods of sorrow, who after the Lords speaking upon speaking, and reproving upon reproving, give no proof of their godly p●enitentiall sorrow? O how angry was the Lord with Solomon, because his heart was turned from the Lord God of Israel, which had appeared to him twice (1 Kings 11.9.) God appeared to him in Gibeon (1 Kings 3.5.) when he was first made King, putting him to his choice, or giving him a blank to ask what he would, and he chose well, he chose wisdom and had it. God appeared to him a second time after the building and dedication of the Temple (1 Kings 9.2.) And said unto him, I have heard thy prayer, and thy supplication, that thou hast made before me, etc. Thus the Lord appeared solemnly unto Solomon twice, and but twice for any thing that appears upon record in that solemn manner. Now when notwithstanding these two appearings of the Lord to Solomon, the heart of Solomon was turned away from the Lord God of Israel, his anger was kindled against Solomon, and the Lord smote him once, yea twice, renting his kingdom, and pulling away ten tribes at once, from his son and successor. O do not refuse God speaking to you twice, or the renewed speaking of God; to do so is very sinful, and therefore very dangerous. For as 'tis a sign of a holy heart, of a gracious frame of spirit, to hear twice at once speaking; as David professed he did (Psal: 62.11.) God hath spoken once, twice have I heard this, that power belongeth unto God: also unto thee O Lord belongeth mercy. There are several renderings and interpretations of those words; But that which to me seems most intended by our rendering is, I heard what was once spoken twice at once, that is, I heard it speedily, and I heard it believingly; as soon as ever the word came to me I received it, and I received it not only with my ear, but with my heart. That's a blessed way of hearing, and they who hear so, at first speaking, may well be said to hear that twice which God speaketh once. But how sad is it that God should speak twice, thrice, yea four times, and yet not be heard so much as once! When Job was brought upon his knees (Chap: 40.5.) he said, Once have I spoken, but I will not answer: yea twice but I will proceed no further. Job began to be sensible of that which Elihu was working him to, that he had been too forward, yea too forward with God; Job began to see his error, and recanted it; I have spoken once, yea twice, but I will proceed no further. 'Tis good, that after once or twice sinning or failing, we yet say we will proceed no further. O how deplorable is man's condition, when the Lord shall say, I have spoken once, yea twice, but now I will proceed no further, I will speak no more! And this usually comes to pass, when men are dull and slow of heart to understand what he speaketh, which as natural men always, so godly men often are, as it followeth in this text; He speaketh once, yea twice, Yet man perceiveth it not. That is, apprehendeth not sometimes that God is speaking to him, and he seldom understandeth what God is speaking to him. There is a little variety in the exposition of this latter clause of the verse; The word man not being expressly in the Hebrew (and therefore we find it put by our translators in a distinct character) the text runs only thus; God speaketh once, yea twice, he perceiveth it not. This hath occasioned the vulgar latin interpreter to refer this last clause of the verse to God also; giving out the sense thus; God speaketh once, and a second time he doth not repeat it; Semel loquitur deus et secundò id ipsum non repetit. Vulg. As if here were a warning given, that all should attend the very first motion of God's voice to them; For he speaketh once, and doth not repeat the same. But I shall not stay upon that, because I see not how the Hebrew word by us rendered to perceive, can with any tolerable significancy be rendered to repeat: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a radice intendit oculos prosperit, animadvertis, viderit. Semel loquitur deus et secundo illud non considerate. Scult: yet, there is a second rendering of the text in the same tenor, giving a genuine sense of that word, which is very profitable and proper enough to the scope of the place, God speaketh once, and he doth not consider upon it a second time; That is, when God speaks or decrees to give forth any thing, he doth not take it into consideration again or review and bring it about upon second thoughts, as men often do; yea it is their duty (though it be a duty arising from their frailty) so to do. Men ought to consider often and review their own words as well as their works. But (saith Elihu, according to this reading) God speaks once, and doth not consider of it again; for he hath the measure and compass of all things so fully in himself, that he needs not turn bacl his thoughts upon any of his determinations, as if there could be a mistake, or any error in them. This is a very glorious truth, highly advancing the name of God above every name among the best of the children of men. And it ariseth clearly from the text, leaving out the supplement which we make of the word man. Yet according to the opinion of the most and best expositors, yea according to the clearest scope and tendency of the text, that word man is rather to be supplied, God speaketh once, yea twice, And man perceiveth it not. 'Tis common in Scripture to leave such words unexpressed, as must necessarily be understood. And therefore I shall only insist upon our own translation. Yet before I proceed to that, I shall touch upon another reading of these words, as referring unto man, which doth not so much carry a reproof of man's dullness, as a commendation of God's goodness, thus; God speaks once, yea twice, Loquitur deus semel et duabus (vicibus) ad eum qui non consideravit eam. Pisc: if man perceiveth it not. As if he had said, If man be so weak and dark, so dull and slow of apprehension, as not to perceive God's mind at his first speaking, yet God is usually so gracious and condescending as to speak twice, or a second time, even to that man. This reading doth exceedingly exalt and set forth the goodness and graciousness of God; and we have frequent experience of it, that when God speaks once, and finds creatures dull of hearing, he speaks a second time. Our reading gives in these words as a charge of man's darkness and slowness to apprehend the meaning of God speaking to us either in his word or works. God speaks once, yea twice, Yet man perceiveth it not. The Hebrew is, man seethe it not. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Non viderit illud, sc: homo quod deus loquitur. Verbo hoc 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Elihu utitur sexies Job ter Zophar semel; Videtur isto verbo diligens et clara significari speculatio et observatio curiosa. Coc. There is an eye in the understanding, the mind of man beholdeth the sense of words, even as his bodily eye beholdeth the colours, and dimensions of any material object: Yet the eye of man's mind is so bleared and dim-sighted that though God speak once, yea twice, he seethe, he perceiveth it not. That is, he doth not clearly perceive it. Elihu makes use of this word six times, Job thrice, Zophar once, in all which places, they intent an exact observation and through speculation of the matter which they treat upon, either in the affirmative or in the negative; here as a rebuke to man Elihu makes use of it in the negative, man perceiveth it not. Hence note. Man of himself cannot perceive the mind of God in spiritual speakings, or God speaking about spiritual things. The prophetical Sermons are called visions; The vision of Isaiah the son of Amos, which he saw (Isa. 1.1.) yet when they preached them to the people, many of them saw nothing; their visions were to the people as parables or dark say. Man in general falls under a twofold consideration; first, as unconverted or carnal; and in that state he perceiveth not at all, when God speaks once and twice, yea thrice, he perceiveth nothing. And that proceeds from a double ground. First, from the natural pravity of his heart, and the blindness of his mind. Of such the Apostle saith (Eph. 4.18.) They have their understanding darkened, being alienated from the life of God through the ignorance that is in them, because of the blindness of their heart. And hence he concludes (1 Cor. 2.14.) The natural man receiveth not the things of the Spirit of God, for they are foolishness to him, neither can he know them, because they are spiritually discerned; spiritual objects must have a spiritual eye to see them. Secondly, this comes to pass sometimes from the judgement of God upon carnal men; who as in mercy he causeth the blind to see, so in wrath he striketh those that have no mind to see with greater blindness, and punisheth their former rebellion and obstinacy against the word received with an impotency to perceive it. Yea God doth not only leave such in the blindness of their mind and dullness of their understanding, but gives them up to it. The Prophet Isaiah was a Gospel Preacher, he held out the light clearly, yet his hearers were under such a doom, that the very light which he held out blinded them; so that the more he spoke the less they perceived (Isa. 6.10.) And he said, go and tell this people, hear ye indeed, but understand not; and see ye indeed, but perceive not: make the heart of this people fat, and make their ears heavy, and shut their eyes; lest they see with their eyes, and hear with their ears, and understand with their hearts, and convert, and be healed. This is a dreadful Scripture; The Lord is highly provoked indeed, when he judicially shuts up the eyes of men, and hardens their hearts against his own messages, not that he infuseth any hardness or instilleth any ignorance into them; but gives them up to that ignorance hardness and darkness which already possesseth them. And then though God speak once or twice, or a hundred times, they perceive it not: They that harden their hearts, shall have them hardened by that which is the ordinary means to soften and melt them; and they that shut their eyes against any truth, are in danger of having them shut against all truth, even by that means which usually openeth eyes. Thus we see that this first sort of men, mere carnal men, cannot see ot perceive when God speaketh, and why it is so. Secondly, (which I conceive rather to be the meaning of Elihu here) Man may be considered in his spiritual state. That is, as converted and renewed in spirit, by the mighty working of the Spirit. Now to men in this estate God speaks once, yea twice, and they perceive it not. They that are spiritual do not always perceive spiritual things. For First, they have much corruption in them. Though they are renewed, yet they are renewed but in part; we see in part and but darkly, yea sometimes Saints can hardly see at all, especially as to some dispensations and manifestations of God he may speak once, yea twice and thrice to them in such a thing, or to such a purpose, and they take little or no notice of it. He may point unto them by such providences, and by such Sermons, and yet they look upon themselves as un-concerned, not making any home-application of what they outwardly hear or see, yea feel and smart under; and all this by reason of some prevailing corruption. Secondly, this may proceed from their negligence and slothfulness; good men are not always careful as they should, much less critical and wisely curious to observe every providence of God, and to consider why or for what end such or such a word is sent to them. As carnal men thrust the word from them, so godly men fail much at all times, and at some times wholly neglect to lay the word to heart. They do not compare themselves, that is, their lives and consciences; their thoughts and ways with the word, and then no wonder if they perceive not what is spoken to them. Even a Job may be hindered by his own indulgence from perceiving what God saith unto him. The Prophet complained of the people of God for not striving to take hold of him. (Isa. 64.7.) There is none that calleth upon thy name, that stirreth up himself to take hold on thee. And may we not complain that few stir up themselves either to take hold of the word of God, or that the word may take hold of them? Paul exhorted Timothy (2 Tim. 1.6.) to stir up the Gift of God that was in him. They that have received both gifts and grace may be much wanting to themselves in stirring them up. Though we deny man's natural power, yet persons converted have a spiritual power, which they often neglect to stir up. When the servants of Benhadad (1 Kings 20.32, 33.) came to Ahab upon that message to beg his life, it is said, The men did diligently observe whether any thing would come from him that they might take hold of, and urge it in favour of their Master; and as soon as Ahab had dropped that word, he is my Brother, as soon as they had that word, they did hastily catch it and applied it for their present purpose. So they that are godly should observe what is spoken unto them, what corruption is smitten by the word or by the rod of God, and as soon as ever such a word is spoken, they should take it up and apply it to themselves. Thirdly, those many lusts that are in the heart of a godly man, not yet fully mortified, as secret pride, self-love, and unbelief, these hinder him from understanding the mind of God. And therefore we are counselled by the Apostle James (Chap. 1.21.) to lay aside (that is, to get subdued and mortified) all filthiness and superfluity of naughtiness, and (so) receive with meekness the engrafted word which is able to save our souls. As if he had said, we can neither perceive nor receive the word savingly, unless our lusts are cast out and cast off. How much any man neglects this duty of mortifying his lusts, by so much is he rendered both unable to perceive the word, and unfit to profit by it. Lastly, Mr. Broughton renders the words thus, God speaks once, yea twice, and man will not mark it. We say, man perceiveth it not; he saith, man will not mark it. As our reading shows the weakness and imperfections, or the negligence and slothfulness of man, when he doth not perceive what God speaketh; so his showeth the obstinacy of man. The will of man is as perverse, as his understanding is blind. Man hath not only a wound or a weakness in his will unto that which is good, but he hath a rebellion in his will against that which is good, and that not by some occasional disgust or sudden gust of passion, but he is naturally set and resolved against that which is good. Man will not mark what God speaketh in his word and works. Christ upbraids the Jews (Joh. 5.40.) Ye will not come unto me that ye may have life; he chargeth the fault upon their wills. 'Tis certain man hath a will not to come to Christ for life; yet that is a forced and fare fetched inference which some make from it, that man hath therefore power and will to come. Sure enough man hath a will not to come, he hath not only an inability, but an enmity and an opposition in his will against Christ: he will not come to Christ that he may be saved, but would take up his salvation somewhere else; he would be his own Saviour, or let any one save him, rather than be saved by Christ; all things considered, especially this, that he must deny himself, and neither be found trusting to his own righteousness, nor acting any unrighteousness, if he desires to be saved by Christ. And as there is a resistance in the will of man against the true dispensation of Gospel's grace; so against any other dispensation whereby God speaketh to him. The unchanged will of man riseth up against the will of God manifested in his works, as much as against his will manifested in his word (Isa. 26.11.) Lord, when thy hand is lifted up they will not see. If his hand be lifted up in public judgements they will not see it, if in family or personal judgements and afflictions they will not see it, but shut their eyes and hoodwink their own understandings. Yea, they are oftentimes so wilfully, or rather so madly blind, that they had rather say it is the hand of blind Fortune, than the hand of the Almighty and Allseeing God. Now who is so blind as they that will not see? Till this rebellion against the holy will of God with which the will of man is filled be cast out and subdued, let him speak once, yea twice, let him speak by word or works, by promises or by threaten, by good or evil, yet man will not mark it. Thus much in general of Gods revealing himself to man; In the next words we have the distinct ways set down by and in which he revealeth himself: In a dream etc. JOB. Chap. 33. Vers. 15, 16, 17, 18. In a dream, in a vision of the night, when deep sleep falleth upon men, in slumberings upon the bed: Then he openeth the ears of men, and sealeth their instruction. That he may withdraw man from his purpose, and hid pride from man. He keepeth back his soul from the pit, and his life from perishing by the sword. ELihu having said in the former verse, that, God speaketh once, yea twice, yet man perceiveth it not; proceeds to give instance of those several ways by which God speaketh to man. His first Instance is given (v. 15.) where he brings in God speaking to man in dreams and visions. And as he shows us God speaking in dreams and visions, so he sets down his aims or ends in doing so, and they are threefold. First, God aims at man's instruction (v. 16.) Then he openeth the ears of men, and sealeth their instruction. The second aim of God in such dispensations, is repentance and humiliation (v. 17.) That he may withdraw man from his purpose, and hid pride from man. The third and last end here expressed why God speaks by dreams and visions, is man's salvation (v. 18.) He keepeth back his soul from the pit, and his life from perishing by the sword. These are the parts and specialties considerable in this context. Vers. 15. In a dream, in a vision of the might, etc. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pinguis grossus, ex vaporibus crassis provenit somnus, quem somnia consequun●ur. The root of the word rendered a dream, signifieth that which is thick, gross or fat, and by a metaphor a dream, because dreams are naturally caused by gross and thick vapours, arising from the stomach & fuming up into the head. Sleep is caused immediately by vapours and dreams are our work in sleep. A dream is an Imagination which the mind frames and forms, or which is form and framed in the mind while we sleep; or, A dream is the work of the soul, while the body is asleep. Sleep is the binding up of the outward senses, hearing, seeing, feeling, etc. yet then the inward senses, fantasy and memory are at liberty and free to work. The fantasy is very quick and nimble, when the body lieth as a log and stirs not. The fantasy (as we say) builds Castles in the air, and makes strange Chimeras in the brain by day, much more by night. In Dreams, there is an image of things or persons represented to us. When Pharaoh dreamt, he saw seven lean kine, and seven thin ears, as also seven fat kine and seven full ears of corn. Jacob saw a ladder in his dream reaching up to heaven, and the Angels of God ascending and descending. Joseph saw his brethren's sheaves doing obeisance to his sheaf, he saw also the Sun and Moon and eleven Stars, doing obeisance to him. Nabuchadnezzar dreaming saw an Image with the head of gold, with shoulders and breast of silver, with belly and thighs of brass, and legs of Iron, etc. These dreamers had images as clearly represented to their minds, as any thing can be to the most waking and wakeful eye of the body. And though in many dreams there are no such formal similitudes presented to the mind, but only a voice heard speaking, yet nothing can be declared to us in a dream without forming in our mind some kind of likeness. When it is said that God came to Abimelech (Gen: 20. and to Laban Gen: 31.) and an Angel of the Lord to Joseph (Math: 1.) speaking to them in dreams, they had such things exhibited to and impressed upon them, as gave the former two assurance that God spoke to them, and the third that he was spoken to by an Angel of God. Further, We may distinguish of dreams; First, some are mere natural dreams; and they arise four ways; First, from the temperature of the body, Melancholy and phlegmatic persons, have their special dreams, and so have men of a sanguine and of a choleric complexion. The first incline to dream of sad, the second of sottish, the third of pleasant things, and the last of wrathful wranglings and contendings. Secondly, Natural dreams are caused by the diet or food which we eat, special meat inclining to special thoughts and imaginations. Thirdly, Mere natural dreams flow from the buisiness or special work wherein we have been engaged in the day; as Solomon speaks (Eccles: 5.3.) a dream cometh thorough the multitude of buisiness; that is, a man dreams at night of what he hath been doing in the day. Fourthly, Natural dreams arise from vehement affections to or desires of what we want, and would have. Thus (Isa: 29.7.) The hungry man dreams he eats, and the thirsty man dreams he drinks; For being pinched with hunger, and parched with thirst, his appetite is not only strong, but fierce and violent after meat and drink. These and such like are natural dreams. I call them so because the rise or reason of them is seated in nature, and they are such as have no other cause but what is common and natural to man. Nature let alone or left under such outward accidents will produce such dreams. Seconldy, There are diabolical dreams; the devil knows how to stir the humours and work upon the fantasies of the children of men. Satan is skilful and diligent in soliciting our lusts and corruptions both day and night, and they being once solicited or moved to work, cannot but work in us both sleeping and waking. Yea the devil can inspire false doctrines and opinions by dreams, as well as provoke to wicked practices. Of such dreamers we read (Deut: 13.1, 3.) If there be among you a false Prophet, or a dreamer of dreams. False Prophets had many dreams (Jer: 23.25.) Such were wont to say, I have dreamt, I have dreamt. Because the holy Prophets had their dreams from God, the Devil would give his unholy Prophet's dreams too, which were lies and vanity, deceits and errors, leading them out of the way of God, whether we respect truth of doctrine, or purity of worship. We may reduce all diabolical dreams to these two heads; They are either, First, false dreams, that is, dreams of falsehood, for he is the father and former of lies; or, Secondly, they are filthy defiling dreams; for he is an unclean spirit, and the feweller of all filthy fires and uncleannesses, whether corporal or spiritual. Thirdly, There are divine dreams, so called, First, because immediately sent by God; Secondly, because the subject matter of them is divine and heavenly, or some manifestation of the holy will of God to man. There are five special Messages upon which dreams are sent from God. First, To reprove or admonish; Thus God dealt with Abimelech in a dream, that he should not meddle with Sarah (Gen: 20.3.) and with Laban, that he should not hurt Jacob, nor hinder him in his journey back to his father's house (Gen: 31. 24.) whereupon Jacob told him, God rebuked thee yester night. That dream of pilate's wife (Math: 27.19.) was sent to admonish Pilate about giving Judgement against Christ. Secondly, God sends dreams to instruct, and inform; There are teaching dreams, that of Joseph (Math: 1.21.) was not only to show him what to do about Mary his espoused wife, but to instruct him about that Great mystery of God manifested in the flesh, to save lost man. Thirdly, Dreams are sent for support and consolation in a time of trouble (Gen: 28.12.) God comforted Jacob by that dream, when he was in a desolate condition, and assured him of his presence. Fourthly, Some dreams are sent of God upon a sad message to afflict and terrify; Job bemoaned his sufferings and sorrows by such dreams (Chap: 7.13, 14.) When I say my bed shall comfort me, my couch shall ease my complaint, than thou scarest me with dreams, and terrifiest me with visions. Fifthly, God foreshoweth what shall come to pass, he reveals his own counsels, as to future providences, by dreams and visions. The seven years of famine were revealed to Pharaoh in a dream. And the great things of the Church, and of the world too, were revealed to Daniel in a dream, and in visions of his head upon his bed (Dan: 7.1.) The message of the dream in the text was for instruction and admonition, as will appear at the sixteenth verse; God speaketh in a dream; and further In a vision of the night. Some take vision here as a second way of divine revelation. And 'tis true, the Scripture speaks of dreams and visions distinctly (Numb: 12.6.) Others make visions to be only appurtenances to dreams; For though there have been visions without dreams, yet dreams are seldom, if at all, without some kind of vision. This seems the intendment of this text, In a dream, in a vision of the night; That is, in a dream with a vision of the night, as making the vision to be nothing else, but either a representation of the matter dreamt of, or of the manner wherein it was represented to the dreamer. And I conceive, that Elihu in this verse is speaking only of one, not of two ways of Gods revealing himself to man; or rather of one then two. Yet whether we take the vision distinctly from or jointly with the dream, the scope of Elihu in this text is equally answered and fulfilled. Further, Elihu doth not only report the way of Gods discovering himself, that is, in a dream, in a vision, but he declares the time or season of these dreams and visions, or of these visions in a dream; that is, the night, and the night considered under this division. First, When deep sleep falleth upon men. Secondly, When they have their slumberings upon their bed; that is (as I apprehend) at the beginning of the night, and break of day (for those are the slumbering times of the night) or in the middle of the night or midnight, for then usually men are fallen into and abide in a deep sleep, or as we render, Then Deep sleep falleth upon men. Some sleeps, as we may say, are but shallow sleeps, slight sleeps, in comparison of other; Deep sleep is that which we call, Dead sleep. The word here used by Elihu, notes the strongest and the soundest sleep, and therefore 'tis fitly distinguished from slumberings upon the bed. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 plus et quam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 et 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 plus est quam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aben Ezra. There are three words in the Hebrew which signify sleep; whereof the first signifies sleep in general; the second, deep sleep; the third, any slight sleep, which we here translate slumbering. Ordinary sleeping is more than slumbering, and a deep sleep, more than ordinary sleep; we commonly say, such a man is fast asleep, he is, as it were, bound hand and foot. Sleep is the binding of the senses, and so, by consequence the binding of all the members of the body. We often find this distinction in Scripture (Psal: 132.4.) I will not give sleep to mine eyes, nor slumber to my eyelids; that is, I will not only not give myself to fall asleep, but I will not so much as (according to our manner of speaking in that matter) forget myself. We find the same distinction (Ps: 121.4.) Behold, he that keepeth Israel shall neither slumber nor sleep. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 aliquando simplicitèr redditur dormire; Graecè est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 propriè capite nutante dormire. Bold: The words are a description of the exact watchfulness of God over his people, he that doth not so much as slumber, he that never lays his eyes together, he that doth not only not take a nap (as we say) but not so much as once nod (to so little the Hebrew-word may be drawn down, which is likewise the importance of the Greek-word, he, I say, that doth not so much as nod) is fare from sleep, furthest of all from deep sleep. In both these degrees of sleep, the Lord speaks by Dreams, first, in deep sleep; Secondly, in slumberings. Some conceive that Elihu intended by these different words, to set forth two sorts of dreams; First, those dreams which men have when extraordinary deep sleep falls upon them; such as that spoken of (Gen: 2.21.) God commanded a deep sleep to fall on Adam, when he took the rib out of his side and form the woman. We read also (Gen: 15.12.) that a deep sleep fell on Abraham when God revealed to him what should become of his posterity, and how they should be in Egypt, and there much oppressed four hundred years, etc. It is said also (1 Sam: 26.12.) A deep sleep from the Lord was fallen upon them; that is, upon Saul, and his guards, who lay round about him. And that might be called a sleep from the Lord, both because it was a sleep which the Lord sent, and because it was an extreme deep sleep. Secondly, there are dreams in ordinary sleep, or in very slumberings or noddings upon the bed, we may call them waking dreams. Thus Elihu showeth God taking several times or seasons for the revealing of himself in dreams; sometimes in deep sleep, and often in the least and slightest sleeps, called slumberings. I shall not here insist upon or discourse the way of Gods manifesting himself to the Ancienrs, by dreams & visions, but refer the Reader to what hath already been done upon the 4th Chapter at the 12th and 13th verses; where Eliphaz speaks almost in the same manner as Elihu here about visions; And, indeed there is a very great Consent between their two parts in this book, that of Eliphaz, and this of Elihu; They were both holy and prophetical men, both of them had the same design in speaking about dreams and visions, namely, to convince and humble Job; and both of them express themselves in terms of a very near Cognation. So that if the reader please to consult that place (Job 4.12, 13.) he will find these words farther cleared, as to the nature and several kinds of visions. And if he turn to what hath been done upon the 14th verse of the 7th Chapter, he may find the doctrine of dreams further opened. Only let me add here a note or two. First, It hath been the use of God to reveal his mind by dreams. And I may give you five reasons why God used to apply himself to man in dreams: First, because in sleep man is, as I may say, at best leisure for God to deal with him; he is not distracted with business, nor hurried with the labours of this life, but is at rest. Secondly, when we are awake we are very ready to debate and discuss what we receive by our own reason, we are ready to Logic it with God; but in sleep we take things barely as offered without discussions or disputes. Thirdly, in sleep when all is quiet, that which God represents, takes and leaves a deeper impression upon the mind of man. Common experience teacheth us how dreams stick, and how those apprehensions which we have in our sleep dwell & abide with us when awake. Fourthly, I conceive the Lord doth this chief that he may show his divine skill in teaching & instructing man, or that he hath a peculiar art in teaching; he teaches so, as none of the masters of learning were ever able to teach and instruct their Scholars. There was never any man could teach another when he was asleep; they that are taught must at lest be awake, yea they must not only be awake but watchful; but now God is such a teacher, such an instructor, that when we are asleep he can convey instruction and teach us his lessons; this (I say) doth wonderfully magnify the divine skill and power of God, who is able to make us hear and understand doctrine even when we are asleep and cannot hear. There may be also a fifth consideration moving God to this. Possibly God would hereby assure us, that the soul is a distinct essence, and hath its distinct operations from the body; and that even death itself cannot deprive the soul of man of its working. For what is sleep but a kind of death? sleep is a short death, and death is along sleep. Now when the body is (upon the matter) laid aside, the soul can go to work; when the body lies like a block and stirs not, the soul can bestir itself about many matters, and run its thoughts to the utmost ends of the earth, yea and raise them up to the highest heavens, in blessed intercourses with God himself. There's no need to prove the matter of fact that 'tis so; what night, with reference to some or other, doth not utter this point of knowledge? nor need I stay to prove that this is, if not a demonstrative, yet a very probable argument of the distinct substantiallity of the soul from the body, namely its operations when the body (with all its proper and peculiar faculties and powers) is a sleep, and contributes nothing to those operations. For though it be granted that some irrational creatures (who have no immortal part, nor any thing substantial in them distinct from their bodies, though it be granted I say, that these) may have dreams; yet their dreams differ as much from those of men, as themselves do. Secondly Note, The revelation of the mind of God by dreams and visions, was much, yea most used in those ancient times. When God had not so fully revealed his mind by Scripture or his mind in the Scripture, than he spoke often in dreams and visions; and hence the old Prophets were called seers. The Apostle reports, God speaking at sundry times, and in divers manners in times past, unto the fathers by the Prophets, (Heb. 1.1.) The Greek text hath two very significant words, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the former most properly implying how God gave out his mind in divers measures, or how he parceled it out, the other implying the several ways in which he gave it out. As the measures were various, sometimes more sometimes less of his mind about divine matters and mysteries being dispersed, so the ways manners and forms of this dispensation were very various; yet the most usual way was by dreams and visions (Numb. 12.6.) If there be a Prophet among you (saith the Lord) I the Lord will make myself known unto him in a vision, and speak to him in a dream. Yea we find that in the first days of the Gospel, dreams and visions were frequent. The Apostle falling into a trance had a vision (Acts 10.10.) He saw heaven opened and a certain vessel descend, etc. And when Christ would have the Apostle Paul carry the Gospel into Macedonia, a vision appeared to him in the night (Acts 16.9.) There stood a man of Macedonia, and prayed him, saying, come over to Macedonia and help us. The same Apostle saith (2 Cor. 12.1, 2.) I will come to visions and revelations of the Lord, whether in the body I cannot tell, or out of the body I cannot tell. Paul's soul was wrapped up in such high and intimate converses with God, that he even forgot how it was with his body, or had little to do with it. Which suits well with that description which the Apostle John gave of himself, when he had the whole mind of God concerning the state of his Church to the end of the world, revealed to him in several visions, I (saith he Rev. 1.10.) was in the spirit on the Lord's day, etc. That's is a famous promise, which was first reported by the Prophet Joel (Chap: 2.28.) and after repeated by the Apostle Peter (Acts 2.17.) I will pour out my Spirit upon all flesh, etc. and your young men shall see visions, and your old men shall dream dreams. Thus it is every where clear in Scripture, that dreams and visions were frequent both in the Old Testament times, and in the beginning of the New; But now in these last days (as the Apostle saith Heb. 1.2, 3. passing from those former ways of Revelation described in the first verse) God having spoken to us by his Son, whom he hath appointed heir of all things, by whom also he made the Worlds, who is [also] the brightness of his glory, and the express Image of his person: God I say having spoken to us by his Son, and we having now a clearer manifestation of the mind of God than the old fathers had, the Son who once spoke to us in person on earth, still speaking to us in the Gospel every day; therefore now for any to look after dreams and visions, or visible apparitions for the revealing of the mind of God, is to go backward to the old state of the Jewish Church, or to the infancy of the Gospel's Church, while the Canon or Rule of the Scripture as to all matters of faith and holy life was not fully finished and completed. And though we ought to be fare from limiting God, yet he hath limited us from looking after any wisdom in the knowledge of his will above that which is written (1 Cor. 4.6.) The Apostle also testifying by the Spirit of God, that the Scripture is sufficient to make every man wise to salvation and the man of God perfect, throughly furnished unto all good works (that good work especially of helping others to salvation) 1 Tim. 3.15.17. Ardentibus votu precatus sum ut daret mihi deus certum sensum scripturae; et pactum feci cum domino deo meo ne mihi visiones vel somnia mitteret. Luth. loci come. quartae clas●is. Luther observing how many were deluded in his time by dreams and visions, which they falsely attributed to God, as the immediate Author of them; earnestly prayed about two things: First, that God would give him a sound understanding of his mind revealed in the Scriptures. Secondly; that he would nor send him dreams or visions, yea, saith he, I even contracted with God that he would not. And doubtless he did this upon a double ground. First, to oppose the wild opinions and practices of those, who had nothing to pretend for them but dreams and visions. Secondly, to advance the honour of the written word in its sufficiency, not only without the help of any humane tradition, but without any further divine revelation. And therefore though God should please to speak to us now by dreams and visions, yet that were only (as the Apostle speaks about his adding of an oath to his promise (Heb. 6.17.) to show that he is (ex abundanti) more abundantly willing to satisfy our weakness by such a condescension, then that there is a necessity of it, with respect to any deficiency of the Scriptures fullness. And hence it is, that if men shall profess they have received any thing from God by dreams or visions, concerning what is either to be believed or done, the matter of those dreams must be examined and weighed at the balance of the Scriptures, and is no further to be credited then as 'tis found agreeable thereunto. It cannot be denied but that men may make profitable use of their dreams at this day; they may see much of themselves when their eyes are shut up by sleep. Evil men may see their lusts at work in the night, and find out what lust is most working and wakeful in them. What is said in History of the ancient Persian Kings, that they were seldom seen in the day, but came to view in the night, is true of a man's special sin, or of that sin which reigns and Kings it in him. What ugly apparitions of lust hath many a man in his nightly dreams, especially of those filthy lusts which are most proper to the night? Thus also good men have sometimes a clearer sight of their graces in the night by dreams, then in the duties of the day. What holy frames of heart? what lively actings of grace? what sweet and ravishing communion with God have many godly men found and felt in dreams? That may at , be somewhat of David's meaning, when he said (Psal. 16.17.) My reins also instruct me in the night season. Lastly, Though we cannot make any certain conclusions, either what we are, or what we are to do from dreams; yet from them they who are wise and watchful may sometimes gather strong conjectures about both or either. To make dreams the rule or warrant of what we do is extremely dangerous, yet that we may have hints what to do in a dream, I nothing doubt, nor can there be any danger in it, while the matter hinted is consonant to the rule of the word, both as that which is lawful to be done, and lawful for us (all circumstances considered) to do. Otherwise, whatsoever we may think ourselves warned or warranted to do by dreams, is but a mock or trick put upon us by the Devil, or a deceit of our own foolish selfish hearts. Thus we have seen the first way of Gods speaking to men of old, by dreams and visions of the night; what work God is pleased to make with and in man by such speakings, will appear distinctly in the three following verses. Vers. 16. Then he openeth the ears of men, and sealeth there instruction. In this verse Elihu gives us the first of those gracious designs or purposes of God in sending dreams or visions of the night; then he openeth the ears of men. There is a twofold ear of man, first, external, that organ of hearing placed in the head. Secondly, internal, that power of hearing seated in the heart. God can uncover or open both. There are but few who have their outward ear stopped, we rarely meet with a deaf man. But we every where meet with and speak to those who are internally deaf. The Lord openeth this inward ear, and he only is able to do it. God opened the heart (or internal ear) of Lydia to attend to the things which were spoken of Paul (Acts 16.14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Sep. ) The Septuagint render this place of Job expressly so. Then he openeth the mind of men. Their translation comes close to the sense, though not to the letter of the Original. Quidam hanc loquendi formulam natam esso putant ex hebraeorum consuetudine, qui cum antiquis seculis prolixam alerent comam, eaque aures operirent, si quis arcanum Further, the Hebrew is (as we put in the Margin) He revealeth or uncovereth the ears of men. This revealing or uncovering of the ear, say some, noteth only private speaking, and is a similitude taken from a common custom among men; who when they would convey their mind secretly to a friend that stands by, put their head near to his ear, and take up the brim of his hat, or put by his hair (if long) that they may whisper in his ear. Thus in a dream God whispers and speaks silently unto men. This seems to have a suitableness with that (Chap. 4.12, 13.) where Eliphaz spoke of a thing brought secretly to him, or that was whispered or stolen into him. But I conceive there is more in this place then the intendment of a secret and private conveyance of the mind of God unto man in a vision or dream. And therefore this opening of the ear imports the removing or taking away of that (whatsoever it is) which hinders the effectual hearing or obeying of those messages which God sends to men. When God spoke in a dream, he did more than speak, aliquid in illorum aures in susussirare vellet deducebat defluentes copillos et in apertes aures tacito ●●●mure aliquid instillabat. Sanct: Cinthius aurem vellit et admonuit, etc. Horat. Loquitur et audire facit. Aurem revelare vel aperire est insinuare aliquid auribus animisque quod intimis sensibus reponendum sit. Clariorem et penetrantiorem insinuationem voluntatis divinae denotat. Coc: he opened the ear, yea, he gave an ear to hear: This powerful work of God upon the heart is elegantly expressed by opening the ear, because when the ears are stopped, we cannot hear, till that which stops them is plucked out or taken away; so that here we have speaking with effect, or the clear and penetrating power of the Spirit of God sweetly and prevailingly insinuating his mind to man. God speaks so as he will be heard. Hence Observe. First, The ear of man is naturally stopped against the teachings of God. There are many things which stop the ears of man, or man hath many ear stoppers. I will name seven, all which God removes and takes away when he effectually reveals his mind to man. First, the ear of man is stopped with ignorance, that's a thick veil or covering upon the ear, and keeps out the mind of God till it be removed. And, Secondly, Unbelief is another ear-stopper; till the Lord removeth that we cannot hear. Thirdly, Impenitency or hardness of heart stops the ear, there are a number of Scriptures I might give for each of these. Fourthly, the love of any particular sin is an eare-shutter or an eare-stopper, and the Lord removes that, when he opens the ear. Fifthly, Prejudices stop the ear, prejudices sometimes against the person speaking, sometime against the word spoken. That man will never hear a word to purpose, who hath a prejudice against the person, or a prejudice against the word, either a prejudice against the man, or against the matter. Sixthly, Pride stops the ear too, the proud man will not hearken, therefore God humhles and brings down the spirit that the word may be heard. Seventhly, and lastly, the World is a great ear-stopper, that locks up the ear against the word; the world in the profits of it, and the world in the pleasures of it, and the world in the cares of it, and the world in the fears of it, the world by or in every one of these stops the ear, and by these the ears of all men naturally are stopped, so that they are as it is said (Psal. 58.4.) like the deaf adder, that stops her ear, and will not hear the voice of the charmer, charm he never so wisely. Till all these stoppers are removed, and the ear opened, there is no receiving of the word. Secondly Observe. God is able to open and unlock the ear of man. Though it hath never so many stopples in it, he can pull them out, never so many locks upon it, though all the seven spoken of, and seven more obstruct the ear, yet he can open them all, and make a free and passage for his word into the remotest and closest chambers of the soul. God can speak loud enough, not only to make the deaf, but the dead hear his voice. Verily; verily I say unto you (saith Christ, Joh. 5.25.) the hour is coming, and now is, when the dead shall hear the voice of the Son of God: and they that hear shall live. By the dead he means not those who are corporally, but spiritually dead, that is, dead in sins and trespasses, and in danger of eternal death for their sins and trespasses, even these heard the voice of the Son of God then speaking personally, and heard it afterwards ministerially, in the dispensation of the Gospel, and that voice revived them, not only by giving them the comfort of that natural life which they had before, but by bringing in a new spiritual life which before they had not. Then the internal ear is opened to purpose when those internal or mystically dark graves of sin are opened, and the soul comes forth into the light of life. Yet more distinctly. God may be said to uncover or open the ears of men, when he doth these four things. First, When he makes us not only to hear but to attend, not only to hear but to hearken; or not only to hear but to give ear. Many give the word of God the hearing, but they do not give ear to the word of God. Secondly, God opens the ear when he makes us not only attend, but understand, or when he takes the veil off from our minds. The Apostle saith of the Jews (2 Cor: 3.14.) The veil remaineth upon them untaken away to this day in the reading of the old Testament (and it doth so still) so that as they could not, so yet they cannot, Look to the end of that which is abolished; that is, to Christ, who was the end or scope at which the whole Ceremonial Law (now abolished) did then aim. When once the e●re is divinely opened, than the veil of ignorance and spiritual blindness is taken off from the mind, both as to that greatest truth, and all other necessary truths. The opened ear is an understanding ear. Thirdly, God openeth the ear when he causeth us to believe what we perceive and understand. As faith sets the whole soul a-work for God, so faith is the great work of God upon the soul. When the ear is opened, truth is not only known, but savingly believed. Fourthly, This opening of the ear maketh the soul obedient; Jesus Christ in that great prophecy of him (Psal: 40.6.) to show his ready obedience to his father's command, saith, Mine ear hast thou opened (or digged) The ear of Christ was never shut in the least, either through ignorance or unbelief; but he is said to have his ear opened, only to show his constant preparedness and readiness for obedience. He came into the world with an open ear to all the will of God; and therefore it followeth in the 7th and 8th verses of that Psalm, Then said I, lo I come, in the volume of thy book it is written of me, I delight to do thy will, O my God, yea thy law is within my heart. Christ is brought in by another Prophet speaking to the same point with some little variety, but with very great significancy of expression (Isa: 50.4, 5.) He wakeneth morning by morning, he wakeneth mine ear to hear as the learned; we usually say, Sleep is in the eye, yet this prophecy intimates a sleep in the ear, thou hast wakened mine ear. What we are to understand by this wakened ear, is clear in the next words of the same prophecy, The Lord hath opened mine ear, that's the word of Eliphaz, and the consequence of opening the ear, set down in the Prophet, is the same now given in this point, The Lord hath opened mine ear, and I was not rebellious. He doth not say, The Lord opened mine ear, and I heard, but, I was not rebellious; that is, I gave up myself to obey the word or command, which I heard. The same Prophet (Isa: 48.8.) describing the rebellion of the Jews, puts this as the reason of it, Yea thou heardest not, (that is, thou didst not attend) yea thou knewest not, that is, thou didst not understand, yea thine ear was not opened; as if he had said, thine unopened ear was the cause why thou didst neither attend, nor understand, nor obey the word spoken to thee. So much of the first gracious design of God in speaking to men by dreams and visions of the night; Then he openeth the ears of men. The second is given in the latter part of the verse. And sealeth their Instruction. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signavit obsignavit; confirmavit perfecit. The word signifies not only to seal, but to perfect or conclude. He sealeth Instruction. There is a threefold use of seals and sealing; First, to distinguish one thing from another; Secondly, to keep things safe and secret; Thirdly, sealing is to confirm and ratify; A Bond, Deed, or Evidence in writing, till it hath a Seal, is but a scrip of paper of no force, but when once the Seal is put to it, than it is confirmed, then there is strength and force in it. A seal fortifies the writing, or maketh it authentic. He sealeth their Instruction. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a radico 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vincivit ligavit per metaphoram castigavit erudivit, corripuit verbis aut verberibus. The word here used signifies both correction and Instruction, and so it is rendered by some here, He openeth their ears, or sealeth their chastisement. Mr Broughton takes that sense, And imprinteth why they are chastised; that is, (as himself expounds it) when he hath chastised them, he sealeth up the decree of their judgement; or as another, He proposeth it unto them as firm and concluded, if they do not repent and imprinteth in their mind the certainty of it, as also the true cause of it. We render fully to the sense of the word and scope of the text, Disciplinameorum velut impresso sigillo consignat. Tygur: He sealeth their instruction; that is, upon the opening of the ear there is a sealing or a setting home the word which is received. When the ear is opened to receive, God will make men hold what they have received. The sealing of instruction, signifies the efficacy, energy, Phrasis obsignandi eruditionem, denotat efficaciter crudire sc: ut non concedatur ei qui cruditur non attendere et vim eruditionis non sentire. Coc: or effectual working of God with the word, he ratifies and confirms it to the soul, he maketh his word as sure to them as a sealed Bond, both with respect to the duty commanded, and the mercy promised. And, indeed, we have as much need to have Instruction sealed, as to have the ear opened; for 'tis possible the ear may be opened, we may hear and understand, and in some sense believe, yea obey, and yet not have the instruction sealed. The instruction is then sealed, when we keep what is received, as the ear is opened when we receive what is offered. Unless the instruction be sealed, we hear and obey only for the present, not for the time to come, that is, we do not retain and hid the word received for use and practise. Now, whether we take this sealing in reference either to correction or instruction, it yields us matter of profitable meditation. First, As it refers to correction. Note. God assureth sinful man that he shall smart for it, unless he harken and obey. It is as sure that he shall, as if he saw it under hand and seal; Castigationem eorum obsignat. i, e. significat eis se certo eos castigaturum nisi a peccato destiterint, non secus ac si sententiam hanc literis mandasset, easque literas obsignasset. Pisc: Vellicans' ipsorum aures et imminentes ipsis castigationes an ●●is ipsorum insculpens. Bez: or as if the sentence were engraven upon his conscience, and fixed before his eyes. If the ear be not obedient to instruction, the back must submit to correction; If the word will not do it, the rod must; if teaching will not serve the turn, chastening shall; He sealeth their correction. Every correction threatened is not certainly inflicted; for Elihu saith afterward (v. 26.) He shall pray unto God, and he will be favourable to him; but the meaning is, man's correction is sealed in case he proceeds on in his sin; if he does not give proof that his ear is opened by his obedience to instruction, there is no escaping correction. The correction of the dearest children of God is sealed, if they hear and do not. God will not cocker his stubborn children, nor spoil them by sparing the rod; He will certainly meet with them one time or other, either by sickness, or poverty, or reproach; the order the warrant is sealed for their correction. We may much more apply this to the wicked, to the ungodly and rebellious, who though they have their outward ears open, yet their hearts remain shut; If the correction of the godly be sealed in that case, to be sure, the destruction of the wicked is; they are sealed for death, yea they are sealed for hell; the writ of their eternal Judgement is sealed. If Judgement must begin at the house of God, where shall the ungodly and the sinner appear? what shall the end of them be that obey not the Gospel of God? Further, Take it as we render it, referring to instruction, He sealeth their instruction. Whence note. God is able to set home his instructions effectually upon the soul. He can leave such an impression upon the heart, as as shall never be forgotten nor worn out. He can make every word stick; And so this is but a further illustration of what was said before; he openeth their ears to receive the word, and then sealeth instruction upon them. The Apostle speaking of some persons converted, who were the fruit of his ministry, saith, Ye are the seal of mine Apostleship (1 Cor: 9.2, 3.) that is, ye confirm and ratify my ministry, that it is of God, and that God is in it. Now as the conversion of sinners, and the building up of Saints, is the seal of our ministry; so the sealing of instruction upon the soul, is the conversion of sinners, and the edification of Saints. When a sinner is converted, his instruction is sealed upon him, and when a Saint is built up and edified, and increaseth in the things of God, than instruction is sealed upon him also. And until we thus profit by the word, we have the word, as I may say, without a seal, nothing fastens upon us. Thus much of the first design of God in sending dreams and visions in those times, it was to open the ears of men, and to seal their Instruction; This being only a general benefit aimed at by those means, we have those which are more special set down in the words which follow. Vers. 17. That he may withdraw man from his purpose, and hid pride from man. This 17th verse contains two of those blessed ends or designs of God in revealing himself to man by dreams and visions, or by visions in a dream, of which Elihu spoke in the two former verses; as than he takes an opportunity to open the ears of men, and seal their Instruction, to fasten and fix his word upon them, to make it stick and stay by them; so in all this his purpose is; That he may withdraw man from his purpose. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 auferre erit, vel mutare in melius. The word rendered to withdraw, signifies, to take off, or put away, to remove or change for the better. (Isa: 1.16.) Put away the evil of your do; that is, do no more evil, or (as the Lord speaks by another Prophet, (Jer: 44.4.) O do not this abominable thing that I hate; we render the word in the other sense (Job 27.2.) He hath removed my Judgement fare from me. There is in man a kind of settledness and resolvedness upon his purpose, he will on; but saith Elihu, the Lord withdraws him, he stretcheth forth his hand, and pull's him back; He withdraweth Man. Adam, the earthly man; The proper name of the first man, is the common name of all men. Man is earthly by nature, and so are all his natural purposes. To draw an earthly man from that which is earthly, is no easy matter; only the power of God can do it, He withdraweth man From his purpose. The word which we render purpose, properly signifies a work; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fecit. and so it is translated not only elsewhere, but here by several Interpreters. Mr. Broughton is express, That the earthly man leave off to work, and then by work, he means an evil work, as by purpose an evil purpose. The word work set alone usually signifies an evil work, as the word wife put alone is taken for a good wife (Prov. 8.22.) He that findeth a wife, findeth good; every one that findeth a wife doth not find good, (there are many bad wives) only he that findeth a good wife findeth good. a m●v●a● homo opus, sc● suum et animu● malum. jun: So on the contrary, the word work standing here alone implieth a bad work. And to withdraw man from his work, or from his purpose, is to withdraw him from his evil work or purpose: The Septuagint gives it clearly so, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Sept: that he may withdraw man from unrighteousness. And Mr. Broughton glozing his own translation, saith, that he leave off man's work, and do the work of God. Again, This term work, seems opposed to the thought or concupiscence of the inner man; he withdraweth man from his work, that his hand may not effect what his heart hath contrived: that the bitter root may not bring forth evil and bitter fruit. Or if we follow our translation, the sense will be the same; He withdraweth man from his purpose, that is, he checks and stops the inward motions and workings of man's heart, and so keeps him from bringing it to perfection by an outward evil work. (Jam. 1.15.) Then when lust hath conceived, it bringeth forth sin, and sin, when it is finished, brings forth death; God in great mercy takes man off from his purpose when he finds him upon an evil device or purpose; he crusheth the Cockatrice's egg that it may not be hatched, and destroyeth the conception of those Babylonish brats that they may never come to the birth. (Mic. 2.1.) Woe to them that devise mischief on their beds, when the morning is light they practise it, because it is in the power of their hand. The work gins at the heart, there 'tis plotted and contrived; the heart is the work house of sin; now the Lord withdraws man from his purpose, and will not suffer the inward work to be accomplished by the outward work. Further, we may refer these words either to what is past, or to what is to come; some translate (referring it to what is passed) that he may turn, avertat hominem ab iis qu● fecit. Vulg. or withdraw man from those things which he hath done; that is, from those evils to which he hath already set his hand; this is done by giving man repentance, which is our being humbled for, and turning away from any evil already committed. Our translation refers it to what is intended to be done, for that's a purpose. So the meaning is, God doth these things that he may keep man from doing that evil or mischief which he hath resolved upon, or at least is forming and hammering in his thoughts. Abimelech had an evil purpose for the matter (though possibly the purpose of his heart was not evil, for he said to God (and God said he spoke true) in the integrity of my heart, and innocency of my hands have I done this, Gen. 20.5, 6. (he was I say about an evil purpose for the matter) when he thought to take Abraham's wife from him, but the Lord came to him in a dream, and withdrew him from the evil of his purpose. Laban intended evil, or hard dealing to Jacob, but the Lord met him also in a dream, and withdrew him from his purpose, saying, (Gen. 31.24.) Take heed thou speak not to Jacob, neither good nor bad, that is, hinder him not in his journey, either by threatenings or by promises. Thus man is taken off or withdrawn from evil purposes by preventing grace, and from evil works by repenting grace. I shall prosecute the words according to our reading only, which imports that when man hath some evil purpose upon his heart, the Lord visits him in dreams and visions of the night, to withdraw him from that purpose. Hence observe First, Man is very forward and eager upon evil purposes. God himself must come to withdraw and fetch him off, or otherwise he will be driving them on. The heart of man naturally hath no other purposes but evil purposes, and upon them it is set (as I may say) to purpose; that is, he will effect and bring them about if he can. When Moses reproved Aaron concerning the golden Calf which he had made, at the instance and violent importunity of the people, Aaron answered for himself (Exod. 32.23.) Let not the anger of my Lord wax hot, thou knowest the people that they are set on mischief, they are bend to it, they have such a mind to it, that there's no turning them from it; they will hear no reason nor take any denial, when the fit is on them. There is a setting of the heart of man continually upon evil; the wind blows that way, and no other way, the wind sits always in that bad corner till God turneth it. There are two gracious acts of God, spoken of in Scripture, which do exceedingly show forth the sinfulness of man; every act of grace doth in its measure aggravate the sinfulness of man, and always the higher grace acteth, the more is the sinfulness of man discovered, especially (I say) in this twofold act of grace. The former whereof consists in drawing; the latter in withdrawing; there is a gracious act of God in drawing the sinful sons and daughters of men to that which is good. Man is drawn, First, into a state of grace or goodness, by this he is made good. He is drawn, Secondly, to acts of grace or goodness, by this he doth good. Of the former Christ speaks (Joh. 6.44.) No man can come to me, except the Father which hath sent me draw him, that is, no man can believe, (for by faith we come to Christ) except he receive power from on high. God draweth the soul to Christ, and that's a powerful act of divine drawing, though not a compulsory act: and as God must draw man into a state of grace, which is our union with Christ by the Spirit in believing, so he draweth him to the acting of his graces. Of this latter the Church speaketh to Christ (Cant. 1.4.) Draw me, and I will run after thee. These gracious drawings show that we are not only utterly unable, but averse to the receiving grace, and so becoming good, while we are in a state of nature; as also that we are very backward to do that which is good, even when we are in a state of grace. Now as God acts very graciously in drawing man to good, so Secondly, in withdrawing him from evil, from those evil purposes and evil practices, to which all men are so easily yet so strongly carried. The Prophet (Jer. 2. 23, 24.) elegantly describes the exceeding forwardness of that people to evil, while he compareth them to the swift Dromedary, traversing her ways, and to the wild Ass in the Wilderness that snuffeth up the wind at her pleasure (or the desire of her heart) in her occasion who can turn her away? As the wild Ass set upon her pleasure, & in her occasion, when she hath a mind to it, will not be turned away; such is the heart of man. That other Prophet (Isa. 5.18.) telleth us of those who draw iniquity with cords of vanity, and sin as it were with a cart rope; that is, they set themselves with all their might to do mischief. When men are thus vainly bend upon vanity, 'tis a mighty work of God to withdraw them from their work. When, what men are purposed to do they are fastened to it as with cords and cart-ropes, what but the power of the great God can withdraw them from it? Whence note Secondly, Unless God did withdraw and fetch us off from sin, we should run on in it continually. When man is in an evil way, he hath no mind to return till God turneth him; let come on't what will he will venture: 'Tis only through grace that the heart either abstains or returns from evil. David saith (Psal. 18.23.) I have kept myself from mine iniquity. David kept himself from his iniquity, yet he was not his own keeper: It was by the power of God that he kept himself from that sin to which he was most prone, even from that sin to which his own corruptions and the Devil's temptations were always drawing him. David had some special iniquity to which his heart was inclined more than any other, and from that he kept himself, being himself kept by the power of God through faith unto salvation. Of ourselves we can neither keep ourselves from doing iniquity, nor leave off doing that iniquity, which we have once done. How can man withhold himself from sin, while sin hath so great a hold of him, yea the Mastery over him? Thirdly Note. God is graciously pleased both to withdraw man from doing evil and to draw him to repentance when he hath done evil. Between these two the grace of God is daily working in and towards man, and it worketh for the effecting of both many ways. First, by his word, and that in a fourfold consideration. First, by the word of his command, he every where in Scripture forbids man to do any evil, and bids him repent of every evil which he doth. Secondly, by the word of his threaten; they are as thunderbolts to deter him. Thirdly, by the word of his promises, they are divine alluremenrs, sweetly yet effectually to entice him. Fourthly, by the word of his persuasions, they are full of taking arguments to convince and win him. Secondly, God withdraws man from sin, and draws him to repentance when he hath sinned, by his works: First, by his works of Judgement, they break him to these duties. Secondly, by his works of mercy, they melt him into these duties. Thirdly, God withdraws man from sin and draws him to repentance by his patience and long-suffering. (Rom. 2.4.) Despisest thou the riches of his goodness and forbearance, and long-suffering, not knowing that the goodness of God leadeth them to repentance. As if the Apostle had said, O man, if thou knowest not the meaning of God's patience towards thee, and that this is the meaning of it, thou knowest nothing of the mind and meaning of God towards thee. Fourthly, The Lord withdraweth man from evil purposes by seasonable counsels. David was going on in a very bad purpose (1 Sam. 25.) and God stirred up Abigail to meet him, and by good counsel to withdraw him from his purpose: This David acknowledged (vers. 32, 33.) Blessed be the Lord God of Israel, which sent thee this day to meet me. As if he had said, I was fully purposed to revenge myself upon Naball, and had not surely left a man of his house alive by the morning light, if thou hadst not met me; therefore blessed be God who hath sent thee, and blessed be thy advice, and blessed be thou which hast kept me this day from coming to shed blood, and hast by thy good counsel withdrawn me from that evil purpose. Lastly, consider God withdraweth man from his sinful purpose, all or any of these ways, by putting forth his mighty power with them. For his word alone, his works alone, his patience alone, the counsel of man alone would not do it, if God did not stretch forth his own arm in and with these means for the doing of it. Nothing is any further efficacious then as God is with it. (Numb. 22.) Balaam was going on in his wicked purpose, being sent for by Balak to curse the people of God: And though the Lord sent his Angel to be an adversary to him in his way (vers. 22.) so that his Ass turned out of the way into the field, yet Balaam went on in his purpose, yea though the Angel standing between two walls caused his Ass to turn so suddenly, that she crushed Balaams' foot against the wall (vers. 25.) yet Balaam went on in his purpose: Once more though the Angel went further and stood in a narrow way, where there was no way to turn to the right hand nor to the left, so that the poor Ass fell down under him (v. 27.) and speaking (as the Apostle Peter expresseth it, 2 Epist. 2.) with man's voice rebuked the madness of the Prophet; Yet so mad he was that all these checks and warnings, could not withdraw him from his purpose. And what the Lord did at that time to Balaam by an Angel, that he doth by some other means and providences to stop many from their evil purposes, who yet will not be stopped. He speaks to them in the ministry of his word, he speaks to them in his works; he spreads their way with roses, he hedgeth up their way with thorns, he bestoweth sweet mercies upon them, he sends sharp afflictions upon them, to withdraw them from their evil projects and purposes, yet on they go like Balaam, unless he send more than an Angel, even his holy Spirit to withdraw them. Lastly, Elihu reports it as a special favour of God to withdraw man from his purpose. Whence note. It is a great mercy to be hindered in sinful purposes and intendments. Disappointments are acts of grace, when we are acting against grace; If God stop us from doing evil, not only by his word, but by blows, or by a hedge of thorns, yea if he stop us by a drawn sword, it is a great mercy. Though God throw us to the ground (as he did Saul, afterwards Paul, when he went with a bloody purpose to vex and persecute the Saints (Acts 9) let us count ourselves exalted, and rejoice in it more than in any worldly exaltation. 'Tis a rich mercy to be kept from executing an evil purpose, though by our own poverty and outward misery. The doing of that which is sinful, is worse than any thing that can be done to us, or endured by us, as a stop against sin. Sin hath death in it; sin hath wrath in it; sin hath hell in it; sin hath Devil and all in it; therefore to be kept from sin, let it be by what means it will, if by pains and pining sicknesses, if by reproaches and disgraces, yea if by death, we have cause to bless God. The greatest and sorest Judgement which God pours upon sinful men, is to let them alone in or not to withdraw them from their sins. To be suffered to go on and prosper in sin, is the worst of sufferings, the last of Judgements, the next Judgement to hell itself, and an infallible sign of an heir of hell. Thus the wrath of God waxed hot against Israel when he gave them up to their own hearts lusts, and they walked in their own Council (Psal: 81.11.) This was the highest revenge that God could take upon that sinful people. He said a little before, Israel would none of me; when God wooed them they were so coy, they would have none of him; and then, said he, go on, take your fill of sin; I give you up to your own hearts lusts. The Lord did not say, I gave them up to the sword, to the famine, or to the pestilence, but to their own hearts lusts, and to walk on in their own way; That person or people may be sure, God hath purposed evil against them, whom he will not withdraw from their evil purposes. The severity of the wrath of God against the Gentiles is expressed and summed up in this (Rom: 1.26, 28.) He gave them up to vile affections; he gave them up to a reprobate mind, to do things which were not convenient. A natural man left to himself, will soon do such things as nature itself abhorreth and blusheth at. The same dreadful doom is denounced (Rev: 22.11.) He that is unjust, let him be unjust still; and he that is filthy, let him be filthy still. I will not withdraw him from his way, let him go on and perish, let him go on and sink down to the pit of perdition for ever. As St. John in the Revelation foretelling the Church, given up or left to (not in) great sufferings of all sorts; Here is the patience of the Saints. So when we see the world given up and left in great sinnings of any sort, especially if to sinnings of all sorts, we may truly and sadly say, Here is the wrath of God. 'Tis therefore a great mercy, if God will any way withdraw man from his sinful ways and purposes, especially when he taketh such gentle ways, as dreams and visions, counsels and instructions, to withdraw man from his purpose, and (as it followeth in this verse) to hid pride from man. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 texit operuit, imponendo aliquid quo tegas. The word which we render to hid, is to hid by casting a covering, a veil, a garment, or any other thing, over what we desire should be hid, (Prov: 12.23.) A prudent man concealeth knowledge; it is this word; he doth not pretend to know so much as he knoweth; he puts a veil upon his own abilities, (as Moses upon his face when there was such a shining beauty imprinted there) rather than reveals them unnecessarily or uncalled. 'Tis the foolish man, or he that hath but a show of wisdom, who loves and affects to be showing it. But to the text. The word is used also, to note that gracious act of God, his pardoning the sin of man. (Psal: 32.1.) Blessed is the man whose transgression is forgiven, and whose sin is covered. God covers our sins in the riches of his grace, by the perfect righteousness of Jesus Christ. Now there are two ways by which God hideth pride from man. First, by pardoning it; Secondly, preventing it. Here to hid pride from man, properly, is not to pardon it when acted, but to prevent or keep man from the acting of it; God indeed hides the pride of man by pardoning it (and that's a high act of grace) and he hideth pride from man by keeping man from doing proudly, or from showing his pride in his do. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 superbia excellentia. The word rendered pride, signifies Eminency, or Excellency, because men are usually proud of that wherein they are eminent and excel; there lies the temptation to pride. And therefore as a man should turn away his eyes from a beautiful harlot, lest she should ensnare him, so God hides man's own beauties, eminencies, and excellencies, even his best works from him, lest he should be proud of them, and so go a whoring after them: or as God did with the body of Moses, he not only buried him, but hide him (for 'tis said, (Deut: 34.6.) No man knoweth of his sepulchre to this day) and 'tis well conceived that the reason why God hide his sepulchre, was, lest the people of Israel should be drawn aside to some undue or superstitious veneration of him. So God hideth (by some means or other) that which is most eminent in us, from us, lest it should draw us aside to some undue estimation of it, and so prove but matter or fuel for pride to kindle upon. Thus the Lord hideth pride from us, when he hideth that from us, which (considering our corruption) may probably make us proud. And the original word here used to signify the man from whom God hideth pride, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath a near cognation to this notion about hiding pride itself. Man is twice expressed in this verse, yet not by the same word; The first word notes man in the weakness of his constitution, an earthly man; This second notes man in the powerfulness of his condition, a strong man, a mighty man, an eminent man, a man with all his furniture, in the fullness of his earthly glory and greatness; when man hath much natural power, much civil power, with the various additions and ornaments of both these powers upon him, than man is in greatest danger to be proud, & then God hideth pride from man. And who can hid pride from such a man but God alone. Men commonly blow up such men with pride by great applauses, and such men have mostly great thoughts and high apprehensions of themselves, and are very forward to discover (which is the greatest discovery of their weakness) their own pride. God only hideth pride from man; that is, he makes it not to be, as well as hinders its appearing; that which is hidden is as if it were not. The word is used in that sense (Job 3.10.) Because he did not hid sorrow from mine eyes; Sorrow is hidden from us when the matter of sorrow is so taken away, that we sorrow not at all. To hid pride is to take away the matter and occasion, the incentives and motives of pride, whatsoever is a nurse of pride, or doth encourage the pride of our hearts, that's to hid pride from man. Again, We may take this word, pride, in a large sense, as Comprehending all sin, He withdraweth man from his purpose, and hideth pride; that is, sin of all sorts from man; and doubtless there is pride of one kind or other in every act of sin; There is a heightening of the spirit against God, some dissatisfaction with the mind and will of God, and thence a setting up of our will against the will of God in every sinner, especially in bold and wilful sinners. Such sinners would not let the will of God stand, but desire that their own may. This is pride; This in some degree is mingled with every sin, and pride leads to all sin; therefore in Scripture sometimes an humble or meek man is opposed, not only to a proud man in special, but to a wicked man in general (Psal: 147.6.) The Lord lifteth up the meek, he casteth the wicked down to the ground. Where the wicked man in the latter part of the verse, stands in opposition to the meek or humble man in the former part of it. Nor can it be denied, but that as pride is in itself a very great wickedness, so it gives a propension and fitness for the doing of all manner of wickedness. And thus take it in the largest sense, 'tis a truth that God hideth pride, that is, every sin from man, otherwise he would soon show forth any sin as much as pride. But I rather keep to that strictness of Interpretation here, as pride is opposed to humility, which is not only a choice grace, but the ornament of all those graces which are hidden in the heart, and held out in the life of a gracious man. And thus the Lord by exercising man with dreams and visions in his affliction, doth first stop and check the very purposes of evil, that they come not to act, and when man hath brought to pass or acted any good purpose, he keeps him from ostentation. He hideth pride from man. It being the Lords design to hid pride from man, by those forenamed dispensations. Observe, First. Man is naturally much disposed and very prone to pride. Those things which Children are apt to abuse or hurt themselves with, their parents hid from them; They will hid edge-tools from them, lest they get a wound by meddling with them; They will hid fruit from them, lest by eating overmuch they get a surfeit. Thus the Lord our tender father often hides all the means and occasions of pride from the eyes of his children, because they are so ready to boast and lift up themselves in pride. Man (as was showed at the 13th verse of the former Chapter) is a proud piece of flesh, and hath much proud flesh in him. The Prophet saith (Ezek: 7.10.) Pride hath budded; pride hath a root, and it brings forth fruit. There is a twofold pride, or pride of two sorts. First, secret unseen pride, or pride of heart; Secondly, open visible pride, or pride of life. In allusion to the Prophet's metaphor, we may say, there is pride in the bud, and pride in the root, pride buddeth outwardly. First, At the tongue, men speak proud words, they speak boastingly and vaine-gloriously (Psal: 75.5.) Speak not with a stiff neck, that is, speak not proudly. Pride budded at the tongue of Nabuchadnezzar (Dan: 4.30.) when he walked in his Palace and said, Is not this great Babel that I have built for the house of the kingdom, by the might of my power, and for the honour of my Majesty. Here was pride budding at the tongue. Secondly, Pride buddeth also at the eye, in scornful lofty looks. David professed that his heart was not haughty, nor his eyes lofty (Psal: 131.1.) The haughtiness of many men's hearts may be seen at those windows of the body, the eyes, in lofty looks. These are threatened with a downfall (Psal: 18.27.) The Lord will bring down high looks, that is, proud men who look highly. And again (Isa: 2.11.) The lofty looks of man shall be humbled, and the haughtiness of man shall be bowed down. Once more saith the Lord (Isa: 10.13.) I will punish the fruit of the stout heart of the King of Asyria, and the glory of his high looks. There we have pride in the root, a stout heart, and pride in the fruit, high looks. (Isa: 3.11.) The show of their Countenance testifieth against them; that is, they look proudly, though (which should lay them in the dust) they live very lewdly, yea they are proud of their lewdness. Thirdly, How often doth pride bud in apparel, in vain fashions, and new-fangled attires, in the affected adorn and trim of a body of clay? What are these but the buddings of pride? yea the flags and banners of pride. Some are as proud of their gay dresses, as the Peacock of his feathers. We commonly say, Fine feathers make fine birds, but how foolish are those birds that are proud of Feathers! Secondly, There is pride of heart, or pride budding in the spirit of man, which doth not show itself; only the mind swells within. When men have high thoughts of themselves (though they do not (as the Apostle Judas hath it) speak great swelling words of vanity, yet they have great swelling thoughts of vanity, than pride buddeth in their spirits, their minds swell, and the mind will swell more than the tongue. The tongue swells mightily, but the heart much more. The spirit of a man may lift up itself on high, when the man looks very demurely. (Hab: 2.4.) Behold, his soul which is lifted up, is not upright in him; If the soul be lifted up, the man falls; He that is highminded, cannot be upright in his mind. It may be questioned, Whence it cometh to pass, that the soul of man is so much and so often lifted up with pride? What causeth this swelling and heaving of his spirit? I answer, First, Some are proud of their birth, either, that they are borne of great men, or that they are borne of good men. The Baptist admonished the Jews of this piece of pride (Math: 3.19.) Think not to say within yourselves, we have Abraham to our father. As if he had said, I well perceive what makes you (as we speak proverbially) stand so much upon your pantafloes? and talk within yourselves, at such a rate of yourselves, is it not because you are of Abraham's stock? But I say unto you, let not your heart swell with these thoughts, we are Children of Abraham; for God is able even of these stones to raise up children to Abraham; that is, God will not want a people, though he should lay you aside, and entertain you no longer for his people. Secondly, Others are proud of riches, yea they boast of the multitude of their riches (Psal: 49.6.) Even they who desire to hid their riches as much as they can, yet cannot but tell the world they are proud of their riches, so proud, that they slight and contemn all men that have not as much riches as they; O what rejoicings have most rich men over their riches? Hezekiah a great King and a Good man (a rare conjunction) had much of that upon his spirit (Isa: 39.2.) when Ambassadors came from Babylon, He was glad of them, and shown them all his treasure; He affected they should see what a rich King he was, and what masses of Gold and silver as well as what multitudes of men were at his command. Thirdly, Many are proud of their honours and powers in the world; They are highminded, because they are set in high places; 'Tis a dishonour to some great men that they have not truly great spirits. And 'tis the temptation of all great men to have proud spirits. Fourthly, Not a few are proud of their bodily perfections and strength; many a soul is defiled and deformed with pride by the body's beauty and fairness; many look not after the beauty of holiness, while they upon the beauty of their own comeliness; they see themselves in their beauty, till they are proud of it, and care not (which should be our greatest care, and shall be our greatest privilege, Isa: 33.17.) to see the King in his beauty. As some trust in their spiritual beauty (Ezek: 16.15.) so others overween their corporal, both are the effects of pride; and the first is by so much the worse of the two, by how much it riseth from a better object. Fifthly, Many are proud of their natural parts, proud of their gifts, proud of their wit, proud of their memory, proud of their eloquence and abilities of speaking. As knowledge itself puffeth up (1 Cor: 8.1.) so do all those endowments which serve either for the getting or expressing of our knowledge. Gifts and abilities, whether natural or improved and acquired, do not more fit us for service, then tempt us to and (unless grace work mightily) taint us with pride. Sixthly, As many are proud of what they have, so others are proud of what they have done, they are proud of their actions, their spirits swell with the thoughts of their own works. Some are so wicked, that they are proud of their evil works. The Apostle saith, They glory in their shame (Phil: 3.19.) David complained of many (Psal: 4.) who turned his glory into shame; but these turn their shame into glory, that is, they are proud of that for which they ought to be ashamed. Now if some are proud of the evil, of the mischief which they have done, how easily may we grow proud of the good which we have done? proud of our duties, proud of our righteous deeds, proud of our charitable deeds to men, proud of our prayers to God, proud of our zeal for God, as Jehu was who said, Come and see my zeal for the Lord. The heart of a good man may soon have too much to do with what he hath done, his thoughts may quickly work too much towards and upon his own works. But as for hypocrites and selfe-seekers, who do good to be seen of men, they cannot forbear seeing it themselves, and surely that sight of the eye cannot but affect the heart with pride. Seventhly, Pride riseth often from the success of what is attempted and done, men are proud of victories. The Assyrian is described (Isa: 10.13, 14.) triumphing and insulting, because he had put down the nations as a valiant man. And (Hab: 1.16.) we have the Chaldeans sacrificing to their net, and burning incense to their drag, because by them their portion is fat, and their meat plenteous; that is, they boasted of and gloried in their great achievements in war; so it seems to be explained in the next words (v. 17.) Shall they therefore empty their net, and not spare continually to slay the nations? Eighthly, Pride springeth out of the very mercies and salvation of God. Thus 'tis said of Hezekiah (2 Chron: 32.25.) after he had received two great mercies; First, deliverance from a great enemy; and, Secondly, from a great sickness; He rendered not again according to the benefit done unto him, for his heart was lifted up. How lifted up? not in thankfulness, for he rendered not according to the kindness, but in pride and high-mindedness; for presently it is said (v. 26.) Notwithstanding Hezekiah humbled himself for the pride of his heart. Ninthly, The heart is lifted up and waxeth proud with Church-Priviledges; Some say, they are in the Church, or they are the Church; they enjoy pure ordinances and administrations of holy worship above others. For this kind of pride the Prophet reproved the Jews (Jer: 7.3, 4.) Hear ye the word of the Lord, all ye of Judah, that enter in at these gates to worship the Lord, etc. Trust ye not in lying words, saying, The temple of the Lord, the temple of the Lord are we; The temple of the Lord are these; As if he had said, Be not proud of the Temple (what we trust to, besides God, we are proud of) nor of your Temple privileges, you will find no sanctuary, no security there, unless you amend your ways; these things will do you no good, except you be better. The Jews were taxed also by the Apostle for such a proud cry (Rom: 2.17.) Thou makest thy boast of God; and can a man do better than to boast of God? but they swelled with pride, they did not rejoice with thankfulness, they contemned others, as if God were a God to them only, and saw somewhat in them above others, as the reason why he chose them for his people above others. This was pride of spirit, or spiritual pride. And again to the Jew (v. 22.) Thou that makest thy boast of the Law; And is it not our duty to boast of the law or word of God? But the Apostle saw them proud of the Law, not obedient to it; He perceived their hearts were lifted up in their privilege of having the letter of the Law, while both their hearts and lives were unconformed and unsubdued to the spiritualness of the Law. Tenthly, Pride is ready to rise in the heart of man from that divine light & those extraordinary Revelations which he receives from God; and it is hard to keep the heart under when God discovers very much of himself too man. This was Paul's case (2 Cor: 12.7.) Lest I should be lifted up above measure through the abundance of revelations, there was given me a thorn in the flesh, the messenger of Satan to buffet me. Even Paul in that case needed a thorn in his flesh to let out or prevent the Impostumation of his spirit. Some conceive the reason why the Prophet Ezekiel is so often called, Son of Man, was to keep him humble, while he had many revelations from God. Eleventhly, Some have been proud not only of divine and heavenly, but of diabolical and hellish Revelations. We read of one Theudas boasting himself to be some body (Acts 5.36.) This vain man pretended revelations from God, which were indeed from the Devil; And he swelled with this conceit, boasted himself to be some body, that is, he thought himself to be every body; as if the perfections of all men were Centred in him, or as if all others were not body, and he himself the only some body. The Apostle (Acts 8.9.) speaking of Simon, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 idem atque 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Hinc illud pindari, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Quid est Aliquis? i. e. qui se putat esse aliquam. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Vmbrae somnium homo Hinc illud. Est filius alicujus. i e. egregij viri, non è media turba aut terrae filius. Et illud. Fac ut me velis esse aliquem. Cic: Lib 3. ad Atticum Epist: 52. who had used sorcery and bewitched the people of Samaria, saith, He gave out that himself was some great one; he swelled with pride from his diabolical Revelations; giving out not only (as Theudas) that he was some body, but that he was some great one. Though indeed for a man to report himself some body, is (as both learned Grecians and Latins noted in the Margin tell us) to report himself a Great one. And who are greater in pride, than they who make Great reports of themselves, or report themselves great? How great a proneness there is in the heart of man to pride, may appear by all these instances; by which it appears that as there is much pride abiding in man, so by all or any of these occasions it is daily budding out, unless God hid it from man, and nip it in the bud. Yet here it may be questioned; Whence it cometh to pass, that man is so prone to pride? or what is the spring of it? I answer; First, Pride springs from Inordinate self-love, (2 Tim: 3.2.) Men shall be lovers of their own selves, Covetous, Boasters, Proud. They that are undue lovers of themselves, or in love with themselves, they presently grow proud of themselves. Self-love, and self-flattery, are glasses in which if a man look upon himself, he appears double to what he is, or much greater then what he really is. Self-love is a multiplying, yea and a magnifying glass. 'Tis dangerous to see ourselves through our own self-love; That sight of self affects the heart with high thoughts of self, which high thoughts the Lord would have all men cast down, or cast away, while he gives that admonition by his Apostle to the Romans (Rom: 12.3.) Let no man think of himself more highly than he ought to think (that is, let him not think highly of himself at all) but (as it followeth in the same verse) Soberly, or to sobriety. For indeed many are drunken, yea mad, or mad-drunke with high, that is, proud thoughts of themselves. Hence that of the same Apostle (Gal: 6.3.) If a man think himself to be something, when he is nothing, he deceiveth himself; he that thinks himself to be something, is he that hath proud thoughts of himself; and such a something, is a mere nothing, that is, is no such thing as he thinks himself to be; as is clear in the case of the Church of Laodicea (Rev: 3.16.) Hence Secondly, Pride springs from an opinion that what we have is better than indeed it is; the proud man thinks all his silver gold, and his brass silver. We speak proverbially of such, All their geese are swans; they always over-rate their own commodities. Thirdly, Pride springs from this false opinion, that what we have, we have it from ourselves, or that 'tis of our own getting. The Apostles Pride-confounding question, is, (1 Cor: 4.7.) What hast thou that thou hast not received? As if he had said, the true reason why men boast, or the ground of all their proud boasting is this, they think not themselves beholding to any for what they have; all is of themselves, or by a selfe-improvement; they have somewhat (they imagine) which they have not received. Fourthly, The proud man thinks what he hath, he alone hath it; at least, that he hath it in a greater measure than any other. He is the Cedar, others are but shrubs. He is the Giant, others are but dwarves. Only the humble attain that rule (Rom: 12.10.) In honour preferring one another: as also that (Phil: 2.3.) In lowliness of mind, let each esteem other better than himself. Fifthly, Pride riseth from this thought, that what we have, we shall always have. Holy David began to be blown up with pride, as soon as ever he said in his prosperity, I shall never be moved. Babylon glorified herself, having said in her heart, I sit a Queen, and am no widow, and shall see no sorrow, (Revel: 18.7.) Secondly, In that God is here said to hid pride from man; Observe. Pride is a very vile and most odious sin. If God hid it from man's eyes, then surely God himself is of purer eyes then to behold it, and be pleased. (Psal: 138.6.) The Lord knoweth the proud afar off; He that meets a spectacle or person which he cannot endure to look upon, avoids it, or turns from it while he is yet afar off; whereas if the object be delightful, he draweth near, and comes as close as he can; when therefore 'tis said, the Lord knoweth a proud man afar off, it shows his disdain of him, He will scarce touch him with a pair of tongs, (as we say) he cannot abide to come near him. He knows well enough how vile he is even at the greatest distance. Pride is the first of those seven things which are an abomination to the Lord, (Prov: 6.17.) And how abominable a thing pride is, may appear further by these six Considerations. First, The folly and irrationality of pride, renders it odious to God; nothing is more odious to a wise man then folly, how odious then is pride to the most wise God When Paul did any thing which had but a show of pride in it, though he did it only upon Constraint, yet he calls himself fool for doing it (2 Cor: 12.11.) I am become a fool in glorying, ye have compelled me. Doth not this intimate, that in Paul's opinion, all proud selfe-gloriers and boasters are fools, that is, such as act below common sense or reason. In the Hebrew language, the same word that signifies boasting and pride, signifies folly and foolishness. The empty vessel yields the greatest sound; and they that make so great a noise of themselves, are usually nothing else but a Great noise themselves, at least they avoidable raise suspicion of themselves, that they are but empty vessels, or shallow rivers. This was Solomon's conclusion (Pro: 25.27.) For men to search their own glory is no glory; that is, a man obscures himself by selfe-glorying. How foolish, how irrational a thing is it for any man to glory proudly, when as by doing so he obscures that which is the chiefest glory of man as man, his reason; and seems to put himself to the question, whether he be a reasonable creature yea or no. Secondly, Pride is more abominable, because it is not only the folly of man, but a robbery of God; nothing robs God of his honour so much as pride. It is said of Jesus Christ (Phil: 2.6.) He thought it no robbery to be equal with God; He did not wrong God in making himself his equal, himself being God. But if men will match themselves with God, or are lifted up in their spirits, (as proud men are beyond the line of man) this is a robbery of God. Whatsoever we take to ourselves more than is due, we take from God, yea we steal from God. They who forget God the author and fountain of all they have, and take glory to themselves, commit the worst kind of robbery, and are the most dangerous Thiefs. (Isa: 42.8.) My glory will I not give to another; therefore if any take glory to themselves (as (I say again) all proud men do) 'tis stealing, and 'tis not only (as I may say) picking of his pocket, but the breaking open of his Treasury, of his Cabinet, to carry away the chief Jewel of his Crown, so is his glory (Rom: 11.36.) All is from him, therefore all must be to him; all is from the father of light, therefore what light, what gifts, what strength soever we have, it must return to him in praises, and in the glorifying of his name; we may not deck or adorn our own name with it, nor put our name upon it? How much soever we have we have received, it is from the Lord; therefore 'tis extremely sinful and sacrilegious to take or keep it to ourselves. And as whatsoever good we have we have it of God, so whatsoever good we have done, we have had light and strength from God to do it; natural yea spiritual strength, not only the first power of acting, but all subsequent actings of that power are from God; therefore to have secret liftings up of spirit, in our own actings, is to rob God (Psal: 51.15.) Open thou my lips, and my mouth shall show forth thy praise, said David; As if he had said, Lord if thou wilt open my lips, and help me to speak as I ought, I will not show forth my own praise, nor boast of what I have either spoken or done, but I will show forth thy praise; because the opening of the lips is from thee. Thirdly, It is an abomination to be proud; for whatsoever any man hath done, or how good soever any man is, he is no better than he should be, and hath done no more than was his duty to do; he hath done but his duty to God, and his duty to man, when he hath done his best, he hath done no more; every man is bound to do the good that he doth, how much soever it be that he doth; therefore it is both an ignoble and an abominable thing for any man to boast of what he hath done. Fourthly, Is it abominable to boast of what we have done, seeing how much soever we have done, it will appear upon a right and due account, that we have done less than we ought, and are much short of our duty, (Luke 17.10.) When ye shall have done all those things which are commanded you, say, we are unprofitable servants, and have done but that which was our duty to do. We can do nothing but what is our duty, but all we do is not the one half of our whole duty, and shall we glory as if we had obliged God by doing more than all! Fifthly, It is an odious thing for any man to be proud of what he hath done, for God might have done it by another if he pleased. No man is necessary to God, as if his work could not be done unless such a one do it. He hath choice of instruments, and is able to fit those for his business who are most unfit of themselves. It is matter of thankfulness that God will call and use us to do him any service, and enable us to do it; God could have put his talon into another man's hand; the riches, the power, the wisdom, the learning, the parts which thou actest by, he could have put it into other hands; he can make the dumb to speak, as well as the greatest speaker; He can make an Idiot, a Dunce, knowing and learned, as well as the most knowing among the learned. Therefore the learned, the eloquent, have no reason to be proud, but much to be thankful; He can make the weakest to do as much as the strongest; therefore the strongest have no reason to be proud, but much to be thankful; He can raise Children to Abraham out of the stones of the street; therefore the Jews must not be proud, or think that God is beholding to them for being his people; He can ordain strength and his own praise out of the mouths of babes and sucklings (Psal: 8.2. Math: 21, 16.) therefore the wise and prudent have no reason to be proud, but much to be thankful. O remember, It is of God's vouchsafement not of our desert, that we are admitted to his service. Lastly, Pride must needs be an odious thing, and that which God greatly abhors, because it quite crosseth the design of God in the Gospel; which is to keep the creature humble and low, that he himself alone may be exalted; He will not bear it that any flesh should glory in his presence; He that glorieth, let him glory in the Lord (1 Cor: 1.29, 31.) God will have his end upon all flesh, and therefore he will dreadfully glorify himself upon those, who proudly glory in themselves. Further, The word by which man is expressed, from whom God hides pride signifying (as was showed) a strong mighty man, the most accomplished and best furnished man. Observe, Thirdly. Great men, wise men, rich men, are very subject to and often carried away by pride. God therefore hides pride from them, because they lie so open to the assaults of pride; our rising is oftentimes an occasion of our falling. And that which God gives man for his good, proves (by reason of this corruption mostly) his snare. One of the Ancients speaking of Pride, saith 'tis the greatest sin for four reasons. First, In the antiquity of it, because it was the first sin, the devil's sin, before man sinned; that sin which he first dropped into man to make him fall, was the sin by which himself fell; he would be higher, and more than he was, and he provoked man to be so too. 'Tis disputed what was the original of original sin, and the doubt lieth between two, whether unbelief or pride had the precedency in man's fall, (a question much like that, whether faith or repentance hath the precedency in his rising) I shall only state it thus; that which appeared first was unbelief; the woman put a peradventure upon the threatening of God in case of eating the forbidden fruit. But certainly pride was Contemporary with unbelief; man would needs lift up himself beyond the state he had, and so fell from and lost that estate. Secondly, Saith he, Pride is productive of many other sins, 'tis a fountain sin, a root sin, it nourisheth, nurseth, and bringeth up many other sins; no man knoweth what sin may be next when pride is first. Thirdly, The greatness of the sin of pride may be argued from the overspreading of it; pride hath infected many mortally; and who can say his heart is free from this plague, though possibly it be not the plague (or special master sin) of his heart? Pride is an Epidemical disease, all labour under this sickness, and this sickness hath got the mastery over many. His fourth reason is that of the text and point; Pride is a great wickedness, because usually it infects great men. They that are great in power, great in gifts, great in learning, great in any thing, are sure to be assaulted if not blemished and blasted with this sin, insomuch that it had been better for many to have been fools, then learned, low then high, mean then great, poor then rich in this world. There is a temptation in power, in greatness, in riches, in knowledge, in gifts, in the best things, to make the mind swell, and the man that is stored with them proud. Pride is (as I may say) of a very high extraction, it was conceived in and borne by the now Apostate Angels, whose place, first estate (or principality, as we put in the Margin of the Epistle of Judas v. 6.) was aloft in heaven. Angels were the nearest servants and attendants upon God himself, who calleth heaven the habitation of his holiness, and of his glory; And surely the habitation which the Apostle Judas in the same verse saith the Angels left, (and he calls it their own, that is, that which was allotted and allowed them by God as their portion, this habitation, I say,) must needs be a very high and excellent one, as themselves by nature were in the highest classis or form of creatures. Now as pride began from and had its birth in these high and noble spirits (which gave one occasion (though it be as hellish a lust as any in hell) to call it Heavenly by Nation) so the higher men are (who at highest are but dust) the more doth pride haunt them, and insinuate itself to get a dwelling of seat in them, Quia natione coelestis sublim●um animos inhabitat. Hugo. as the most proper and congenial subjects which it can find here on earth itself, with those of whom it first took possession and whom it made its first habitation, being for ever cast down from heaven. Pride having once dwell in those who were so high, loves still to dwell or take up its lodging (at least) in those, who upon any reference whether to natural, civil, or spiritual things, are called and reputed Highest. Observe; Fourthly. God by various means, even by all sorts of means, gives check to the pride of man, he speaketh once, yea twice to man in a dream, in a vision of the night, that he may hid pride from man. Pride is a sin which God prosecutes both night and day; if speaking by day doth not mortify it, speaking in the night by dreams shall. Nabuchadnezzar was full of pride, and God humbled him by a dream, and brought down the haughtiness of his heart by a vision of the night. This great Monarch of the world was so full of pride that he boasted it out (Dan: 4.30.) Is not this great Babylon that I have built for the house of the kingdom, and by the might of my power, and for the honour of my Majesty? Now while he spoke thus walking in the Palace of the kingdom of Babylon, there fell a voice from heaven, saying, O King Nabuchadnezzar, to thee it is spoken, The kingdom is departed from thee, etc. And they shall drive thee from among men, And thy dwelling (who hast thought thyself more than man) shall be with the beasts of the field. The effect of this voice Nabuchadnezzar had in a dream, as appears by daniel's interpretation of it in the former part of the Chapter. God shown him in that dream what his condition should be, and he executed it upon him to the full, to pull down his pride; That, he at last might know that the most High ruleth the Kingdoms of men, and giveth them to whomsoever he will. Whereas then he thought that he alone ruled the world, and could give kingdoms to whom he would. How wonderfully did God oppose the pride of Paul's spirit, he could not favour pride, no not in that eminent Apostle, Lest through the abundance of revelations he should he exalted above measure, there was given him a thorn in the flesh, the messenger of Satan to buffet him, (2 Cor: 12.7.) that is, God used extraordinary means to humble him. As here God is said to humble by visions, so there Paul being endangered to pride by receiving visions, God found a strange way to humble him, even by the bufferings of the messenger of Satan, who is the Prince of pride, and as (God speaketh of the Leviathan at the 42d Chapter of this book, v. 34.) a king over all the children of pride. God doth so much resist pride, that he cannot but resist the proud (James 4, 6.) and scorn the scorners, (Pro: 3.34.) yea he hath told us of a day (Isa: 2.11.) wherein the lofty looks of man shall be humbled, and the haughtiness of men shall be bowed down: and the Lord alone shall be exalted in that day. There are four special pride subduing Considerations. First, They who are proud of what they have, are like to have no more, When the Apostle had said (James 4.6.) He resisteth the proud (he presently adds) but giveth more grace to the humble. As if he had said, Though the Lord hath given proud men much (for 'tis some gift of God, and usually a great one of which men grow proud) yet he will now stop his hand and give them no more. The Lord gives to them who are humble and praise him, not to those who are proud and praise themselves. Secondly, Not only doth the Lord stop his hand from giving more to those who are proud, but often makes an act of revocation and takes away that which he hath already given. As he who Idly puts his talon into a napkin, so he who vainly and vaingloriously shows it, is in danger of having it taken away from him. It is as sinful to show our talon proudly, as to hid it negligently. Nabuchadnezzar boasted proudly of his kingdom, and presently it was said to him, The kingdom is departed from thee. Hezekiah boasted of his treasure (Isa: 39.6.) and by and by the Lord told him, his treasure should be taken away, (though not immediately from him, yet from his posterity) and carried to Babylon. 'Tis so in spirituals, when we proudly show our treasure, the treasures of our knowledge, or other gifts and attainments, the Lord many times, in judgement, sends them into captivity, takes them from us, and strips us naked of that clothing and adorning whereof we are proud. Thirdly, If God doth not take all away, yet what remains is withered and blasted, it dries up and comes to little; if it be not quite removed, yet it appears no more in its former beauty and lustre. When God with rebukes correcteth man for (this) iniquity, he maketh his beauty (the beauty of his parts and gifts, yea of his graces) to consume away (as David expresseth it, Psal: 39.11.) like a moth. O what a dryness, and so a decayedness falls upon that soul from whom the soaking dews and drops, the sweet influences of heaven are restrained! And surely if they are restrained from any, they are from proud men; No marvel then, if others see and they feel their witherings, and even sensible declinings every day. Fourthly, Suppose the gifts and parts of a proud man continue florid and appear still acting in their former strength, vigour, and beauty, yet God sends a secret curse upon them, and though he doth not whither them, yet he doth not delight in them, not give them any acceptation. The best things how long soever continued to proud men, are no longer blessings to them; yea it had been good for them, that either they had never had them, or that they had been soon taken away. That as one said falsely of the life of man in general, Optimum est non nasci proximum cito mori. but truly of wicked men; It had been best for them not to have been borne, and their next best would be to die quickly. So I may say in this case of proud men; It had been best for them they never had received any eminent gifts from God, and their next best would be to have them quickly taken away; For as wicked men in General (if they die unconverted) the longer they live, the worse they live, and every day by adding new heaps of sin, heap up further wrath against the day of wrath; So proud men in special, the longer they have and hold their gifts, their riches, their honours, their powers, do but abuse them the more, to the increase of their sin here, and (without repentance) shame hereafter. And therefore to shut up this observation, and the exposition of this verse, I shall only give some few directions or counsels for the cure of this soule-sickness pride, or for the pricking of a pride-swollen heart, that so the wind, that noxious wind of ostentation, by which proud men are vainly puffed up in their fleshly minds, may be let out and voided. First, Let the proud man consider what he is; Some have asked blasphemously, What is the Almighty? as we saw at the 21th Chapter of this Book: But it may well enough be asked, What is man that the Almighty should be mindful of him (Psal: 144.3, 4.) and may we not much more question again, What is man that he should be so mindful of himself? David, a great king said to the Lord (2 Sam: 7.18.) Who am I, O Lord God, and what is my house, that thou hast brought me hitherto? Thus every man should say to himself, or put the question to his own soul; Who am I? or what am I, that I should have a proud thought? All men indeed differ in some things, and some differ in very many things. Men of high degree, and men of low degree differ, men of knowledge and ignorance differ, learned and unlearned men differ. And it is not only, as I may say, a piece of heraldry, but a piece of divinity to keep up the differences of men. Yet what is any man, whether high or low, knowing or ignorant, learned or urlearned, that he should be proud? they all agree in this, they are all dust and ashes, they are all but as a shadow, or a vapour, they are all as grass, or as a flower of the field, and at their best estate (in the very height of their excellency) they are altogether vanity. How much soever men differ in other things, yet in this they all agree, or are all alike in this, they are all vanity. Then what is man that he should be proud? shall dust and ashes, shall a passing shadow, or a disappearing vapour, shall withering grass, or fading flowers, shall vanity itself be proud? The best of men at their best, are the worst of all these, why then should any man be proud? Yea I may put the question further, How can any man be proud, who knoweth what man is? and acknowledgeth himself to be but a man. I will add yet further in this questioning way, How can any man be proud who knoweth himself to be (which is a more humbling consideration, than any of or then all the former) a sinful man! We ought always to be humbled for sin, and shall we who are at all times sinning, be proud at any time? Secondly, To cure pride of spirit, Consider what ever man is (as to this world) he cannot be long what he is. He that is high in the world, cannot be long in his worldly heights. He that is rich in the world, cannot be long enjoy his worldly riches; yea knowledge vanisheth; all such kind of knowledge, learning and skill as men now have, is a mere vanishing thing; man, in his highest perfections, is very mutable, and the higher he is, the more mutable he is; what hath he then to be proud of? We have some changes every day, and when a few days are past, we shall come to our great change; our change by death is but a few days off, for the utmost of our days are but few. As man is not to be accounted of by others, so not by himself, because his breath is in his nostrils, and he may quickly perish (Isa: 2.22.) Shall perishing things be proud things? Shall they be lifted up with what they have, who (as to this world) have so little being, that they can scarcely be said to be. By this argument all men are called off from trusting those that are highest in this world (Psal: 146.3.) Their breath goeth forth. And we have the same argument, not to be high in our own thoughts, because our breath goeth forth, and there is an end of us. Thirdly, Consider all those things which are as fuel and occasions of pride in man, even for those man must shortly give an account. And surely he who remembers that whatsoever he hath, be it riches, strength, honour, parts, knowledge, or learning, he must come to a reckoning for it, that man will not over-reckon himself so much for it, as to be proud of it. The Apostle concludes, So then every man must give an account of himself to God, (Rom: 14.12.) That is, of all his receipts, and of all his expenses, what hath been bestowed upon him, and how he hath improved what hath been bestowed. He must give an account of himself in his natural capacity as a man; and he must give account of himself in his civil capacity, as a rich or great man; and he must give account of himself in his spiritual capacity, as he hath enjoyed means to make him gracious, or to grow in grace. He must give an account of himself about all the good things he hath received, what good he hath done with them, either to himself or others. He that is serious upon such a meditation as this, shall find two effects of it; First, it will keep him very busy, and free him from Idleness; Secondly, it will keep him very humble and free him from pride. Who can glory vainly in his Stewardship (for all we have is put into our hands as Stewards, who, I say, can glory vainly in his Stewardship) that always hears this voice sounding in his ears, Come give an account of thy stewardship, for thou mayest be no longer Steward. O how ill an account will they make when they are asked, what they have done with their riches? who must answer, We have been proud of them; who being asked, what have you done with your honour, must answer, we have been proud of it; who being asked, what have you done with your knowledge? must answer, we have been proud of it. These will be sad answers in the day of account, yet proud men (whatsoever they have done with their receipts) must make this answer, what other answer soever they make. Fourthly, Consider that the more any one hath received (and it is the degree upon which pride riseth the more, I say the more any one hath received) in any kind whatsoever, the stricter will his account be; for the account will be proportionable to what the receipt is. (Luke 12.48.) To whom soever much is given, of him shall be much required, and to whom men have committed much, of him they will ask the more; where much is sown, there God looks to reap much. He looketh not only for improving, but for suitable, for proportionable improvement. If he that had received five talents (Math: 25.) had brought only two talents more, and so made his five seven, this had not been proportionable; or if he that had received two, had made them three, this had not been proportionable; but he that received five, brought ten; and he that received two, brought four; This account was proportionable to the receipt; and therefore to these their Lord said, Well done good and faithful servants. God looks for doubling, (as I may say) that we should make his five ten, his two four. Therefore why should any man be proud of what he hath received, seeing the more he hath received, the more great and stricter will his account be. Fifthly, That pride may be cured and hid from your eyes, I advise, That in the midst of your fullness, you would think of your emptiness, and in the midst of your perfections, of your deficiencies; think how much, and in how many things you are wanting, when any thought of pride ariseth concerning what you enjoy, or wherein you abound. He that thinks how much he is wanting, will not be proud how much soever be aboundeth; and indeed our want being a great deal more than our aboundings, and our imperfections then our perfections, should be to us greater matter of humbling, than our abounding or perfections can be an occasion of pride. To clear this further, Consider your deficiencies two ways; First, in yourselves; consider how low you are in knowledge, how low in grace, how low in duty; remember that there is a great deal of darkness in the best of your light, a great deal of water in the best of your wine, and a great deal of dross in the purest of your silver; remember these weaknesses in yourselves, and then say as blessed Paul (Phil: 5.22.) I count not that I have already attained; that is, that I have attained perfection, I am very much behind, very much below my duty, I am below what I might be and have attained to, both in the light of knowledge, and in the strength of grace. I am below what I might be attained to, both as to zeal for, and as to faith in God. O how many are our deficiencies when we have profited most! Secondly, Consider your deficiencies in reference to others; The Apostle saith (2 Cor: 10.12.) They who compare themselves with themselves are not wise. The reason why many think themselves over-wise, is, because they do not (as they ought) compare themselves with others, or if they compare themselves with others, they compare themselves only with those that are below, not with those who are above themselves. They who compare themselves with themselves, or with those only who are below themselves, are not wise, though they think themselves very wise. If we would compare ourselves with other men, who are above us, it would mightily keep down the pride of our spirits; for who is there but might see more in some, yea in many others then in himself? Now, as it is an excellent means to keep the soul from murmuring and discontent, to consider that many others are below us; so it is an excellent means to keep us from pride, to consider that many others are above us; so much above us, that our knowledge is but ignorance to their knowledge, our strength weakness, our faith unbelief, our patience unquitenesse of spirit, our very fruitfulness barrenness compared with theirs; or to speak allusively, that our fat kine are but lean to the fat ones of others, and our full ears but withered looked upon with their full ears. And as it is a good means to keep the soul humble or to cure it of pride, to compare ourselves with men who are much above us, so especially, if we would but remember how much God is above us in comparison of whom all our fullness is indeed emptiness, our strength weakness, our riches poverty, and our light darkness. And therefore when Job (Chap: 42.) began to compare himself with God, and to set God before him, than he was in the dust presently; though he spoke over-valuingly of himself sometime, yet when once he came to set himself before God, then saith he, I have spoken once, but I will speak no more; I abhor myself, and repent in dust and ashes. And when the Prophet Isaiah saw the Lord in his Glory, and compared himself with him, he cried out, I am undone, I am a man of polluted lips; all his graces, and all his gifts vanished into nothing, when he considered the Lord before whom he stood. Thus we may keep down pride by considering our deficiencies, and comparing ourselves with others who are above us, especially by comparing ourselves with God, to whom we are not so much as a drop of the bucket to the whole Ocean, nor the dust of the balance to the body of the whole earth. Sixthly, For the hideing and keeping down of pride, often reflect upon your own sinfulness; our defects in good may keep our hearts low, but our abundance of sinful evils may keep them much lower. While we consider sin in a twofold notion, how should it humble us? First, as dwelling or abiding in us; Secondly, as acted and brought forth by us in either of these ways; look on sin, and the heart must needs come down; thus poison may expel poison, the remembrance of sin abiding in us and acted by us, may be a stop to the further acting, as of all other sins, so especially of this sin, pride. Seventhly, Let us be much in the meditation of Christ humbling and abasing himself for us. What can kill pride, if the humblings of Christ do not? O how may we school and catechise our proud souls with the remembrances of Christ in his abasements! What! an humble Christ, and a proud Christian! an humble Master, and a proud Disciple! did Christ empty himself and make himself of no reputation, and shall we who are but emptiness be lifted up with a reputation of ourselves, or with the reputation which others have of us; did he abase himself to the form of a servant, and shall we lift up ourselves, as if we reigned as Kings! he humbled himself and became obedient to death, even the death of the Cross; and what have we to glory in but the Cross of our Lord Jesus Christ (Gal: 6.14.) if we have any thing to be proud of, 'tis the Cross of Christ, God forbidden (saith Paul) that I should glory (or rejoice and triumph) save in the Cross of our Lord Jesus Christ, whereby I am crucified to the world, and the world to me. Think often and much of the humblings of Christ, and then you will think of yourselves as mere nothings. This is the most effectual means, through the Spirit, to bring down the swell of our hearts, and to hid pride from man. Thus much of the second design of Christ in speaking to man in dreams and visions of the night; the third followeth. Vers. 18. He keepeth back his soul from the pit, and his life from perishing by the sword. This verse holds out another gracious intendment of God, in revealing himself to man by dreams and visions of the night. He doth it thereby to give man warning and wisdom to prevent and escape that destruction which is ready to fall upon him. He keepeth back his soul from the pit. Some refer this He to man himself, that is, when God hideth pride from man, than man keepeth his soul from the pit, that is, thereby man is both admonished and instructed how to keep his soul from the pit. They who avoid the mountains and precipices of pride, are most assured of escaping a downfall into perdition. Solomon tells us (Prov: 16.18.) Pride goeth before destruction, and a high mind before a fall; such a fall as Elihu here speaks of, falling into the pit; therefore turning from pride is the escaping of the pit. But rather (as most Interpreters) the relative (He) refers to God himself, who both gins and perfects this great work of Grace; As he speaketh with a purpose to withdraw man from his purpose, etc. so he having effectually withdrawn him from it, and hid pride from him, he thereby humbleth him in the dust of repentance, and so keepeth back his soul from the pit. The word rendered, keepeth back, notes a threefold keeping back; First, by force, as a man holds another from falling into a pit, or running into danger; he holds him whether he will or no. Secondly, there is a holding or keeping back by persuasion or entreaties, by seasonable advice and counsel; so Abigail kept David from shedding blood (1 Sam: 25.) Thirdly, there is a holding or keeping back by authority, when a Command or an injunction forbids a man from going on, and so stops his proceeding. Thus we see there is a keeping back, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ita prohibere significat ut cum do initio dicitur prohibetur, no quid omnino à principio fiat: quod propriè inhibere dicitur: hic autem non ad initium refertur, sed ad jam caeptum, quasi jam esset homo in via ad exitium nisi deus eum monuisset. Coc: either by outward force, or by counsel, or by command. And there is a keeping back according to any of these three notions, two ways. First, such a keeping back, as hinders the very attempt, such a keeping back, as stops the first motions, or step into an undertaking. Secondly, there is a keeping back when a man is deeply engaged in an undertaking, when he is gone on and is near the journey's end of his own purpose. Thus David was kept back from destroying Nabal when he was far advanced in that enterprise; and Abimeleck was kept back from taking Sarah Abraham's wife when the matter had made a very great progress in his spirit. Both these ways we may understand it here, though chiefly, I conceive, in the latter. Sometimes God keepeth man, either by his power, or by persuasions and commands sent to him, from setting so much as one foot forward in any sinful way leading to the pit; yet often he suffers him to go on a great way, and when he is advanced far towards, yea is near, very near to the pits brink, even ready to drop into it, then, than the Lord graciously keeps his soul from falling into it. This word is used ●in the negative twice to set forth the high commendation of Abraham (Gen. 22.12.16.) When God had commanded Abraham to offer his Son, and he was so ready to do it, that presently God tells him, Now I know thou fearest God, seeing thou hast not withheld (or kept back) thy son, thine only son from me. Abraham might have had many reasonings within himself to keep back and withhold his Son from being a Sacrifice, but, saith the Lord, thou hast not withheld or kept him back; There the word is used in the negative, as also upon the same occasion at the 16 verse of the same Chapter. And so by Job (Chap. 7.11.) Therefore I will not refrain (or keep back) my mouth. It is as hard a matter to keep back, or hold the mouth in, as it is to keep back a headstrong horse with a bridle. Therefore the Holy Ghost useth that Metaphor (Psal. 39.1.) But saith Job, I will not refrain my mouth, I will not keep it back, let it take its course, I will speak in the bitterness of my spirit. The word imports powerful acting, take it either in the negative or affirmative. When the tongue is kept back, 'tis done by a mighty power of grace, and O how great as well as gracious is that power, which the Lord putteth forth to keep back a poor soul that is going, going apace too, from falling into the pit. He keepeth back His soul from the pit. But doth the soul fall into the pit? I answer, first, The soul is often in Scripture (by a Synecdoche) put for the whole man; He keepeth back his soul, that is, he keepeth him from the pit; secondly, possibly 'tis said, he keepeth his soul from the pit, to teach us that man by running on in sin, ruins his best part, it is not only his body, and his skin that he destroyeth by sin, but his very soul. 'Tis a mercy that God telleth us aforehand the worst of that danger, and the greatness of the hazard, or how great a matter we venture upon evil ways and works. He keepeth back his soul from the pit. What pit? The word is rendered variously. First thus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 foveat, corruptio, mors. he keeps back his soul from corruption. Eruens animam ejus a corruption. Vulg. The word is used for corrupting by sin (Gen. 6.12.) And God locked-upon the earth, and behold it was corrupt: for all flesh had corrupted his way upon the earth; that is, all men were grown wicked and stark naught. In the very next verse (vers. 13.) The same word is used to denote corrupting by punishment due to sin; Behold I will destroy (or corrupt) them with the earth; that is, I will destroy the face of the earth, or deface the beauty of the earth, and I will also destroy all men from off the face of the earth. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Sept. Prohibebit animam ejus a fovea. Targ. Secondly, the Septuagint render, He spares his soul from death. Thirdly, the Caldee Paraphrase (as we) He prohibits his soul from the pit; these three, corruption, death, and the pit are of near alliance; and the same word in the Hebrew tongue signifieth corruption, the pit, and death, The pit (or grave) is the place of corruption and the seat or house of death. We find the pit and destruction put together (Psal. 55.23.) they shall go to the pit of destruction; So then the same word may well serve to signify a pit, corruption and death; because in the pit dead bodies or carcases putrify and corrupt. Yet David prophesying of Christ speaks his assurance of escaping corruption, Videre foveam est amplius quam sepeliri, nimirum ut is demum perfectè dicatur videre foveam, non qui ad tempus est, in fovea, sed qui ejus vim corruptricem experitur, sive videt corruptionem in ea; videre enim est sentire sive pati aliquid. Coc. though not the pit or grave. (Psal. 16.10.) Thou wilt not suffer thy holy one to see corruption, or the pit. It is this word; that is, thou wilt not suffer him to corrupt in the pit of the grave; though being dead was buried and laid in the pit, yet he did not see corruption in the pit. That is, corruption had no power, no mastery over him; for he loosed the bonds of death (it being impossible that he should be held by them) the third day, yea with the first of that day, or as soon as it might be truly said that it was the third day; Christ was buried in the latter part of the sixth day of the week, and arose early the first day of the week, even when it did but begin to dawn towards the first day of the week. (Math. 28.1.) And therefore seeing as naturalists (according to Scripture evidence, Joh. 11.39.) testify corruption doth not naturally take hold of the body till the fourth day after death. The dead body of Christ was altogether free from corruption, or Christ (as was fore-shewed by David in the Psalm) saw no corruption. Further, this word pit, is taken not only for death, the grave, and corruption; but for those contrivances and plots which are made and laid for any man's death or destruction. Thus David said of his malicious and subtle enemies (Ps. 7.5. Fovea denotat omnia vitae discrimina. Pin. ) Into the pit which they have digged, themselves are fallen; that is, they are taken in their own plots; Those words of the Psalmist are an allusion to Hunters or Fowlers who make pits to ensnare birds or beasts; we must not imagine that there were pits literally made for David, but the pit was a plot or a contrivance to do him mischief, and he blessed God that as himself had escaped that mischief, so that the mischief-plotters and contrivers were taken with it themselves. We have David speaking again under the same metaphor (Ps. 9.15.) The Heathen are sunk down in the pit that they made. And (Psal. 35.7.) Without cause they have hid for me their net in a pit, which without cause have they digged for my soul; that is, they have laid a plot to undo and destroy me. And if we take pit in this sense it may hold well enough with the scope of the Text; for what is the pit, into which pride and evil purposes thrust sinful man, but that mischief and misery which Satan is continually plotting against him? And from this mischievous plot it is that God delivereth man, while 'tis said by Elihu, he keepeth back His soul from the pit. Some expound the word soul in this former part of the verse, in opposition to life in the latter part of it, and his life from perishing by the sword. Soul and life are sometimes taken promiscuously, or indifferently for the same thing; yet there is a very great difference between soul and life; the life is nothing else but the union between soul and body; but the soul is a spiritual substance distinct from the body while remaining in it, and subsisting itself alone when separate from it. That bond or knot which ties soul and body together, is, properly, that which Elihu speaks of in the next words. And his life As God keeps back his soul from everlasting destruction, so his life from temporal destruction. Though the soul be most preciova, yet life is very precious; skin for skin, yea all that a man hath will he give for his life (Chap. 2.5.) 'Tis therefore no small mercy for God to keep back a man's life From perishing by the sword. The sword is put sometime for war, that being the principal instrument of war; some insist much on that sense here, as if the words contained a promise of being kept from perishing by the sword of an open enemy. But the sword is here rather put for any kind or for all kinds of hurtful evils; what ever doth afflict, vex, or destroy may be called the sword. Nomen gladii hoc in loco generalitèr denotare puto, quicquid pungit, percutit, torquet cruciat vel affilgit. Bold. The text strictly in the letter is thus rendered, and his life from passing by or through the sword, we say, from perishing by the sword; which passing by the sword is not to escape the sword, but to fall by the sword, Thus 'tis said of that idolatrous King Ahaz (2 Kings 16.3.) He caused his sons to pass through the fire, the meaning is not that he delivered them out of the fire, but consumed them in the fire; for he made them pass through the fire to Molech, which was a sacrificing of them to that abominable idol. It is also said (2 Sam. ●2. 31.) when David took Rabath and destroyed the Ammonites, he made them pass through the brick-kilne, not to save them, but to consume them. Some conceive that this brick-kilne through which David made those captive Ammonites to pass was the fire or furnace of Molech, that infamous Idol of the Ammonites (with whose bloody and most cruel devotions the apostatising Jew's or people of God, were in after times ensnared) And if so, than they might see God turning their sin into their punishment; and declaring his fiery wrath against them in that, by which they had declared their foolish and abominable zeal. But that which I quote their punishment for, is only the form of its expression; He made them pass through the brick-kilne; Transire in gladium est idem quod incidere in manus et tela hostium, et cadere in bello. Gladius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vocatur quasi missite telum. Drus. that is, perish in it. Thus here, and his soul from passing by the sword, is rightly translated from perishing by the sword. The word rendered sword signifies also any missive weapon, or weapon cast with the hand, especially a dart; so Mr. Broughton translates, and his life from going on the dart. The general sense of this verse is plainly this; The Lord withdraweth man from his purpose, and hides pride from man, that so he may in mercy preserve him from perishing both in body and soul, or that he may keep him not only from the first, but from the second death, which is the separation of the whole man from the blessed presence of God for ever. 'Tis a great favour to be kept from the pit where the body corrupts, or from the sword that wounds the flesh, but to be kept from that everlasting woe which shall overwhelm the wicked in that bottomless pit or lake of fire and brimstone, this is the highest favour of God to lost man. This is the pit, this the perishing from which (saith Elihu) the Lord keepeth back the soul and life of man. First, from the emphasis of the word, he keepeth back, importing, that God, as it were by strong hand or absolute authority and command, keepeth the soul of man from the pit. Note. Man is very forward to run upon his own ruin, even to run upon eternal ruin, if the Lord did not hold, stay, and stop him. Man would tumble into the pit, at the very next step, if God did not keep him. The way of man naturally is down to the pit, and all that he doth of his own self is for his own undoing: And as he is kept back from the pit, so (as the Apostle Peter hath it, 1 Epist. 1.5.) he is kept by the power of God, through faith unto salvation. Secondly, considering the season signified in the former verse, that when man is going upon an evil work, or walking in the pride of his heart, God is keeping him from the pit. Note. While man hath sinful purposes and pride in his heart, all that while he is going on to destruction, both temporal and eternal. Every step in sin is a step to misery, and the further any man proceedeth on in sin, the further he wanders from God; and the further he wanders from God, the nearer he comes to misery. As the further we go from the Sun, the nearer we are to the cold, and the further we go from the fountain, the nearer we are to drought; so they that hast to sin, hast to sorrow, yea to hell. Solomon saith of such, they love death. There is no man loves death under the notion of death, there is no beauty, no amiableness in death; but all they may be said to love death, who love sin, and live in it. Every motion towards sin, is a hasting into the arms and embraces of death, sinners woo and invite death and the grave, yea hell and destruction. Thirdly, note. The warnings and admonitions which God gives to sinful man, whether waking or sleeping are to keep him from perishing, to keep him from temporal, to keep him from eternal perishing. This is the great end of preaching the Gospel, the end also of pressing the terrors of the Law; both have this aim to keep man from perishing. When man is pressed to holiness, and when he is repressed from the ways of sin, 'tis that he may not perish for ever. God hath set up many ordinances, he hath employed many instruments to administer them; many thousands go up and down preaching to the world, and crying out to the sons of men, repent and believe, believe and repent; and why all this cry, but to keep souls from the pit, and their life from perishing by the sword? The Apostle Judas exhorts to save some with fear, and of others to have compassion, that is, terrify some that you may save them, make them afraid that they may not be damned; save them with fear, plucking them as it were out of the fire. Sinners are running into the fire, and do not perceive it; they are tumbling down to hell and consider it not; they must be pulled out of the fire, else they will burn in it for ever. The great business of the Gospel is to pull souls like firebrands out of the burning. Fourthly, note. They who turn from their evil purposes and the pride of their hearts, escape wrath, the pit, and the sword. The wages of sin is death, and well are they that escape, that miss such wages. If a sinner turn from his purpose, from his sinful way, if his pride be subdued and he emptied of himself, than his soul if kept from destruction, and his life from perishing by the sword. JOB. Chap. 33. Vers. 19, 20, 21, 22. He is chastened also with pain upon his bed, and the multitude of his bones with strong pain. So that his life abhorreth bread, and his soul dainty meat. His flesh is consumed away that it cannot be seen, and his bones that were not seen stick out. His soul draweth near unto the grave, and his life to the destroyer. THe context of these four verses, containeth a description of the second means, which the wisdom of God is pleased often to use for the humiliation of man, and for the discovery or revelation of his mind unto him. He speaketh in a dream, in a vision of the night, as was showed before, he speaketh also by pains and sicknesses, as is now to be considered. Vers. 19 He is chastened also with pain. That particle which we render also, gives the text an emphasis (He is chastened also) For it imports, that here is a further addition or supplement of means, whereby the Lord doth awaken sinners to attend and obey his voice. The subject of these four verses, is a sick man, or, the sickness of man. A sorrowful subject. And the sickness of man is set forth in these four verses, by four sad symptoms or effects. The first is pain, grievous pain, ver: 19 He is chastened also with pain upon his bed, and the multitude of his bones with strong pain. The second symptom of this sickness, is loss of appetite, and his nauceating all manner of food (v. 20.) So that his life abhorreth bread, and his soul dainty meat. The third symptom of his sickness is a general languishment or consumption all his body over (v. 21.) His flesh is consumed away that it cannot be seen, and his bones that were not seen stick out. The fourth and last symptom of this grievous sickness is fainting, swooning, or a readiness to expire and give up the ghost (v. 22.) His soul draweth near to the grave, and his life to the destroyer; That is, he is sick, and even sick to death. All these are special symptoms of a sick man, or of the sickness of man. I begin with the first. Vers. 19 He is chastened also with pain upon his bed. The word which we render to chasten, hath a twofold signification in Scripture. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a reguit reprehendit, corripuit verbis sive factis. First, to reprove or convince both by authority and reason (Lev: 19.17.) Thou shalt not hate thy brother in thy heart, thou shalt in any wise rebuke him; or, reproving thou shalt reprove him; that is, Thou shalt surely reprove him. And in that famous Prophecy concerning Christ (Isa: 11.4.) He shall reprove with equity; we put in the margin, He shall argue with equity, or convince by such reasons and arguments as shall carry the greatest equity in them. Thus when Christ had finished his Sermon on the mount, it is said (Math: 7.28, 29.) The people (his Auditors) were astonished at his doctrine, for he taught them as one having authority, and not as the Scribes. This Sermon carrying so great a reproof of the Scribes and Pharisees, both as to their life and doctrine throughout, may well be expounded as a fullfilling of that ancient prophecy; It being confessed in another place of the Gospel, even by the Officers that were sent to attach him (John 7.46.) Never man spoke like this man. The words of Christ had so much evidence, so much equity in them, that they who came to take and catch him, were taken and caught, if not to conversion, yet to such a conviction, by what he spoke, that they could not (though they highly displeased their Masters in saying so) but say, Never man spoke like this man; As if they had said, Surely, the man that speaks thus is more than a man. Secondly, The word often signifies to correct, which is also to instruct; correction is for instruction. chastening is the most real reproving. And so we render it, He is chastened. Man is instructed not only by speech and counsel, but by stripes and corrections. Thus David prayed (Psal: 6.1.) O Lord, rebuke me not in thine anger, neither chasten me in thy hot displeasure. The first word which we render rebuke, is that in the text; As if he had said, Lord do not rebuke me by angry afflictions, let me not find thee greatly displeased, and myself sorely chastened at once. He deprecates the same again, and how grievous the effects of such dispensations are, he showeth (Psal: 38.1.) Rebuke me not in thy wrath. (Psal: 39.11.) When thou with rebukes dost correct man for iniquity; (He means it not only of word-rebukes, but of hand-rebukes also, when thou with such doubled rebukes dost chasten man for iniquity) What then? The effects of it follow, even the staining of the glory of all flesh; Thou makest his beauty to consume away like a moth. And so some interpret that (Psal: 105.15.) He reproved Kings for their sakes? (speaking of his own people) the Lord did not only speak to those Kings, but made them feel his hand, for his people's sake. Abimelech felt his hand for Abraham's sake. And so did Pharaoh that hardhearted King in a whole decade of plagues for Israel's sake, whom he had oppressed and would not let go. We render the word in this second sense, for a rebuke by blows or by correction, which yet hath a language in it, and speaks with a loud voice to man. He is chastened with pain upon his bed. Pain is both the concomitant, and effect of sickness. The word noteth, First, the pain of the body, caused either by the violence of inward distempers, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doluit corpore vel animo. or from the outward stroke of a wound (Gen: 34.) When the sons of Jacob had prevailed with the Shechemites to receive Circumcision, It came to pass on the third day, when they were sore, or pained with the wound of it, Simeon and Levi came upon them (Gen: 34.25.) Secondly, the word signifieth as bodily pain caused any way, so pain of the mind, which is grief or sorrow (Psal: 69.29.) I am poor and sorrowful. Sorrow is always the effect of pain, either outward or inward, either of the flesh or spirit; yet the wounds of the spirit cause the greatest pain; for of that Solomon saith, (Pro: 18.14.) Who can bear it? The same Solomon (Pro: 14.13.) speaking of a wicked man in his highest jollity, saith, In laughter the heart is sorrowful. His conscience acheth (if he have an awakened conscience) even while he laugheth; and surely while the heart is sorrowful and pained, laughter yields little pleasure. We may take pain in this text in both senses, but specially in the former. The sick man is often pained in mind, but always in his body. He is chastened with pain Upon his bed. There he used to have rest, but being sick his bed becomes restless to him. To be upon the Bed, is a periphrasis of sickness; That of Christ (Luke 17.34.) There shall be two in one bed, the one shall be taken, and the other left, as it may be meant of any two Bedfellows (especially of husband and wife) in their health, so some take it principally of two in a sick bed; Grace takes hold of one and not of another upon a sick bed. I insist not upon that sense, though it be a probable and a profitable one. But surely to say, A man is chastened with pain upon his bed, implieth, the man to be in extraordinary pain; as to say, such a man keeps his bed, implieth, he hath more than an ordinary sickness, or that he is very sick. We have three expressions in our language gradually setting forth the sickness of a person; First, we say, he keeps his house. He that is not well doth not go abroad, sickness houseth him. Secondly, we say, he keeps his chamber; that's a further degree, when sickness hath brought a man up stairs, and shut him in his chamber, he is sick indeed. Thirdly, we say, such a man keeps his bed; The meaning of which every one understands to be, that he is dangerously or extremely sick. Thus when Elihu saith, He is chastened with pain upon his bed; we may conceive him so ill, that either he must not, or is not able to sit up. And Elihu in speaking thus, seems to have relation to what Job had said (Chap: 7.13.) When I said my bed shall comfort me, and my couch shall ease my complaint; Then thou scarest me with dreams, and terrifiest me through visions. As if he had said, O Job, thou indeed hast had recourse heretofore, to thy bed for refreshing and comfort, in silent meditations and soliloquies with God, but he terrified thee with dreams, and spoke to thee by scaring visions, to turn thee from thy purpose. And not only so, but finding thee deaf to those admonitions, or not regarding them, yea still continuing thy unquiet murmur, he hath now even made thee bedrid, or unable to rise from thy bed. Though Elihu spoke here in the third person, yet in all his speech he intended and pointed at, yea set forth and pointed out Jobs condition. He is chastened with pains upon his bed, And the multitude of his bones with strong pain. A man may have pain, yea many pains, yet no pain in his bones. Bones are to the body as beams and rafters, as posts and pillars are to a house. And when pain comes to the bones, when it shakes those posts and pillars, it must needs be a very strong pain. Satan said to God concerning Job, while he sought new trials for him, in the second Chapter of this Book (vers. 5.) Touch his bone and his flesh, and he will curse thee to thy face. And that he might be fully tried, the Lord suffered Satan to afflict him to the bone, nor did Satan leave a bone unafflicted; what Elihu spoke here of man in General, was true of him, The multitude of his bones were chastened with strong pain. To have any one bone in pain is an affliction, much more to have many bones pained and aching at once. But when the multitude of a man's bones, that is, all his bones are pained together, that's grievous. Multitude ossium dicitur pro omnibus ossibus quam mult● sunt. Coc: And such a man is the while as it were upon a rack. That by the multitude of bones here spoken of, we are to understand, not only many, or a great many of his bones, but all his bones, may appear from (Job 4.14.) where Eliphaz describing those terrible visions with which God sometime visited him, saith, A spirit passed before my face, the hair of my flesh stood up, etc. which made all my bones to shake. We put in the margin, The multitude of my bones. The multitude of his bones are all his bones, he hath not so much as one bone free. The whole system of his bones is as it were confounded and disjointed. The multitude of his bones is chastened with strong pain. The word pain, is not expressed in the latter part of the verse; the Hebrew is, The multitude of his bones with strong pain. Mr Broughton renders thus, And all his bones with a sore one. The word which we translate strong, signifieth two things; First, as we render, strength or might (Psal: 74.15.) Thou driedst up mighty rivers; God dried up the river Jordan for his people to pass through, yea and the red Sea. Secondly, the word signifieth perpetual lasting or continual. So some render that place in the Psalms, not strong or mighty rivers, but he dried up everlasting or perpetual rivers, such as had always run with a full stream, and were not like those deceitful brooks (spoken of in the 6th Chap: of this book (v. 15th) to which Job compared his Brethren) which in winter overflow the banks, but in summer, what time they wax warm, they vanish when it is hot, and are consumed out of their place. Now, in this place, I conceive, we may take the word in either sense, either for strong and great or chronical, and lasting pain. The man is so sick that he hath no good hours, no comfortable intermissions, his pain continueth. And because the word pain is not in the text, therefore it hath caused several renderings of these words, yet all meeting in the same sense. First, Some join the word strong to bone, or make it an epithet of the man's bones. Though the multitude of his bones be strong, that is, though he were once a strong man, sound and perfect all over, or as we say, sound wind and limb, not crazy, not having the least flaw in him, yet he is chastened all over with pain. In multitudine ossium ejus est fortis. i e. acris acerbus dolour. Secondly, Others thus, in the multitude of his bones, or, in all his bones there is a strong one, that is, a strong pain or grief seizeth and possesseth all his bones. Thirdly, Thus, The contention of his bones is strong; the word which signifieth a multitude, being alike in the letters with another which signifieth contention or strife, hath given occasion for this reading; that of David is near the same, There is no rest in my bones (Psal: 38.3. Legendo vocem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 et lis ossium ejus vehemens est. i e. dolour ossium ejus per quem cum ipso velut litigat. Pisc. Sunt ex Hebraeis qui 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 multitudo, quia per י scribatur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etsi legatur per ו exponunt pro contentione, quasi deus cumossibus ejus contendat. Merc: ) As if Elihu had said, the pain and anguish by which God doth contend with all his bones is strong, or God hath a strong controversy with his bones upon his sick bed. Lastly, The vulgar translates, He maketh all his bones to whither, decay, and rot. When there is a consumption or a withering among the bones, how intolerable is the pain! Broken bones cause the acutest pains, but decaying bones the most constant pain. Withering bones are opposed to fattened bones in that promise made to him that fasts spiritually, not carnally only in abstaining from flesh (Isa. 58.11.) The Lord will make fat thy bones; As if he had said, Do not fear that thou shalt pine by spiritual fasting, I will make fat thy bones. Which is true even in regard of that which is natural, the Lord reneweth bodily strength to those who humble themselves soul and body. The body shall not suffer in this service of the Lord, if the soul be truly afflicted in it. Yet when he saith, he will make fat thy bones, it respects especially their spiritual strength, that thrives best in a day of holy abstinence and fasting. Here, when 'tis said, their bones shall whither through pain, it notes the declining of the whole body, because as the bones are strong in themselves, so they are the strength and support of the whole outward man. When God smites the bones, than he shakes the pillars and rafters of our earthly house, and threatens the downfall of it. He is chastened with pain upon his bed, and the multitude of his bones with strong pain. Taking these words in connection with the former, where Elihu spoke of those dreams and visions by which God speaks to man, and supposing (as there he doth) that because the man is not well awakened by those dreams and visions from his security, therefore the Lord sendeth pain and sickness upon him, as a second means to humble him, and make him understand himself. Observe. They that will not be instructed by dreams, that is, by gentler means, shall be instructed by pains. They who will not take instruction, even in their sleep, shall be taught by that, which will keep them awake. Several Scriptures tell us of the Lords proceeding with man from words to blows. And if the Lord proceeds from dreams (which are warnings in sleep) to blows, if when he hath spoken to us in a dream, we harken not, he will chasten us with pain, even the multitude of our bones with strong pain. And then much more will he proceed from words to blows with them that are warned to awake, if they hear not and take warning. That's an awakening word to those who sleep waking (Psal: 7.12, 13.) If he turn not he will whet his sword: He bathe bend his bow and made it ready. If men will not return upon word-admonition and reproof, the Lord hath his arrows and his sword to reprove them with. Turn ye at my reproof, saith the Lord (Pro: 1.23.) I give you warning to turn, but if you do not, then (as presently it followeth) I will laugh at your calamity, and mock when your fear cometh. As you have seemed to mock at my counsels, so I will mock at your calamities, that is, I will show you no pity, as you have showed me no respect. Thus the Lord deals with proud rebellious man, who casts off his yoke, yea sometimes he deals very severely with his own people (for they may put him to it) if words will not serve their turn (words in sleep, and words when awake) they may expect blows next; and be made to feel the hand of God, because they have not understood or not obeyed his will. Secondly, From the manner of expression, He is chastened with pain upon his bed. The Spirit of God useth a word referring to instruction both by smiting and speaking, to show that there is a voice in the rod. Hence note. The chastisements of God upon us are our documents. When God sends sickness and grievous pains, he reproves sinners from Heaven and chides them for the errors of their lives. The chastenings of the Lord are speakings. He speaketh by his rods beyond all the eloquence of words (Mic. 6.9.) Hear ye the rod. The voice of God is in his rod; that speaks so loud from Heaven in many strokes, that the profanest sinners on earth are sometimes forced to hear and acknowledge it. As those Magicians were forced by the plain evidence of the fact to say (Ez. 8.19.) This is the finger of God; So they must say, This is the voice of God. He speaks to us, and speaks to purpose in these afflictions: The voice of God in affliction, exceeds all the rhetoric and persuasions of mortall-men. The cross is a school, in which they who are dull at hearing what God speaks to them in his word, are wonderfully quickened up by his rod. The words of the wise (saith Solomon) are goads. And surely these goads of affliction are pricking piercing words, for the promoting and putting on of a lazy soul in God's work. Job had desired God to speak with him, Elihu answers, Why dost thou desire more answers or directions from God? Hath not God spoken to thee in these sores and sicknesses, in these chastisements, with pain upon thy bed? Is God wanting to thy instruction? hath he not clearly told thee his mind and thy duty? hath he not written, yea engraven his will upon thy diseased flesh? What are the pains, the corruption, the consumption, the strange deformity, and sad transfiguration of thy body, but as so many voices of God, speaking and speaking aloud to thee, repent and humble thyself? Therefore attend, harken to and meditate upon the answers which he hath impressed or printed legibly upon thy head, face, and wrinkled forehead. Thou hast his answer his own way, therefore be satisfied, and do not stand desiring that God would answer thee after thy way, nor complaining because he doth not. And we may reply not only to obstinate sinners, but to many of the people of God, when they inquire what the mind of God is, or what he intends towards them. His providences give you many items and memorandums; which if you can spell out and read you may know his meaning. This lesson, the signification of the word offereth us as the connection of the words offered in the former. Thirdly, learn hence. Man is a poor crazy creature subject to all diseases and infirmities. Yea, he is not only subject to them, but he is the subject of them. His body is as it were a vessel of natural corruption, as his soul is a vessel of moral corruption. Man is called not only Adam, noting the matter of which he was made, earth, red earth; but he is called Enosh, that is, sorrowful, sighing, groaning man, he is a pined and a pining man: He is also called Abel, vanity, a poor vain man; which two latter Titles have befallen man since man fell from God. Fourthly, (which may check the gross Atheism of many) Observe. Pain and sickness come not by chance, nor are we to stay in nature for the cause of their coming. They come not at all by chance, nor do they come altogether from natural causes. Nature hath somewhat to do in their coming, but somewhat else much more, even so much more, that in respect of that, natural considerations may be quite shut out, and the whole cause ascribed to that. But what is that? surely, nothing else but, and nothing less than the will of God. He is pleased to give commission to pains and sicknesses, and then they come. Elihu would teach Job (what he owned before) that God was the sender and orderer of all his afflictions, as of the losses he had in his estate and children, so of the pains and sicknesses which he felt in his body. Moses tells the children of Israel, not only that sword and captivity, but the Pestilence, Consumptions, Fevers, and burning Agues are sent by God himself, (Deut. 28.21, 22.) What are diseases but the Lords Messengers? When he pleaseth he can trouble the temper and cause the humours of the body to corrupt. He can make them contend with one another to the death, let Physicians do what they can to quiet and pacify them. Yea though some skilful Physicians have kept their own bodies in so due a temper, and to so exact a diet, that they could not see which way a disease could take hold of them, or have any advantage against them, yet sickness hath come upon them like an armed man, and carried them away to the grave. Further, When Elihu saith of the sick man, the multitude of his bones are chastened with strong pain. Note. No man is so strong, but the Lord is able to bring him down by pain and sickness. He that is strong as an Oak, and hath (as it were) a body of brass and sinews of iron; yet the Lord can make him as weak as water. The Lord hath strong pains for strong men, and can quickly turn our strength into weakness. Thus Hezekiah lamented in his sickness (Isa. 38.13.) I reckoned till morning that as a Lion, so will he break all my bones. God can arm diseases with the strength of a Lion, who not only teareth the flesh, but breaketh the bones with his teeth. David saith (Psal. 39.11.) When thou with rebukes dost correct man for iniquity, thou makest his beauty to consume away like a moth, surely every man is vanity. The word there rendered beauty signifieth desire, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Desiderabile bene sanum et bene curatum corpus denotat. thou makest his desire, or that which is most in him to fade away; we well translate beauty, because beauty draweth the desires of man after it, and is so much desired, yea lusted after by man. Now, as when the Lord doth but touch the body, he can make the beauty, so also the strength of it to consume away as a moth. Sixtly, whereas it is said, He is chastened with pain upon his bed. We learn. The Lord can make those things easeless and restless to us, which use to give us most ease and rest. He that being up is weary, weary with walking, riding or labouring, hopeth to find ease in his bed, yet then doth pain deny him rest there, and filleth him (as Job complained, Chap. 7.4.) with toss too and fro unto the dawning of the day. The Lord can make the Stocks or a Rack easy to us, and our beds as uneasy to us as the Stocks or a Rack usually are. Lastly, observe. The purpose of God in chastening man with sickness, is to teach and instruct him, not vex and destroy him. The Lord hath many designs upon man when he afflicts him, about all which he instructs him by affliction. He designs First, To humble and break the stoutness of man's spirit; hence sicknesses and afflictions are called humiliations; and the same word signifies both to be afflicted and humbled. Secondly, To make men taste how bitter a thing sin is; This is thy wickedness (saith the Lord of his sore Judgements brought upon his people Israel (Jer: 4.18.) Because it is bitter. Ye would not taste the evil or bitterness of sin by instruction, therefore I will teach you by affliction. Thirdly, To put sorrowful sinful man upon the search of his own heart, and the finding out of the error of his ways. While men are strong and healthful, they seldom find leisure for that work. And therefore they are confined by sickness to their houses, to their chambers, yea to their beds, that they may attend it, and read over the whole book of their lives (Lam: 3.39, 40.) Wherefore doth the living man complain, a man for the punishment of his sin; Let us search and try our ways, and turn to the Lord. That's man's work upon his bed, and 'tis God's aim in binding him to his bed, that he may have liberty for that work. Fourthly, Afflictions are designed by God to bring man out of love with sin, yea to stir up a holy hatred and revenge in him against it; as upon many other accounts, so upon this, because it rewardeth him so ill, and he finds such unsavoury fruits of it. A little digging will discover sin to be the root of all those evil and bitter fruits, which we at any time are fed with in this world. Sin is the gall in our cup, and the gravel in our bread, and we are made to taste bitterness and find trouble, that we may both know and acknowledge it to be so. Fifthly, The purpose of God in afflicting us, is to set us a praying to and seeking after him. We seldom know our need of him, till we feel it. (Hos: 5.15.) In their affliction they will seek me early; affliction puts man upon supplication, yet every man who is afflicted, doth not presently seek God (many in their affliction mind not God, they seek to men, not to God, a cross without a Christ, never made any seek God) but affliction through the workings of the Spirit of Christ, is a means to bring the soul to God; and we see the effect of it at the beginning of the next Chapter in the same Prophet (Hos: 6.1.) Come let us return unto the Lord, for he hath torn, and he will heal us, etc. Sixthly, God is pleased to exercise us with crosses, for the exercise of our Graces, or to set grace a-work; Grace hath most business to do when we are taken off from all worldly business, and are laid upon our bed, our sickbed. Some work is not done so well any where else, as there. And many graces work best when 'tis worst with us; they would even stand s●●ll, and have nothing to do, if God did not bring us into straits, or keep us for a season in them. In a sickbed the Lord shows us, and we may find work enough for all our graces, especially for faith and patience, and submission of spirit to his work and will. We may do better work (and do it better) in sickness then in health. Seventhly, God brings many upon their fick-beds, to teach them the worth of health, and make them thankful for it. They who are seldom sick, are as seldom thankful for their health, and scarce reckon that for a mercy, the want whereof, they have never felt. 'Tis rare that we prise what we have, till we have it not. Eightly, God exerciseth many with sickness, with a purpose to put men upon a holy purpose of improving their health better, and of doing more for God while 'tis well with them. Lastly, not a few are afflicted, that God may have an opportunity to do his work, and declare his power. God himself would be hindered of much glorious work, in restoring and recovering them to health, did he not chasten them upon sick beds. The question was put about the blind man (Joh. 9.3, 4.) Who did sin, this man or his Parents that he was born blind. Jesus answered neither hath this man sinned nor his Parents, but that the works of God should be made manifest in him. If there had not been a blind man in the world, how could the power of God have been made manifest in giving sight to the blind? if some were not extremely torturingly sick, how would the power of God be seen in healing the sick, and rebuking their pain? For all these purposes, Man is chastened with pain upon his bed, and the multitude of his bones with strong pain. We never profit by chastenings, till we answer the purposes of God in sending them, and unless we know what and which they are, we can never answer them. If we answer these nine touched upon, we shall either answer all, or, to be sure, we shall balk or refuse none. Elihu having thus showed us the sick man in pain, proceeds to show us what further effect his pain and sickness wrought upon him. Vers. 20. So that his life abhorreth bread, and his soul dainty meat. This verse showeth the second effect of sickness. The former was pain, This is loss of appetite, or nauseousness. His life. That is, his living body; We may call the sick man's body a living body, though it be hard to say whether we should number him among the living or the dead. We read life put for the body which liveth, or whereby it liveth. (Psal: 88.3.) My soul (saith Heman) is full of troubles, and my life draweth nigh unto the grave; that is, I am ready to die, and my body to be buried. He doth not say, he hath no great stomach to, but his life abhorreth bread. The word here used is of a Syriack derivation; Vox 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Syra est, notat nauseare facere nam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sordes scoriam excrementum quicquid sordicum et immundum est vel in humano corpore vel ex eo excretum. Drus: Merc: nor is it found any where in Scripture but here. The noun signifieth any thing that is filthy, excrementicious or unclean; whence the verb is rendered to abhor, loath, or nauceate; because we abhor those things which are filthy or unclean. His life abhorreth bread. That is common food. Sometimes bread is put for all kind of diet; as David said to Mephibosheth (2 Sam: 9.10.) Thou shalt eat bread at my table. But because of that opposition in the text to dainties, by bread, we may here understand only ordinary food; His life abhorreth bread, and his soul dainty meat. The Hebrew is, Meat of desire. Not only such meat, as men usually desire for the wholesomeness of it, but such as curious palates desire for the pleasantness of it; such meat is here meant; Yea thirdly, such meat as the man had a desire to before his sickness for the sutableness of it to his own taste and appetite, he than abhorreth. His soul abhorreth dainty meat. The turning of the stomach, and loss of appetite, are usual symptoms of sickness; Almost all sicknesses weaken the appetite, and some take it quite away, so that the patiented not only hath no desire to, but loathes dainty meat, or meat of desire. This phrase or form of speaking is used (Dan: 10.3.) I (saith he) eaten no pleasant bread, or no bread of desires (as we put in the margin) neither came flesh nor wine in my mouth. 'Tis used again (2 Chro: 32.27.) Hezekiah made himself treasuries for silver and gold, etc. and all manner of pleasant jewels; we put in the Margin, for all jewels of desire. So (Amos 5.11.) Pleasant vineyards, or vineyards of desire. It was the manner of the Hebrews to express pleasant by desirable, because pleasant things are much desired. His soul abhorreth meat of desire, or dainty meat. Hence note. First, 'Tis a mercy to taste our meat, or to take the comfort of what we eat. Many have meat, but cannot taste it. That which giveth the best taste to our meat, is a taste of the goodness of God in it (1 Pet: 2.1.) If ye have tasted that the Lord is gracious. It is sweet to taste meat and the goodness of the Lord together. Secondly, Note. God can quickly make those things that are most desirable to us, dainty meat, meat of desire, loathsome to us. Some abhor meat, because they have eaten of it long. The Jews did eat Manna and Quails till they loathed them (Num: 11.20.) Others loath meat, because they have eaten overmuch. A third sort, loathe some meat by a natural antipathy against it. Fourthly, Others loath wholesome meat out of a curiosity, because it is not dainty enough. Lastly, Sickness causeth a loathing of all meat, even of the most dainty and desirable meat. And the Lord at any time can make that which was our desire, our loathing. We have a like description of a sick man (Ps: 107.18.) His soul abhorreth all manner of meat, and draweth near unto the gates of death. Thirdly, Note. The best of Creature-comforts are but vain comforts. What can dainty meat do a man good, when he is sick and ready to die? Then gold and silver, lands and houses, which are the dainty meat of a covetous man, are loathsome to him. When a man is sick to death, his very riches are sapless and tasteless to him; wife and children, friends and acquaintance can yield little comfort in that dark hour, yea they often prove miserable comforters: When we have most need of comfort, these things administer least or no comfort at all to us. Is it not our wisdom then to get a stock of such comforts, as will hold and abide fresh with us, when all worldly comforts either leave us, or become tasteless to us? Is it not good to get a store of that food, which how sick soever we are, our stomaches will never loathe? yea the sicker we are, our souls will the more like, hunger after, and feed the more hearty upon. The flesh of Christ is meat indeed (Joh: 6.55.) Feed upon him by faith, in health and in sickness, ye will never loathe him. His flesh is the true meat of desires, such meat as will fill and fatten us, but never cloy us. A hungry craving appetite after Christ, and sweet satisfaction in him are inseparable, and still the stronger is our appetite, the greater is our satisfaction. And (which is yet a greater happiness) our souls will have the strongest appetite, the most sharp-set stomach after Christ, when, through bodily sickness, our stomaches cannot take down, but loath the very scent and sight of the most pleasant perishing meat, and delicious earthly dainties. Look, that ye provide somewhat to eat, that will go down upon a sickbed; your sick bed meat is Christ; all other dainty food may be an abhorring to you. Further, Not only are we to consider the sickness of the body, as the cause of this tastlesness and listlesness after bread. But we are to consider the sick man abhorring dainty meat, under the hideings of God's face, or in fears about his spiritual state; as appears by that which followeth, If there be a messenger with him, an interpreter, one of a thousand, to show unto man his uprightness, or to set him right in his spiritual state, etc. The sick man for want of that as well as for want of health, can taste no sweetness in the rarest dainties. Hence note. A sense of divine displeasure, or the hideing of divine favour from the soul, renders all outward comforts comfortless to us. If a man have never so much health, yet the appearances of divine displeasure will make him sick of his most pleasant things. Carnal men can eat and drink, and live upon pleasures, yea upon the pleasures of sin, and go on merrily with them a while, because they know not the meaning of the displeasure of God, nor do they know what the favour of God meaneth; they understand not what they want, yea they flatter themselves that they have enough, and are well enough, though they have nothing, and are nothing, that is of any worth. But if God once awaken them out of this dream, and show them their cursed condition, all will be gall and wormwood to their taste, or as gravel between their teeth. As the sense of divine favour makes bitter things sweet, and sorrowful things comfortable to us, the sour herbs of affliction dainties to us; So not only common but dainty meat, all the cates and viands of this world will be not only tasteless but bitter to us when God frowns upon us. An earnest in the love and favour of God is the good of all good things. For the close of all, take these two Counsels, upon the occasion of these words. First, Receive your bread and dainty meat with prayer and thanksgiving; you may quickly else come to abhor your bread, yea and your dainties. The word and prayer both sanctify and sweeten all creature-enjoyments. Secondly, Take heed of abusing your meat; ye may quickly be brought to a loathing of it. When they who have given themselves up to luxury and intemperance lie upon their sick-beds and find their stomach turned from all their dainties, it will be most grievous to them to consider how they have abused their dainties to feed their lusts. As some who abuse the creatures are punished with the want of them, so others with an abhorrence and loathing of them. So much for this second symptom of sickness, His life abhorreth bread, and his soul dainty meat. The third followeth, and appeareth in the general decay and languishment of the sick man's body. Vers. 21. His flesh is consumed away, that it cannot be seen, and his bones that were not seen, stick out. In this verse and the next, Elihu still insists upon his description of the sick man's condition, and in them he gives us two other sad effects or symptoms of his sickness. First, The general waist and consumption of the body (vers. 21.) Secondly, The utmost peril of life (v. 22.) Elihu describes the first effect of sickness (the first here but the third in order) by two things. First, By the disappearing of that which used to be seen, and appear very fair and beautiful; the visible part grows (as it were) invisible, his flesh is consumed away, that it cannot be seen. Secondly, By the appearing of that which used not to be seen; his invisible parts (not so in their own nature, but as to their place, I say, his invisible parts) grow visible, His bones which were not seen, stick out. Thus with much elegancy he sets forth the sorrowful and deplorable estate of the sick man. His flesh is consumed away. As if he had said, Before his sickness he was full of flesh, fat and fair, but falling into sickness, he falls away, and is worn, (as we say) to skin and bones; his flesh is consumed. Flesh, in Scripture, is taken two ways. First, Improperly, and Tropically. Secondly, Literally or Properly. In a Tropical and Improper sense, flesh signifieth our sinful corruption (Gal: 5.17.) The flesh evermore lusteth against the spirit, that is, the unregenerate part in man against the regenerate. These two are always contending and combating with one another in all those whom Christ hath conquered to himself. Happy are they that find their flesh, in this sense, consuming away; and 'tis that which every man is studying (who knows what godliness means) the consumption of this flesh, even the mortification of his lusts, of pride and earthliness, of wrath, envy, and unbelief. Secondly, flesh by a figure is put for the whole natural body, consisting of many parts dissimilar to flesh. Thus the Psalmist complained in prayer, that, the Lord had given the flesh of his Saints, to the beasts of the earth (Psal. 79.2.) that is, he had exposed their bodies, through the rage and cruelty of their enemies, to the teeth and bowels of savage and ravenous beasts. Thirdly, flesh is also put for the whole man consisting both of soul and body. (Gen. 6.12, 13.) The Lord saw that all flesh had corrupted their ways. That is, all men (who are made up of a body and soul) had corrupted their ways by letting lose and acting their sinful corruptions. Fourthly, flesh is sometimes put for that which is b●st in man, his greatest natural perfections, whatsoever in him is less than grace, whatsoever is highest in him, below the spirit, is called flesh in Scripture. When Peter (Math. 16.17.) had made that blessed confession which is the rock upon which the Church is built (thou art Christ the Son of the living God) presently Christ tells him flesh and blood hath not revealed this unto thee, that is, the highest, and the most perfect piece of nature hath not taught thee this lesson; the Evangelist saith of all true believers (who have received this power (or privilege) to become the sons of God) they are borne not of blood, nor of the will of the flesh (Joh. 1.13.) that is, the best of the creature, contributes nothing to the bringing forth of new creatures, the sons of God. Fifthly, flesh by a figure is put for all that in religion, or in the worship of God, which is outward, or open to the eye; whatsoever comes under any humane observation, is but the flesh of Religion, or the flesh of worship. In this sense the Apostle puts the question (Rom. 4.1.) What shall we say then, that Abraham our father, as pertaining to the flesh, hath found? What he means by the flesh, he tells us in the next words, he was not justified by works, that is, not by any thing that did appear, not by any thing done to him or done by him. He was not justified by Circumcision, or by the use of any external rite, he was not justified by his own righteousness, or obedience to the Law. The same Apostle also calls the very worship of the Gospel, as to the outward part of it, flesh (Phil. 3.3.) For we are the Circumcision, which worship God in the Spirit, and rejoice in Christ Jesus, and have no confidence in the flesh. That is, in any outward work, or privilege which we have in our Gospel's state. All this flesh likewise aught to be consumed in our apprehensions, that is, we must make nothing of it, nor reckon it any thing in our account for justification in the sight of God or acceptance with him. Secondly, Flesh properly taken is that integral and similar part of the body, which is opposed to blood and bones, to veins and sinews. When Elihu saith his flesh is consumed, we are to understand it either in this proper sense, or in the second figurative sense before named, as flesh is put for the whole body; his flesh is consumed, that is, his flesh in opposition to his bones spoken of before, or his flesh that is his outward man Is consumed. The Original word signifies to wax old; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sonuit consenuit in piet consumsit. for as when a man recovers from sickness, his flesh is said to return like the flesh of a child. So when he is under the extremity of any sickness, his flesh, as it were, waxeth old, or withereth like the flesh of an old man. Thus 'tis translated (Lam●n. 3.4.) My flesh and my skin hath he made old; that is, though I am not old in years, or how young soever I am, yet God, by many sufferings, hath made me look like an old man; I am decayed and weak. David speaking of wicked worldly men, tells us, (Psal. 49.14.) Their beauty shall consume in the grave; As death and the grave make a total and final consumption of the beauty of bad men, that is, of all that splendour and bravery wherein they lived, while they lived in the body; so pains and sicknesses do exceedingly consume the body, and eat out the flesh. As a tyrannical oppressor eats out the people under his government, in which sense this word is applied (Dan. 7.25.) Or as a garment is worn out by time and using. The flesh is often in Scripture compared to a garment, and dying to unclothing; because when we die we put off the flesh. The garment of the flesh, that beautiful garment waxeth old and wears out apace on a sick bed. Sickness not only staineth and abateth the beauty of it, but wasteth it deeply, so that, as it followeth it cannot be seen; Or as Mr Broughton renders, his flesh wasteth away from sight, or he hath no flesh left to be seen. Again, When it is said, his flesh is consumed away that it cannot be seen, some expound it thus; His flesh is so consumed away, that the seer withdraweth from it; or no man cares to see it, that is, the sick man is so discoloured and wasted, that visiters and spectators start and are almost frighted to look upon him. The flesh of man in a healthful and flourishing condition, is a lovely spectacle, and draws beholders, but the flesh of a very sick man is a ghastly spectacle and a regreet to the beholder. We love not to see that which we do not like. Beauty attracts, deformity withdraws the eye. It is said of Jesus Christ himself, that he was so deformed by his sufferings (Isa: 52.14.) that many were astonished at him (his visage was so marred more than any man, and his form more than the sons of men) and (Isa: 53.3.) We hide as it were our faces from him, he was despised and we esteemed him not; that is, he was so disfigured by sorrow, that no man cared to look upon him. Thus 'tis often with the sick. And this is a profitable and a probable sense of the text in hand; His flesh is consumed away, and then he who before delighted to see it, is troubled at the sight of it, or is rather affrighted then pleased in seeing it. Quid si carnem consum● à visu, per elegantom hyperbelen esset, tam manifestè indies marc●ssere, ut quasi ab ipso respicientis oculo consumi videatur. Bold: There is yet a fourth reading, which further aggravates the sick man's consumption; His flesh is consumed in sight; that is, say some, his flesh doth consume so fast, that a man may almost see him consume; as we say of some plants, they grow so fast, that we may, almost, see them grow; so we may say of those that decline and fade much, we may see them consume, their flesh consumeth even to the eye or to view. He that looks steadfastly upon them, may see them fade and whither like a flower, yea they seem to fade by his looking or fixing his eye on them. Hence note. First, The flesh of man is a very fading and declining thing. It quickly consumes and drips away in a disease; A violent fever or any other acute disease, dries up the spirits, and drinks up the moisture, and how soon doth such a man decay! and as the extremity of a disease, so extreme want of food or famine consumes the flesh. Hunger having nothing to eat, feeds upon the flesh of the hungry, till all be eaten up. We read (Lam: 4.8.) how rudely famine dealt with the flesh of those delicate Nazarites, who were purer than snow, whiter than milk, they were more ruddy in body than rubies, their polishing was of Saphire; yet the next words tell us, Their visage is blacker than a coal, they are not known in the streets, their skin cleaveth to their bones: it is withered, it is become like a stick. And though a man escape sickness, and famine doth not eat up his flesh, yet time (that great eater) will, old age will waste what famine and sickness have not touched. As the Prophet threatened, what the Caterpillar hath left, the Cankerworm shall devour; so what sickness leaves, time will certainly consume. Thus bodily flesh is every way liable to a consumption; and therefore the Prophet being commanded to cry, and putting the question, what shall I cry, had this answer, All flesh is grass. (There indeed flesh is taken in the most comprehensive notion, as to all externals; not only the flesh of the body, but all the riches, honours, and dignities of this world, come under the name of flesh there) All flesh is grass (Isa: 40.6.) But why doth he call it grass? 'Tis so under a twofold consideration. First, for the greenness and fairness of it. God hath put beauty upon this fading flesh, both for the comfort, and for the trial of man; that flesh is fair as a flower, is matter of delight; and to abstract our thoughts or wean our hearts from that which is fair and delightful, is matter of trial. How hardly are we taken off from affecting flesh, our own or others, while this grass continues beautiful and green! Secondly, Flesh is grass, because soon gone (as it followeth in the Prophet) The grass withereth and the flower fadeth, because the Spirit of the Lord (or his breath like a blasting East wind) bloweth upon it; Which yet some expound more spiritually, of the Spirit of God discovering the vanity and mutability of all earthly things to the soul, for that presently causeth the gayest and best of them to whither or be as a withered flower before our eyes. In which sense David said (Psal: 119. ●6.) I have seen an end of all perfection. Take flesh in the largest sense, and 'tis a consuming thing; The fashion (or scheame) of the world passeth away, and so doth the fashion of all those perfections, or most perfect enjoyments, which are but of a worldly birth and extraction. Flesh under every form is a fading thing, especially the flesh of the best-formed face & body of man. Whence take these six inferences. If the flesh the fairest outside of man be a fading thing, than First, Be not desirous, much less ambitious, to make a fair show in the flesh; for it may prove but a vain show, and at last, not so much as a show. Flesh may so consume away, that it cannot be seen. When the Apostle tells us of some, who desire to make a fair show in the flesh (Gal: 6.12.) he specially means it of those that brave it and boast themselves in the outward part of religion, and would appear much in the form; 'Tis a most vain thing to desire, to make a fair show in the flesh of spiritual things, as hypocrites and formalists do; And 'tis a very vain thing to desire to make a fair show in the flesh of corporal things, as proud and vainglorious men love to do. Many desire to make a fair show in the flesh of their bodies, they love to have fair faces, and fair skins, to be fairly dressed and decked, is a great part of their care. But take heed of desiring to make a fair show in this or in any thing that is called flesh. For when you have done all, flesh will be a nothing; And after you have bestowed much cost upon the flesh of this body, that it may be seen, a sickness may come and consume it, that it cannot be seen. Secondly, Take heed of priding yourselves in the flesh, when your flesh (possibly unsought by you) makes a fair show; Though you have beauty, and the goodliest structure of body that ever was seen, though you have riches and honour, the highest built estate that ever was enjoyed, what have you to be proud of? will it not consume and moulder away? may it not melt like a snowball, or like wax before the fire? be not proud of any thing called flesh, how goodly a sight soever it is to th● world, for in a little, in a very little time, there may be nothing of flesh left in sight. His flesh is consumed away, that it cannot be seen. Thirdly, Be not over-careful to provide for your flesh, the outward man, this body, or any thing that concerns it. As the Apostle utterly forbids us to make provision for the flesh, to fulfil the lusts thereof (Rom: 13.14.) that is, those lusts that are exercised in the flesh; so, be not much careful, not at all unduely careful to make provision for your flesh, to satisfy the necessities of it; for 'tis but a perishing thing. Be not careful what you shall eat and drink, and wherewith you shall be clothed, as Christ himself adviseth (Math: 6.) The flesh that you prepare for your flesh, is not more perishing then the flesh for which it is prepared. Meats for the belly and the belly for meats, but God shall destroy both it and them (1 Cor: 6.13.) It will not be long before there shall be an end both of the meat that is eaten, and of eating meat. Fourthly, If the flesh may soon be so consumed by the hand of God that it cannot be seen, then be not unwilling to waste and consume your flesh which is seen in working for God, or in doing good work, which is the work of God: your flesh may consume upon worse terms quickly, then working for God, why then should you be unwilling to consume it in God's work? Are not some so tender of their carcase, and their skin, that they are afraid (though that fear be their shame and sin) of taking too much pains in the work of God, lest they should damage their bodies, endanger their health, and consume their flesh? This flesh will waste with idleness, is it not better to waste it by industry in useful services? The Apostle was willing to spend and be spent in the service of the Corinthians; That is, he was willing to spend not only his purse and his pains, but to be spent as to his bodily strength, health and life. He cared not for his own flesh, so he might be serviceable to their spirits, and promote their spiritual good, (2 Cor: 12.15.) Fifthly, Be not unwilling to waste and consume your flesh in duty with God; as the flesh consumes in work for God, so in duty with God, in prayer and fasting and selfe-humbling, these are duties with God. Some are afraid of taking too much pains in these soule-workes with God, lest they hurt their bodies, their flesh. We can never lay out our strength, or bring our flesh to a better market, we can never put it off at a higher rate (if it must be put off) then in ways of communion with God. Yet let us remember we have a promise, that our bodies shall thrive as well as our souls, even in those duties of communion with God, which are most expensive and severe to our flesh, prayer with fasting. (Isa: 58.61.) And the Lord shall guide thee continually, and satisfy thy soul in drought, and make fat thy bones. Which though it may have a more spiritual meaning, yet there is a truth in it as to the point in hand. Holy Fasting, which is a soule-fatning duty (as all agree) is under a gracious promise, that it shall also be a body-fatning, yea a bone-fatning duty. Now, though we have a good assurance, that while we are trading with God for the gain and increase of our souls, our bodies shall not waste nor be loser's, yet we should be ready to waste and wear off the flesh from our bodies for the gain and increase of our souls. Sixthly, Why should we be unwilling to offer our flesh to be consumed by the fury of men, or by the rage of flames in the cause of God, seeing it may ere long consume by sickness and not be seen? why should we be afraid to let our flesh consume or rot in prisons, or by tortures for Christ, seeing a disease will do it, and hath often done it? Thousands of the blassed Martyrs, and suffering Saints, have rejoiced they had flesh to consume when God called them to it. So some interpret that Scripture before mentioned (2 Cor: 12.14.) where the Apostle professed, I am willing to be spent for you (how spent? as an offering or sacrifice by fire) in the service of your faith, and in bearing my witness to those truths of the Gospel which I have preached to you. And indeed, he in that sense, spent his flesh at the last, he suffered death, and let his flesh fall, in holding up and holding out the faith of our Lord Jesus Christ. It is better that our flesh should be thus consumed (if God call us to it) then that we leave it to be consumed by age or sickness, by worms or rottenness. How freely should we offer up this flesh to so noble a consumption, seeing we cannot keep it long from so mean a consumption, do what we can? Secondly, Note. Sickness is a consumer; sickness is a consumer of all that will consume. It consumes the body, and it consumes the purse, yea it consumes all our worldly comforts and concernments, it consumes every thing but grace. We say, A time of sickness is a spending time; the usual reference of that expression, is to spirituals. In health we gather grace and lay up truths, which we spend in sickness. But though sickness be a spending time, yet, it is not (I am sure it ought not to be) a wasting time to grace and spirituals. A spending time it is, that is, a time wherein a godly man may lay out a great deal of his spiritual stock and heavenly treasure, a great deal of faith and patience, a great deal of sweet contentation and selfe-submission to God. But sickness is not a wasting time to any of these graces or heavenly treasures; yea where grace is real and active, it is not only not wasted or consumed, but increased and improved, occasionally, by sickness; God having promised, that all things shall work together for good to them that love him (Rom: 8.28.) will not suffer the best things of those that love him (their graces) to take hurt by the worst of bodily sicknesses. Sickness doth only damage the body, and deface the beauty of the flesh; and it quickly doth, as Elihu affirm of his sick man in the text, His flesh is consumed away, that it cannot be seen, yea, as it followeth And his bones that were not seen, stick out. Flesh and bones are the two eminent materials of this fair and most regular building, The Body of man. The Bones of a healthy and strong man, are not seen because they are covered with flesh; they are only felt or perceived through their clothing, skin, and flesh. God hath put these very comely and beautiful garments as a covering upon our bones: but sickness pulls away these cover, it pulls away the from our bones, and makes them appear, as it were, naked. When the fat is dript away, and the flesh is spent, the bones seem to start out. We commonly say of a man that hath been consumed by a lingering sickness, He is a very Skelleton, he looks like an Anatomy, which is nothing else but a pack of bones, the flesh is gone. Thus David mourned (Psal: 31.10.) My life is spent with grief, my years with sighing, my strength faileth because of mine iniquity: and my bones are consumed. The sin-sickness of a sensible soul consumes the bones, more than any bodily sickness. This was not only the consuming but the breaking of David's bones (Psal: 51.8.) And as his sorrow for his own transgressions, so his sorrow for the afflictions of Zion, had the like effect in him (Psal: 102.3, 4, 5.) My days are consumed like smoke or into smoke (they vanish like smoke) and my bones are burnt as a hearth. My heart is smitten, and withereth like grass; so that I forget to eat my bread; By reason of the voice of my groaning, my bones cleave to my skin. Et comminuentur ossa ejus, non videntur; interpretantes vocem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in significatione Syriaca. Pisc. Significationem Syriacam malo quam omnes penè hebraei sequuntur. Merc: Some read this Text, His bones are diminished, lessened, wasted, or broken in pieces, as if the consumption reached not only his flesh but his bones too. That's a fierce disease which at once invadeth and wasteth the bones. The word which we render to stick out, signifieth in the Syriack Idiom, the abating lessening or breaking of any thing into lesser parts or pieces. And so those words (are not seen) in the text (which according to our translation refer to the time of health, when a man is so fat and full fleshed, that his bones cannot be seen, scarcely felt, those words I say) are referred according to this translation to the time of sickness, which is supposed so to diminish and waste the bones, that by an ordinary strain of Rhetoric they are said, not to be seen. His b●●●● are diminished, they are not seen. We also render this word● 〈◊〉 that first prophetical word concerning our restoring by Christ (Gen. 3.15.) by bruising. It (that is the woman's seed) shall bruise thy head (that is the Devils) and thou shalt bruise his heel. When bones are bruised, and as it were shuffled together, they cannot be seen in their proper places, or as once they were fixed by nature. This various reading doth not vary the general sense of the Text, but only heighten and increase it. We render fully and significantly, his bones that were not seen, stick out. Hence note. There is no man so strong, there is nothing in man so strong that can stand out against the strength of sickness. Our bones are not made of brass, sickness will diminish them, and pain master them. Secondly, Whereas 'tis said, His flesh (that was seen) is not seen, and his bones that were not seen stick out, or are seen. Observe. Sickness makes a wonderful change in man. It puts that out of sight which was seen, and it brings that in sight which was not seen; This holds true, not only as to that which is natural in man, his flesh and bones, of which this text treats in the letter; but 'tis true also as to that which is moral and spiritual in man, his virtues and his vices, his graces, and his lusts or corruptions. How often is the flesh (in a moral sense) that is, the outward profession of a hypocrite consumed in sickness, and no more seen; will the hypocrite always call upon God? (Job 27.10.) He will not. He that doth all to be seen (that's the character of a hypocrite (Math. 6.5.) will in a little time do such a little or rather such a nothing in Religion, that it cannot be seen at all. His profession is sick, when he is sick; and then also that which was not seen sticks out; the hypocrite covereth many of his corruptions, his impatiency, murmuring, and unbelief, in a day of prosperity with the skin at left or fair show of faith, but in a day of trouble those dead bones appear, and stick out. A day of sorrow, sickness, and trouble is a great discoverer; it occasions the appearance and sticking out of many base lusts that were not seen before. 'Tis so also in the better way with godly men, their corruptions, that appeared upon them before, are abated, wasted, and consumed by affliction, and many of their graces which lay hid and unseen, stick out and appear gloriously in a day of trouble, or upon a sick bed. Their patience & submission of spirit under the hand of God, their longsufferance and sweet self-resignation to the will of God, which lay hid, show themselves. Sickness and affliction make wonderful changes and discoveries both as to the outward and inward man; 'tis seldom seen or known either how good or how bad any man is, till he is in pain or reduced to some extremity; till his very bones are vexed, or till, as Elihu further describes the sick man in the next verse. Vers. 22. His soul draweth nigh to the grave, and his life to the destroyer. When the disease is at the height (as Physicians speak) then the sick man's soul draweth nigh unto and is ready to go down into the grave. But doth the soul go to the grave? I answer, the soul, here, as frequently in Scripture, is put for the person; as if he had said, the man draweth nigh to his grave; The soul being the noblest and most princely part of man, is honoured with the denomination of the whole man; or, because all the world is nothing to us (as Christ told his Disciples (Math. 16.26.) if we lose our souls, therefore man is spoken of as if he were nothing but a soul (Gen. 14.21.) The King of Sodom said unto Abram, give me the souls, and take the goods to thyself, we translate, give me the persons, and put in the Margin, give me the souls; Thus 'tis said (Gen. 46.27.) All the souls of the house of Jacob that came into Egypt were threescore and ten. The Apostles rule of obedience to Magistrates runs in this strain, Let every soul (that is, let every man) be subject to the higher Powers (Rom. 13.) And I conceive the Apostle expresseth it so, because there ought to be an inward subjection to that, as to any other Ordinance of God; the soul must be subject as well as the body to the powers of this world, that is, there must be (though no subjection of conscience, yet) a conscientious subjection unto Magistrates. Thus here, his soul that is, himself, the man draweth near Unto the grave; to corruption, say some, to the pit, say others. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Corruptioni sepulchrum a graecis vocatur Sarcophagus. Both are joined or meet in the grave, for that is the pit of corruption. The Greeks call the grave Flesh-eater, to draw nigh to the grave, imports such a prevalency of diseases as bring a man to the graves mouth, to the very point of death; and then (as we say) he is drawing on. Whither is a sick man drawing on? surely to his grave; David (Psal. 107.18.) having described the condition of sick men, adds, they draw nigh unto the gates of death; Here (which is the same) Elihu saith, his soul draweth near to the grave. Hence note. Diseases and death are near one another. A sick bed and a grave are not far distant; David speaking of himself and others in extreme danger of death by the cruel plots and cunning snares of the enemy, hath a like expression (Psal. 141.7.) Our bones are scattered at the graves mouth, as when one cutteth and cleaveth wood upon the earth; as if he had said, we are so near death, that 'tis a miracle if we escape it. Though we are yet alive, yet we have the sentence of death in ourselves, and are within sight of our graves. What David spoke there of himself in consort with others, Heman spoke personally of himself (Psal. 88.3.) My life draweth nigh unto the grave; We are always in our health drawing towards the grave, but in sickness we are drawing near unto it. There is but a little distance between any man and the grave, there is scarcely any distance at all between a man that is very sick and the grave. Now if the sick man be drawing near unto the grave, than First, Let them that are sick remember the grave; 'tis our duty to be always remembering and meditating upon the grave in our health, much more should that be our remembrance & meditation, when we are sick, most of all when we are sick unto death, or ready to die and drop into the grave. Secondly; If the sick are drawing near unto the grave, then let sick men draw near unto God; if ever you will draw near unto God, the living God, be sure to do it upon the borders of death; 'tis good yea best to draw nigh unto God when we are well, and all is well with us, even at best in the world (Psal. 73.25.) But when we are in danger or drawing nigh unto death, O how earnestly should we draw nigh unto God, in the actings of faith, and love, To whom should we go (as Peter said to Christ, Joh. 6.68.) in the appearances and approaches of temporal death, but unto him who hath the words of eternal life. It is high time for us to draw nigh unto God, when any of the comforts of this life are withdrawing from us, is it not more then high time therefore, to draw nigh to him, when life itself is withdrawing from us, and we drawing nigh to the grave! How miserable is their condition who have death near them, and God far from them. Though we walk through the valley of the shadow of death, yet (as David professed he would not, Psal. 23.4.) we need not fear any evil, while God is with us; but how will the very shadows of death put us in fear, if God be not with us? and what confidence can we have of his being with us, if we are not acquainted with him, if we use not to draw near to him? Thirdly, If they that are sick draw near unto the grave, than it is good for such as come to visit their sick friends, wisely to mind them of the grave; when will a discourse with our friends of death and the grave be seasonable, if not when we see them dying and going to the grave? yet some, when they visit sick friends, will not speak a word of either; they fear it may hasten death to hear of it, & that speaking of the grave may put them into it, than which I know no fear more foolish, or more to be feared. Yea some will forbid visiters to mention death, when their Relations lie sick, O do not speak of death to my Husband, saith the Wife, etc. But remember it, if the sick are drawing near to the grave, they that visit them should remember them of the grave, both in prayer and in conference; to speak of death cannot hurt the body, but the not speaking of it may hurt the soul, and hinder it from getting out of the snares both of spiritual and eternal death. Yet godly prudence and great caution is to be used about it; none should do it bluntly, nor suddenly, but having by discreet insinuations, first hinted to the sick man his danger of death, we should then by faithful counsels prepare him for it, and by comfortable Scripture cordials strengthen and arm his spirits against it. Such savoury and well managed discourses of death may (through the blessing of God) be a savour of eternal life to the sick man, and will not in the least prejudice his recovery from sickness, when his soul draweth near to the grave, A●d his life to the destroyers. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mortificantibus. Mont: The Hebrew is, to those that kill, or to l●fe destroyers. There is a difference among Interpreters, who are here intended by these Destroyer's, to whom the sick man's life draweth near, or who are these life destroyers. First, some thus, his life to the destroyers, that is, to his enemies that are ready to destroy him. But that's improper to the text, which speaking of sickness cannot intent any destroying enemy but the last enemy which is to be destroyed, death, or the antecedents and usual attendants of it, sicknesses. Ad Angelos morti praefectos non incommodè resertur sequentis versiculi ratione habita, ubi Angeli vitam annunciantis unius de mille mentionem facit, ut 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 intelligas mortis ●umcios. Merc: Secondly, by the destroyers others understand, Angels, who are commissioned and sent of God to cut the thread of life, and to take mortals out of this world by mortal diseases; and so the destroying Angel in this verse stands in opposition to that comforting Angel spoken of in the next verse; if there be a messenger or an Angel, etc. That Angels have such a Ministry, is clear, (2 Sam. 24.16.) Where (David having chosen to fall into the hands of God) an Angel is presently dispatched to do execution upon his people. And when the Angel stretched out his hand upon Jerusalem to destroy it, the Lord repent him of the evil, and said to the Angel that destroyed the people, it is enough, stay now thine hand, etc. That destroyer (so he is called, Exod. 12.23.) who slew all the first borne of the Egyptians (God's last and greatest plague upon them, his tenth plague) is by most interpreted to be an Angel, yea by some a good Angel, because appointed and directed by God to spare his people the Jews, and to pour out his vengeance upon the Egyptians, his and their enemies. For most usually the wicked are plagued by good Angels, and the good, as Job in this book was, are afflicted by evil Angels. Howbeit that text say some (Psal. 78.49.) leadeth us rather to believe that it was an evil Angel; He cast upon them (meaning the Egyptians) the fierceness of his anger, wrath, indignation, and trouble, by sending evil Angels among them. Yet possibly those Angels which destroyed the Egyptians, are called evil Angels, not because they were so in their nature, but because they were Ministers of evil to that hardhearted people. Which way soever we take it, there is a truth in it applicable to the Scripture here in hand. And so some expound that of Solomon (Prov. 17.11.) An evil man seeketh only rebellion, therefore a cruel Messenger shall be sent against him. The text may be rendered a cruel Angel, that is, an Angel with a Message of wrath and destruction shall be sent unto him; The Apostle (1 Cor. 10.10.) speaking of those dreadful judgements, which God sent upon his people the Jews in the Wilderness (such as we are like to find in these Gospel's times, if we provoke him, for all those things are said to have happened unto them for Types or examples (verse. 11.) And there he gives us warning, neither murmur ye, as some of them also murmured, and were destroyed of the destroyer. That is, by the Pestilence or Plague (as 'tis expressed, Numb. 14.12, 37.) which the Apostle Paul calleth a destroyer, because, doubtless it was executed by some invisible destroyer, or Angel. The Devil, whom John in the Revelation (Chap. 9.11.) calleth, the Angel of the bottomless pit, is there also set forth by this Title, whose name in the Hebrew tongue is Abaddon, but in the Greek tongue hath his name Apollyon. The Devil is the Apollyon, the Abaddon, both which signify a destroyer; yea the Devil (Heb. 2.14.) is said to have the power of death, as if he were set over that sad work, and Lorded it over dying men; yet (let us know to our comfort) the Devil hath not the power of death as a Lord, or Judge, but only as an Executioner; thus the sick man's life may be said to draw nigh to the destroyer, that is to the destroying Angel, or to the messenger of death. Thirdly, we may take the destroyers, not for persons sent to destroy, but for diseases, and sicknesses; these are destroyers. And thus it may be said of a sick man, his life draweth nigh to the destroyers, that is, he is in the hand or under the power of such diseases, as probably will destroy him. That seems to be Mr. Broughtons' understanding of the words, Praestat generale est et ad omnia mortis signa et mortifera, quicquid illud sit refer. Merc: who renders, his soul draweth nigh to the grave, and his life to kill maladies. Whatsoever is a death-bringer, whatever is deadly or mortal to man, may be comprehended under this expression, The Destroyer's. And so, these words, His life draweth nigh to the destroyer, may signify only thus much, he is deadly, or (as we commonly express it) mortally sick. There's no hopes of him, he is past recovery, the Physicians have given him over. Heman (Psal. 88.3, 4, 5.) speaks to this sense and near in this language of himself. My soul is full of troubles: my life draweth nigh unto the grave. I am counted with them that go down into the pit: I am as a man that hath no strength. Free among the dead, like the slain that lie in the grave whom thou remember'st no more. Heman was alive, yet with respect either to the anguish of his soul, or the pains of his body, he looked upon himself as one free among the dead, that is, as a dead man, his life drew near to the destroyers. And hence Fourthly, Others read the words not in an active sense, (as we) Destroyer's, but in a passive, His life draweth nigh to those who are destroyed or dead. Dying men are so near to, that they may be reckoned as dead men. That word of encouragement in the Prophet (Isa: 41.14.) Which we render, Fear not thou worm Jacob, and ye men (or as we put in the Margin Few men) of Israel, is rendered by some others, Fear not thou worm Jacob, and ye that are dead of Israel, that is, who are (in your own fearful apprehensions or in the opinion of your proud and prepotent enemies) as dead men, or nigh unto death; or (as we may expound it by that of Paul concerning himself and his Fellow-Apostles, with respect to the continual hazard of their lives 1 Cor: 4.9.) men, as it were, apppointed unto death; yea, as the learned in the Hebrew language tell us, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 haec vox ex eo nata videter, quod simus morti subjecti; Ita et a Graecis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 et à latinù mortalu usurpatus. Martin: the word translated in the Prophet men, with the change but of one point, and that only in the position of it, signifieth properly, dead men. We find the word applied specially to wicked worldly men (Psal: 17.14.) who are there called the hand of God (to afflict or take away the lives of Godly men) and are said to have their portion in this life; the word, I say, is applied to them, as implying, that how much soever they rejoice, either in the present enjoyments of this natural life, or in the hopes of a long natural life in this world, yet they always are within one point (or prick with a pen which is the shortest imaginable space) of death. In which sense also St Paul speaking of the different state of the body now in this life and after the resurrection from the dead, saith (1 Cor: 15.54.) When this mortal shall have put on immortality; that is, when we, who now live in dying bodies, or in bodies bearing the marks or tokens of death, and looking like dead men, shall have put on the beautiful and glorious robes of immortality, Then shall be brought to pass the saying that is written, Death shall be swallowed up in victory. Whereas now death which is ready enough to get the victory over healthy and strong men, is so ready to get the victory over weak and sick men, that their life may very well be said (according to this fourth and last interpretation) to draw nigh to the destroyed, or those that are already dead. Thus if in stead of Death-Bringers or destroyers we read Destroyed or those that have been brought to death, the meaning of Elihu in this passage is plain and easy; importing the sick man so sick, that there is scarce a step or but a point between him and those who are actually dead. But whether we take the word in this passive sense, and translate The Destroyed, or in the active, as we, and translate destroyers, thereby understanding either Angels in special, or diseases in General sent by God to destroy or take away the life of the sick man; which way soever of these, I say, we expound the word, it yields a clear sense as to the scope of the text, and as to the truth of it, (upon the matter) the very same. His life draweth nigh to the destroyers. Hence note. First, Diseases are destroyers. Either they themselves destroy when they come, or the destroyer comes with them. (Psal: 90.3.) Thou turnest man to destruction and sayest, return ye children of men. 'Tis a Psalm penned by Moses lamenting the frailty of mankind. He lived to see all Israel, whom under his hand and conduct God brought out of Egypt, die, ●●cept that renowned two, Caleb and Joshua; And therefore he having seen the great destruction of that people for their murmur and unbelief, for their tenfold provocations in the wilderness, might say from his own experience more than most men to that point of man's mortality. And as God turned that people to destruction, and said according to that irrevocable sentence (Gen: 3.19.) Return ye children of men to your original and first material, dust; so he saith the same to men every day, who as they are dust, so we see them returning to their dust. Every disease, if so commissioned by God, is death, and every pain (if he say it) the period of our lives. Again, Elihu is here speaking of a man whom the Lord is but trying, teaching, and instructing upon his sick bed; yet he saith, His soul is drawing near to the grave, and his life to the destroyers. Hence observe. Those afflictions which are but for instruction, may look like those which are for destruction. When the Lord hath a purpose only to try a man, he often acts towards him as if he would kill him. If any shall say, this is hard, I answer; A ruff horse must have a ruff rider. Ruff wood will not cleave without a beetle and wedges. We put God to use extremities, that he may bring us to a moderation. Our spirits are often so ruff and headstrong, that they must be kept in with bit and bridle; they are so tough and knotty that there's no working, no cleaving of them till the Lord sets his wedges to us, and lays on with his beetle of heaviest and hardest afflictions; In a word, we even compel him to bring us to deaths-doore, that he may teach us to live. Now seeing pains and sicknesses (of which Elihu speaks as the way and means by which God speaks to sinful man) are accompanied with such dreadful symptoms and effects, loathing and loss of appetite, consumption of the flesh, and the breaking of the very bones, the soul drawing near to the grave, and life to the destroyers; seeing I say, there are such sad effects of sickness, remember, First, Health is worth the praying to God for. Secondly, Health is worth the praising of God for; and that considered, either, first, as continued, or, secondly, as restored. 'Tis a mercy not to be pained, not to be sick; 'tis a more sensible, though not a greater mercy to be freed from pain, and recovered out of sickness. While we are kept free from pains and sicknesses, how thankful should we be; and when we are freed from and brought out of the bonds of bodily pain and sicknesses, how soul-sick, yea how dead are we if we are not thankful! Thirdly, Seeing pains and sicknesses are such sad afflictions; be wise and careful for the preservation of your health; do not throw away your health upon a lust, do not expose yourselves to lasting pains and pining sicknesses, for the satisfying of a wanton sensual appetite. The health and strength of this frail body, are of more value than ten thousand of those vanishing delights. Yet how many are there, who run themselves to the graves mouth, and into the thickest throngs of those destroyers, for the taking up of such pitiful and perishing delights? who to please their flesh for a few moments in surfeiting, drunkenness, and wantonness, bring many days, yea months and years of pain and torment upon their flesh? yea, and not only shorten (I mean as to what they might probably have had by the course of nature) the number of their days, but suddenly end & extinguish them. It hath been said of old, Gluttony kills more men than the sword; that is, it casts ●●em into kill diseases. 'Tis a maxim in war; Starve your enemy if you can rather than fight him; cut his throat without a knife, destroy him without drawing a sword; that is, with hunger. Some are indeed destroyed with hunger, and hunger, if not relieved, will destroy any man! Yet surfeiting destroyeth more than hunger, and 'tis a more quick and speedy destroyer. We have known many who have cut their own throats, by cutting too much and too fast for their bellies; Pampering the Body destroyeth more bodies then starving. Many while they draw nigh to their Tables, their souls (as Elihu here saith) are drawing near to the grave, and their life to the destroyers. Therefore, remember and consider, O ye that are men given to appetite, (as Solomon calleth such, Pro: 23: 2.) or rather as the Hebrew elegancy there hath it, ye that are Masters of appetite, studying your Bellies, till indeed ye are mastered by appetite, to you, I say, remember and consider, Health is more than meat, and life then dainty fair. All the content that intemperance can give you, cannot recompense you for the pains that sickness will give you; you may have pleasure for an hour or two, and sickness for a month or two, for a year or two. And if all the pleasure we take in satisfying that which though it may be glutted, yet will not be satisfied, a lust, cannot recompense the pains that are found in a sick bed for a few days, months or years, how will it recompense any for those everlasting pains that are found in hell, where the damned shall be always conversing with death and destruction, and yet never die nor be destroyed. Fourthly, Forasmuch as sickness is often accompanied with such grievous dolours and racking tortures, let the sick pray much that they may be armed with patience; who knows what trials and extremities sickness may bring him to? Though the beginnings and first appearances of it are but small, like the cloud which first appeared to the servant of Eliah, only of a hands-breadth, yea though it begin but with the little finger of the hand, yet as that little cloud did the whole face of the heaven, so this little distemper may overspread the whole body, and put you to the exercise of all your patience: it may hang and increase upon you, till it hath broken your bones, and consumed your flesh, and brought you to the graves mouth, therefore pray for patience. Lastly, Let not the strong man glory in his ●●●ngth, nor the healthy man in his health; sickness may come shortly, and then how strong soever any man is, down he must, and lie by it. There's no wrestling away sickness any way (if God send it and bid it come) but by wrestling with God (as Jacob did, Gen: 32.) in prayer. If you think to wrestle away bodily sickness by bodily strength and striving with it, you will be thrown and get the fall. Who can stand before a fever, or a consumption, when they arrest us in the name of the Great King, and carry us prisoners to our beds? Therefore let no man glory in his strength, if any man do, it shows at present his moral weakness; and his natural weakness may quickly teach him another lesson, and spoil his glorying. JOB. Chap. 33. Vers. 23, 24, 25, 26. If there be a messenger with him, an interpreter, one among a thousand, to show unto man his uprightness: Then he is gracious unto him, and saith, Deliver him from going down to the pit, I have found a ransom. His flesh shall be fresher than a child's: he shall return to the days of his youth. He shall pray unto God, and he will be favourable unto him, and he shall see his face with joy: for he will render to man his righteousness. THese words hold forth the third way by which God speaks or reveals himself to man, and recovers him out of his sin. As if Elihu had said; When God hath brought a man to his sick bed, and he yet continueth in his blindness, not perceiving either his own error, or the purpose and intention of God to him; If then besides all this God so order the matter, that in his merciful providence he provideth for his further instruction, and sends a special messenger (as he doth me to thee) an interpreter (which is a singular favour of God) to explain, and expound the meaning of his deal with him, and what his own condition is, to bring him to a true sight and sense of his sin, and to set him upright in the sight of God, by the actings of faith and repentance; this soon altereth the case, and hereupon God is presently appeased towards him. Then he is gracious, and then many blessed fruits and effects of his grace do follow, and are heaped on him. Here, therefore, we have a very illustrious instance of God's loving kindness to poor sinful man, recovering and fetching him bacl (when he is as it were half dead) from the gates of death, restoring him both as to soul and body, putting him into a perfect (so fare as on this side heaven it may be called perfect) state, and giving him indeed what he can reasonably desire of him. In the context of these four verses; Consider First, The instrument, or means by which God brings this about, and that is, by sending a messenger, or a choice interpreter to the sick man's bed, to counsel and advise him. Vers. 23. If there be a messenger with him, etc. Secondly, We have here the motive, or first moving cause of this mercy, that is, the grace or free favour of God, than he will be gracious unto him; and saith, Deliver him from going down to the pit, that is, being gracious he will give forth this word for his deliverance. Then he is gracious to him, etc. (v. 24.) Thirdly, We have here the meritorious Cause of this merciful deliverance; and that is a ransom; I have found a ransom, at the latter end of the 24th verse. Fourthly, We have the special benefits of this deliverance, which are twofold. First, Respecting his body; He is delivered from the pit of death (v. 24.) And not only so, but he hath a life as new as when he began to live; His flesh shall be fresher than a child's; the days of youth shall return to him again, (v. 25.) Secondly, We have the benefit respecting his soul, (v. 26.) He shall pray, and God shall be favourable to him, and he shall see his face with joy; for he will render to man his righteousness. Thus you have the parts and purpose of these words; I shall now proceed to the particulars. If there be a messenger with him. Hypothetica locutio significat libertatem dei in conferendo hoc beneficio. Indicatio contingit quibus deus vult. Coc. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 missus legatus nuncius. These words are hypothetical, or by way of supposition; if there be: noting, that it is not always so, every one hath not this mercy to have a messenger sent him; it's a special privilege granted by God to some; If there be A messenger. What or who is this messenger? The word in the Hebrew hath a threefold signification; all which are insisted upon by interpreters upon this place. First, It signifieth an Angel; Now, Angels properly taken are spiritual or incorporeal substances, whose both office and high dignity it is to attend about the throne of God, and to be sent forth upon his special service (Psal: 103.20.) Bless the Lord ye his Angels that excel in strength, that do his commandments, and hearken to the voice of his word. God hath thousand thousands of these servants ministering to him, and ten thousand times ten thousand standing before him (Dan: 7.10.) Some stay upon this exposition, affirming that here we are to understand an Angel by nature; And hereupon ground the ministering of Angels to those who are either sick in body, or troubled in mind. Yea the Popish writers would hence prove the intercession of Angels for man, and man's invocation of Angels; but though the exposition be granted, yet it yields no ground for this Inference. For what though God should send an Angel to instruct and comfort a sick man, will it therefore follow that the sick man should pray to him, and so give him the honour which is due to God? Secondly, The word is applied in particular to Jesus Christ the uncreated Angel, or the creating Angel, the Lord of Angels, who, by way of eminency is called, The Angel of his presence, (Isa: 63.9.) and the (Angel or) messenger of the Covenant, (Mal: 3.1.) He also was that Angel of whom the Lord spoke to the children of Israel (Exod: 23.20.) saying, Vides quam clarè hoc loco Elihu de Christo concionetur; per quem omnis conscientia, quontumcunque per legem occisa vivificatur per quem omnis crux vitae et liberationis initium est. Brent: Behold I send an Angel before thee, to keep thee in the way, and to bring thee into the place which I have prepared. Beware of him, and obey his voice, provoke him not, for he will not pardon your transgressions (if you persist in them) for my name is in him, that is, he is of the same nature with myself, and with that nature he hath my name, Jehovah. Thus some carry it here, as if Elihu specially intended the ministration of Jesus Christ, the Angel of the Covenant, to the sick sinner, for his restoring both as to the health of soul and body. 'Tis true, Jesus Christ is the great Angel, or messenger, and he primarily and chief doth all the business for poor sinners; he is the messenger sent from God, and he is the interpreter of the mind of God, he came from the bosom of the father, and reveals the mysteries of heaven to us by his holy Spirit. He indeed is the one of a thousand, the chiefest of ten thousand, to show unto man his uprightness. Yet, I conceive, that in this place, not the Lord of Angels alone, but some Angel of the Lord is also intended. And therefore, Thirdly, The word Angel is appliable to every Messenger; The Scripture gives it first to those that are sent by men about any errand or business (1 Sam: 23.27.) But there came a messenger unto Saul, saying, hast thee and come; for the Philistims have invaded the land. We read of an evil messenger (Pro: 13.17.) who is either such a one as brings an evil message, or is himself evil (Isa: 14.32.) What shall one then answer to the messengers of the Nation, the Lord hath founded Zion, and the poor of his people shall trust in it. And as it notes a messenger first by man, so a messenger sent by God. The ancient Prophets were in this sense the Angels of God, his messengers, and so are the Ministers of the Gospel at this day. The Epistles to the seven Churches, are all directed to the Angels of the Churches, that is, to the several Pastors or Ministers of the Churches respectively. And thus we may conclude, that by the messenger in this text, we are to understand any faithful Minister of Christ, sent to convince, convert, or comfort a sick troubled soul. And, as was intimated before, we may very well gather up both these latter interpretations into one, that which applieth it to Christ, and that which applieth it to the Ministers of Christ. For so we have here both the author and the instrument of this comfort to the sick man. Jesus Christ is the chief messenger and comforter of poor sinners; and the Ministers of the Gospel are instruments in his hand, sent out by him for the perfecting of that work. The word is applied to both, (Mal: 3.1. Nuncius est propheta aliquis seu doctor à deo missus. Pisc: ) Behold, I will send my messenger (or, my Angel) and he shall prepare the way before me. John the Baptist was Christ's messenger, as Christ himself (an infallible interpreter) assureth us (Math: 11.10.) And presently it follows, The Lord whom ye seek shall suddenly come to his Temple, even the messenger of the Covenant, whom ye delight in; Behold, he shall come, saith the Lord of hosts. In the first part of the verse, John is called the Lords messenger, and in the latter part Christ is called the Lords messenger. Both were messengers, yet with a mighty difference; and therefore John the messenger of Christ, saith of Christ the messenger, (Math: 3.11.) He that cometh after me is mightier than I, whose shoes I am not worthy to bear. And again (John 1.26.) He it is that coming after me is preferred before me, whose shoes latchet I am not worthy to unloose. If there be a messenger. Hence note. First, The Ministers of Christ are the messengers of Christ. Christ is the father's messenger, and they are messengers sent out by Christ. As my father hath sent me, so send I you, said Christ to his Apostles (John 20.21.) And though that Title of Apostle, which signifieth One sent, or a Messenger, be most properly attributed to those, who were immediately called and inspired by Christ, yet in an allayed sense it may be applied, commodiously enough, to any true Minister of the Gospel, for he also is sent; he hath both his mission and commission mediately from Christ. Yea the word Apostle is applied in common to all or any that are sent upon business (John 13.16. Apostolus hic non specialis muneris, sed generale nomen est, missum cum mandatis significans. Grot: ) He that is sent (let him be who he will or upon what occasion soever he is sent) is not greater than he that sends him. So then, the Ministers of the Gospel are called the messengers of Christ; First, Because they are sent by Christ; and have a Commission from him. Secondly, They are his messengers because they are instructed by Christ, and carry forth his mind: they may not speak their own words, nor their own sense, but the word which they bring, is or aught to be, what they have received, or what Christ hath put into their mouths, that's their duty. And the messengers of Christ are to speak his mind. First, Plainly (1 Cor: 2.4.) In the demonstration of the Spirit. Secondly, boldly, not flattering the persons, nor fearing the faces of men. Thirdly, They should speak authoritatively, though they beseech, and beg, and pray, yet they are to do all as having a warrant for what they do, and as being clothed with power from on high. If any man speak (saith the Apostle, 1 Pet. 4.11.) let him speak as the Oracles of God. As he is to speak the Oracles of God, so as the oracles of God. Some speak, who do not speak the oracles of God, but their own opinions. Others speak the oracles of God materially, that is, they deliver divine truths, yet they do not speak them as the oracles of God, with that authority which becomes the Gospel; we say of some, They mar their tale in the telling; Though they report, or tell the mind of him that sent them, yet they spoil it in reporting it; The Ministers of the Gospel spoil their message, unless they report it plainly, boldly, and with Authority. Thirdly, If Ministers be the messengers of Christ, surely then, they are to be heard, and their message is to be received; if God sends a messenger to us, shall we not open the door to him? if a friend send a messenger to us, he takes it very ill (and well he may) if we do not. 'Tis below civility, 'tis an high affront to a man not to receive his message, what is it then to the most high God How dreadful is that woe which Christ pronounceth against such as refuse either his messengers, or their message, (Math: 10.14, 15.) Whosoever shall not receive you, nor hear your words; When ye depart out of that house or City, shake off the dust of your feet; Implying, that God would so shake them off, or esteem them no more than the vilest dust. Yea (as another Gospel hath it (Mark 6.11.) implying, that as they had not received the testimony which his messengers bare of him, so their dust should be kept as a testimony against them. And lest the mischief threatened them in this enigmatical or covert speech should not be understood, Christ himself expounds it in the next words, Verily, I say unto you, it shall be more tolerable for the land of Sodom and Gomorrha in the day of Judgement, then for that City. Further, 'Tis not enough barely to receive Christ's Messengers, they must be received as the Messengers of Christ. Such a reception the Apostle found among the Galatians, (Chap. 4.14.) And my temptation (or daily affliction) which was in my flesh, ye despised not, nor rejected, but received me as an Angel of God, even as Christ Jesus. And what is said of the Messenger, is to be understood also of his message, both are to be received as from Christ. How is that, you will say? Take it in these four words, First, when 'tis received gladly, (Acts 2.4.) It should be the joy of our hearts (the Psalmist calls it the joyful sound, Ps. 89.15.) to hear a word from Christ. Secondly, when it is received reverently, and respectfully, as giving honour to the message and the Messenger for Christ's sake. Thirdly, when 'tis received obedientially, as submitting to the word; else your respectful, and joyful receiving the message of Christ is but a compliment, or piece of Courtship. Fourthly, when their whole message is thus received, as Cornelius said to Peter (Acts 10.33.) We are all here present before God, to hear all things that are commanded thee of God. We must receive not only those things that suit us well, but those things that are most cross to our corrupt natures and interests, whether of worldly profit or pleasure; this is to receive the Messengers and messages of Jesus Christ, as his. If there be a Messenger, a Interpreter. That's a second stile, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dulcuit inde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 oratorem vel interpretem significat, qui● dicentis sermones dulces auditoribus sunt. Novar; or Title given to the man sent to the sick sinner; The Hebrew word here rendered an Interpreter, cometh from a root signifying sweetness, or to sweeten. Some conceive the Latin word (Mel) for honey hath its original from it, because the message, or interpretation that comes from God should be sweet, as honey to us; David professeth, The word of God is sweeter than honey, and the hony-comb, (Psal. 19.10.) As if he had said, 'tis sweeter to the soul then that which is sweetest to sense. Now, the messenger sent from God, is called an interpreter, because he is sent to interpret and declare the mind of God to his people. Mr. Broughton renders, A Teacher. The word interpreter may be taken three ways. First, For any one that interpreteth tongues or languages. Thus 'tis said (Gen. 42.23.) Joseph spoke to his brethren by an interpreter, they ('tis like) did not understand the Egyptian language, and he either for state, or to conceal himself the better, would not seem to understand theirs. Secondly, There is an interpreter of mysteries as well as of languages. Many things spoken in our own language may need an interpreter more than the words of a strange language. We read (Prov. 1.6.) of a Parable, and the interpretation of it. Parables are wise, but hard and dark say, they need an interpreter. The Gospel is a mystery, and he that can expound and declare the mysteries of the Gospel is an interpreter indeed. Thirdly, The word interpreter is taken in a larger sense, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cortè est advocatus quem Chaldaei vocant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 paracletum, significat eadem voce oratorem Rhetorem. Drus: for any person that interposeth between two, or that endeavours the settling of any matter in difference, either between God and man, or between man and man; (Isa. 43.27.) Thy Teachers (we put in the Margin interpreters) have transgressed against me. As if he had said, they who as Mediators should have prayed for thee to me, and have declared my will to thee, are themselves depraved. Further, We may distinguish of a threefold interpreter. First, a grammatical interpreter, whose business is to give the sense of words. Secondly, a logical interpreter, who gathers up the meaning, scope and mind of any sentence, or the purpose of man in what he speaketh. Thirdly, there is the divine of spiritual interpreter, who labours to bring the truths of God, and the heart of man together. The Apostle having treated about prophesying, concludes (1 Cor. 14.25.) And thus are the secrets of his heart made manifest, and so falling down on his face he will worship God, and report that God is in you of a truth; as if the man that believed not, or one unlearned (for of such he speaks, vers. 24.) had said, surely these men understand what is in my heart, for they have brought the truth of God, and my heart together, so that I must confess God is in them, that is, there is a divine wisdom or interpretation in them. When Elihu faith, If there be an interpreter, we are to understand him in this last sense; not of one that can interpret words, like a Grammarian, or give the scope and sense of words like a Logician, but of one that hath a divine skill to bring the truths of God home to the heart of man, that is, to convince & inform an ignorant conscience, and to comfort, relieve and support a troubled conscience. If there be an interpreter, Hence note. The Ministers of Christ are the interpreters of the mind and good will of God toward poor sinners. They interpret the mind of God as to peace and reconciliation, as to grace and salvation, as well as to duty and holiness of conversation. 'Tis the nicest and hardest thing in the world to interpret the mind of God aright to a sinner, to bring his heart to a closing with the great truths, and promises of the Gospel; he that can do this skilfully is worthy the name of an interpreter. The Apostle saith of him who is but a babe in Christ and useth milk (that is, lives upon the lower and more easy principles of faith) he is unskilful in the word of righteousness (Heb. 5.13.) that is, he knows not how to make out and manage for his own comfort the doctrine of free grace through the alone righteousness of Jesus Christ. And therefore, as first, God himself is the author and fountain of this grace; as secondly, Jesus Christ is the purchaser or procurer of the fruits of this grace to sinners; as thirdly, the effectual worker of our hearts to receive this grace, as also the witness-bearer and sealer of it to our souls is the holy Spirit; as fourthly, the word of the Gospel is the Charter, and Covenant of this grace: so fifthly, the Ministers of Christ are the interpreters of this grace; and they are, or aught to be skilful in this word of righteousness. Their skill and duty is first to explain what the Covenant is, and rightly to lay down how the sinner's reconciliation to God is wrought. Secondly, to make a suitable and seasonable application of it, or to bring it home to the souls and consciences of poor sinners, as they find their state to be. And as the Ministers of Christ are God's interpreters to his people, so they are the people's interpreters unto God. They are the former, two ways; First, by opening the mind of God to his people; Secondly, by urging and pressing them to receive it both for their direction and consolation. They are the latter four ways: First, by laying open and spreading the people's wants, and weaknesses before God. Secondly, by confessing their sins, and transgressions to God. Thirdly, by entreating the Lord for them, or by praying for mercy, pardon, and forgiveness in their behalf, for sins committed. Fourthly, by giving thanks in their name for mercies received. Thus they are first, God's mouth to the people in preaching & declaring the Gospel; Secondly, the people's mouth to God in prayer and thanksgiving. And in both perform the work and Office of an interpreter. And if the Ministers of the Gospel are interpreters; Then, First, Every Minister must be acquainted with the mind of God. He must have skill in the mystery of the Gospel. How shall he be able to interpret the mind of God to sinners, who is not acquainted with the mind of God? We have the mind of Christ (saith the Apostle of himself and his fellow-labourers in the Gospel (1 Cor. 2.16.) and when he saith, we have the mind of Christ, his meaning is not only this, that they had the mind of Christ written in a book, but they had a clear understanding of it, and so were fitted to interpret it to others. Secondly, As he must have the knowledge of the mystery, so he must have the tongue of the learned (Isa. 50.4.) That he may be able to speak a word in season to him that is weary; that is, to the wounded, and troubled in conscience; This is the interpreter intended by Elihu. He is one that hath learned, and is taught of God. Humane learning, the knowledge of Arts, and Sciences, is good, and hath its use; but divine learning, or learning in divine things, that is to be divinely learned, ('tis possible for one to have learning in divine things, and not to be divinely learned) is absolutely necessary to make him an interpreter. It is not enough to know divine things, but he must know them divinely, or by the unction and teachings of the Spirit. The Apostle John (Rev: 10.8.) is commanded to eat the book; this eating of the book, signifieth the spiritual knowledge of divine truths; in this sense, we know no more than we eat, than we (as it were) turn into our own substance, that which is eaten becomes one with us; the mystery of the Gospel must be eaten by the interpreter of Gospel mysteries. A man cannot interpret the mind of God till he knows it; and he cannot know the mind of God, unless God himself reveals it; so the Apostle argueth (1 Cor. 2. from 12, to 16.) As no man knoweth the mind of a man, but the spirit of a man that is in him, so the things of the spirit of God knoweth no man, but the spirit of God, and he to whom the Spirit of God doth reveal them. And therefore though a man may have an ability to interpret the word of God, as 'tis an excellent book, a book full of admirable knowledge, he may (I say) have an ability to interpret it sound by humane learning, yet no man can do it savingly and convertingly, but by the help of the Spirit. (Psal. 25.14.) The secret of the Lord is with them that fear him, and he will show them his Covenant; he will show it effectually, he will make them know it. Thus David prayed (Psal. 119.18.) Lord open thou mine eyes, that I may behold wondrous things out of thy Law. Natural parts and humane learning, arts and languages may give us an understanding of the tenor and literal meaning of the Law of God; but none of these can open our eyes to behold the wonders of the Law, much less the wonders and mysteries of the Gospel. The opening of our eyes to behold these spiritual wonders is the Lords work, and it should be marvellous in our eyes. For this opening of the eye (and nothing without this) will make any man the most ignorant man among a thousand, An Interpreter One among a thousand. These words contain either a third higher Title, or the highest commendation of the former two. A messenger, an interpreter, even such a one as is one among a thousand; One is no number, and a thousand is put for the greatest number; then one among a thousand, or one of a thousand, implieth that the one here spoken of is a very rare one; only he that is seldom seen, or found, is one among a thousand; Solomon saith (Eccl: 7.24.) One man among a thousand have I found, but a woman among all those have I not found. There were very few wise or good men among many when he found but one among a thousand. He might find men in great number, but the number of those that deserved to be called men was very small, so small, that he saith he found but one among a thousand. So that here when Elihu calls the interpreter One among a thousand, he teacheth us that such a messenger, such an interpreter is rarely to be had, or being had is a very rare and excellent one. 'Tis a proverbial speech, with an hyperbole, Hi nuncii rari sunt ita ut ex mille hominibus, vix unus reperiatur, qui munere illo rectè fungi possit. Pisc: to say of any man, he is one among a thousand; for though we are not to take it arithmetically or strictly, yet one being no number, must needs signify very few, or the smallest number, and a thousand being the greatest whole number must needs signify many, very many or a great number. And therefore to say of this interpreter, he is one among a thousand, must needs import, that even among a thousand men, we can hardly find one who hath a faculty or a competency for this office, or is fit to be honoured and adorned with this Title, An interpreter. Hence note. True and faithful interpreters of the mind of God are very rare. He is a rare and choice man that is picked out of a thousand men. The faithful messengers and interpreters of the mind of Christ, are rare under a twofold notion; First, as being precious and of great worth and use. Such are the light of the world, and the salt of the earth; The minds of all men would be dark, and their manners corrupt, if God did not send out these interpreters to enlighten and to season them. Secondly, they are rare as not being every where to be had or met with; what is hardly had is highly prized. It is said (1 Sam. 3.1.) The word of God was precious in those days, why so? the reason is added, there was no open vision, there were not such frequent manifestations of the mind of God, as had been formerly; there were few Prophets few Interpreters to be found in those days. The true and faithful messengers or interpreters of the mind of God, are rare at all times, in what numbers soever they appear, though they come like an Army by thousands, though (as is said, Psal. 68.11.) God giving the word great be the company (we put in the Margin Army) of those that publish it, or (as the old translation hath it) great be the Company of the Preachers. They are rare, also, because not to be had at some times and in many places. Look over the times or ages of the world, and you will find some of them were dark times, days of ignorance, there were few interpreters; look at any time or at this time over many parts and places of the world, and you shall find such interpreters are not to be found in the greatest part, in the most places of it. Not one to be had in some whole countries and huge tracts of the earth. Go to all the Heathen and Mahometan nations, and you shall not find one of these messengers, or interpreters; go to Greece, which anciently engrossed all knowledge, and was famous for all sorts of learning, yet an interpreter is scarcely to be found there in these days. Go to the popish nations, though they bear the name of Christ, and abound with learned men, men learned in the knowledge not only of common Arts and Sciences, but in divinity and the Scriptures; yet in the sense here spoken of they have not many interpreters, the most being such as pervert and wrest the Scriptures, and lead the people into error, rather the messengers of Antichrist, then of Christ; Satan's emissaries, than God's interpreters. So then, if we consider, that several parts and countries of the world are quite without, they have none, and others are filled with false teachers & interpreters of the word of God, which are worse than none, we must conclude an interpreter is one of a thousand, Again, If we turn our eyes to those parts of the world, where there are many sound, orthodox, faithful messengers and interpreters of the word of God (with which blessing this nation (above many, if I say not above all) hath been crowned for a hundred years together; England as Jerusalem of old (Isa. 21.1.) may well be called a valley of vision, a seminary of seers, because of that abundance and variety of visions and divine revelations which God hath stored us with in these latter ages) yet (I say) even here as in all other the best reformed Protestant Churches and christian nations, an interpreter may be called one of a thousand; and that in a twofold reference. First, If we consider, the whole body of any reformed nation, Ministers are but few compared to all the people, they are hardly so much as one of a thousand, throughout that whole nation; there are but few who give themselves up to the work of the Ministry. Few that dedicate themselves to Christ's service in publishing the Gospel, for the saving of souls; there is (I say) but one of a thousand that is dedicated to that work. For First, Most are unwilling to meddle wsth that calling, because of the laboriousness of it; interpreters are they who labour in the word and doctrine, and not only so, but they must give a strict account to Christ of their labours. Some good men have declined the ministry, being terrified both with the weight of the wo●k, and the strictness of the account, and doubtless (were we duly sensible) it might make the ablest Ministers tremble every hour of the day, to think what a burden of care and account lieth upon them, who are set to watch over souls. Secondly, Others will not enter into this calling, because as the labour is great, and the account strict, so the reward, as from man, is small; it doth not lead to riches, and greatness in the World, comparatively with other callings; though there be a comfortable competence allowed to the Ministers of the Gospel, yet there is not much of the world to be expected by them, yea they are charged not to look for much, or not to do their work for filthy lucre, but of a ready mind (1 Pet. 5.2.) Thirdly, As the reward is small, so the opposition is great, Ministers are often persecuted, and reproached, and the more faithful and diligent they are, the more they are opposed and reproached. To preach the Gospel fully as it should be preached, is to provoke thousands, and bring the World about our ears. No marvel then i● the messengers and interpreters of it be not many, if they be but as one among a thousand. Thus you see what hinders the generality of men from meddling with that work. 'Tis but one among a thousand that will engage in a work upon these hard terms, or that prae-apprehending them, hath faith and self-denial enough to swallow and overcome them. Again, Consider those that outwardly bear the name and Title of the Ministers of Christ, and you will find that among them, they who are true and faithful to their trust, are upon the matter, but one among a thousand. As there are but few Ministers among many men, so there are but few Ministers among many that are true and right interpreters. Do but take out or sever these five sorts from among them who pretend to be Ministers, and then it will soon appear that the interpreters in truth are but few among many of those that are so in Title. First, Take away all those, who thrust themselves boldly, or are admitted carelessly, or by mistake into the Ministry, who yet are ignorant, blind, ungifted, and so unable for the work. Secondly, Take away those, who though they have gifts and abilities, yet are lazy, and slothful, such as will not take pains nor work in the work. Thirdly, Take away those, who have gifts, and are industrious, yet are unsound (at least in many points) and erroneous in their judgements, and so misled and misguide those, whose guides and leaders they are. Fourthly, Take away those, who though they are not unsound, and erroneous, yet are profane, and scandalous, pulling down that truth with one hand which they have set up with another, or building again those sins by their practice, which they have destroyed by preaching, and so make themselves (as the Apostle speaks in a like case, Gal: 2.18.) transgressors; for as God justly calls such transgressors, because they have sinned against his word, so they make themselves transgressors, because they sin against their own; even against the doctrine by which they have condemned those sins, which themselves live in. Fifthly, Take away those, who though they are neither of these, neither ignorant, nor idle, nor unsound, nor scandalous, yet are but mere formal preachers, such as only speak words, deliver the outside, and skin of the Gospel, but have no acquaintance with the marrow and power of it. Take away these five sorts from among Ministers, and surely this expression of Elihu will be but too much verified, The interpreter is but one among a thousand. Abstract all that are ignorant, idle, unsound, scandalous, formal dispensers of the word, from those who are commonly called Ministers, and then, they who remain will be very few, so few, that every one of them, may be reckoned, one among a thousand. And we shall be forced to say, that Elihu hath not said without cause, whether we respect their excellency or their scarcity, that any faithful messenger or interpreter is one among a thousand. This is not spoken by Elihu here, nor ought it to be taken up by any of the most faithful Ministers of Christ, to draw honour and respect upon themselves, or that their persons may be had in admiration who are faithful; this were a pitiful design of holding out such a truth; but it serves for this end, that the people of God may see, they have a blessing where any are faithful; and may learn how they ought to prise those faithful messengers, whom the Lord sends among them, yea how readily they should receive the grace of God which is tendered in their ministry. These are not only each of them, one messenger, or interpreter, but each one of them is one of a thousand. A soule-convincing, converting, quickening, comforting Minister of the Gospel is worth thousands, and one among a thousand. The Prophet saith (Isa: 52.7.) How beautiful are the feet of them that bring glad tidings, etc. By their feet he meaneth their coming, feet being the instruments of their coming to bring this glad tidings; yet when he saith, their feet are beautiful, it may have a greater emphasis, for (the feet being the lowest part of the structure of man's body) it may intent thus much, that even that which is lowest and meanest in a messenger of the Gospel, his feet wearied and wet, yea foul and dirty with travel, have a beauty upon them, how much more his face and countenance; for if the very feet of such news-bringers, of such messengers, and interpreters, should be acceptable and lovely (so beauty is) to all men, how much more should their persons and most of all their message and tidings be? And doubtless, if men did but understand it, they would acknowledge, that God hath committed such a treasury to them, as is better and more beautiful, than all the gold and precious things of this world, and would cry out, O what a mercy is it to have such a News-bringer? and what Greedy News-mongers would they be? The one among a thousand would be more desirable than many thousands of Gold and Silver. Elihu having described the person, whom the Lord often makes instrumental for the restoring and comforting of the sick sinner, calling him A messenger, an interpreter, one of a thousand (which latter may be applicable to both the former) proceeds to show the business of this messenger, or interpreter, who is one of a thousand, more expressly, or to set out what his work is, surely excellent, and glorious work, even this To show unto man his uprightness. We are not to understand this showing for a bare report of the thing; in which sense the Prophet complained; Lord who hath believed our report! (Isa: 53.1.) that is, we have showed good things to the world, but who hath believed us? The showing spoken of by Elihu, is not a bare declaration of the matter to the ear, but an effectual, and powerful impression of it upon the heart. Such a showing as is spoken of at the 16th verse of this Chapter, than he openeth the ears of men; The Lord speaks so by his messengers, and interpreters, that he not only makes the ear hear, but the heart too. The heart hears when we have a sense, and are under the power of what is heard. As before we had a spiritual interpreter, so here we have a spiritual showing of his interpretation. Here's a heavenly messenger, and a heavenly message to the earthly man; To tell the earthly his rightfullness, saith Mr Broughton. Now, because of the pronoun, [his] his uprightness; It may be demanded whose uprightness he means? or, what this uprightness is, which the interpreter showeth. First, Some expound it of God's uprightness, and then the sense runs thus; God sendeth an Interpreter to show unto man his uprightness, that is, his own right and just dealing with man; As if Elihu had said, God's messenger shall convince this troubled man that God doth not wrong him, how much soever he doth afflict him, or that God is upright and faithful in his dealing with him. This David acknowledged (Psal: 119.75.) In faithfulness thou hast afflicted me; that's a good sense of the words, and very suitable to the purpose of Elihu, who was about to convince Job that his complain were very sinful and uncomely, seeing God neither had nor would, nor, indeed, could do him any wrong. God is faithful, just, and right, yea, God is good and merciful to man, when he corrects him sore. Mr Broughton gives this interpretation of his own translation; To tell the earthly his rightfullness, that is, God his mercy. The uprightness of God is that by which he doth righteous things. Equitatem illius. i e. dei, qua omnia et nominatim ipsos laborantes regit et gubernat. Jun: This uprightness of God consists not only in his holiness, in his love of that which is good, and in his hatred of evil, but also in his preservation of man according to his word of promise. 'Tis the righteousness of God, that through the death and intercession of his Son, he should save and heal the believing and repenting sick sinner. Secondly, And more clearly (as I conceive) to the present scope of this place; the Antecedent to His, is the sick man; And then, to show unto man his uprightness, is to show him his own uprightness. But you will say; Is the messenger or interpreter, only to tell man how good he is, and what good he hath done? and so to flatter him into a good opinion of himself, or of his own good deeds? I answer; This showing unto man his uprightness, may be taken First, As implying the man's ignorance of that uprightness which he hath; or that he hath an uprightness, but doth not know nor understand that he hath it. 'Tis so sometimes with the sound godly man, as well as with the sick, when (though in bodily health, yet) he is discomposed and troubled in mind; For then though he hath an uprightness of heart, an integrity towards God, or (as Job speaks of himself) the root of the matter in him; that is, though he be truly converted and really godly, yet he seethe it not, such temptations of Satan and troubles of mind assault him, such clouds of doubt, and darkness are upon him, that he is not able to make out his own state. In this case the faithful messenger or interpreter coming to him, and enquiring how it is with him, picks out this from him, that there is an uprightness, and an integrity of heart in him towards God, and that his state is good, though he cannot discern it. For as the life and state of grace, is always a secret to those who have it not; so 'tis often a secret to those that have it. Some men, never, few men always understand their own condition, and 'tis very hard to make them understand it. For as it is with many hypocrites, and with all presumptuous ones, you cannot beat them out of a good opinion of themselves; though they are stark naught, rotten at heart, and have nothing to salve themselves up with, but a little boldness and confidence, yet they will not be persuaded off from their false foundations, and deceitful bottoms; they will be good in their own eyes, upright in their own opinion, and do not doubt but all's well with them, and will be well with them always. Now, I say, as it is with some hypocrites, and all presumptuous ones, they think themselves to have an uprightness which they have not; so many are upright and sincere, who see it not, and 'tis a very hard work, the hardest work that the Ministers of the Gospel have to make them understand and see their own uprightness. Secondly, The word uprightness, and the showing unto man his uprightness here spoken of, Quid ipsum facere pro officio oporteat. Bez: Quid hominem agere, aequum sit, sc: ut agnitis peccatis dei gratiam propter merita salvatoris imploret. Scult. takes in the whole duty, yea and the whole privilege and interest of a Godly man, or that which will be his uprightness and set him right both before God and his own conscience. To show unto man this his uprightness, is to show him when he is right, and how he may be settled in a right state; in such a state as will be to him like Mount Zion which cannot be removed. Thus the uprightness of man comprehends the whole business both of faith and repentance, or all that which a sinner is called both to do, and believe, for the repairing and mending of his lost and ruin'd state, for the putting and settleing him in such a state as the Lord may own him as his, and be gracious to him. This, whatsoever it is, is man's uprightness or righteousness, and the showing unto man, this his uprightness is the bringing him word in the name of Christ, that God justifieth him from the guilt of all his sins, and accepteth him into his favour. Hence observe. The great duty of the Ministers of the Gospel, is to clear up to man, whether he be upright, or how he may stand upright with God. This observation takes in both parts of the exposition. To show unto man how it is with him, what his present state, and condition is, and to show unto man what he ought to be, or how he may be in a safe condition, this is the work of that messenger and interpreter who is one among a thousand, this is a blessed work, and thus it must be done. First, Man is to be showed the uprightness of his state, or that which must be and be had to make up the uprightness of his state, which is First, His first-repentance, or conversion to God. Fallen man can never come into a right state● till he return to God from whom he fell. A man's sinful state is a crooked, perverse, and wretched state; repentance or returning to God, is the bringing of a man right again, it brings him to his uprightness, even to that state, wherein he was first made; Lo this have I found (saith Solomon, Eccl: 7.19.) that God hath made man upright; but they have sought out many inventions. Solomon doth not discover the several branches and streams of man's sinfulness, but the root and spring of it he doth, the corruption of his nature by the fall. For as he found that God made man upright, so mutable, subject to temptation, and as easily yielding to the temptation, as admitting himself to be tempted: and so, not resting in that way and means of happiness (as the Devil his tempter did not) which the wisdom and goodness of God had chalked out and allotted to him, but conceiting to himself a higher perfection, he then began and still continueth to seek out variety of means (called by Solomon, many inventions) as then to get more than he had, so now to regain some shadow at least of what he had. These inventions, are all those carnal shifts, whereby man hopes either to palliate his sin, or to pacify his conscience. But all prove vain inventions; there being no possibility now, for man to get out of sin, or to go back to God, and so to his first estate, but by repentance; That's God's invention, and he hath concluded, that nothing without that shall bring man (the case of infants is another thing) to that state of uprightness, in which he was first made. And therefore the Apostle giving an account of his ministry, how he acted as a messenger, or an intepreter (He indeed was one among a thousand) saith (Acts 20.20, 21.) I kept back nothing that was profitable unto you, etc. testifying both to the Jews, & also to the Greeks', repentance towards God, and faith towards our Lord Jesus Christ, which is The second thing wherein this uprightness of man's state doth consist. These two, repentance towards God, and faith towards our Lord Jesus Christ, were the sum of all those Sermons in which Paul gave counsel both to Jews and Gentiles what to do that they might be saved. And this is the work of all Gospel Ministers in showing unto man his uprightness. He that is converted, and believeth, he that turneth from sin, and taketh hold of Jesus Christ by faith for righteousness, is in a better state of uprightness, then when he was first made upright. The Prophet (Hab: 2.4.) speaking of faith, and that which is opposite to it it selfe-confidence, useth this word, Behold his soul which is lifted up (namely in thoughts of any self or creature-sufficiency) is not upright in him. A proud soul is not an upright soul. What is pride? surely this, for a man to think himself in a good condition, or that he is well enough, that he wants nothing, as it is said of the Church of Laodicea (Rev: 3.17.) when yet he is empty and guilty, poor and peny-lesse in spirituals, wanting every thing, especially a sight and sense of his poverty and wants; yet this is every man's thought of himself, till he is showed what is indeed his uprightness. The natural man's spirit is lifted up, not to God nor in God by faith and repentance, but in himself. The soul thus lifted up is not upright (saith the Prophet, and what faith he next?) But the just shall live by his faith. As if he had said; The man that lives by faith, or the man that believes, and so lives upon Christ, is upright and hath an uprightness which will hold him right, which the uprightness of creation did not. Then the whole matter of man's uprightness was in himself, and he was to stand upon his own bottom, having no promise of support. But now the main matter of man's uprightness is out of himself, and besides, himself hath a promise to be supported in his uprightness. Man by the grace of repentance, turning from sin, and by the grace of faith closing with the Lord Jesus Christ, is set right in the Court of heaven, and shall be preserved (in his uprightness) by the power of God through faith unto salvation. Again, When man is showed his uprightness as to his state, which is his life of justification; then he must also be showed his uprightness as to his way or course of life in sanctification, or holiness of conversation. The interpreter must not only bring man to Christ, but must tell him how he ought to walk in Christ. Man being set right, aught to go right, or (as 'tis said, Psal: 50.23.) To order his conversation aright. Man's uprightness in walking and working is an inseparable fruit of his uprightness in Being. Thirdly, The business of the interpreter, is not only to bring the troubled soul to a true sense of sin, to a clear sight of Christ, and a suitable conversation, but to furnish him with weapons to resist Satan's temptations, to show him how to manage the sword of the Spirit, and the shield of faith, that he may be able to quench all the fiery darts of the Devil; as also to answer, resolve, and remove the doubts and scruples, that may arise in or are upon his own conscience, and so to settle him in a sweet and comfortable dependence upon Christ by faith as his uprightness and righteousness, against all the fears which at any time assault his peace. But some may say, Should not sinners be showed their un-uprightness or unrighteousness, rather than their uprightness? I answer; First, 'Tis a piece of our showing man his uprightness, to show him that he hath no uprightness. The Spirit convinceth, first, of sin, and then of righteousness (John 16.8.) Secondly, I answer, a man's uprightness (according to the meaning of this Scripture) cannot be showed him, but he must also be showed his unrighteousness. Thirdly, I answer, The sick man here spoken of, may be supposed a man troubled in mind about his sins; and in that case the interpreters duty is to ease his mind by showing him his uprightness in the way opened, rather than to burden his mind further by showing him his sin or unrighteousness. And therefore lastly, To close this point with a word of caution; When Elihu speaks of an uprightness to be showed the troubled soul; 'Tis not, that the messenger who comes to relieve and comfort him, should use flattering words, and blow him up with a conceit of his own good works, and so tell him a story of his virtues or virtuous deeds. No, the uprightness chief intended here is the righteousness of Christ, in and by which we are reconciled to and made one with God. Nor can we ever attain to this till we are made sensible of our own nothingness, till we are unhinged of self, and quite taken off from any bottoming upon our own righteousness. Some, when they have trouble of conscience upon them, what do they? they fly to their own righteousness; And when they are sick, and ready to die, how do they prepare to stand right before God? they confess they have sinned, and done amiss, but they hope they have repent, and made amends for that; yea they can remember they have done such, and such, possibly, many good things, they have been just to all men, and charitable to the poor, they have heard the word, and been at many a good Sermon, they have prayed and fasted, etc. Thus they patch up the business, as if this were their only uprightness, whereas, indeed, their only uprightness is the righteousness of Jesus Christ. We never see where our uprightness is, till we see there is nothing that makes us stand upright in the court of heaven, but only Christ our righteousness. This is the great duty of the messengers, and interpreters of Christ, to declare to man this righteousness for his uprightness. And that hence it is (as Elihu proceeds in the next verse to assure the sick man) that God is and will be gracious to him. Vers. 24. Then he is gracious unto him, and saith, Deliver him from going down into the pit, I have found a ransom. These words hold out the general issue and fruit of the labours and good counsel of that messenger or Interpreter dealing with the sick man, and showing him his uprightness. There are three distinct interpretations which run quite through this verse, and they arise from a different apprehension about the antecedent in this pronoun [He] then he is gracious unto him. He; who is that? All the Popish interpreters refer it to the Guardian-Angel sent to attend on this sick man; Then he (the Angel) will be gracious, and he will say, deliver him. But as I then laid by that opinion that the messenger was an Angel properly taken, so I shall not stay upon that which is a consequent of it, here. Secondly, Several of our Protestant interpreters refer this he, to the Messenger or Interpreter, to the Prophet or any spiritually wise and holy man, sent of God to assist and help the sick man in his distress. Some are so positive in this opinion, that they deny the text any other reference; Hoc de nuncio dicitur non de deo; aptè enim tribuitur nuncio etinterpreti voluntatis dei ut miscreatur hominis in summo vitae discrimine constituti. Merl: Et de gratia eum allocutus dixerit redime cum nec descendat in soveam expiatione (quam) inveni. Jun: Summa orationis quae apud deum pro afflictis, habenda est. Jun: This is to be understood of the Messenger (saith one) and not of God. And I grant 'tis suitable to the business of the messenger who comes to comfort and instruct the sick man, that he should pity and compassionate him in that disconsolate condition, and likewise pray for him, according to the tenor of these words in the text, or to the same effect; O Lord God, be gracious to him, and deliver him, let him not go down to the pit, for the ransom sake which I have found. As if Elihu had said; When that faithful messenger shall have declared the benefits and grace of God to the afflicted man, then pitying his afflicted soul, he shall pray for him; O God deliver him from death and condemnation, from the pit, and from destruction, for I have found and shown him a ransom, by which his soul may be delivered, and his sins pardoned. In the 19th Chapter of this Book at the 27th verse, Job useth this word in his application to his friends, for their pity to him, and more favourable dealing with him; Have pity upon me, have pity upon me, O my friends, for the hand of God hath touched me. As if he had said, The hand of God presseth me sore, O let not your hand be heavy upon me too. This exposition carrieth a great truth in it, and is not at all inconsistent with the letter of the text; yet I shall not insist upon it, but adhere rather to a third, which makes the antecedent to this [He] to be God himself. Then he is gracious. That is, when the messenger hath dealt with the sick man, when he hath opened his condition to him, and shown him his uprightness, or how he may stand upright before God, or what his righteousness is before God, and hath brought his heart to an unfeigned sorrow for his sin, and to the actings of faith upon the promise; then God is gracious, and then he gives out the word for his restoring, and orders it to be presently dispatched away to him, saying, deliver him, unloose him, unbind him, let him not go down into the pit, I have found a ransom. Taking this for the general sense of the Text, I shall proceed to open the particulars. Then he will be gracious, or then, he will have mercy upon him, as Mr Broughton translates. Then and not before; till then the Lord lets his bones ache, and his heart tremble, till than he suffers him to be brought so low that he is reckoned among the dead, but then, though not before, he showeth himself gracious unto him. When a poor man is reduced to the utmost extremity, then is God's opportunity, then is the season of mercy; and the Lord therefore lets us be at the lowest, that we may be the more sensible of his goodness in raising and lifting us up: The Lord suffers many (as Paul spoke of himself, (2 Cor. 1.9.) to have the sentence of death in themselves, that they may learn not to trust in themselves, but in him who raiseth the dead. We seldom give God either the glory of his power by trusting him, or of his goodness by thanking him for our deliverances, till we are brought to the last cast (as we say) or to such an exigent as leaves no visible means in probability, no nor of possibility to escape. And when 'tis thus with us, than he is gracious. Secondly, Then he is gracious, that is, when the man is doubly humbled, when the man's heart is graciously broken, when the man is grown into an abhorrence of himself and of his sin, or loathes himself for his sin, as much as he loathed his meat, as 'tis said in the former verse; when his heart is thus taken choir off from all that is below in the world, and gathered up beleevingly to Jesus Christ in the word of promise; Then he is gracious. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Misertus, gratificatus, gratia prosecutus fuit, ex gratia donavit benesecit. The Original word hath many comfortable significations in it, yet all resolvable into this one, he is gracious. It signifies to pity, to have compassion, tenderly to regard, to bestow grace, to do good, there is enough in the bowels of this word to bear up the spirit of the sickest body, or of the most troubled soul. It is said (Gen. 6.8.) Noah found grace (or favour) in the eyes of the Lord. Noah was the only man that held out the grace of God in that age, him only did God find perfect or upright in his Generations (Gen. 6.9.) and Noah only was the man, that found grace or favour in the eyes of the Lord in that generation (Gen. 6.8.) God was gracious to him and his, when the whole world perished by water. That proper name John is derived from this word; when God gave Zachary and Elizabeth a Son in their old age, he also directed how he would have him called, ye shall call his name John, which name (as we may well conceive) was assigned him either because God did very graciously and favourably bestow that gift upon his Parents in their old age, and so shown them much favour (a child at any time is a great favour from God, especially in old age) or, secondly, because John was to open the Kingdom of Grace, to preach the Gospel, and to prepare the way for Christ, by whom grace and truth came. The Baptist was as it were the loop and button between the legal and the Gospel dispensation; therefore his name might well be called John. And there is frequent use in Scripture of the Adverb which comes from this Verb, to signify injuries received without desert or undeservedly. (Ps. 7.4.) Yea, I have delivered him that without cause was mine enemy, or that was mine enemy gratis. And again (Psal. 35.7.) For without cause have they hid for me their net in a pit, which without cause have they digged for my soul. Yet more, as the word signifies the doing of good (gratis) or when there is no desert; so any injury done gratis, or when no provocation hath been given the party so to do. Now, as all the mischief which the wicked plot against or do to the people of God is undeserved, and floweth merely from their malice, so all the good which God doth for his people is undeserved, and floweth purely from the fountain of his free grace, or from his compassions, which fail not. And surely the Lord deserveth highest praises from man for any good he doth him, seeing what he doth is gratis, or undeserved. Further, This Hebrew word Chinnam answers the Greek word (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) rendered freely (Rom. 3.24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Gratis i. e. ejus gratia. Bez: ) We are justified freely by his grace, through the redemption that is in Jesus Christ. How can unjust men deserve justification? Therefore Mr Beza translates, We are justified gratis, that is, by his grace. Again, When it is said, than he (or, the Lord) is gracious, it may be taken two ways. First, as, to be gracious implieth the intrinsical graciousness of his nature, or that mercifullness and kindness which dwells in the heart of God, and which indeed is God, (for the graciousness of God is the gracious God) thus God is always and altogether gracious, he is infinitely and uncessantly gracious. Secondly, when it is said, he is gracious, it may note only the graciousness of his acts, and dispensations; thus, as I may say, the Lord is gracious (ad hinc et nunc) as he sees cause, at this time he is gracious and not at that time; that is, he puts forth acts of grace now, and not then. The Lord puts forth acts of grace, both according to the pleasure of his own will, without respect to any thing in man, as also without respecting what man is or doth, according to his pleasure. And thus we are chief to understand it here; then he is gracious. God is gracious in his nature always, and always alike gracious; but he is not always alike gracious in his dispensations, or in giving forth acts of grace; he is gracious to man according to his secret will as he pleaseth, but he is gracious according to his revealed will as man pleaseth him. Hence Observe, first. The first cause and spring of all our mercies is the graciousness of God. Or, All our mercies flow out from the grace of God. That's the fountain, yea that's the Ocean which seeds and fills all the Channels of mercy, which stream to us, as our happiness in this world, and for our everlasting happiness in the world which is to come. All is of grace fundamentally, or because the Lord is and will be for ever gracious. Thus the Lord spoke to Moses (Exod. 33.19.) I will be gracious to whom I will be gracious. My mercy shall flow our, when, and to whom, and where I please. And the proclamation which he made of himself in all his royal Titles runs in the same strain (Exod. 34.6.) The Lord, the Lord God, merciful, and gracious, long-suffering, and abundant in goodness and truth, keeping mercy for thousands, forgiving iniquity. If we consider God, first in doing us good; Secondly, in forgiving us the evil which we do; Thirdly, in delivering us from the evils which we now suffer; Fourthly, in delivering us from the fear of future sufferings; all is from grace and from free grace. He doth us good though we are undeserving any good, that's grace, yea, he doth us good though we are ill deserving, and that's more grace. He doth all for us through grace, First, in spirituals, and Secondly, in temporals; not only do the good things of eternal life, but the good things of this present life flow from grace unto his own people. Not only the health of their souls, but the health of their bodies, not only deliverance from hell, but deliverance from sickness also, flow from his free grace in Jesus Christ. Therefore of all their mercies and salvations (both as to the foundation and top-stone of them) the people of God must cry (as the Prophet Zachery (Chap. 4.7.) foretells the people of God should say of that longed for deliverance, when that great mountain should become a plain before zerubbabel) grace, grace, unto them: That is, grace hath begun them, and grace alone will maintain, continue, and perfect what it hath begun. As there is nothing in us (except our misery) which moves the Lord to begin, so there is nothing in us (but our inability) which moves the Lord to perfect what he hath begun. He seethe we cannot, and therefore he will perfect what he hath begun, and all this he doth that he may exalt his own name, and perfect the praise of his free grace towards us. More distinctly, that all comes from grace, or from the graciousness of God, may note these five things to us. First, not only that God doth all for his people freely, or without desert. But Secondly, that he doth all things willingly, or without constraint for his people. Thirdly, that he doth all things forwardly for his people. He doth very much unasked and unsought, and he is not much asked or hardly drawn to do any thing for his people. Though he hath said of some things, I will be sought unto, or inquired after that I may do them for you, (Ezek. 36.37.) yet his mercies are never forced nor wrested from him by entreaties, but flow from a principle of love, naturally, as water out of a fountain. Fourthly, he doth all rejoicingly, even with his whole heart, and with his whole soul. Mercy pleaseth him, and he is pleased with occasions of showing mercy, 'tis no burden to him to do us good; mercy proceeds from his nature, and therefore he delighteth in mercy (Mic: 7.18.) yea, to be merciful is his nature, and therefore he cannot but delight in it. Fifthly, graciousness being the very nature of God, implieth that he will do us good liberally, and constantly, or that (as the Apostle James speaks) he giveth liberally, and upbraideth not; he doth not upbraid us with our poverty, who receive, nor do●h he upbraid us with the riches of the gifts which himself bestoweth; And because they flow from his nature, therefore he doth not in the least empty himself, how much soever he fills the creature with his gifts or goodness. Some men (upon the matter) even exhaust and undo themselves by liberality unto others; and they who give most, or have most to give, cannot always give. It is said in this Book, (Chap. 37.11.) By watering, he wearieth the thick cloud; that is, God commandeth the cloud to give rain so long, that it hath not a drop more to give, but is quite spent. Springs or fountains are never wearied or spent with watering, because their waters come as freely and as fast as they go; God is an everlasting spring of grace and goodness; He is not wearied, nor emptied by what he giveth out to, or doth for the creature, because all floweth from his natural graciousness as from a fountain. Then he is gracious. I would urge the second reference of that word (then) a little further; It was showed before, that it might refer, First, to the extremity of the sick man, Secondly, to the sick man's humiliation, or the right disposure of his spirit to receive renewed acts of grace, and favour from the Lord. Hence observe, Secondly. God usually dispenseth or giveth out acts of grace when we repent and turn from sin, Si aegrotus ille monitis illius nuncij paruerit ac proinde resipuerit, tum etc. Pisc: when we believe and lay hold upon the promise; Then he is gracious. It is said (Isa. 30.18.) Therefore will the Lord wait that he may be gracious. The Lord hath always a gracious disposition, a gracious nature; he always hath a store and a stock, a rich stock and store of mercy by him; but he doth not always give it forth; no, he waits to be gracious, that is, he waits till we are in a fit frame, till we are in a due temper to receive his grace. And because as to the dispensings of grace, God waits to be gracious; therefore many retard and hinder their own good; they are not yet in a frame to receive; their vessel is not yet seasoned to hold mercy. The Lord waited to be gracious to David after his grievous fall, and therefore he did not give Nathan a Commission to say, Thy sin is done away, till David's heart was broken, and had said (2 Sam: 12.13.) I have sinned against the Lord; But when once that word fell from him, than Nathan declared how gracious the Lord was to him. As soon as David said, I have sinned (that's an act of repentance) presently, Nathan said, the Lord hath done away thy sin, that's an act of grace. When did Ephraim hear a word of comfort from God? The Prophet tells us (Jer: 31.18, 19, 20.) I have heard Ephraim bemoaning himself, (that is, mourning over and bewailing his sin) saying, thou hast chastised me, and I was chastised, as a bullock unaccustomed to the yoke. We have him there also praying, Turn me, O Lord, and I shall be turned, etc. Upon this, how graciously, how meltingly did the Lord speak? Is Ephraim my dear son? is he a pleasant child? since I spoke against him, I do earnestly remember him still, (or, in remembering I remember him) my bowels are troubled for him, I will surely have mercy on him. Now I will manifest my grace, and acquaint him with my goodness. The Lord was very gracious to Saul afterwards Paul, he sent Ananias to him with a message of mercy, as to restore the sight of his bodily eyes, so to assure him that he should be an instrument in the hand of Christ to open the eyes of many, and a chosen vessel to bear his name before the Gentiles and Kings and the Children of Israel, (Acts 9.15.) But when was this message delivered him? the text tells us (v. 11.) For behold he prayeth; the man is in the dust, he is brought upon his knees, his spirit is broken; that word he prayeth, comprehends the whole work of a gracious soul, as to his humiliation and returning to the Lord. In the parable of the prodigal Son, his father is represented abundantly gracious to him; but he did not signify it, he did not send the ring, not the rich robe to him, when he was abroad in a strange Country among harlots, drinking and wasting his estate, time and strength vainly; we read of no acts of grace to him then, but when, being pinched with famine and hunger, he came to himself, and began to bethink himself of coming back to his father's house, and that he had brought himself by his own folly to beggary, and want, and husks; when he was upon these terms, or resolves to go home to his father, and cast himself at his feet as unworthy the name or privilege of a Son, than his father ran to meet him, fell on his neck and kissed him, than he put on the ring, and clothed him with the robe, than he killed the fatted calf, and made a feast for him. All which scene of mercy doth but hold out this one word in the text; Then he is gracious. There are two sorts of gracious acts of God. First, some are acts of absolute grace, or of preventing grace; These are put forth upon and exercised towards the creature, before there is any the lest preparation in the heart, to draw them out or invite the bestowing of them. Thus, the grace of God in election is absolutely free, there was no prevision of any qualification in man moving God to elect him. And so that wonderful act of grace (in which election first descends and discovers itself) effectual vocation, is absolutely free. God calls a sinner when he is in the heat and hurry of his evil ways, pursuing his lusts in the height of his pride, and in the hardness of his impenitent heart. Now, if when God first calleth a sinner there is nothing in him but sin; What can move God to call him but free grace? A third absolute act of grace is justification; God doth not justify a sinner for any thing that he finds or sees in us; As to us 'tis altogether free. He justifieth the ungodly (Rom: 4.5.) when that wretched infant was in its blood (which expresseth a miserable unclean polluted condition) then was a time of love (Ezek: 16.8.) then was God gracious. What loveliness was there in that infant (representing the best of men in that fallen natural estate) to draw out the love of God? nothing at all, yea she was altogether unlovely, yet then (saith God) thy time was the time of love, or then was the time of putting forth love in her conversion and vocation; Then, I said unto thee when thou wast in thy blood, live. And because the thing might seem not only strange, but even impossible, that the heart of God should be towards such a wretched one for good, the word is doubled, yea I said unto the●, when thou wast in thy blood, live. These acts of absolute free grace are the glory of the Covenant of grace; for if the Covenant should hold out acts of Grace only upon our predispositions, when should we receive any act of grace? The promise is not of this tenor, I will pardon them when their hearts are soft and tender; but, I will take away the heart of stone, and give them a heart of flesh. Yet Secondly (as to the point in hand) there are conditional acts of grace, I may call them second acts of grace, or renewed acts of grace. For when after conversion we fall into sin, and by that evil heart of unbelief (remaining in a great measure unmortified) we depart from the living God (Heb: 3.12.) God doth not give out fresh acts of grace, but upon repentance, and the renewings of our communion with him. Having once received grace, we being again helped and assisted by grace, act graciously, before God declares himself gracious to us. When a man is cast upon a sick bed for sin, (that's the case of many) the Lord will see repentance before he will raise him up again. (James 5.15.) The prayer of faith shall save the sick, and if he hath committed sins, they shall be forgiven him; that is, if he being cast upon a sick bed to correct or chasten him for the sin that he hath committed, shall humble himself, and seek the Lord by prayer, praying and calling for prayer; Then the sin committed shall be forgiven him, and the Lord will raise him up again. 'Tis not the prayer of another that can obtain deliverance for the sick, much less the forgiveness of his sins, if himself be prayerlesse, and repentance-lesse. But while others pray for the sick man's bodily health, they praying also for his soul's health, the Lord gives him repentance for his sin, and then a comfortable sight of pardon. So then before the Lord puts out these second acts of grace, he looks for and finds something in the creature yet still, that also is an effect of his grace both to them and in them. They, who have already received grace, must stir up their grace, and renew acts of grace (through grace) towards him, before he dispenses acts of grace towards them. And as consolation in this life, so that highest and last act of grace, salvation, in the life to come, is not bestowed upon any, till they are fitted. God calls and converts the worst of men, those that are in their filth, and mud, and mire, but he will not save a filthy person, he will have him first purged and prepared. Know ye not that the unrighteous shall not enter into the kingdom of God (1 Cor: 6.9.) and that without holiness no man shall see the Lord (Heb: 12.14.) There is no eternal salvation without preparation; nor is there any promise of temporal salvation without it. When a man is sick to death (as in the text, salvation comes not, the Lord is not gracious till the sick man's spirit is humbled and set right; till the messenger hath showed him, how he may stand upright before the Lord, and he hath embraced his message; then, and not till then he is gracious. And as in these words we have the occasion of this grace; so in the following words we have the publication of this grace; Then he is gracious. And saith, Deliver him from going down into the pit. [And saith] that is, the Lord gives out an order presently, he gives out a warrant for the release of the sick man. When earthly Princes have once granted pardon to an offender, they say, deliver him; they sign a warrant for his deliverance out of prison, or they sign a pardon, and say, deliver him from death, when he is at the place of execution. Thus concerning this sick man, God saith, deliver him from going down to the pit. The word rendered deliver, signifies also to redeem, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 idem quod 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 redemit liberavit verbum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non alias reperitur, et pro ratione loci intelligitto et exponitur pro 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Merc: 'tis used in this form no where else in all the Scripture. To free, deliver or redeem a man, intimates his person in hold, then will he say, deliver him. From what? there are as many sorts of deliverances, as there are of troubles, each particular strait, and trouble, hath a proportionable deliverance. There is deliverance, First, from captivity or bondage. Secondly, from want or poverty. Thirdly, from imminent sudden danger or peril by land or Sea. Fourthly, from sicknesses and diseases. Fifthly, from death; and that twofold; First, from temporal, Secondly, from eternal death. Here when he saith, deliver him, we may determine this deliverance by the latter words of the text, to be a deliverance from deadly sickness; deliver him from going down to the pit; that is, deliver him from death; To go down to the pit, is often in Scripture put to signify dying. Further, The pit implies corruption, because in the pit or grave, the body corrupts. It is said indeed (Numb: 16.30.) of that rebellious triumvirate, Corah, Dathan, and Abiram, they went down alive into the pit, but they went down to death, and ordinarily the dead only go down to the pit. The same phrase is used (Psal: 28.1. Psal: 88.4. Ezek: 31.14. Ezek: 32.18, 24, 29, 30.) That text is very remarkable (Prov: 28.17.) He that offereth violence to the blood of another, he shall flee to the pit, let no man stay him; That is, The murderer, who in wrath and hatred, or upon private revenge destroyeth the life of any man, shall hasten to destruction, either as chased and hurried by his own fears like Cain and Judas, or as prosecuted by the justice of the Magistrate. And as he thus hasteth to the pit, so let no man stay him, that is, First, let no man conceal him; Secondly, let no man move for his impunity, or solicit his pardon; or if any do, than Thirdly, let not the Magistrate grant his pardon; For the old universal Law tells him his duty (Gen: 9.6.) He that sheddeth man's blood, by man (that is, by the Magistrate commanding, and by his officers executing) shall his blood be shed. And as another Law hath it (Deut: 19.13.) Thine eye shall not spare him, etc. The Magistrate who is in God's stead, may not say of him, as here God doth of the sick man, Deliver him from going down to the pit. His blood is ill spared who would not spare the blood of another. But it may be questioned, for as much as the text saith only in general, deliver him, Into whose hands this warrant for his deliverance is delivered? or who is directed to deliver him? Master Broughton represents God speaking this to the sick man's disease, for thus he renders the text; Then he will have mercy upon him, and say, Spare him (O killing malady) from descending into the pit. God will speak thus to the disease (and there is a great elegancy in it) spare him O kill malady. Diseases come and go at God's command; they hurt and they spare at his direction; As the Lord's breath or word bloweth away the winds (Math: 8.27.) The men marvelled, saying, Who is this that even the wind and the seas obey him? So the Lords breath bloweth away sickness; if he do but speak to a disease, to a fever, to an ague, to a dropsy, to a consumption, O kill malady, spare him, thou hast done enough (any disease might prevail to death, did not God say, spare him) hold thy hand, not a blow more, not a fit more O kill malady. Death itself, much more sickness, heareth the voice of God. And it may be said to hear him, because it doth that, which they who have the power of hearing aught to do; that is, it obeyeth or yieldeth to the voice and command of God, & will no longer afflict the sick man. Diseases may be said to deliver a man from death, & the pit, when they depart from him. Yet, Secondly, I conceive this warrant for the deliverance of the sick man, is given out to the messenger or interpreter, to the one among a thousand, that visiteth him in his sickness. He having been with him, and dealt with his conscience, he having brought him into a good frame, the Lord is gracious, Sequestrem illum Jubebit ei renunciare impetratum esse sibi liberationem. Bez: and in answer to his prayer, sets it upon his heart that he shall recover, and warrants him to tell him so, which is, declaratively, to deliver him from going down to the pit. This act of man's delivering the sick, is like that act of man pardoning the sinner (John 20.23.) that is, 'tis ministerial or declarative, not original nor Authoritative. The interpreter doth not deliver him, but tells him God will. We have the Psalmist speaking thus after his supplication and prayer made to the Lord for a sick State or Nation or for a sick Church (that's his scope, Psal: 85.) Wilt thou not revive us again, that thy people may rejoice in thee (v. 6.) Surely thou wilt, and he expresseth his confidence, that God would (v. 8.) I will hear what God the Lord will speak, for he will speak peace unto his people, and to his Saints. When he had prayed he would hearken for news, or for a message from heaven, whether or no, the Lord would order him to speak peace to those for whom he had been praying, and say, deliver them from going down to the pit. Thus did the Prophet Habakkuk, I will stand upon my watch, and set me upon my tower, and see what he will say unto me, and what I shall answer when I am reproved (Chap: 2.1.) In the next verse, The Lord answered and said, writ the vision and make it plain upon tables, that he may run that readeth it. And what was the answer? surely deliverance; for having said, in the end it shall speak and not lie (v. 3.) he concludes (v. 4.) The just shall live by his faith. Believing deliverance, he shall at last be delivered from the pit of captivity and live. Here in the text we must suppose this messenger had prayed, and having prayed, he did not neglect his prayer, but was harkening what the Lord would say. Elihu was confident the Lord would give a gracious answer, though not by an immediate voice or revelation to his ear, yet by an assurance of the mercy given into his spirit. When that good king Hezekiah, was not only sick unto death, but had received an express message from the Lord, Set thy house in order, for thou shalt die and not live (2 Kings 20.1.) 'Tis said at the 2d verse, He turned his face to the wall, and prayed unto the Lord, saying, etc. And at the 4th verse, The word of the Lord came to Isaiah the Prophet, saying, turn again, and tell Hezekiah the Captain of my people; Thus saith the Lord, the God of David thy father, I have heard thy prayer, I have seen thy tears, behold, I will heal thee, etc. Here God gave a word formally, and put it into the Prophet's mouth, Go deliver him from going down to the pit. And though the Lord doth not thus now in such an explicit and open way, nor may we expect it, yet there is a virtual saying of this word from the Lord, and that sometimes mightily impressed upon the hearts of those who have prayed and sought unto him, for the sick man, whereby (not by an ungrounded vain confidence, but by a scriptural holy confidence, comparing the promise with the man's condition) they are enabled to tell him, The Lord hath delivered thee from going down to the pit. And he shall as certainly be delivered, as if the Lord had sent an express from heaven to tell him so. Then he is gracious to him, and saith, deliver him from going down to the pit. Hence observe. First, Death is a going to the pit, a going to destruction. Thus it is ordinarily with all who die, to the pit they go. Many die and go down to the bottomless pit; all who dye may be said to go to the pit. To go to the bottomless pit, is the circumlocution of eternal death, as to go to the pit is the circumlocution of temporal death. Secondly, Forasmuch as the man being sick the Lord gives out this word, deliver him from going down to the pit. Note. Sickness hath in it a tendency unto death. The sick stand as it were upon the borders of the grave. Some not only put death far from them in health, but in their sickness; until they are even dead, they scarce think themselves dying. It is good for us in our health and best strength to be looking into the pit, and considering upon what grounds of comfort we can descend into the grave. How much more should we be thinking of and looking into the pit, when we are in a languishing and dying condition? Thirdly, Observe. The word and work of deliverance is from God alone; Then he will be gracious and say, deliver him from going down to the pit. God can, and God only can deliver from death; no creature in heaven or earth can speak this but by commission from God; none can open this secret till God interpret it. Deliverance is the Lords salvation; and the word of salvation from sickness, as well as of salvation from hell, comes out from the Lord. But is it not said (Pro: 11.4.) Righteousness delivereth from death. I answer; when it is said, Righteousness delivereth from death, The meaning is, God delivereth the righteous from death. He delivereth them from the sting and terror, from all that which is properly called the evil of corporal death; and he delivereth them wholly from the least touch or shadow of eternal death. And this righteousness which delivers from death is not our own, but the righteousness of Christ made ours by the appointment of God, and received as ours by faith. 'Tis neither any righteousness wrought in us, nor any righteousness wrought by us, but that righteousness which is wrought for us, which delivereth from death: and that delivereth us from death, because God saith of such a righteous person, deliver him, as often from temporal death, or going down to the pit of the grave, so always from eternal death, or going down to the pit of hell. Fourthly, In that this word deliver him, is given to the messenger. Observe. God conveys deliverance and mercy to us by men like ourselves. He will have the creature beholding to the creature for his mercy, though mercy come freely and only from himself. God delivereth the sick and the sinner in such a method that we may own, though not stay in his messengers, as the instruments of his favour. God who can do all things by himself, will not do many things but by means. He saith to the messenger, Deliver him from going down to the pit. You will say, How can a Minister or a Messenger deliver the sick from going down to the pit? I answer, (as was touched before) he delivers him by declaring to him the mind of God, by acquainting the sick with the promises of deliverance, and by pressing him to believe and rest upon them; by assuring him that as God is able to perform the promise, so he is faithful and willing to perform it; yea that he hath given some tokens for good that he will deliver him from going down to the pit. Thus the work of God's free grace, mercy, and power, is oftentimes attributed to instruments and second causes, because they have their place and use in the bringing about the purposes of God for the good of his people. Hence some men are called Saviour's; And Saviour's shall come up on mount Zion (Obad: v. 21.) No man can save either from temporal or eternal destruction; He that is our God is the God of salvation, and unto God the Lord belong the issues from death (Ps: 68.20.) yet saith the Prophet, there shall come Saviour's; that is, God will raise up worthy men, principal men (as another Prophet calls them, Mic: 5.5.) who shall destroy Zions' enemies. Thus Paul admonisheth Timothy, Take heed to thyself, and to thy doctrine, continue in them, for in so doing thou shalt save thyself and them that hear thee (1 Tim: 4.16.) The Apostle James (Chap: 5.20.) speaks the same thing; He which converteth a sinner from the error of his way, shall save a soul from death, and shall hid a multitude of sins. And the same Apostle faith (as to the case in the text) at the 15th verse of the same Chapter; The prayer of faith shall save the sick. Though none can save, yet many are means of our salvation. And the Lord is pleased to honour those who are the means of any salvation, so fare, as to say, They save. It is indeed the duty of all to ascribe the all of every work and piece of salvation and deliverance to God only. When the people stood wondering at Peter and John after they had healed the lame man, Peter answered (Acts 3.12.) Ye men of Israel, why marvel ye at this? or why look ye so earnestly on us, as if we by our own power or holiness had made this man to walk. The God of Abraham, etc. hath glorified his Son Jesus; As if they had said, Therefore do ye also glorify him, not us for delivering this lame man. Though God is pleased to put much honour upon man, by speaking of what himself doth, as if man had done it; yet he will not give the glory of what he doth to any man, nor may any take it. God saith to the messenger, deliver him from going down to the pit; but woe to that messenger who saith (when he is delivered) I have delivered him from going down to the pit. Thus we see the spring of the sick man's recovery, it is from the graciousness of God, and we see the means of it, God gives a warrant to his messenger, saying, Deliver him from going down to the pit; But what is the procuring or meritorious cause of this deliverance? As the Text hath showed us the first moving cause, The grace of God, so it shows us the meritorious cause, by which his deliverance is procured; Things are so ordered in the Covenant of grace, that though the Lord acts with infinite freeness, yet he hath appointed and ordered a way in which alone he will do, what he freely doth. This is expressed in the last clause of the verse, Fer I have found a ransom. But where did God find it? certainly in his own bosom, in his own heart; Jesus Christ came out of the bosom of the Father, there he was, God found him in and with himself; God did not find the ransom by chance, nor did he find it by advice and consultation with others, but he found it in himself, in his own infinite wisdom and goodness; that is, he contrived it, he invented i● there. This rare, this most excellent thing, a ransom, is the Lords own invention. I have found it, I know how to do this man good, I know how to save him, and do my own honour and Justice no hurt, no wrong: my honour is saved, Verbum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 denotet expiationem, aut redemptionem, tum, etiam pretium quod pro redemptione offertur. Significat etiam cooperire linire, aut operire bitumine, quasi pristinam faciē rei alicujus aut immunditiem abscondere; quod elegantèr refertur ad ab stertionem peccati. Pined: my Justice is satisfied in doing it. I have found a ransom. The word here rendered a ransom signifies in the Verb, to cover or to hid that which before lay open, that it appear no more. Grace brings another face upon things, a new face, I may say, upon our souls. The covering of sin elegantly denotes the pardon of sin. And what reason have we to be thankful and rejoice, when sin (our soul dirt and deformity) is covered! We have very foul faces (I mean outward conversations) and more foul souls, or inward inclinations, till the Lord is graciously pleased to put a covering upon them. If we cover our own sins we shall have no mercy, but if the Lord once cover our sins, he cannot deny us mercy, that being itself our greatest mercy, and the fruit of his great mercy. The Mercy-seat, so famous in the Mosaical Poedogogy, is expressed by this word, which properly signifieth a Covering. The Mercy-seat was itself a Covering of pure gold, laid over the Ark, in which Ark the Law was put (Exod. 25.17.21.) Thou shalt put the Mercy-seat above upon the Ark, and in the Ark thou shalt put the testimony that I shall give thee. And as the dimensions of the Ark were two Cubits and a half in length, and a Cubit and a half in breadth, so the same were the dimensions of the Mercy-seat; (Vers. 10.17.) which figured that as the Mercy-seat fully covered the Ark wherein the Law was, so Christ should fully cover all our sins, which are transgressions of the Law. The righteousness of Christ is as long and as broad as the Law, and so, our sins being covered with that shall never appear against us. Therefore also from above this Mercy-seat between the two Cherubims (the Lord said (vers. 22.) I will meet thee, and I will commune with thee. There was a gracious manifestation of the presence of God above the Mercy-seat, because that typified Jesus Christ the true Propitiatory or ransom, covering and hiding out of the sight of God for ever all our defections iniquities and transgressions. And hence the same word which signifies expiation or redemption, signifieth also the procuring cause of our Redemption, here called (as also in the New Testament) A Ransom. I have found a Ransom. A ransom is properly a price demanded for release out of bondage. And when the Captive is released, the price is paid. To be redeemed and to be ransomed is the same thing, (Isa. 35.9, 10.) The redeemed shall pass there, and the ransomed of the Lord shall return and come to Zion, and everlasting joy upon their heads, they shall obtain joy and gladness, and sorrow and sighing shall flee away. Graeci dicunt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quod non est aliud quam sanguis Christi, in quem et vetores crediderunt. Merc: Thus here, Deliver him (saith the Lord) from going down to the pit; I am satisfied, I have found a price, a ransom. Both Law and Gospel meet in this; here is the Law, by which the man being humbled confesseth his own sin, and the wrath of God, due to it. Here is also the Gospel, by which he hath been taught to believe, that his sins are pardoned, and the wrath of God turned away from him for the ransom which Christ hath paid. So then, 'tis not as popish Expositors tell us, I have found a ransom, that is, I have found the man's good works, I have found his repentance, I have found his tears, his prayers, his alms. I now see that in him for which I may be propicious to him, and deliver him from the sickness under which he is detained; Apparet in homine aliquid aequitatis, ex quo ei miserer● possum, quam quaerebam. Aquin: thus they generally make somewhat in man or done by man, his ransom, at least to have a share in it. The heart (as was showed before) is prepared for deliverance, by the workings of faith and repentance. But the ransom upon which deliverance is given, is nothing at all wrought in us or by us. Woe to us notwithstanding our prayers and repentance, our reformations and humiliations. To put these in place of a ransom, or to hope for deliverance from the pit upon their account is to pervert the whole Gospel. Others give a better sense, yet not clear enough, thus, He hath humbled himself, and I am as well satisfied as if I had received a ransom, but I lay that by also. For when God saith I have found a ransom, we are to understand it of a real ransom, of full pay or satisfaction, not of a ransom by favour and acceptation. This satisfaction to the justice of God is only and wholly made by Jesus Christ, without any the least contribution from man. The perfect ransom which the Lord finds is the blood of his own Son, which is called the blood of the Covenant, because thereby the Covenant is confirmed, and all Covenant mercies assured to us. Upon this price or ransom God restores the sick sinner and pardons him, he heals both his body and his soul. And that Job had knowledge of this ransom as the only means of deliverance, appears (Chap. 17.3.19.25.) Deliver him, for I have found a ransom. Hence Observe, First. The redemption or deliverance of man by a ransom is the invention of God, and the invention of God only. If all men on earth, yea if all the Angels in Heaven had sat from the foundation of the world to this day, in counsel beating their brains, and debating this question, How man, sinful man might be delivered out of the hand of the Law, or from that condemnatory sentence under which the Law had cast and detained him, with satisfaction, or without damage to the Justice and righteousness of God, they could never have found it out, nor any thing like it. This is God's own invention; or, if God had said to fallen man, I see thou art in a lost pitiful condition, but sit down and consider how I may do thee good, and not wrong myself, how I may relieve thee, and not dishonour myself, I will freely do it. If God (I say) had given man a blank to write down what he would have done to bring this about, he could never have found it out; but must have perished for ever in his sin. The thought of a ransom in this way had never entered into the heart either of men or Angels, if God himself had not revealed it. Therefore the Apostle Peter having spoken of the great diligence of the old Prophets searching into and enquiring about that great mystery, the way and means of man's salvation, concludes (1 Epist: 1.12.) Which things the Angels desire to look into. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The word there used notes a curious prying into that which hath some veiled or secret rarity in it. We may conceive the Apostle in that word alluding to the Cherubims, which by God's command, to Moses, were made with their eyes looking down to the Mercy-seat or propitiatory in the Holy of holyes (Exod. 25.20.) figuring the ransom in the Text, yea and expressed by the same Hebrew word. The living Angels do that which those representative Angels seemed to do, they look earnestly at the mystery of our redemption made, or ransom given by Jesus Christ. There is such an exquisiteness in this invention, the deliverance of man by Christ, that the Angels desire to look into it, even as men desire to see rare inventions. And this exceedingly commends the wisdom of God in our redemption, that it was a secret to the very glorious Angels. They did not know it, but as it was made known to them; nor did God (as it seems) make it known to them firstly or immediately, but it was revealed to them, occasionally by the revelation of it first to the Church; as the Apostle doth more than intimate, (Eph. 3.10.) To the intent, that now unto principalities and powers in heavenly places, (that is the holy Angels) might be known by the Church the manifold wisdom of God. As if, had it not been for the light given to and spread abroad in the Church, the Angels had been in the dark to this day about that matter. And doubtless if the Angels did not gather up their knowledge of that mystery by the ministry of the Apostles preaching it to the world, in a way of information, yet by their contemplation of what was done in the Church, & of the goodness of God to the Church, they saw as in a glass that manifold wisdom of God which before they saw not, or were ignorant of. Now if the holy Angels knew not this mystery, but as it was revealed, much less could man. We (saith the Apostle, 1 Cor. 2.6, 7, 8, 9) speak wisdom among them that are perfect: yet not the wisdom of this world, nor of the Princes of this world, that come to naught. But we speak the wisdom of God in a mystery, etc. which none of the Princes of this World know, Ecclesia ex Judaeis paritèr ac gentibus collecta, quasi speculum est in qu● contemplantur Angeli mirì ficam dei sapientiam, quam antea nesciebant. Cato. (who use to be the most knowing men in the World) for had they known it, they would not have crucified the Lord of glory. As if he had said, surely the Princes of the world would have adored, not reproached and crucified Christ, had they understood who he was, or the work which he came about. And therefore the Apostle calls it not only a mystery, but a great mystery, and that there is not the least question, but 'tis a great mystery. (1 Tim. 3.16.) Without controversy great is the mystery of godliness, God manifest in the flesh; this great mystery, which from the beginning of the World hath been hid in God (Eph. 3.9.) that is in the counsel and decree of God, hath been also some way or other revealed by God almost as soon as the world began; It was revealed to Adam by the promise of the woman's seed; and to Abraham by promise, that in his Seed all the Nations of the earth should be blessed; It was revealed to the Church of the Jews in Ceremonies and Prophecies, and it hath been revealed to the Church both of Jews and Gentiles by the Spirit in the preaching of the word, ever since Christ paid this ransom to this day; and it had been hidden to this day, if the Lord had not revealed it; 'tis therefore the Lords invention. Let me add this by way of inference. We honour men that bring forth any rare invention. And if it be an invention which also produceth profit and advantage to mankind, how are the Authors of it admired, and their names recorded? All the inventions of the most refined wits in the world, are dull pieces to this invention, the redemption of man by Christ. And as there is the stamp of an infinite unchangeable wisdom upon it; so the profit which comes in by it to mankind is infinite and inestimable. How then should we honour God, both for bringing this wonderful invention to light, and giving us the benefit of it freely! It had been great mercy if God had delivered us upon our finding out and proposal of a way to him; but he hath not only delivered us, but found out a way himself, and plotted how we might be delivered. What a glorious mercy is this! When Darius saw how Daniel was ensnared by his act or decree, he was extremely troubled, and (saith the Text, Dan. 6.14.) he was sore displeased with himself, and set his heart on Daniel to deliver him, and he laboured (beating his brains and studying) till the going down of the Sun to deliver him, yet could not, but cast he was to the hungry Lions, only he told him, (vers. 16.) Thy God whom thou servest continually, he will deliver thee. Darius could not find a ransom, any means of deliverance for his servant and great Favourite Daniel. But when we had brought ourselves into a snare, and must have been cast to the Lions for ever, to be torn by them, the Lord brought forth this rare invention, a ransom, whereby we poor sinners are delivered out of the mouth of the roaring Lion, who goeth about continually to devour us. Secondly, Inasmuch as deliverance is got by ransom. Observe. Our deliverance is costly. Souls are precious, they are dear ware; Blood, and that the blood of Christ is their ransom; (Math. 20.28. Rom. 3.2.5. Eph. 1.7. Col. 1.14. Heb. 9.12. Rev. 5.9.) in comparison of which all the treasures of this world are trash, our Gold and Silver corruptible, and our very righteousness a corrupt thing. Deliverances are obtained three ways. First, By power or plain force; thus Abraham delivered his Nephew Lot when he was carried captive (Gen. 14.14.) He armed his trained servants, born in his house three hundred and eighteen, and rescued him. I may say, the Lord Jesus hath delivered us thus, even by force and power, he hath beaten all our enemies, and having broken and spoilt principalities and powers, he made a show of them openly, triumphing over them in it (his Cross spoken of in the former verse) or in himself; that is, in his own personal power, not by any aid or foreign assistance received from men or Angels. Secondly, Deliverance is obtained by price or payment. When our friends or countrymen are taken Captives by Turks or others, we cannot send an Army to rescue them, but usually we do it by ransom; we buy them again out of the enemy's hand, or out of bondage. Jesus Christ hath delivered us, not only by power, but by price, it was not (as hath been already showed) by gold or silver, but by his own most precious blood, (1 Pet. 1.18.) Jesus Christ hath delivered us out of the soul destroying hand of Satan by force, but he delivers us out of the sin-revenging hand of his Father by price. Christ owed the Devil nothing (nor do we) but blows, but having undertaken our cause, he owed his Father as much as our debt and deliverance from it amounted to, a vast sum, yet he had enough to answer it to the utmost farthing, and did, and so delivered us. There is a third way of deliverance, and that is by supplication and intercession, which may be considered two ways, First, by our own prayers and supplications; Secondly, by the prayers and supplications of others; which prayers of others are properly called intercessions. The intercession of a man with man may deliver him from the wrath of a man. And the intercession of a man with God, hath wrought the temporal deliverance of some both persons, and Nations; and therefore when the Lord was resolved not to spare his people, he forbade the intercession of the Prophet (Jer. 14.11.) Pray not for this people for their good: And he professed (Jer. 15.1.) Though Moses and Samuel (those two mighty Advocates) stood before me (praying he means for them) yet my mind could not be towards this people, cast them out of my sight; In that God would not deliver his people upon their intercession, is an argument that he often doth. But 'tis the intercession of Christ alone which carrieth it with God (and that always carrieth it, for the Father always heareth him, that is, granteth his requests) for the deliverance of his people both from temporal spiritual and eternal evils. This intercession of Christ is the fruit of his blood shed, or of the ransom paid down for us. For as his blood purchaseth our deliverance, so by his intercession it is given in or applied to us. We have the impetration of our pardon by Christ's sufferings, and the application of it, by Christ interceding for us. So then, we are delivered both by power, and price, and prayer, in several and distinct respects; But the present text speaks of deliverance only by a price, I have found a ransom, I am well paid, saith God, for man's deliverance. This ransom every poor soul may plead before the Lord, for his deliverance both from sickness death and hell. He that hath nothing to offer to the Lord (as indeed the best have nothing of their own worth the offering, and if they offer any thing of their own, of how much worth soever it may seem to be, it will not pass nor be accepted, he (I say) that hath nothing of his own to offer) yet may tell him he shall be well paid; he may tell God, he shall have more by saving him, then by damning him. If he damn him he shall have but his own blood (the blood of a creature) for satisfaction; but if he save him, he shall have the blood of his Son, the blood of God, as a ransom for his salvation. Thirdly, Observe. Though the Gospel was not clearly and fully revealed in those elder times, yet it was then savingly revealed. How doth the grace of God shine forth in man's deliverance by a ransom, in this Scripture; Here is nothing said of deliverance from sickness by medicines, but by a ransom; and if they knew that deliverance from a disease must come in by a ransom, how much more, that deliverance from damnation must come in that way? The old Patriarches had the knowledge of Christ to come, and not only was there a knowledge of him to come in that nation and Church of the Jews, but the light scattered abroad, the Land of Us. had it, Job had it, as hath appeared from several passages of this Book, Elihu had it as appeareth by this. Fourthly, Observe. Not only our eternal deliverances, but even our temporal deliverances and mercies, are purchased by the blood of Christ. A believer doth not eat a bit of bread, but he hath it by virtue of the purchase of Christ; Christ hath bought all good for us, and Christ hath bought us out of all evil. Christ hath not only purchased deliverance from hell, and salvation in heaven for us, but he hath purchased deliverance from a sick bed, and freedom from bondage to men for us. (Zech. 9.11.) As for thee also (saith the Lord) by the blood of thy Covenant (that is, the Covenant which I have made with thee) I have sent forth thy prisoners out of the pit wherein was no water; that is, from the Babylonish captivity. The Jews were delivered from corporal slavery, as well as spiritual, by the blood of Jesus Christ, and so are the Covenant people of God to this day. The blood of the Covenant serves to all purposes; for the good things of this life, as well as of that which is to come. Nothing else can do us good to purpose, or deliver us from evil but the blood of Christ. (Ps. 49.7, 8.) They that trust in their wealth, & boast themselves in the multitude of their riches, none of them can by any means redeem his brother, nor give to God a ransom for him. In some cases, as Solomon saith, (Prov. 13.8.) The ransom of a man's life are his riches. As a man's riches do often endanger his life (all the fault of some men for which they have suffered as deep as death, hath been only this, they were rich) so a man by his riches may redeem his forfeited or endangered life, he may buy off the wrath of man, and so ransom his life by his riches. But all the riches in the world cannot buy his life out of the hand of sickness; though a man would lay out all his substance, and spend all that he hath upon Physicians (as the poor woman in the Gospel did) yet that could not do it. We need the blood of Jesus Christ to help us out of a sick bed, and from temporal sufferings as well as from hell and everlasting sufferings. And the more spiritual any are, the more they have recourse to the blood of Christ for all they would have, whether it be freedom from this or that evil, or enjoyment of this or that good. Therefore, First, When we hear of a ransom let us remember that we are all naturally captives. Here is a ransom for our souls and a ransom for our bodies, we are ransomed from hell, and ransomed from death, surely then, we are (through sin) made captives to all these. Secondly, In that the ransom is expressed by a word, that notes hiding or covering, it should mind us, that, Jesus Christ by his blood (which is our ransom) hath covered all our bloody sins; and surely the blood of our sins will appear not only to our shame, but to our confusion, unless the blood of Christ cover them. Thirdly, We may hence infer, The Lord shall be no loser by saving the worst of sinners. His Son hath taken care for that, he hath undertaken to see his Honour saved, and his Justice satisfied. Fourthly, In all your outward afflictions and sicknesses; apply to the blood of Christ for healing, for help and deliverance. Fifthly, Being delivered from going down to the pit, from death by sickness, bless Christ for his blood. We are rescued from the arrest of death, from Death's Sergeant, sickness, by the blood of Christ. And remember that as Christ ransoms us from going down to the grave when we are sick, so Christ will ransom us from the power of the grave when we are dead. (Hosea 13.14.) I will ransom them from the power of the grave. Which though it were primarily meant of the deliverance of the Jews out of Babylon, where they seemed to be not only dead but buried; yet the Apostle applieth it clearly to the ransoming of the body dead indeed and laid in the grave, by the power of Christ at the general resurrection (1 Cor. 15.54.) For than shall be brought to pass that saying that is written, Death is swallowed up of victory. O death where is thy sting? O grave where is thy Victory. Yea Christ hath ransomed all those from going down to the pit of hell, who take hold of his ransom by believing. See that you have an interest in this ransom, else you will never have deliverance from going down to that pit. We read not all the Scripture over of any ransom to deliver those, who are once gone down to that bottomless pit. They that are in the grave shall be ransomed and recovered by the power of Christ, but they that go into hell shall never be ransomed from thence. Take hold of this ransom that ye may have full deliverance, both from sickness leading to death here, and from hell which is the second death hereafter. JOB. Chap. 33. Vers. 25, 26. His flesh shall be fresher than a child's; he shall return to the days of his youth. He shall pray unto God, and be will be favourable unto him, and he shall see his face with joy; for he will render unto man his righteousness. IN these two verses Elihu proceeds, to show the perfecting of the sick man's recovery, the foundation of which was laid in the Lord's graciousness to him, spoken of in the former verse; and the declaration of it in that word or warrant, which went out from God to the messenger about his deliverance from going down to the pit. This mercy or recovery in, the full extent of it, hath a twofold respect; First, to his body; Secondly, to his soul. The mercy as it respects his body, is laid down in the 25th. verse; His flesh shall be fresher than a child's; he shall return as in the days of his youth. The mercy which respects his soul, or the state of his inward man, is laid down in the 26th verse; He shall pray unto God, and be will be favourable unto him, and he shall see his face with joy; for he will render unto him his righteousness. In this recovery of his soule-state, we may further consider, First, the causes of it. First, The Instrumental cause, prayer; He shall pray unto God. Secondly, The principal or efficient cause of it, together with the first moving cause, The kindness of God; He will be favourable unto him. Secondly, The consequence of this his renewed soule-state; He shall see his face with joy. Thirdly, The matter wherein this joyful state doth consist, in the close of the 26th verse; For he will render to man his righteousness. So much for the scope and parts of these two verses; which show the blessed issue, which God gives this distressed and sick man from his afflictions and sorrows. Vers. 25. His flesh shall be fresher than a child's. By flesh he means the natural flesh of the body; this flesh shall be fresh, yea fresher, and not only fresher than it was before he fell sick in his manhood, but than it was in his childhood, fresher than a child's. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mollitur, recreatus fuit, alibi quam hic non legitur. Ex 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quod virentem significat ac vegetum (ut cap: 8. 16.) et 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quod syriacè significat crescere, q. d. revirescet plantarum more et germinum. Merc: The word which we render comparatively, fresher, signifies to wax soft or tender. 'Tis no no where read in the whole Bible but here. Grammarians say, it is compounded of an Hebrew word, which signifies to be green or flourishing (Chap: 8.16.) and of a Syriack word which signifies to increase and grow as a plant; we render it as noting the man mending apace (as some sick men upon recovery do) in his strength and health. He shall be fresh-coloured, who before was pale and wan, he shall be full-fleshed, who before was fallen and lean; so that, when he saith, His flesh shall be fresher than a child's, 'Tis an Elegant hyperbolical expression, to show his perfect recovery from that mortal sickness to health. As if he had said; God will restore him so, that there shall be no scar, nor print, no dregs, nor appearance of his former disease seen upon him. We know how tender and soft, how delicate and fair, the flesh of a little child is, how sweet his countenance is, how full of good blood his veins are, how healthy and strong (as to his time) his whole body is. Thus it shall be with this sick man; His flesh shall be fresher than a child's; he shall be as if he were newborn, or entered a second time upon the stage of this world. Our spiritual estate of renovation by Christ is set forth as a youthful, or childlike state, as to the purity and perfection of it (Eph: 5.27.) Christ shall present us to himself a glorious Church, not having spot or wrinkle, or any such thing. The Church hath her sin-spots and wrinkles now in her militancy; but when Christ shall present the Church at last triumphantly to himself, then as himself was ever without spot or wrinkle, so shall the Church be. Her flesh shall indeed be fresher than a child's, being perfectly recovered out of her spiritual sickness. Notat perfectissimum sanitatis modum, qui nullum transacti morbi vestigium relinquit. Mert: And thus, in proportion, Elihu assures the penitent sick man, that, when his peace is renewed with God, and his spirit set right for God, his very flesh shall be without spot or wrinkle, fresher than a child's. The latter part of the verse bears the same sense. He shall return as in the days of his youth. That is, he shall not barely recover his health, and get upon his legs again (as we say) he shall not merely escape death and the grave, but he shall have an addition of bodily ability, he shall, as it were, be young again. As sickness makes a young man look old, so recovery from sickness makes the old man look young. That's to return to the days of his youth. Hence Note; First. Bodily beauty, health and strength are the Gift of God. He gives them, and takes them away at pleasure, or having taken them away, he can give them bacl when he pleaseth. He kills and he makes alive, he bringeth down to the Grave, and bringeth up, as Hannah said in her Song (1 Sam: 2.6.) How low soever a man is brought by sickness, either proper or metaphorical, the Lord is able to raise him up again. We read (v. 21.) in how pitiful a plight, the sick man was, how rather like a carcase then a living man he looked, His flesh was consumed, that it could not be seen, and his bones which were not seen, stood out; as much as to say, He was nothing but skin and bones; yet, when in that case all hopes were gone, and all natural helps failed, it was no hard matter with God to cure him. When the skill of the Physician, and the virtue of medicines fail, the power of God faileth not. As it is in reference to those outward dangers and desperate exigents, which we meet with in this world by enemies and persecutors, when we look upon ourselves as dead men, when all hope of deliverance seems past & gone, than the Lord always can and often doth deliver. The Apostle gives us his experience of it (2 Cor: 1.9, 10.) We had the sentence of death in ourselves; he spoke not thus in regard of sickness, but of trouble and persecution; As if he had said, The malice and wrath of our enemies was such, that we thought we should never escape, We had the sentence of death in ourselves, but providence suffered it to be so, that we should not trust in ourselves, but in God who raiseth the dead. As it is (I say) in such dangers, so in dangerous deadly sicknesses; when a poor creature hath the sentence of death in himself, when he makes no other reckoning but to die, as good King Hezekiah said of himself in his sickness (Isa: 38.13.) I reckoned till morning, that, as a Lion, so will he break all my bones, from day even to night wilt thou make an end of me; yet then as in his case, so in many cases the Lord stretcheth forth a healing hand and takes the sick man up again, to continue in the land of the living. Secondly, From the way of expressing this, in allusion to a child or a youth. Note. God he can quickly make the greatest changes in nature, either for the better or for the worse, He can turn youth into old age, and old age into youth. That is, he can make a young or a healthy man weak as an old man, and an old or sickly man strong as a young man; and as it is with natural, so with political bodies, as with persons, so with nations. A nation that is flourishing in its youth, heat, strength and glory, rich and full of peace and plenty, God can bring an oldness upon it, and cause it to decline every day. The Prophet spoke of the state of Israel in this notion (Hos: 7.9.) Grey hairs are here and there upon them, and they perceive it not; they thought ttemselves to be in a very youthful flourishing condition (as a state) but the Lord brought grey hairs, that is, they were decaying, withering, weakening, and became a decrepit nation; And when a nation is gray-hayred, old and withered, he can make it youthful, he can recover the honour and power of it, and cause the dread of it to fall upon the neighbouring nations round about. He turns a land into a wilderness, which before was as the Garden of God; And he can change that land into a Garden of God which now is a desolate wilderness. The unchangeable Lord is visible and glorious in all these changes. The health and strength both of the body politic and natural are at his dispose. He can bring a decay upon what is built, and repair what is decayed, whether in nations or persons. When the earthly house of this Tabernacle is ready to drop down into the grave, and crumble into dust, God by a word speaking, repaireth it to as much beauty and strength, as when, the first stone being laid, the top-stone was set up. When Naaman had once submitted to and obeyed the Prophet's counsel, which at first he despised, & washed in Jorden, His flesh (saith the text, 2 Kings 5.14.) came again like unto the flesh of a little child. The holy Psalmist charged his own soul to praise the Lord, and all that was within him to bless his holy name (Psal: 103.1, 5.) Who had satisfied his mouth with good things, so that his youth was renewed as the Eagle. This renovation of his youth may be understood three ways; First, as to his natural state, or bodily strength. Secondly, as to his civil state or worldly successes, as to his honour and kingly renown. Thirdly, as to his spiritual state, or the heightening of his gifts, graces, and comforts. 'Tis probable, David had found a declension in all these, and at last through the goodness of God and his blessing upon him, the renewing of them all from that oldness to a youthfullness again, like that of Eagles. We find the same allusion in the Prophet (Isa: 40.31.) They that wait upon the Lord shall renew their strength, they shall mount up as with eagle's wings. Some Naturalists say, the Eagle reneweth her strength by sucking blood when her stomach is so weak that she cannot seed upon the flesh of her prey. Saints indeed renew their strength as the Eagle, while by faith they suck the blood of Jesus Christ; and they get cure of their own weaknesses, while they believingly lay hold upon his strength. Thirdly, We heard in the former verse of a divine warrant issued out for this man's recovery; Then he is gracious to him, and saith, deliver him. Here we have the warrant executed; His flesh shall be fresher than a child's. Hence observe. The commands and warrants of God are effectual, they shall be obeyed and made good to man. If God say, deliver him from a sick bed, he shall be delivered; I will work (saith the Lord, Isa: 43.13, 14.) and who shall let it? for your sake I have sent to Babylon, and have brought down all their Nobles, or bars, as the margin reads it; I will have it done, I will break all those Nobles who are as bars in the way of my people's deliverance. So when the Lord sends his warrant for the delivering of a sick man, he will break all those bars and bands by which diseases and sicknesses hold him as a prisoner in his bed. Nothing can stand against the word of God: as by a word speaking he gave the creature a being, when it had none (The Lord only spoke the word, Let there be light, let there be a firmament, etc. and it was so) Thus also the word or warrant of God reneweth a well-being to those, with whom it is worst, or a comfortable life to those, who are compassed about with the sorrows of death. The word of God prevails over all, or is effectual to every purpose (Psal: 33.9.) He spoke and it was done, he commanded and it stood fast. Further, In this restoring of the sick, we have a shadow of the resurrection. The raising of a dying man from his bed, is like the raising of the dead from the grave. The spring of the year is a shadow of the resurrection, because then the earth returns to her youth, and is fresh as a child, In winter all things are dead and desolate, their gloss and beauty is gone; but then cometh the spring and all revives again, the face of the earth looks fresh, corn and grass, trees and plants flourish and put forth their buds and blossoms. Now, what the spring of the year is to the body of the earth, the same is the return of health to the body of man; In both we have an exemplar of the resurrection, as also in the regeneration or new birth of the soul, by the power of the holy Ghost. For till then we are, like old sickly men, in the old man, yea we are dead. But no sooner doth the Spirit bring us forth by a second creation into the life of the new man, but we become in spirit fresh like Children, our youth returns to us again; that is, we return to that state wherein we were first created and set up by God in righteousness and true holiness; yea into a better and surer state than that. Man through grace is not only as he was in the first day of his creation, but better; He returns to the day of his youth, and receives such a youth as shall never decay into old age; yea the older he is in nature, the younger, that is, the stronger and more beautiful he shall be in grace. He shall (according to that promise, Psal: 92.14.) still bring forth fruit in old age, he shall be fat and flourishing. This renewed youthfullness and flourishing condition of the restored sick man in spirituals, is specially and fully set forth in the next verse. For Elihu having showed the recovery of the sick man's body, he proceeds to the recovery of his soul, which eminently returns to the days of its youth, both in the puttings forth of or exercising the grace of God received, and in receiving more grace, favour, and comfort from God, as will appear in opening the words. Vers. 26. He shall pray to God, and he will be favourable to him, and he shall see his face with joy, for he will render to man his righteousness. El●hu gave us, before, one means of the sick sinful man's recovery from his bodily and soul sickness, that was the counsel and instruction given in by the messenger, the interpreter, one of a thousand. And here he sets down another means by which he is restored to both, especially to the sweetness of both. He shall pray unto God. The word here used to pray, signifieth not barely to pray, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 multiplicavit, propriè verba fortia et magnacopia fudit in oratione. inde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 supplices. Zeph. 3.10. or put up requests to God; 'Tis a word with an emphasis, implying the Multiplying of prayer, and that not the multiplying of prayer so much by number, as by weight; the pouring forth or multiplying of strong prayers, or, as it is said of Christ, In the days of his flesh (Heb. 5.7.) the offering up prayers and supplications, with strong crying and tears. There may be a multiplying of weak insignificant words in the ears of God by prayer; But the faithful people of God, through the Spirit, pour out many strong words in prayer (as Christ did in the days of his flesh) to him who is able to save them from death or danger, and give them life. When Elihu saith, He shall pray, he intends such prayers, even the urgency, importunity, or vehemency of the soul in prayer. When Isaac saw his wife Rebecca was long barren (he was forty years old before he married, and many years being elapsed in marriage, there was no appearance of Children) Then (saith the Text, Gen: 25.21.) Isaac entreated the Lord for his wife, because she was barren, and the Lord was entreated of him, and Rebecca his wife conceived, It cannot be imagined that Isaac being so holy and gracious a man, had not prayed for that mercy before; Doubtless he prayed that God would fulfil the promise to his father Abraham in giving him a child: but when he saw the promise so long delayed, or stick so long in the birth, than he entreated the Lord ('tis this word) he poured out many and strong prayers. The word is used again concerning Manoah, after his wife had received a promise from the Lord of hearing a Son, afterwards called Samson (Judg: 13.8.) Then Manoah entreated the Lord, and said. O my Lord, let the man of God which thou didst send, come again unto us, etc. Fearing they might not fully follow the instructions given his wife for the education of their son, he earnestly begged of the Lord further direction in that matter. That prophecy either of the Gentiles to be converted, or of the return of the dispersed Jews, expresseth them by this word (Zeph: 3.10.) From beyond the rivers of Ethiopia, my suppliants shall come, even the daughter of my dispersed shall bring mine offerings. As if the Prophet had said; They shall spend themselves in supplications at their return, they shall come with strong petitions, with mighty prayers, as making prayer their business. They shall not come with frozen affections and cold requests, but with hearts flaming up in the ardency of their desires, and urgency of their supplications to the Lord. That's the force of the word; He shall pray; As if Elihu had said, He shall not come with dead-hearted prayers and petitions, (as many do in their sicknesses and sorrows) nor with a formal Lord have mercy upon me, and help me; but he shall make a business of it, he shall pray to purpose, he shall pray with his whole strength. In which sense the Lord bid Ananias go to Saul, afterwards Paul (Acts 9.11.) For behold he prayeth; intimating that he had never prayed all his days before; nor indeed had he (though being brought up a strict Pharisee, he was much in the form of prayer) ever prayed in power before. He shall pray. Some understand this, He, relating to the messenger praying for the sick man, He shall pray, and God will be favourable to him. That's a truth, 'tis the work and duty of the messenger to pray for, as well as advise the sick man. But I conceive rather the person here intended praying, is the sick man for himself, who after he hath been counselled, directed, and advised by the messenger what to do, applieth himself to the doing of it. Further, Some, who agree that the sick man is the person praying, yet understand it of prayer after his recovery; who finding himself healed and strengthened prayeth unto God for grace, or for a right use of his health & strength. But I rather understand it of his prayer unto God in the time of his affliction; who when his sins and transgressions have been laid before him by the messenger, and his soul-soars searched to the bottom, and faithfully dealt with, and so brought to a sight of himself, and of his sin, with the sad effects of it visible upon this pained and consumptive body, is then stirred to seek the Lord, and entreat his favour; He shall pray unto God; Hence Note. Sickness is a prayer season. Prayer is a duty never out of season, yet at some times more in season, and most in season in times of affliction; Is any man afflicted, let him pray, (James 5.13.) And among all afflictions the affliction of sickness seems to be a special season calling for this duty. Therefore in the 14. verse of the same Chapter, assoon as he had said, is any man afflicted, let him pray, it followeth, is any sick among you, let him call for the Elders of the Church, and let them pray over him; 'Tis high time for us when sick to look about us, to call in prayer-aide, or help from others in prayer; yet 'tis not enough for the afflicted, or the sick to get others to pray for them, they must pray for themselves: some put off the duty of prayer to others, and think it sufficeth if they send bills to ministers or move friends to pray for them. I know sickness indisposeth to prayer, bodily pain and weakness hinder continuance and abiding in the duty; but that doth not excuse the sick from praying for themselves. To desire others to pray for us in bodily sickness, and neglect it ourselves is an ill symptom of a sick soul; yea to desire others in that case to pray for us, when we have no heart to pray for ourselves, is too clear a prognostic that their prayers will not profit us, nor be prevailing for us. Pharaoh, when under those dreadful plagues, could send for Moses and Aaron more than once, and said unto them, entreat the Lord for me, (Exod. 9.27, 28. Chap. 10.16, 17.) But we read not that he entreated the Lord for himself. Simon Magus when struck with the terrible threaten of Peter, said, Pray ye to the Lord for me, that none of these things which ye have spoken come upon me. (Acts 8.24.) But we read not that he prayed for himself. The prayers of others are rarely beneficial to any, unless they either pray or have a desire to pray for themselves. Elihu represents the sick man praying for himself, he shall pray Unto God. There's the object of prayer. Hence Note. Prayer in sickness, and in all other cases must be directed unto God, and to him only. Divine addresses are fit for none but God; For First, none are worthy of this honour but God; Prayer is so great a part of that honour and worship which is due to God, that it is often put for his whole worship. Mine house (saith the Lord, Isa. 56.7.) shall, be called an house of prayer for all Nations. Secondly, none can hear, that is, answer prayer but God; there is no help to be had but in him. As it is his glory to be prayed to, and such a glory as he will not part with to any other, so it is in vain to pray to any other. In vain is salvation hoped for from the hills, and from the multitude of Mountains (that is, from the greatest worldly Powers) truly in the Lord our God is the salvation of Israel, (Jerem. 3.23.) God only was David's Hills (Psal. 121.1, 2.) I Lift my eyes to the hills from whence cometh my help; what these hills were, himself explains in the next verse. My help cometh from the Lord who made heaven and earth; Baal's Priests called upon Baal, they cried Baal hear us, but saith the Text, th●re was neither voice, nor any that answered (1 Kings 18.26.) It is not only sinful, but senseless to pray to any other then God alone. That popish Doctrine of invocation to Saints and Angels, is not only a will-worship, but folly and dotage. Fourthly, He shall pray, etc. Hence Observe. If we would have any mercy from God, we must ask it. God is ready to give, but he looks to be entreated, and he will be entreated: What God hath promised to do for us, his doing of it must be obtained by prayer. Working prayer, worketh the promises to their issue, yea prayer worketh the prophecies, whether of salvation upon Zion, or ruin upon Babylon to their issue. Promises and prophecies are the express will of God, and shall certainly be fulfiled in their season; yet if we desire their fullfilling, we must pray that he would fulfil them; and 'tis a token for good that God is about to fulfil them, when the hearts of his people are drawn out much in prayer for their fullfilling. There are some mercies, in the promises, rightly called preventing mercies, they come upon us before we ask; such is the mercy of out vocation, conversion or turning to God; we are naturally so far from praying while we are in the state of nature, that we are continually blaspheming or dishonouring the name of God; but, as for persons converted, (who are eminently called heirs of the promise, that is, of the good in the promise) if they will have any good out of a promise, they must ask it. When the Prophet had declared many prophecies of good and great and glorious things which God would do for his people, he concludes with this direction from the lord (Ezek. 36.37.) I will yet for this be enquired of by the house of Israel to do it for them. As if the Lord had said, I will not do these things unasked, as you look I should do these things for you, so I look you should pray unto me that they may be done. A promise was made to Abraham (Gen. 22.17.) that his seed should be multiplied as the Stars of Heaven; now might not Isaac his Son have said, God hath promised me children, what need I pray for them? but Isaac knew better, he knew that the promise was to be brought to the birth by prayer, therefore he entreated the Lord that he might have children. Fifthly, from these words He shall pray compared with the next, and he (that is God) will be favourable to him. Observe. The Lord is ready to hear when we pray, ready to give when we ask. As prayer is honourable and delightful to God, so fruitful to man. Ask and it shall be given you, seek and you shall find (Math. 7.7.) He shall pray unto God, and he will be favourable unto him. Prayer shall not be lost, nor vanish into air. There was never any faithful prayer lost; though the prayers of many have not been answered in kind, that is, they have not had the very thing they asked for; yet they have had an answer to their prayers; and though prayer be not always answered in our time, yet there is a time wherein all faithful prayers shall be answered; one age reaps the fruit of those prayers which another age hath sown. The seed time is one age, the harvest in another. Latter Generations get good by the prayers of the former. Though we who pray see not the fruit of it, yet many shall find the fruit of it; and how often doth the fruit of prayer appear presently, how often doth the answer come in upon the very putting up of the request? (Isa. 65.24.) Before they call, I will answer, and while as they are yet speaking, I will hear. While the word is in their mouth, the mercy shall be put into their hand. While the Church (Acts 12.5.16.) was praying, Peter came in among them. As if God had said, there's your prayer. What the Prophet Elisha said (2 Kings 6.33.) of the messenger sent to apprehend him; Is not the sound of his Master's feet behind him? The same may we say sometimes of this messenger holy and fervent prayer, is not the sound of the mercy prayed for at the very heels of it? Thus close doth Elihu put the sick man's prayer and the answer of God, he shall pray unto God, And he will be favourable unto him. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Graecis est, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, significat vehementer velle ac delectari. Merc: That is, he shall have a gracious and a speedy answer; he will be favourable unto him, or, he will accept him; as Mr. Broughton renders: 'Tis a very comfortable word, it notes not only to wish well to, or to be at peace, but to be well pleased with another, yea to be delighted, and take pleasure in him. 'Tis not barely, to be appeased and reconciled, to lay down wrath and displeasure conceived against a man, but it notes much sweetness of spirit towards him, and full content or complacency in him (Psal. 149.4.) The Lord taketh pleasure in his people, (they are as the joy of his heart) he will beautify the meek with salvation; he will not only save them, but adorn them with salvation; they shall not only be delivered (after they have lain among the pots, Psal. 68.13.) from the blackness and filth of their adversity, but they shall have a beauty put upon them, or (as it followeth in that Psalm last cited) They shall be as the wings of a Dove covered with silver, and her feathers with yellow gold. God will be favourable to them, that is, he will give them favours to wear for him, he will put markee of honour upon them, they shall not only be benifited, but beautified and crowned with salvation. God expressed that highest favour and most endeared affection which he bore to his own Son, as serving him, by no better nor more emphatical word than this (Isa. 42.1.) Behold my ser●ant whom I uphold, mine elect in whom my soul delighteth. What is or can be more delightful to God then his Son? and what can be more comfortable to man, then to hear and know, that God delighteth in him, and bears favour to him (through his Son) with the same affection as he doth to his only begotten Son? He will be favourable unto him. Whence note. First, God is well pleased with, he is favourable to, and delighted in an humble sinner. When a sinner is brought upon his knees and becomes a suppliant, when as he is laid low by affliction, so he lieth low in prayer and supplication, than the Lord will be savourable to him, and show his delight in him. The Lord delighteth not in the strength of the horse, he taketh not pleasure in the legs of a man (Ps. 147.10, 11.) No man is favoured by God, because of his outward favour, because he hath a beautiful face, or strong clean limbs; yea not only hath the Lord no pleasure in any man's legs, but not in any man's brains, how reaching soever, nor in any man's wit how quick soever, nor in any man's judgement how deep soever, nor in any man's tongue how eloquent or well spoken soever, but the Lord taketh pleasure in them that fear him, in those that hope in his mercy; in those that walk humbly with him, and call upon him. Let me (saith Christ to his Spouse, Cant. 2.14.) hear thy voice for it is sweet; he means it not of an artificial singing voice, but of a spiritual praying voice. That's the music which the Church makes for Christ. Nothing is so tuneable nor takes the ear and heart of Christ, like the voice of prayer and praise from a gracious heart. All the beauties and rarities both of persons and things are dull and flat, yea wearisome and loathsome to God in comparison of a gracious, honest, humble soul. Princes have their favourites (they are according to the language of this Text) favourable to some above many, either because they are beautiful and goodly persons, or because they are men of excellent speech, prudence and comportment. All godly men are Gods Favourites, he is favourable to them not only above many men in the world, but above all the men of this world, who have their portion in this life; And he therefore favours them; because they are the purchase of his Son, and the workmanship of his Spirit, convincing them of, and humbling them for their sins, as also creating them after God in righteousness and true holiness. Such shall be his favourites. Secondly, Consider the coherence or dependence of these words, He shall call unto God, and he will be favourable unto him. Whereas, before, all his complain and outcries stood him in no stead, now being humbled effectually, and taking hold of the righteousness shown and offered him by the Messenger of God, he no sooner makes suit to God but is heard. Hence Note. God first shows regard to the person, then to the offering, to prayers and services. This truth may be understood two ways, First, in reference to the state of grace. When Abel and Cain brought their sacrifices or offerings, God had respect to Abel and his offering, but to Cain and his offering had no respect, (Gen. 4.4, 5.) Abel was in a state of grace, Cain was not, so the Apostle states their case, (Heb. 11.4.) By faith Abel offered unto God a more excellent sacrifice than Cain, by which he obtained witness that he (his person) was righteous, God testifying of his gifts; and what did he testify? surely that his gifts were brought in faith, and were presented from a principle of grace, which Cain had not; and therefore God did not approvingly testify of his gifts. Till we close with God by faith, God doth not close with our services by acceptance. Secondly, as this is true in reference to the state of grace, so in reference to somewhat in the present actings or dispositions of those who are gracious. 'Tis possible for a godly man to act so sinfully, and to be so ill disposed to the frame of his heart, that God may seem to deny acceptation to his prayers, and services. David said (Psal. 66.18.) If I regard iniquity in my heart, the Lord will not hear me. And God told the Jews, his Covenant people, (Isa. 1.15.) When ye make many prayers, I will not hear; your hands are full of blood. Thus while they who have a state interest in Christ, walk unworthy of it, they are under the frowns of God, and his dis-acceptation of all their duties, till they renew their repentance and humble themselves. And I conceive this was the case of the sick man in the Text (in whom doubtless, he aimed at Job) whom Elihu granted to be a godly man, yet under great distempers of spirit, which must be healed & removed before he could so call upon or pray unto God, as he would be favourable to him, or give him testimony of his favour. Thus we see, in both these references, how the person of a man must be respected and in favour before his prayers can. For as we can have no benefit by the intercession of Christ, till we accept his person, so God will not give us any benefit by our supplications, till himself accepteth our persons, which he doth only in Christ. Many would be saved by Christ, they would be pardoned and get to heaven, they would enjoy the benefits and privileges which he hath purchased for his people, but they neglect Christ himself; nor do they think of closing with his person. Now, I say, as unless we have respect to the person of Christ, and desire union with him, we have nothing to do with his benefits; so unless God hath respect to our persons, we get no benefit, no answer of our prayers. Thirdly, Note. To have the favour of God, or to be accepted with him, is the top and sum of all favours. 'Tis the Alpha and Omega, the first and last of all other favours, to find God favourable to us; if God be favourable to us, it matters not much who frowns upon us, or what foul weather we meet with in this world. And, as to be in his favour should be the chief of all our desires, so to be assured of his favour should be the chief of all our studies and cares (2 Cor. 5.7.) Herein (saith the Apostle) we labour, that whether present or absent we may be accepted of him. The word notes to labour ambitiously; as if he had said, we labour as much for the favour of God, as ever any of the sons of ambition laboured for the favour of Princes, or regard with the Kings of this world. No man ever plotted or flattered and crouched so much to the Kings of the earth for favour, as we do to God for favour; herein we labour. We make it our business to be accepted with him; if God once accept a man, you may turn him lose, he will shift for one. How completely happy the condition of such a favourite is, will appear yet furtber in opening the next clause of this verse. And he shall see his face with joy. When once God is favourable to a poor sinner, than he shall be used or dealt with like a favourite. Great Favourites stand in the presence of Princes, and frequently see their faces. Whomsoever any man favours he freely admits to his presence, and takes delight in his company. Thus Elihu speaks of God's Favourite, He shall see his face with joy. There is a twofold interpretation of these words tending both to the same spiritual sense. Videbit deus faciem ejus cum laetitia, i. e. hilaritèr cum intuebitur, vultu laeto et facili eum respiciet, cum ante vultum iratus avertebat. Merc: First, Some by the Antecedent He, understand God himself, and by his face the face of the humbled sick man; and so the sense of this assertion, he shall see his face with joy, is plainly, this. God will look cheerfully and smilingly upon the face of this poor suppliant; God will look upon him, as we do upon friends whom we favour and have much respect for. Friends may see content and joy shining in or stamped upon our faces, when we look them in the face. The content which we take in seeing the face of another is visible in the smiles and joys of our own faces. As when we look sourly, angryly, sorrowfully, sullenly upon a man, when darkness is seen in our faces, and clouds gather in our brows, ready to dissolve into a storm, this speaks we bear him no good will, or rather that we bear him much displeasure. So when we look pleasantly upon a man, doth it not say, that we are highly pleased with him? To be sure, when God is at peace with a repenting sinner, he no longer frowns upon him, nor turns his face from him as an enemy, but entertains and welcomes him as a friend; which is directly opposite to Jobs apprehension of God at the 10th verse of this Chapter, Behold he findeth occasions against me, he counteth me for his enemy. This is a sweet soul-reviving and ravishing truth. God beholds the face of his people with joy, he beholds them smileingly, cheerfully, delightfully. David calls it The light of God's countenance (Psal. 4.6.) Et videbit (homo) faciem dei cum jubilo. Merc: Secondly, (and I rather conceive that to be the meaning of the place) most relate the He, to the sick man; who having been upon his knees humbling himself before God, and finding God favourable to him, he than seethe his face, that is, the face of God, with joy. God fills his soul with a great deal of peace, comfort, and sweetness in his approaches to him. Before, possibly, if he did but think upon God, he was troubled as Asaph found (Psal. 77.3.) I remembered God, and was troubled. To a man in great trouble, especially in trouble of mind, the very thoughts of God (who is our only help in trouble) may be troublesome; but when he is set right and restored to the favour of God, or God being again favourable unto him, he beholds his face with abundance of joy. Here are yet two things to be opened, or two Queries may be made and answered for the clearing of these words. First, What is meant by the face of God; Secondly, what is meant by seeing his face. To the former query, I answer; First, the face of God is the essential being or perfect Majesty of God, of which himself saith to Moses. (Exod. 33.23.) My face shall not be seen. Secondly, the good will and favour of God is his face (Ps. 80.3.) 'Cause thy face to shine, (that is, be good to us) and we shall be saved. Thirdly, the face of God in Scripture is put for any manifestations of God to man. God manifesteth himself in wrath to some men, (Psal. 34.16.) The face of the Lord is against them that do evil; Fancies dei iram, quandoque favorem notat. Drus: That is, he is angry and greatly displeased with them. He manifesteth himself in love to others, and all such are said either (as in the Text) to see his face, or (as other Texts express it) to have his face shining upon them. God is a spirit, he hath no face properly; but as the face of a man is that, by which he is known (if a man hid his face we know not who he is, though we see all the other parts of his body, he is a concealed man) so that whatsoever it is, by which God is clearly known, that in Scripture language is called his face. And hence Thirdly, the worship and holy ordinances of God, are called the face of God (Gen. 4.14.) because they are great manifestations of God, or because God is manifested in his Ordinances, in his word and worship, who and what he is, After a sick man, through the help of God, is recovered; he goes into the congregation to give thanks; and then he may be said to see the face of God, because there be exhibits the signs of his presence, & doth as it were show his face. There as in a glass we behold the face of God, that is, the discoveries of his holiness, of his love & goodness; The face of God is seen in his works, as the Apostle teac●eth us, (Rom. 1.20.) The invisible things of him from the creation of the world are clearly seen, being understood by the things that are made, even his eternal power and godhead: much more in his word and Ordinances, and above all in Jesus Christ is God seen and manifested. Jesus Christ is the face of God, the brightness of his glory, the express image of his person, (Heb. 1.3.) The light of the knowledge of the glory of God shineth to us in the face of Christ. Thus the face of God is beheld in the face of Christ. There we may see how holy, how just, how good, and merciful God is; all this glory of God appeareth to us in the face of Christ, who is the highest manifestation of God. Here in the Text by the face of God; we are to understand any demonstration of God's favourable presence; in which sense of the word, Aaron was to bless the children of Israel (Numb. 6.25.) The Lord make his face to shine upon thee, and be gracious unto thee. The Lord lift up the light of his countenance upon thee, and give thee peace. That is, the Lord manifest himself to thee in ways of grace and peace, in favour and in mercy. David prayed in the same stile (Psal. 67.1.) God be merciful to us, and bless us, and cause his face to shine upon us; that is, give us tokens and pledges of his favour. Secondly, How see we the face of God? Doth not God tell Moses, No man can see my face and live. How then can the face of God be seen? I answer; The face of God (which was touched before) as taken for the essence of God, or for his essential glory, cannot be seen; That's too transcendent a glory for man to behold. What we see of God is but some ray or beaming out of light and glory from himself, we cannot see himself. The essential or personal glory of God, is that face which cannot be seen, but the declarative glory of God is a face of God which may be clearly seen by faith in the light of his word and works. And to see the face of God, is nothing else but for a man to know in himself (as the Apostles word is in somewhat a parallel case, Heb: 10.34.) that God is gracious to him, that is, to have an assurance of his favour, or a reflect act of faith about it. The holy Spirit showeth us what God is, and what the things of God are (1 Cor: 2.12.) We have received not the spirit of the world, but the Spirit which is of God, that we may know the things that are freely given to us of God; that is, that we may●e enlightened with the knowledge of the grace, goodness, and favour of God to us discovered in the Gospel. The Spirit showeth us this blessed face of God, and we see it by the actings of our faith; all our visions of God in this life are visions of faith; upon whose wings all our intellectual powers soar aloft and are carried up to God. Faith is not only a work of the will in consent and application, but a work of the understanding by assent and knowledge. Thus we see God (as a Spirit is only to be seen) with a spiritual eye. The vision of God is intellectual, the vision of faith. Videre faciem dei, nihil aliud est quam sentire apud animum suum deum propitium. Coc: In Jubilo. i e. in quodam inexplicabili gaudio. Aquin: Thus the reconciled sinner finding God favourable to him; he seethe his face with joy. The word signifies joyful acclamation, or shouting for joy, such as men use after great favours done them and benefits or rather bounties bestowed upon them. There is a seeing of the face of God with terror; so the wicked shall see God, that is, they shall have manifestations of God's displeasure; they shall be made to see him with shame and sorrow: They shall say (when they see him) to the mountains and rocks, fall on us, and hid us from the face of him that sitteth on the throne, and from the wrath of the Lamb. They who never saw the face of God with joy, shall see it with horror & amazement. Saints see it with joy, they have unexpressible comfort and contentment in beholding God; they shall rejoice with shouting, as in the year of Jubilee, when they sounded out their joys with trumpets, or made a joyful noise. 'Tis no ordinary but a triumphant joy, with which the godly see the face of God. Extraordinary sights affect with extraordinary joy. Now the face of God being the highest and most glorious sight in the world, it must needs affect the beholder with a glorious with a Jubilean joy. He shall see his face with joy. First, It being said, He shall see his face with joy, upon his prayer, and the humbling of himself before God. Observe. God hides or vails his face, till we humble our souls and seek his face. God will not be seen at all times, no not by his own people; There are several cases in which he turneth away his face in anger, or draws a curtain (as it were) yea a cloud between himself and the soul. And this he doth, First, and most usually to try his people, how they can bear his withdrawings, and to see whether or to what they will betake themselves, when he takes himself so much from them, that they cannot see him. Secondly, He doth it often to chasten and correct man for sin. To be under the hidings of God's face, is the saddest effect of sin to a sensible or an awakened soul. David made a grievous complaint because of this, what ever the cause or occasion of it was. (Psal: 13.1.) The absence of God from him (though possibly but for a short time) was so tedious to him, that he cried out, How long wilt thou forget me, O Lord, for ever? How long wilt thou hid thy face from me? Even Jesus Christ while he stood in the place of sinners, bore the hiding of his father's face, as the sum of all those punishments which were due to and deserved by our sin. This pressed him more than all bodily sufferings, and made him cry out, while he hung upon the Cross, My God, my God (not why hast thou left me to be crucified, but) why hast thou forsaken me (Math: 27.46.) Thirdly, God hideth his face from some, because the manifestations of it have not been received thankfully, nor improved rightly. We ought to give thanks for the light of the Sun shining in the air, and also do our work in it; Is it any wonder if God cloud and eclipse the light of his countenance towards those, who neither prize it, nor improve it? If you would always see the face of God, then be ye always seen at the work and in the ways of God. Secondly, Observe. It is the sole privilege of God's Favourites, or of those to whom he is favourable, to see his face. As no man can see that face of God, his essential presence, so none but Godly men shall see this face of God, his comfortable or blessed-making presence. Without holiness no man shall see the Lord (Heb: 12.14.) There is a twofold vision or sight of God, and that negative assertion may be understood of either or of both. There's first, a vision of God on earth; thus we see his face, as was showed before, in the actings of faith; For though the Apostle opposeth these two, faith and sight; We walk by faith, and not by sight (2 Cor: 5.7.) yet faith hath its sight; we walk not by sight as the worldly men walk, who do as they see, and make their eyes both the guide of their consciences, and the in-bringers of their comforts; we walk not by outward sight, nor do we make conclusions how to guide our conversations, by what we see. We walk by faith, and that's the sight which we have of God while we are here on earth, which cannot possibly be without holiness; faith being so great a part of our holiness, and (by drawing virtue from Christ daily) the maintainer of it all. Secondly, there is a sight of the face of God in glory. And if none can enter into glory but holy men, than no man without holiness can see the face of God there. Thus Christ saith of the Angels, They always behold the face of my father which is in heaven (Math: 18.10.) Now we see the face of God darkly as in a glass (1 Cor: 13.12.) that is, in his word and works, in his ordinances and appointments; in these we have glimpses of the face of God, but we shall see him face to face; that is, as fully and comprehensively as creatures can; we can never comprehend God, but we shall have comprehensions of God so fare, as finite can take in the fruitions of Infinite. We shall see his face with joy. Thirdly, Note. It is the greatest joy and happiness of man imaginable to see the face of God. Any manifestation of God is a joyful favour, and a full manifestation of him fills the heart with joy; Lord lift up the light of thy countenance upon us (saith David, Psal: 4.6, 7.) thou hast put gladness in my heart more than in the time their corn and wine increased; As if he had said, I rejoice in thy favour more than worldlings do in their best enjoyments. Show us the father and it sufficeth us, said Philip (John 14.8.) let us have but that favour, and we desire no more; we have enough, we can have no more, if we may but see the father. True joy stands not in any sights, nor in the sight of any thing here below, but in the sight of God above while we are below, and in a hope that we shall at last get above too, and there have an everlasting sight of him, in whose presence is fullness of joy, and at whose right hand are pleasures for evermore. We read in the levitical Law, of the shewbread, which was to be set in the holy place, upon a Table (Exod: 25.30.) The Hebrew is, the bread of faces. There are two reasons of this denomination; First, Because that Bread did show the gracious provision that God made for them all the way they journeyed from Egypt to Canaan, or that he spread a Table for them in the wilderness where they had no harvest; To which the Prophet may allude (Jer: 2.2.) I remember (saith the Lord) the kindness of thy youth, the love of thy espousals, when thou goest after me in a land that was not sown; that is, when thou didst trust me for thy daily bread. Secondly, It was called the shewbread, to testify the special presence of God with them, and that his eye was always upon them, ready to do them good upon all occasions. This was the high privilege of the Jews then, they had the bread of faces; and this is the joy of the people of God now, that what ever good they have, it is the face of God to them; their bread is the bread of faces, and their wine is the wine of faces, etc. that is, they are a signification of the favour and love of God to them, or they look upon the love and favour of God manifested in those things, much more than upon the things themselves. Now if it be so great a mercy to have some manifestation of the face or favour of God, or that we are always in the sight and view of God; What will it be to us when we shall always abide in the presence of God, and see his face with joy? Lastly, Note. A justified person hath confidence to look up to and think of God; He doth it with joy; and that's the fruit of a well-grounded confidence. Where the Spirit of the Lord is (saith the Apostle, 2 Cor: 3.17.) there is liberty, a liberty of address and approach to God, a liberty also of speech and prayer to God. True godliness hath much well regulated boldness with God; and as a Godly man ought with reverence, so he can with a wel-grounded confidence look God in the face. For he will render unto man his righteousness. This latter part of the verse giveth an account of the ground of that joy which the sick man found in seeing the face of God. He shall see his face with joy (saith Elihu) for he (that is, God) shall render unto man his righteousness. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a radice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He shall render; The Hebrew is, he will make to return; The word signifieth, First, to return to a place from whence we have departed (Gen. 18.10.) Secondly, to return or turn from that displeasure which was once conceived. When the Lord, is, as it were, in a hot pursuit of sinners, he returns or turns from his anger. The Prophet speaks in the negative (Isa: 5.25.) For all this his anger is not turned away, but his hand is stretched out still, or he is not returned from his anger. Thirdly, The word is used to note man's return unto God by repentance (Deut: 30.28.) We by sin turn away from God, and by repentance we return to him. Fourthly, It signifieth to return by way of requital (Psal: 116.12.) What shall I render unto the Lord (It is this word) or, What shall I return to the Lord for all his benefits? David was in an holy muse or maze, what testimony of thankfulness he should bring to the lord What shall I render? And in that sense it is attributed both to God and man; sometimes in relation to evil done, and then it notes to render punishment or revenge (Psal: 28.4.) Render to them their desert, so the word is used by joseph's brethren (Gen: 50.15.) He will certainly requite us all the evil which we did unto him; they were jealous of their brother's love when their father was dead. And as it notes a return of evil done in way of revenge, so also a return of good done in way of reward, thus here. He will render unto man. It is an indefinite assertion, not to this or that man, but to man. With God there is no respect of persons, but he that worketh righteousness (let him be who he will) is accepted of him. To man, that is, to every man God will render his righteousness. Righteousness is of two sorts; First, There is the righteousness of our sanctification, which consists; First, in our turning from or leaving to do evil; Secondly, in our doing good: this is a righteousness wrought by us and dwelling or inherent in us. The Hebrews by this word often express that which we call alms or charity; and the reason is twofold, why alms or acts of charity are expressed by that word which signifieth righteousness; First, because our charity or our alms must be given of those things that are rightly gotten. We must not do unjustly that we may be charitable, nor wrong some to relieve others. Secondly, because charity and alms is a due or right to the poor that are in want; we call it charity, but it is a work of duty (Prov: 3.27.) therefore 'tis well expressed by righteousness. He shall render unto man his righteousness or beneficence. We may take it in this large sense; for this also is a part of our sanctification. And when it is said, he will render unto man his righteousness, we are not to understand it of righteousness in kind, but of the reward or fruit of his righteousness. For here Elihu speaks of a person already righteous, or at least of him who had repent of and turned from his unrighteousness. So that, to return or render unto man his righteousness, is to return the mercy promised to those that are righteous. Reddet justitiam. i e. praemium justitiae. Drus: For as iniquity or unrighteousness is often put for the punishment of unrighteousness; so equity or righteousness is often put for the reward of righteousness, or for that which God according to his righteous promise returns unto a righteous person. Thus we may understand Elihu here. As if he had said, God dealt with this man before, as with a sinner, or he afflicted him for his sin; But now he will deal kindly with him as with a righteous person, and removing his affliction, and taking his hand off from him, he will render his righteousness to him, he will not reckon with him for any former unrighteousness. From this notion of the word, Observe. God usually deals with men as they are, and according to what they do. If a godly man sin he shall smart for it; and if a sinner return and repent, God will show him kindness. Though the mercy and kindness which God shows to a returning sinner, be not for his returnings or repentings, yet 'tis according to them. The favour which God showeth any man is for Christ's sake, or for what Christ hath done and suffered, but it is according to what himself hath done or suffered. David experienced this himself (Psal: 18.20.) The Lord rewarded me according to my righteousness, etc. That is, as I have been a righteous and just person, so the Lord hath dealt with me. And he gives the rule with respect to all others (v. 25.) With the upright thou wilt show thyself upright, with the pure thou wilt show thyself pure, etc. That is, Thou wilt be such to men in thy dispensations, as they are in their conversations and dispositions, in the frame and bent of their hearts and lives. And as it followeth (v. 27.) Thou wilt save the afflicted (or humble) people; but wilt bring down high looks; that is, those that are proud and highminded. The Prophet holds out the same truth in way of direction (Isa: 3.10.) Say ye to the righteous, it shall be well with him, for they shall eat of the fruit of their do; that is, they shall have good for the good they have done, or according to the good which they have done. (Rom: 2.10.) Glory, honour, and peace to every man that worketh good, to the Jew first, and also to the Gentile. If any object; But may it not be ill with men that do good and are good? doth the Lord always render to man according to his righteousness. I answer; It is well at present with most that do well; look over all the sons of men, and generally ye shall find that usually the better they are, the better they live. Secondly, I answer; It shall be well with all that do well in the issue, and for ever. This truth will abide to eternity; God will render unto man according to his righteousness. Secondly, We may take the word righteousness, Justiam, quam ei confert in Christo, reputans eum pro justo. Jun: for the righteousness of justification; Mr Broughton inclines to that sense, He will restore unto man his justice. And presently adds by way of gloss; Justice is Christ; It is Christ's Justice or righteousness that is restored to man. Christ is indeed The Lord our righteousness (Jer: 23.6.) And thus several others of the learned expound these words. He will render unto man his righteousness; That is, he will bestow upon him or restore to him righteousness in Christ; he will account him righteous, though he hath no righteousness of his own which will hold in God's account. Elihu, I grant, calleth it Man's righteousness, his righteousness; yet we may well understand him calling it so, not because it is wrought by but because it is imputed to or bestowed upon man as his righteousness. That is ours which is freely given us, so is righteousness in justification by faith in Christ. We have no righteousness wrought in us or by us, for that purpose; but we have a righteousness wrought for us, and freely bestowed upon us, for that purpose, which is therefore truly called man's righteousness. But some may question, how can it be said, that God doth render or return to man this righteousness, that is, the righteousness of justification? Can this righteousness be lost? can a person justified fall out of a justified state? I answer; The righteousness of justification (which is true also of the righteousness of sanctification) as to the substance and being of it cannot be lost; But it may be lost as to the comfortable enjoyments and fruits of it, or as to our apprehension of it; And the Lord is said to return to man the righteousness of his justification, not as if the grace itself were lost or taken away from him, but because the sight and sense of it, the sweetness and joy of it, Non enim ablata justitia redditur sed ablatae justitiae sensus. Coc: the workings and effects of it having been lost, are now restored to him again. When the Lord by his Spirit gives the soul a clear and fresh evidence of it, or reneweth the testimony of his Spirit with our spirits, that our sins are forgiven, and that we are justified, beloved, and accepted in Christ, than the Lord is said to render unto man his righteousness; otherwise, neither the faith, by which this righteousness is applied, nor the righteousness itself which is applied to us by faith, is at any time lost or removed. Only in this sense, as in many other Scriptures, so in this, the Lord is said to render unto man his righteousness, both of sanctification and justification. For, when a believer through sin hath blotted his own evidences, and God hath left him under the darkness of his own spirit, for his negligent, unwatchful & unworthy walking, or when the Lord hideth his face, to try him what he will do, whether he will trust in his name while he walketh in darkness and seethe no light, when, I say, after withdrawings for either of these reasons or for any other the Lord gives him in a renewed evidence of his love, than he is said to render unto man his righteousness. It is in this case as with a man that labours under some strong and dangerous disease, which taketh away his senses, and leaves him half dead; we say, the man is gone, yet he recovers, his speech returns, and his spirits revive, and then we say, his life is rendered to him, or he is brought back from the grave, we have fetched him again; not that his life was quite taken away (for he was not a carcase in that condition, a body without a soul) but his life was, for that time, withdrawn, there was no appearance of it, no sensible breathing, no motion, no vital visible operation. Thus we may conceive what is meant by the rendering unto man his righteousness. Hence observe. First, A justified person is a righteous person. He hath a clothing of righteousness; that which we call his righteousness, is not properly but imputedly his. It is not a clothing of his own making, but made for him and bestowed freely upon him. (Rom: 10.3.) They being ignorant of the righteousness of God; and going about to establish their own righteousness, have not submitted themselves to the righteousness of God. It is God's righteousness not our own, and yet it is our own as well as the righteousness of God, it being imputed and reckoned unto us for our righteousness; it is the believers righteousness as given to him, it is Christ's righteousness as wrought by him. Secondly, Observe. A justified person under great afflictions and temptations often looseth the comfortable sight and sense of his own righteousness. And so may look upon himself as an unrighteous person, as having no righteousness, or as being unreconciled & unjustified. For, as many bold sinners & hypocrites presume they have a righteousness when they have none, and boast themselves to be in the number of the justified when they are not. So many an afflicted and tempted soul, who is indeed justified in the sight of God, may be unjustified in his own. Great afflictions have an appearance of divine displeasure, which stands most opposite to justification. As affliction is a kind of darkness, so it often leaves the soul in much darkness. And he that is in the dark is full of fear, he is apt to question his state, whether he hath any thing of God in him or no. For though it be not good for a Christian always to begin to live, he should come to a point, and labour for a certainty; yet some are brought to such a pass that their former evidences and experiences are even dead and lie prostrate, and they constrained to begin a new reckoning about their spiritual estate, or, as it were, to begin again to live. Thirdly, Note. Man's righteousness or justification, is as lost to him when he wants the evidence, that is, the comfort, sweetness, and peace of it. When his soul-state is so raveled and entangled, that he can make nothing of it, than his righteousness is as lost. Those things which appear not, are to us as if they were not. Not to know what we have, is a degree of not having. When grace doth not act or is not used, we are said in Scripture to lack grace, or to have none. (2 Pet: 1.9.) But he that lacketh these things is blind, and cannot see afar off. The whole context carrieth it of believers, who are in a state of grace, who yet not using grace are said to lack it, and are called blind, as not able to see afar off, how it was with them when the work of conversion first began, & so have upon the matter forgotten that they were ever purged from their old sins. That is, they act as a man that hath never had any acquaintance with God, or knew so much as the meaning of repentance from dead works. He, in the Gospel, who had but one talon and did not use it, is said to have none, From him that hath not shall be taken away even that he hath (Math: 25.29.) 'Tis a strange expression to say, that shall be taken away from a man which he hath not; yet the idle servant is said not to have that one talon which he had, because he did not use it, but laid it by as a dead stock. Now, as in reference unto the grace of sanctification in us, when we do not act, we are said to lack it, or not to have it, so in reference to the peace of justification, when we have not the comfort of it, we are said to be without it. And therefore when peace is restored to the soul, righteousness or justification is restored also. Further, from the connexion of these words, He shall see his face with joy; for he will render unto man his righteousness. Note, Fourthly. When the sight of our righteousness or justified state in Christ returns to us, our comforts return. We may be justified or in a justified state, and not rejoice. But if we know we are in a state of justification, we cannot but rejoice. It will make a man rejoice to purpose, when he seethe the righteousness of justification is clearly his (Isa: 45.25.) Surely shall one say in the Lord have I righteousness and strength: One shall say this: He shall not only have righteousness in the Lord, but he shall say he hath; that is, he shall be able to make it out; he shall have the light of it upon his spirit, and then as it followeth in the Prophet; In him shall all the seed of Israel be justified and shall glory. When they are able to say this, than they shall not only rejoice but glory. Glorying is the height of joy, or joy is in its full strength. The Apostle saith (Rom: 14.17.) The kingdom of God is not meat and drink (What is it then?) but righteousness (and what else?) peace and joy in the holy Ghost. Righteousness brings in peace, that's the first fruit; The war is ended, the controversy determined between God and the soul, and when once peace is entered, joy will follow. It is usual to make triumphs, when, a formerly broken, peace is made between two nations. When Abimilech sent commissioners to make a covenant of peace with Isaac, the holy Story saith (Gen: 26.30.) He made them a feast, and they did eat and drink. Surely when God sends his holy Spirit to speak peace to a troubled soul (against whom his terrors have been set in array (as Job said in his own case, Chap: 6.4.) and the arrows of the Almighty within him have drunk up his spirit) he (I say) having his peace thus restored to him, cannot but have the joy of the Lord restored to him, as David prayed his might (Psal: 51.12.) Restore unto me the joy of thy salvation; That is, show me that I am justified, that my sin is pardoned; this will bring back into my bosom the joy of thy salvation, and my drooping soul shall be not only refreshed but feasted as with marrow and fatness. Joy is a certain consequent upon the sight of our justification; Yea joy is not only a consequent, but a fruit and effect of it; joy floweth out of the nature of it; nor is it ever interrupted or suspended, but upon the hiding of righteousness out of our sight. And therefore joy returns unfayleably when the Lord is pleased thus to render unto man his righteousness. JOB. Chap. 33. Vers. 27, 28, 29, 30. He looketh upon men, and if any say, I have sinned, and perverted that which was right, and it profiteth me not: He will deliver his soul from going into the pit, and his life shall see the light. Lo, all these things worketh God oftentimes with man, To bring back his soul from the pit, and to be enlightened with the light of the living. WE had the blessed issue of the Lords dealing with the sick sinner in the former verse. Now, in the two first verses of this context, we have the same case and issue put in general with reference to any man. And in the two latter, Elihu recapitulates or sums up the whole matter, and then applieth it to Job personally and particularly in the three last verses of the Chapter. He looketh upon men, etc. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a radice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inspexit, intentis et fixis oculis intuitus est. The word notes a strict beholding and fixing both of the outward and inward eye, that of the mind, with that of the body. 'tis here, after the manner of men, attributed to God; He marks and animadverts upon men, how it is with them, or how they stand disposed and affected. Yet there is a difference among interpreters, who is the antecedent to the word Herald He looketh upon men. The doubt or question is to whom this relative pronoun, He hath respect; whether to God or to the sick man lately spoken of. Some understand it chief of the sick man recovered. He looketh upon men; That is, the sick man looketh upon those about him; Qui hoc modo afflictus fuit, resipiscens intuetur homines et diciter. Drus: and saith, I have sinned and perverted that which is right. As if being raised from his sick bed, he should raise himself up, to give glory to God by confessing and acknowledging before men, that he had sinned in perverting the rule of righteousness given him to walk by, and had found by dear-bought experience, that it profited him not. The Italian translater saith, He afterwards shall turn himself toward man, and say, etc. That is, Fructum alium miserecordiae domini in afflictum subjungit, quod ille liberatus, et culpam suam coram caeteris hominibus agnoscet et dei miserecordiam in se confitebitur ut alios aedificet, etc. Merc: he shall preach God's grace to sinful man, and propose himself an example of it, magnifying the grace of God to him, and acknowledging his own vileness. They who insist upon this exposition render the 28th verse, as the continued speech of the sick man, making it out to this effect, I have sinned and perverted that which ●as right, yet he hath delivered, or will deliver my soul from going into the pit, and my life shall see the light. It must be granted, that to look upon or behold man, is in Scripture, a descriptive periphrasis or circumlocution, expressing a man recovered from some dangerous & deadly sickness. And therefore when Hezekiah thought his sickness was to death, and his case desperate; He thus bemoaned himself (Isa: 38.11.) I shall not see the Lord, even the Lord in the land of the living; I shall behold man no more with the inhabitants of the world. But, saith Elihu, the sick man being perfectly recovered, talks with and looks upon men; And the first discourse he issueth, is a confession of repentance for his iniquity; I have sinned, I have perverted that which was right, and it profiteth not: And his next is a confession of praise for his recovery; He hath delivered, or I am assured he will deliver my soul from going down to the pit, and my life shall see the light. This is a profitable exposition; and much insisted upon by some very learned interpreters, and therefore I shall make a little improvement of it by this brief observation. It is our duty, being recovered from sickness, to confess and make known the goodness of God and our sinfulness to those that are about us. There is a threefold confession; First of faith, that we believe what God hath revealed and promised to do for us. Secondly, of praise, that we thankfully acknowledge what God hath done for us according to his promise. Thirdly, of repentance, that we are hearty sorrowful for and bewail, what we have done against the command of God. We should be ashamed to sin before men, but let us not be ashamed to confess our sinfulness, and (in some cases) our special sins before men. Though we neither impose nor extort particular confessions from men (as the Papists do) yet it is good for men who have been under the afflicting hand of God, and have had great experience of his mercy in raising them up, to declare what God hath done both for soul and body, that others may be bettered by their experiences. But I shall not stay upon this, because our translation (which is clear and safe) runs another way, making the antecedent to this he, to be God; He, that is, God looketh upon men, and saith, If any say, I have sinned, and have perverted that which is right, and it profited me not, Then (as it followeth) He will deliver him from going down to the pit, and his life shall see the light. The sense of the context in General, is plain; God looketh upon men, and if he seethe them penitent, he will have mercy upon them, and deliver them, or give them that which is better than bodily deliverance. More distinctly. He looketh upon men. It is the work of God at all times to look upon men; and he looketh so upon all men, as if he had but one man to look upon. His look upon men is not a bare look, but a considering, and an observing look. He so looks upon men, that he looks through them. He looks upon them, and taketh notice what they are, how it is with them, what they are doing, and at what they are driving. He looks upon them to consider both the frame of their hearts, and the course of their lives; yea his looking is an expecting: he so looketh upon man, as looking for somewhat from man, or as desiring to see somewhat in him. Though God hath no need of us, nor of any thing we can do, yet he looketh, waiteth, or hath an expectation, of somewhat to be done by us. He looketh upon sick men, to see how they take it; with what patience they bear affliction, what the workings of their hearts are, what their repentings, what the actings of their faith; such things as these the Lord looketh for from most men, mostly from men under the rod, under sad & sorrowful dispensations. And the words following show what it is expressly which the Lord looketh for. Yet before I open them, note in general. God loves to see occasion of doing good to man. What we love to do, we love the opportunities of doing it. The Lord is good, and he loveth to do good, and therefore he is expressed as one troubled when he wants, & as one pleased when he hath the occasions of doing it. We may take up that sense eminently from that most pathetical wish (Psal: 81.13, 14, 15, 16.) O that my people had harkened unto me, and Israel had walked in my ways, I should soon have subdued their enemies, and turned my hand against their adversaries. The haters of the Lord, should have submitted themselves, but their time should have endured for ever: I should have fed them also with the finest of the wheat, etc. As if the Lord had said, How glad should I have been if my people had been but fitly qualified to give me occasion of removing all evil from them, and of doing them all manner of good. The holy Prophet speaks the heart of God in the same readiness (Isa: 30.18.) Therefore will the Lord wait that he may be gracious unto you, therefore will he be exalted, that he may have mercy upon you. As if he had said, The Lord expects your reformation, that he may not proceed in rigour against you, or as some conceive rather, he only delayeth his putting an end to your troubles, till ye are humbled, expecting a seasonable time to show you that mercy, in bestowing of which he will exalt and advance his own name and honour, when once he seethe you fitted and duly prepared to receive it. The Lord (saith David, Psal: 14.2.) looked down from heaven upon all the children of men, to see if there were any did understand and seek God. There he is represented looking down from heaven to see if any did understand, as here, he looketh upon men to see if any do repent, saying, I have sinned, etc. The Lord often, yea always looketh down upon Nations, Cities and people, to see if any have a right understanding of him, or a will with upright affections to him. The Lord at this day is looking upon the sick, and looking upon the sound, to see if there are any, who are going on faithfully in a right way, or repenting that they have gone wrong. He looketh upon men; And if any say, I have sinned, etc. In this latter part of the verse, we have the matter expressed which the Lord looketh upon men for, 'tis repentance and godly sorrow for sin; If any say, I have sinned; That is, if any repent. When the Lord saith, If any say, I have sinned, he doth not mean it of a bare saying so, but, if any say so, laying his sin to heart; if any say so from a true sense of the evil of sin; if any say so burdened with sin, and tasting the bitterness of it; if any shall say, I have sinned, and say it thus, then etc. The word which we translate sinned, notes a mistake of our aim or way; As if it had been said; If any man say, I have gone besides the line, and done besides the rule. Sin is in all men a missing of the mark, and a stepping out of the right path; it is also in very many, as 'tis expressed in the next clause, a perverting of that which is right. If any say, I have sinned, and perverted that which is right. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 curvus obliquus contortus perversus. Latini dicunt curvos mores. The word implieth more than ordinary sinning, more than sins of infirmity, which arise from ignorance and mistake, even those which are committed with a resolvedness of spirit, and purpose of heart; or they imply not those sins which a man falls into unadvisedly and unawares, but those which he commits upon deliberation, and in the eye of the Law, that showing him plainly what is right, and that he ought not to pervert it. So then in strictness of sense, to pervert that which is right, is to be willingly, yea wilfully unrighteous. The Church making a gradual confession of her sin by three steps, puts this word in the midst (Psal: 106.6.) We have sinned with our fathers, we have committed iniquity ('tis this word) or done that which is crooked and perverse) we have done wickedly. Cain, the first man born, sinned thus (Gen: 4.13.) My punishment is greater than I can bear (so we render) or (as we put in the margin) mine iniquity is greater than can be forgiven. cain's sin was a perverseness, he knew he perverted that which was right in slaying his brother. So that, here we have the confession of sin, with the aggravation of it, a notorious sin. The penitent person doth not only say, I have sinned, but I have sinned greatly, or I have perverted that which was right. To sin, and to pervert that which is right, are materially the same; only the latter intimates the manner how a sin is committed, namely, when we would not be ruled by the Law, but accommodate the Law (as if it were a leaden or lesbian rule) to serve our lusts; so perverting that which was right, that we might countenance and embolden ourselves in doing wrong. If any ask What is right? Surely, right is First, The Law, Secondly, that which is done according to Law. The statutes of God are right, rejoicing the heart (Psal: 19.8.) The word of God is right, and the rule of right, yea it is a ruling right. To pervert that which is right, or to pervert the law of righteousness, is to act against the light and convictions of conscience which will be our Judge. One of the latin interpreters useth a harsh and course word to press this by; yet full and proper to the scope; Peccavi et rectum torrificavi. Cajet: Praevaricatus sum à probitate. Tygur: I have t●rtified (or writhed and bended) that which was right. Another renders it, I have prevaricated from that which was right. Our word gives the sense fully enough, I have sinned, and perverted that which was right. Hence note. First, Sin must be confessed. The Lord looks for it. He looketh upon men to see whether any will say, I have sinned. He will have their sin out of their own mouths. When Nathan brought the parable home to David and said, Thou art the man, he presently fell into confession, I have sinned (2 Sam: 12.13.) But some may say, Is this confession of sin sufficient to say, I have sinned. I answer; First, a general confession of sin, or that we have sinned is not sufficient, unless we are also willing and ready to confess before the Lord all our particular sins. Some are ready enough to say, they have sinned, who yet will scarce be brought to acknowledge any particular sin; yea many say, Peccatores se esse plerique confitentur etiam qui se vel peccasse non credunt. Greg: l. 24. Moral: c: 12. they are great sinners, who know not how or in what they have sinned, not what it is to sin. Therefore barely to say, I have sinned, is not a Gospel confession of sin. I answer. Secondly, Though a general confession is only expressed in this and many other Scriptures, yet a special confession is intended. The prodigal Son (Luke 15.19.) said, I will return to my father, and I will say to my father, I have sinned against heaven, and against thee, and am no more worthy to be called thy Son. He did not enumerate the particular evil acts he had committed and was guilty of, yet doubtless he had them as a burden upon his heart, and was willing to unburden himself of them, one by one, in a hearty and heart-afflicting confession. The publican (Luke 18.13.) stood a far off, and durst not lift up his eyes to heaven, but only said, God be merciful to me a sinner. He struck at all his sins, though he did not by name touch any one of them. He that saith (knowing what he saith) I have sinned, will not hid any one of his sins; And he that indeed and truth confesseth any one, will cover none of his sins. Those sins may be pardoned which are not expressly confessed, but if we conceal or hid any sin, and will not bring it forth in confession, we cannot, in faith, expect the pardon of it. Again, Consider the time or season when the Lord looked for this confession; It was a time of trouble and affliction, of pain and sorrow, the man was sick, or but in a way of recovery out of his sickness. Hence note. Times of affliction are special times of confession and repentance. Confession of sin must not be omitted (especially not neglected) in our most comfortable days, much less in a day of trouble. A sad and troubled state calls us aloud to a gracious sadness of heart, to the search of our hearts and lives, which are preparatory to repentance and Godly sorrow. Usually in prosperity men will not be at leisure to search their hearts, and take notice of their sins. Therefore the Lord draweth them to confession by drawing them from the world, by laying them upon their sick beds, or by bringing them into straits. And as when affliction is upon persons or families, then is a special time to confess personal and family sins; so to confess national sins, is most seasonable when affliction hath seized upon kingdoms and nations. The want and neglect of that public confession and sorrow in such a day is mightily aggravated, and most severely threatened (Isa: 22.12, 13, 14.) God looketh and loveth to hear every man, saying, and a whole nation, as one man, saying in a day of sorrow and trouble, I have sinned, and perverted that which was right. From the latter words, I have perverted that which was right, or the Law. Note, First. The law of God is the rule of righteousness; a right rule. All rightness and righteousness is comprehended in it, and measured by it. Secondly, Learn. Sin is a perverting of that which is right. Every (the least) sin is so in some degree, though here, possibly, sins are intended of any, even of the highest degree. The Apostle defining sin, calleth it (1 John 3.4.) A transgression of the Law; and if so, it must needs be a perverting of that which is right: For what is or can be right, if the rule of righteousness be not. What the Apostle spoke to Elymas (Acts 13.10.) Wilt thou not cease to pervert the right ways of the Lord, shows the nature and effect of every sin, and the more sinful any sin is, by so much the more doth it pervert that which is right. Some sinners are said to make void the law of God, to pervert it, as if they would quite subvert and disannul it. David remembers God of such, and desires him to look to them betimes (Psal: 119.126.) It is time for thee to work, for they have made void thy law; That is, they have done their best, or worst rather, their utmost to make it void, and of no force; 'Tis not in the power of all the powers of the world, to vacat rescind or null one tittle of the law of God, heaven and earth shall pass away before that, yet many attempt it, yea some do that which will be found and interpreted a making void of the law of God, who think themselves great zelotes for, or very zealous of the law. That will be the case of many, especially, of all will-worshippers. Again, Consider though the person here spoken of had not only sinned, but perverted that which was right, that is, sinned perversely, yet upon confession the Lord deals graciously with him. Hence Note. The free grace of God extends to the pardon of the greatest sins, even sins of perverseness. Where sin aboundeth, Grace aboundeth much more (Rom: 5.20.) whether the abounding of sin be taken in the number of it, or in the weight of it, that is, in the greatness and aggravations of it, Grace hath its suitable superabounding (Num: 23.21.) When Balaam would show that the people of Israel were a people impenetrable by his curses, he saith, The Lord hath seen no iniquity in Jacob, nor perverseness in Israel. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The word there used is of a different root from this in the text, but the sense is the same, implying, if the Lord had seen perverseness in Israel, it would have laid them open to a curse; yet sins made up of perverseness are within the compass of a pardon. There is no sin excepted from pardon, but that which at once refuseth and despiseth it, the sin against the holy Ghost (Math● 12.31.) This should not encourage any to sin perversely, only it is a comfort to those who have. They who have sinned perversely, or who have perverseness mingled with their sin, should not cast off the hope of pardon, but woe to those who sin perversely, (that is, against the light of their own consciences) upon hopes of pardon. Such persons have no true hope (they may have much presumption) that they shall be pardoned. They who having sinned perversely, confess it, have good ground to pray for pardon, but they who go on sinning perversely, have no ground (while they do so) to hope for it. This text speaks of a person confessing and bewailing that he hath sinned perversely, not of a person purposing to sin so, as appears further in the last clause of the verse; If any say, I have sinned and perverted that which is right. And it profiteth me not. Here's another point of confession, we must not only confess that we have sinned, but the fruitlessness of sin, or that sin profiteth not. There are two renderings, and so two several expositions of these words. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 potest esse verbum, potest esse et nomen faemininum. Vnde sensus est, non accepi tantundem, non reposita est mihi par paena pro peccato meo. Coc: Non dignè in me inquisivit pro his quae poccavi. Sept: The word signifieth most properly that which is equal; And hence some give the sense thus, (which carrieth in it an eminent work of repentance) I have sinned, and perverted that which was right, and have not that which is equal; That is, Though I am greatly afflicted, and my sorrows lie heavy upon me, yet they are not equal to my sinning, or perverse deal with the Lord. I have not received as I was worthy, or according to my ill deservings. The Septuagint speak thus; God hath not made a strict inquisition for my sin. My iniquity is not charged upon me to the utmost. I have sinned grievously, but God hath dealt graciously with me, and hath not measured out to the full of mine iniquity. 'Tis an argument of true repentance to justify God in afflicting us. This is a pious and a profitable rendering of the text. Whence observe. First, The punishment of sin in this life is not equal to sin. As all the sufferings of this life are not worthy to be compared with the glory of the next life (Rom: 1.18.) so neither are they comparable with the sins of this life. When a man is under very sore affliction, chastened with pain upon his bed, and the multitude of his bones with strong pain: So that his life abhorreth bread, and his soul dainty meat; yet he must confess, his sufferings are less than his sin. The Church of the Jews acknowledged this as to that great affliction, their captivity in Babylon (Ezra 9.13.) After all that is come upon us for our evil deeds, and for our great trespass, seeing that our God hath punished us less than our iniquities deserve, etc. It was no little punishment which that people endured, yet they confessed it was less than their iniquity. The least sin is so great, that no punishment which man is capable of in this life can equal it; nor can that in the life to come equal it as to present degree, but only by the everlastingness of its duration Secondly, Note. A soul truly humbled is ready to confess to the glory of God, that his punishment and suffering is less than his sin. As a godly man doth not think any sin little, so he doth not think any affliction great compared with his sin. Cain said, My punishment is greater than I can bear; but he did not say, it was greater than his sin. How hot soever the furnace of divine wrath is heated, yet sinners must acknowledge there is sparing mercy in it; and that God might have made it seven times hotter, and therefore hath afflicted them less than their sin. As a godly man is ready to acknowledge his mercy more than he hath deserved (Gen: 32.10.) I (said Jacob) am not worthy of the least of all the mercies, and all the truth which thou hast showed unto thy servant, as if he had said; I am less in my good actings then any of thy actings towards me for good have been) so he is ready to say, his greatest afflictions or evils which he suffereth are less than his sins, or then the evils which he hath done. Secondly, The word signifieth to profit, so we translate; Verbum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 expono, profuit non fuit mihi conducibilo quod peccaram. Merc: And it profiteth me not. Other Scriptures comply with this sense (Hester 3.8.) Haman in his malicious and envious suggestions against the Jews, tells the King, It is not for the King's profit to suffer them to continue. He useth the same word again (Hest: 5.13.) where after he had reported all the great things that he enjoyed, he concludes; What doth all this profit me? or all this availeth me nothing, so long as I see Mordecai the Jew sitting at the King's gate? Thus here, saith the sick man, I have sinned, And it profited me not, or I have got nothing by it: And when he saith, it profited me not; we are to expound it by a usual figure in Scripture, whereby more is intended then is expressed, so that, it profiteth me not, is, it had been very detrimental, dangerous, and deadly to me. I feel and smart under the sad issues of my sin, my perverting that which was right hath done me (though I have had but my right) much wrong. I have sinned, and it profited me not. Hence note. First, Sin pretends profit and advantage to a sinner. There is no temptation comes without a bait. Though some sin purely for sins sake; yet it is rare that sin cometh without the offer of a bribe, and profit is one of the greatest both baits and bribes that the Devil puts upon the hook of temptation, when he fisheth for souls. You shall get by it, saith that deceiver. But the repenting soul, can truly say, it profited me not; I had thought to have gotten by my sin, it promised me very fair, but I have got nothing but blows. The temptation with which the Devil assaulted our first parents was of this kind, He told the woman of profit, she and her husband should gain knowledge by it, (that's a noble gain) They should be as Gods knowing good and evil, there's all profit imaginable in such a knowledge. Christ himself who was God and perfectly knew good and evil, was also tempted with profit (Math: 4.8, 9) The devil shown him all the kingdoms of the world (and those not with bare walls, but ready hung and furnished) and the glory of them, and said unto him, all these things will I give thee, if thou wilt fall down and worship me. If our head and the heir of all things was tempted with profit, how much more poor we! No marvel if Satan provide him Agents to say to us as they are represented (Pro: 1.13.) Come, cast in your lot among us, we will all have one purse, or a joint stock in this wicked trade; What they hoped to get by it, is told us in the next words; We shall find all precious substance, and fill our houses with spoil. We shall get enough, and you shall share with us if you will but come and go with us. We see what sin promiseth; But what doth the sinner find? himself answers, It profited me not. Hence learn. There is nothing gotten by sin, no good is gotten by it. The Apostle puts the question to sinners (Rom: 6.21.) What fruit had ye then, in those things whereof ye are now ashamed? Cast up your account, and tell us what you find at the foot of it. Possibly some may say, we have gotten hundreds and thousands, we have gotten houses and lands, our barns are full of corn, our fields of , and our bags are full of treasure. But is it profit to have house and land, gold and silver come in by sin? Let that Scripture answer (Math: 16.26.) What is a man profited if he shall gain the whole world and lose his own soul? But some may say, they that are in Christ cannot lose their souls by sin. I answer; First, though they that are in Christ cannot be such sinful souls, as to sin away their souls, though they cannot sin at such a rate, nor in such a height as to lose their souls who have indeed found Christ, or rather who are found of him, and planted in him; yet the damage which every sin unrepented of and unpardoned puts man to is the loss of his soul. Secondly, suppose a sinner repenteth, what hath he got by sin, but the sorrows of repentance. And though no man shall have cause to repent of true repentance for sin, yet no man shall have cause to boast of the pennyworth he hath had by sin which hath occasioned the sorrows of that repentance. One hours' communion with God in ways of holiness is better than all the profits and pleasures which any man hath got while he was committing that sin, or running any course of sin, whereof he now repenteth. At the best sin dishonours God, troubles our consciences, and breaks our peace; at the best nothing is got by sin which is worth the having, at worst the soul is lost by it, which of all things we have is most worth the having. Thirdly, Note. Sin is exceeding dangerous and destructive to man. Some would sin for the pleasures and carnal contentments which are found in sin, though they knew they should make no earnings, or get no profit by it, yea though they knew they should be and die beggars by it. Once more, if this were all, that they should lose heaven by it, or if the meaning of losing their souls were only this, that their souls should be no more, they would easily venture it. But there is an affirmative in the negative, and when, 'tis said, sin profiteth not, the meaning is, it brings trouble and renders us miserable for ever; Fools (that is, all sinful men, saith the Spirit of God, Psal: 107.17.) because of their transgression, and because of their iniquities are afflicted; and all such among these fools, as die in their sin are damned; and who is able to sum up the damage of damnation? Fourthly, Learn. Sinners shall be forced at last to confess that there is no profit in sin. True penitents confess it willingly now; and impenitents shall confess it at last, whether they will or no; they shall have such a conviction of the evil of sin by their sufferings, as will make them say, what hath pride profited me? and what hath envy profited me? what hath malice and wrath profited me? And what hath the fraudulent deceiving of my neighbour profited me? this will be the cry of sinners to all eternity. Oh what hath sin profited us? That which is the willing confession of a gracious repentant here, will be the forced confession of damned impenitents for ever hereafter. This will be a bitter repentance. Hell is and will be full of the words of repentance, but no fruit of repentance shall be found there. The damned shall not find either amendment in themselves, or mercy from God. This will be the confession of all sinners at last (as of those that repent and are saved, so of those who repent when damned) we have sinned and perverted that which was right, and it hath not profited us. And when once man hath made this hearty confession to God of his sin and folly, than God maketh him a gracious promise of deliverance and mercy, as appears in the tenor of the next verse. Vers. 28. He will deliver his soul from going into the pit, and his life shall see the light. There is a twofold reading of this 28th verse, as was showed in opening the former. For whereas that 27th verse is understood by some as the humble confession of the sick man recovered, and so read in this form; He looketh upon men and saith, I have sinned and perverted that which was right, and it profited me not; then, this 28th verse is rendered to make up that sense, as a thankful acknowledgement of his recovery, He hath delivered my soul from going into the pit, and my life seethe the light. Thus, as we had his confession of repentance in the verse foregoing, I have sinned, Ju●ta hanc loctionem erit etiamnum hic versus ex cōfessione restituti aegri dei in se summam beneficentiam agnosc●ntis. Merc: etc. so here we have his confession of praise and thankfulness; He hath delivered my soul from going into the pit. Mr Broughton translates to this sense; He saved my soul from going into the pit, that my life doth see the light. Thus the sick man being restored breaks out into thanksgiving; The Lord in mercy hath freed me from death, hell, and the grave; I need not fear Satan's accusations; my body enjoys the light of the world, and my soul the light of God's countenance shining upon me, which is better than life. But because our own reading is clear in the original text, and holds out the scope of the context fully enough, therefore I shall prosecute that only. He will deliver his soul from going into the pit. The words are an assertion of the favour and goodness of God to the penitent sick man; He (that is, God) looketh upon men, and if he hear any saying, I have sinned and perverted that which is right, and it profiteth me not, if he make such an humble and gracious confession, this will be the issue; the Lord will deliver his soul from going into the pit. At the 18th verse, we had words of the same import; He keepeth back his soul from the pit, and his life from perishing by the sword. And again, at the 24th verse, Deliver him from going down to the pit. To be delivered from the pit (as was there showed) is to be delivered from death. And the word soul (as was then likewise expounded) is put for the person; As if it were said; He will deliver him, the penitent man from death; and that both from temporal death, the death of the body, and from eternal death, the destruction of body and soul; or he will deliver him first from the pit of the grave; and secondly, from the pit of hell. He will deliver his soul from the pit. And his life shall see the light. Videre lucem periphrasis est vitae; sicut è contrario tenebrae sunt symbolum mortis. Pined: That is, he shall live to see the light; To see the light, is a circumlocution of life; As if it had been said, He shall recover out of his deadly sickness, and behold the light of the Sun, as living men do. Thus David prayed (Psal: 56.13.) That he might walk before God in the light of the living. And thus the wicked man is threatened with eternal death (Psal: 49.19.) He shall go to the generation of his fathers, they shall never see light; That is, they shall never enjoy life, but be shut up in a perpetual night of death, or in the night of perpetual death. Secondly, When 'tis said, his life shall see the light, we may understand it, not only for a bare return to life, or that he shall live, but that he shall live comfortably and prosperously, he shall lead a happy life. To see the light, is to live and rejoice; light is pleasant, it is comfortable to behold the Sun, as Solomon speaks. To see light, comprehends all the comforts of this life, and of that to come, which is called, the inheritance of the Saints in light, (Col: 1.12.) For as darkness is put not only for death, but for all the troubles of this life, and the torments of the next; so light is put both for life, and for all the comforts of this and the next life. All the blessings of this temporal life, and the perfect blessedness of eternal life, are comprehended in light. So that when 'tis said, his life shall see the light, the sense riseth thus high; He shall be happy forever; so extensive is the favour of God to repenting persons, that time is too narrow for it; everlasting light shall be their portion. From the former branch of the words thus opened, He will deliver him from the pit. Observe. All our deliverances are of God. As there is none can deliver like God, so none can deliver but God. If he gives out the word that such a man shall go to the pit, it is not in the power and skill of all the Princes and Physicians in the world, to save or stay him from it. And how low and desperate soever any man's condition is, if God say the word, he is delivered and reprieved from going down into the pit. Secondly, From the connexion with the former verse, the sick man having made this confession, I have sinned and perverted that which is right, and it profiteth me not, the Lord presently delivers him, etc. Observe. God is ready to deliver, humble praying and believing sinners. That command hath a promise joined to it (Psal: 50.15.) Call upon me in the day of trouble, and I will deliver. The 107th Psalm speaks this quite through, where we find many sorts of perishing persons, crying unto God, and God delivering them from perishing when they cried. As when sin cryeth God will afflict, so when sinners cry, God will relieve them in or bring them out of their affliction. From the latter branch, His life shall see the light. Note. Natural life, and light are a great blessing. God promiseth much when he promiseth life and light; The light of this life is no small mercy, how much greater is the light of spiritual life? But who can conceive how great a mercy the light of eternal life is! yet all this God speaks to the humble and believing sinner, when he saith, His life shall see the light. Secondly, Comparing the two parts of this text together, He will deliver him from going down to the pit, and his life shall see the light. Observe. The mercy of God to humble sinners, is a complete mercy. Here is not only deliverance from evil, but the bestowing of good; it is much to be kept from going down into the pit, but it is more to see light, the light of comfort here, and the light of glory hereafter. The mercy of God to his people is great in temporals, greater in spirituals, greatest in eternals. The benefit of redemption (to show the fullness of it) is set forth two ways; First, by our freedom from evil; Secondly, by our enjoyment of good. (John 3.16.) God so loved the world, that he gave his only begotten Son, that whosoever believeth in him, should not perish, but have everlasting life. He shall not perish (that is, he shall be delivered from going down to the pit) he shall have everlasting life; that is (as the text speaks) his life shall see the light. Elihu having at large drawn a description or narration of the whole proceeding of God with sinful man in all the parts and particulars of it, gives a brief of all that he said, in the two next verses. Vers. 29. Lo all these things worketh God oftentimes with man; Vers. 30. To bring back his soul from the pit, to be enlightened with the light of the living. As the Apostle after he had discoursed at large, about the dignity of Christ's Priesthood, gathers up all together (Heb: 8.1.) Now of the things which we have spoken, this is the sum: we have such an high Priest, who is set on the right hand of the throne of the Majesty in the heavens: So Elihu having spoken much of the several ways, by which God revealeth himself to man, and works him to a sight of his sin, and penitential sorrow for it, recollects and sums up all in these words. Lo all these things worketh God oftentimes with man, etc. In these two verses, we may take notice, chief of two things. First, The frequency of God's dealing thus with man (v. 29th Lo all these things worketh God oftentimes. Secondly, The design and purpose of God in doing so; That he may bring back his soul from the pit, and be enlightened with the light of the living. Lo, all this worketh God oftentimes with man. Here's the application of the former Doctrine; Elihu presseth his hearers with it, and bids them lay it to heart; As if he had said, I have not been speaking of things in the clouds, but of what is really and daily acted among the children of men. Lo (or behold) all these things. There are four special significations in Scripture of this word, Lo, or behold, and they may all four meet in this place. First, It imports some new unheardof and wonderful thing (Isa: 7.14.) Lo, or behold a virgin shall conceive, and bear a son: That a virgin should bring forth a son, is a wonder of wonders, a wonder so much above the course and power of Nature, so much beyond the compass & comprehension of reason, that men and Angels have reason to be astonished at it. Secondly, 'Tis prefixed, to show some extraordinary impulse or readiness of spirit for action. Thus Christ speaketh in that other noble prophecy of him (Psal: 40.7.) Then said I, Lo, I come, in the volume of the book it is written of me; I delight to do thy will O my God: yea thy Law is within my heart. Lo, I come, that is, I am ready to come, I am pressed upon the work, I am under the pressure and command of my own spirit, as well as under thy appointment and decree to undertake and finish that work of man's redemption. Thirdly, It frequently implieth matter worthy of weight and deepest consideration. That's useful and remarkable which is thus prefaced. Thus Solomon speaking of the field of the slothful man, saith (Prov: 24.31.) Lo, it was all grown over with thorns, and nettles had covered the face thereof, and the stone wall thereof was broken down: As if he had said, Mark, this is a thing to be attended, the sluggards field is full of thorns; that is, in a spiritual sense, slothful hearts are full of lusts and vanities. In this language the Church invites all to consider the Glorious excellencies of God (Isa: 29.9.) Lo, this is our God. And thus Christ speaks of the woman whom he had healed on the Sabbath day (Luke 13.16.) And ought not this woman, being a daughter of Abraham, whom Satan hath bound, lo, these eighteen years, be loosed from her infirmity on the Sabbath day? As if he had said, Pray consider the case and speak your minds. Fourthly, 'Tis often used in a way of strong assertion, and affirmation, intimating the certainty of what is spoken (Gen: 1.29.) And God said, Behold, I have given you every herb bearing seed. And again (Gen: 12.11.) It came to pass, when he was come near to enter into Egypt, that he said unto Sarah his wife, Behold, now, I know that thou art a fair woman to look upon. (Read Psal. 132.6. Ezek: 30.9. Luke 1.32.) In the present text it may have all these intendments; for is it not a wonderful thing, that God should be gracious to poor creatures? is it not strange that he should take so much pains with, and exercise so much patience towards them? Secondly, Lo, God worketh all these things; He is ready to do them, he waiteth to be gracious, or to magnify his grace in doing them. Thirdly, Lo, God worketh all these things; is not this a matter of great consideration, ought we not to sit down and weigh it well? Fourthly, Lo, all these things worketh God; certainly God hath and will work all these things; this is a truth out of all question, a truth of which there is no doubt to be made. As the Apostle saith (1 Tim: 3.16.) Without controversy, great is the mystery of Godliness, God was manifest in the flesh; So I may say without controversy, great is this mystery of Gods manifesting himself to frail flesh, and doing all these things here spoken of, awakening the consciences of men by dreams, and working upon them by grievous sicknesses, sending an interpreter one of a thousand to declare unto man his uprightness, and at last delivering his soul from going down into the pit. Lo, all these things worketh God. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 operatus est egit, perfecit, usurpatur etiam pro gubernatione rerum creatarum. There is somewhat peculiar in that expression, he worketh. The native sense of the word, implieth; First, a willing work, not forced or constrained. Secondly, a full and complete work, not an essay or offer, not a work begun only, but carried on to perfection. The wicked are called workers of iniquity, (Psal: 5.5.) because they are free and ready to sin, they have a strong tide and bend of spirit to do evil, and they do it not to halves but thoroughly; they do not only begin or nibble at the bait a little (as a good man often doth) but greedily swallow it down hook and all; they are fully in it, and do it fully, they make a work of it, and so are workers of iniquity. The Lord doth good, as the wicked do evil; All these things worketh God, He worketh them willingly, he worketh them completely, (Isa: 26.12.) Lord thou wilt ordain peace for us, for thou also hast wrought all our works in us; Thou art the Author and finisher of them. We are invited (Psal: 46.8.) to come and behold the works of the Lord, what desolations he hath made in the earth. The building works, and the desolating works of God, whether respecting persons or nations, are perfect works. Lo, all these things worketh God. Hence note. What ever good we see wrought among or for the children of men, God is the worker of it. As he over-ruleth the evil which is done, and both sendeth and ordereth the evil which is suffered; so he is the worker of all the good that is done. God worketh it all either immediately by himself, or mediately by second causes; and what instrument soever is set a work, yet the work as to the matter and manner of it, as also to the result and issue of it, is the Lords. He was the worker of all that hath been spoken of in the former context; though we read of a messenger, of an interpreter, yet the work was Gods. 'Tis said (Gen: 39.22.) The keeper of the prison committed to joseph's hand, all the prisoners that were in the prison, and whatsoever they did there, he was the doer of it. Not that he did every thing with his own hand in the prison, but he gave the rule, and ordered all that was done. Much more may I say of the Lord, whatsoever is done in the world, especially among his people, God is the doer of it, All goes through his hand. Lo, all these things worketh God. Further, From the prefix, Lo. Observe. The works and deal of God with men are wonderful, those especially which he worketh for the humbling of a sinner, and for the delivering of a soul from going down to the pit. The breaking of the heart, the raising of it by faith, the renewing of its peace and comfort, are wonderful works of God. And the reason why we wonder no more at them, is, because we consider so little of them. Hence again from the word, Lo. Note. The works of God are to be deeply considered, to be stayed upon. We must not pass them by lightly, whether they be towards ourselves or others, God hath made his wonderful works to be remembered (saith David, Psal: 111.4.) or to be considered, that's the design of God in his works, he hath made them for that end, that they should be remembered, and attended to, or they are such as cannot but be remembered; they leave their marks and memorials behind them. God sets such a stamp of his power, wisdom, justice, and goodness upon his works, that they will not be forgotten. And as his outward providential works, are such, so his spiritual works are much more such. The godly-wise understand them so, they have a critical eye in discerning those invisible works of God with a poor soul, in reducing him from sin, and bringing him to himself. David calleth all the godly to the consideration of those works in his own case (Psal: 66.16.) Come and hear all ye that fear God, and I will declare what he hath done for my soul. What God doth for our bodies is very considerable, but what he hath done for our souls can never be enough considered nor admired. Lo, all these things worketh God oftentimes with man. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The original is, twice, thrice, so we put in the margin, and render it oftentimes, in the text. Some expound it, of those three distinct ways, in which God dealeth with man, before described. The Septuagint are express for that; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Sept: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Scholar All these things worketh the strong God three ways with man, Which the Scholiast exemplifies in the three ways here noted by Elihu. First, awakening him by dreams and visions, Secondly, troubling him by sicknesses and afflictions; Thirdly, teaching him by Prophets and Interpreters. Yet, I conceive, the text doth not strictly recapitulate those three several ways before spoken of, in these words, twice, thrice, but only shows us that God useth all these ways or any other, as his wisdom shall think fit, many times, or oftentimes for the producing of those blessed effects. Lo, all these things worketh God oftentimes with man. Twice, thrice, is a double certain number, put for any single uncertain number; And it only teacheth or assureth us, that God debateth with the sons of men in all or any of these ways oftentimes, or more than once. If they do not answer his call or purpose (which they seldom do) at the first; he calleth again and again, twice or thrice, or oftentimes, that is as often as he seethe it good, needful or expedient to do it. And we may suppose that Elihu useth this number twice, or thrice, in allusion to the customs of men; whether civil Magistrates or Churches, who when they deal with others about any fault committed or offence given, they do not take them at the very first default, but warn and admonish them twice or thrice, or send them (as the case may require) several Citations to appear, and either to acknowledge their guilt, or acquit themselves of it. These things worketh God twice or thrice. Tiibus vicibus, i. e. multoties, sed utitur numero ternorio, ut congruat humanae consuetudini, per quam solent homines ter moneri vel citari. Aquin: And remember, it is but twice or thrice; which speech though it may be well rendered (as we say) oftentimes, yet it is not very often; once is no number, twice is the least number, and thrice is but a small number, two or three witnesses are the least number of witnesses that can be admitted in any business. That, the Lord will do this, twice or thrice proves that he will do it several times, men shall have means, and frequent means, but twice or thrice, may not be very often, much less always, there is a stint, and a determinate number in the breast of God; and that we might not expect to have his patience lengthened out always to us, 'tis put into the smallest numbers, All these things worketh God twice or thrice, with man. The word by which man is here expressed, is, no ordinary word, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non quelibet virum importat, sed ut plurimum nob●lem illustrem, vel aliqua ratione spectabilem. Bold: 'tis that word by which signifieth the highest and greatest of men, God deals thus not only with inferior persons, and mean men, but with great men, with men of note, with men of power and strength; let men be as strong, and stout, as they will, God can tame them, and bring them to his foot. Further, when he saith, Lo, all these things God worketh oftentimes with man. This appellative man, may be taken two ways. First, Personally or individually, that is, he worketh thus oftentimes with the same man, God is put to renew his actings more than once with one and the same man, because he will not bow nor obey at first. Secondly, We may take this word man specially as implying several men, or men of all sorts, as well as any one man of a sort. That manner of speaking is frequent in the old Testament (Job 1.4.) And his sons went and feasted in their houses, man his day, q. d. unicunque hominum solet deus praedicta suae voluntatis judicia manifestare, ut sit oratio distributiva. Bold: or every one his day. So (Jon: 1.7.) And they said, every one to his fellow, or man to his fellow, so here God worketh these things oftentimes with man, that is, with several men, as seemeth good to him. The speech is distributive. For though we are not to understand it so largely, as if God dealt thus with every particular man, yet he deals thus with many men, even with as many as himself pleaseth, or hath purposed. Lo, All these things worketh God oftentimes with man. Hence note. Such is the goodness of God, that though man is not wrought upon presently, or at the first, yet he will come a second or a third time to carry his work through with him. 'Tis a mercy that God will speak once, or use any means once with us, 'tis mercy that he will speak any one word in any one way, to bring us off from sin; 'tis mercy that he will send one vision, or one affliction, to awaken us out of our security, or one messenger to instruct us once in our duty; but when the Lord is pleased to use several means, and those several means, several times, how doth the abundant mercy and graciousness of God appear in this! And as the mercy of God in general, so the patience of God in special appeareth abundantly in it. The Lord waits to be gracious, he waits the working of this or that means, of a second and third means, and he waits the working of them all over again and again, or oftentimes; here is patience with longsufferance. Secondly, Observe. God will perfect his work, and bring it to an issue with sinful man. God would not give over working to humble Job, till he had fully humbled him; And this made Job almost amazed at Gods dealing with him (Chap: 7.17, 18, 19) What is man that thou shouldest magnify him? and that thou shouldest set thy heart upon him? And that thou shouldest visit him every morning, and try him every moment. Job seemed much troubled at this instancy of God with him, and therefore expostulated in the next words, How long wilt thou not departed from me, nor let me alone till I swallow down my spittle? But, for all his crying, God would not departed from him, nor let him alone for a morning, no nor for a moment till he had finished his work and accomplished his will both in him and upon him; till he had brought his heart into a due frame and temper under his mighty hand. If once or twice will not do it, he will do it thrice; The Lord is not weary either of working or waiting; God is a rock (saith Moses Deut: 32.4.) and his work is perfect; and of all his works, that of grace is most perfect. His visible providential works are perfect or shall be before he hath done with them, or put his last hand to them, but his invisible spiritual works are most perfect; as God worketh often to bring man out of the state of sin to grace; so he will not cease working till grace be perfected, he will work till that work is wrought to the height, till the top-stone of it is set up, or as the Apostle phraseth it (Eph: 4.13.) Till we all come to a perfect man, unto the measure of the stature of the fullness of Christ. Though a man hath been once truly humbled, yet God humbles him again, that he may be humbled gradually as well as truly to his own mind. They that are humbled by affliction, may need more afflictions to humble them. The same means by which faith and repentance are wrought at first, do also increase and strengthen faith and repentance. Those means by which a man is at first purged, are very proper for his further purging (John 15.2.) Every branch in me that beareth not fruit, he taketh away: and every branch that beareth fruit, he purgeth it, that it may bring forth more fruit. As no man can be a true branch (hypocrites and formalists are branches only in appearance and profession, they were never truly purged, now, I say, as no man can be a true branch) till he is purged, so God purgeth those who are true fruit-bearing branches more and more, that they may bring forth more fruit. And the means by which he purgeth them, that is, mortifieth their corruptions, seldom reach this blessed effect at once or twice working, and therefore the Lord is even constrained to work these things twice, thrice, or oftentimes, else the work would not be brought to the intended issue. Thirdly, In that it is said, All these things worketh God oftentimes, not always. Observe. Man should make haste to answer the call of God, and come up to what he requireth of him. For though God work these things oftentimes, yet no man knows how often he will work, and we may all know, he will not work always. 'Tis a high and dangerous presumption to defer at any time upon hopes that God will work at another time, because in some cases he works oftentimes. Remember (as was showed before in opening the words) this thrice is the least number of often, as twice is the least number of any; two or three are the least number that makes a Church-assembly (Math: 18.20.) The Prophet saith (Amos 2.4.) For three transgressions of Judah, and for four, I will not turn away the punishment thereof. Implying that if men multiply their transgressions, God will not always give them means of repentance, but power out wrath upon them; So Elihu saith, God worketh twice and thrice; but if men will sin three or four times, where is their warrant that God will pardon or pass by their sins? The Prophet did not bind up the mercy of God precisely to two or three transgressions, Rabbi Solom: colligit tertantum homini ignoscere deum; at quarto si ad peccandum redierit esse quod sibi●à gehenna timeat; et id esse putat quod hoc loco ab Elihu dicatur. but if men sin without bounds, he shows they have no ground to expect God should be merciful. One of the Jewish Rabbins (as some expound him) concludes peremptorily, If man sin twice or thrice God will spare, but if four times God will punish. We do not circumscribe the grace of God to a special number, and possibly that Rabbin did not intent it so, but only that all should take heed they do not abuse the grace of God. That God multiplieth to pardon, or (as we render, Isa: 55.7.) Pardoneth abundantly, is no security for any man to sin abundantly, or to multiply transgressions. My spirit shall not always strive with man (saith the Lord, Gen: 6.3.) I have striven long already, and I will yet strive longer, even an hundred and twenty years, but I will not strive always. God gave Jezebel a space to repent (Rev: 2.21.) but when she repent not, he did not promise her a new space to repent in, but threatened her with wrath to the utmost if she repent not. There is a frequency in the work of God to reduce sinners, but not a perpetuity. And as in this verse Elihu reports this frequency of his work, so in the next he reports that to be the design of it, Vers. 30. To bring back his soul from the pit, to be enlightened with the light of the living. This verse (I say) showeth the purpose of God in working twice, thrice, or oftentimes with man. This purpose (as was touched before) is twofold. First, to free and deliver him from evil, the worst of evils, a horrible pit. Secondly, to estate him in and give him possession of not only that which is good, but best of all, the light of the living. Not is this purpose of God a bare desire (that's often fruitless and successless) but a strong or settled resolution, to bring back the sick man's soul from the pit. And Elihu (we may suppose) spoke thus, as to press Job to hasten the work of his repentance; so to put him in hope (upon consideration of this design of God in afflicting him) that he should be delivered from his afflictions, and have not only his life continued, but the comforts of it restored to him. As if he had said, Be not afraid, do not look upon thy condition as hopeless, or that the humiliation of thyself will be fruitless, for I dare assure thee, God hath gracious purposes and intendments towards thee in working these things. And here we have a twofold gracious purpose of God expressed; First, to deliver him from evil, to bring back his soul from the pit. Secondly, to do him good, or to bestow positive blessings upon him (as was showed at the 28th verse) even to be enlightened with the light of the living; As if he had said, God in all this aims only at man's good, that his sin unrepented of be not his death and destruction, and that under a sense of Divine favour towards him, he may lead a comfortable life here, and be happy for ever. To bring back his soul from the pit. It is said at the 28th verse, He will deliver his soul from going into the pit; in both places the pit is the same. But seeing the Lord there promised to deliver his soul from going into the pit, how is he said here, to bring back his soul from the pit? A man being delivered from going to the pit, cannot be said to be brought back from the pit. I answer in two things; the words rendered to bring back his soul from the pit, may be read thus; to turn away his soul from the pit; that is, to preserve him from death. So the Hebrew word is used (Chap: 15.13.) as also (Mal: 2.6.) He walked with me in peace and equity, and did turn away many from iniquity. If we take that rendering of the word, than the expressions in both places bear the same sense. But taking it according to our reading, in which to bring back his soul from the pit, sounds, as if the man had been in the pit already; and it may well be said so, because a man in great affliction, whether of soul or body, is, as it were, dead, or buried alive. For as when God converts a sinner, he (upon the matter) brings him back from hell; so when he delivers him from any grievous sickness, he doth (upon the matter) bring him back from the grave. Heman in spiritual afflictions and soule-desertions, the terrors of the Lord being upon him, called himself free among the dead, like the slain that lie in the grave, whom God remembreth no more, and they are cut off from thy hand, (Psal: 88.5.) They that are near the pit of death, are not, much, improperly, called dead, and they that being in such a desperate case are kept from going down to the pit, are not, much, improperly said to be brought back from the pit, or pulled out of it. In which sense we may keep to our own reading; and so to bring back his soul from the pit, notes only the extreme danger wherein he was, whether spiritual or temporal, and God's graciousness in delivering him from it. Hence note. When God restores a man out of any desperate condition, whether of soul or body, he gives him a new life; he brings him in one respect back from the grave, and in another from hell. As a sick man, he is brought from the grave, and as a sinner he is brought from hell. Great deliverances are a kind of new creation; And fresh blessings are to us as fresh beings. Take these two inferences from it. First, How should they, who have been under great outward afflictions, praise the Lord when they are delivered! They who having had the sentence of death in themselves, should look upon themselves when restored, as men raised from the dead. And how should sinners praise the Lord, when he hath reconciled them to himself, and pardoned their sins. In doing this for them, he delivereth them from wrath, from hell, and from eternal death. Let such praise the name of the Lord, and say, as in the text, He hath delivered our souls from the pit. Secondly, Let such live unto God, having received a new life from God; They that have received a new temporal life from God, aught to dedicate it unto God; how much more they that have received new spiritual life? They that have received it indeed, cannot but dedicate it unto God. This negative mercy calls aloud for all that we are or have to be given up to God, but that positive mercy which followeth, calleth yet louder for it. And to be enlightened with the light of the living. Nomen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non sumitur pro quibuslibet hominibus hac vita fruentibus, sed pro divi●ibus potentibu●, vivere est vigere, valere. Sunt qui ad futuram vitam referunt, sed id s●nam quidem Allegoricè intelligi, postquam ad literam de hac vita intellecteru. Merc: Take it for temporal, spiritual, or eternal life, all these ends are accomplished in those merciful works of God to poor sinners; some restrain the text to the light of this temporal life, others enlarge it to the light of spiritual and eternal life. We are enlightened with the light of the living, When the comforts of this life are restored, much more are they, who are restored to the comforts of their spiritual life, and so to the hope of eternal life. By the living, we are not to understand those who are barely on this side the grave, and yet breath in the air; or who have only a weak shadowed spiritual life, which they scarce know of or perceive. The living here are they that live comfortably and prosperously both as to soul and body. Thus 'tis said in that Prophecy of Christ (Psal: 72.13.) He shall live, and to him shall be given of the gold of Sheba: prayer also shall be made for him continually, and daily shall he be praised. Christ lives to purpose, he lives as a Prince, in power and dignity, yea he is the Prince of life. It was more than a sensitive or rational life which david's faith was assured of, when he said (Psal: 118.17.) I shall not die but live; his meaning was, I shall live honourably and triumphantly, declaring (with joy) the works of the Lord. Thus here, To be enlightened with the light of the living, is, to enjoy a comfortable life, or to live happily. Hence note. A troubled state is a dark state, sickness and sorrow, whether inward or outward, are darkness. They are darkened with the darkness of the dead, whose life is wrapped up in anguish and sorrow. Secondly, Note. The design and purpose of God in all his ordinances, and providences towards his people is for their good. All that hath been said before, emptieth itself into these say, To keep back his soul from the pit, and to be enlightened with the light of the living. The Lord hath no eye in these works to his own gain, but man's good. The Lord doth not willingly grieve, nor afflict the children of men. (Lam: 3.35.) He taketh no pleasure in it abstractly considered, nor doth he look for any profit by it: Much less doth he it (as it follows, v. 36.) merely to crush under his feet all the prisoners of the earth. All that he expects by it as to himself is to be glorified by all (for himself is above all, and therefore designeth himself in all) yet the glory which God hath by man is only the manifestation of his glory, not any addition to it. The benefit which God aims at in afflicting man returns to man. He would have man bettered by affliction, and as soon as man is bettered by affliction, every thing shall go better with him, and he shall be delivered from affliction. (Rom: 8.28.) All things work together for the good of them that love God, to them who are the called according to his purpose. And as all things work together for the good of them, who are the called according to his purpose, so it is the purpose of God that all things should work together for their good, and that is not a successless purpose. Indeed every rod upon the backs of the wicked hath a voice in it, to call them from the pit of death and destruction, and to be enlightened with the light of the living, but God makes this call effectual to all his elect, none of whom shall perish with the world. So that a godly man should be so fare from judging himself dealt with as an enemy (as Job in his extremity did) when he is most sorely afflicted, that indeed he may see the love and fatherly care of God in it. All the providential dispensations of God work to glorious ends. Sometimes for the outward good of his people in this life, always for good as to their spiritual and eternal life. Therefore, lay aside hard thoughts of God whatsoever hard things he is a doing, or you are suffering. The ways in which God leads us, may possibly be very dark, yet they run to this point, to keep us from the pit of darkness, and that we may be enlightened with the light of the living. Thirdly, Note. Man would undo himself both for here and for ever, if God did not work wonderfully for him, and powerfully keep him from destruction. All these things God worketh twice and thrice, to keep our souls from the pit; man left to himself would run headlong upon mischief in this world, & upon eternal misery in the world to come. Nothing but the hand of God can hold man from ruining himself. The heart of man is so set upon sin, that he will rather lose his soul, then leave his lust; and will rather die then that shall. 'Tis as easy to stay the motion of the Sun, or to turn back the course of nature, as to stay or turn back the natural motion or course of the heart in sinning. An almighty power must do the latter as well as the former. So that if the Lord did not put forth more than mercy, even mercy clothed with power, no man could be saved; should God wish us never so well, and tell us what good he hath laid up for us, if we will but believe and obey him; should he tell us he hath riches of mercy, and that every one who will come shall have his share, yet we should never have any, if left to our own choosing. 'Tis a work therefore both of mercy and power which keeps us from the pit. God had much ado to keep Lot from being consumed in Sodom. He had warning to be gone, yet he was loath to go; The text saith (Gen: 19.16.) While Lot lingered the men laid hold upon his hand, and upon the hand of his wife, and upon the hand of his two daughters, the Lord being merciful to him, and they brought him forth, and set him without the City; else probably he had lingered, till he had perished. Surely if God did not thrust sinners out of the Sodom of this world (as we say) by head and shoulders, they would perish in it and with it. How wonderful is the goodness of God who doth all these things, not only to keep poor creatures from going down to the pit, both temporally, and eternally, but also that they may be enlightened with the light of the living. JOB. Chap. 33. Vers. 31, 32, 33. Mark well, O Job, harken unto me, hold thy peace, and I will speak. If thou hast any thing to say, answer me: speak, for I desire to justify thee. If not, harken unto me; hold thy peace, and I shall teach thee wisdom. THese three verses contain the Epilogue or conclusion of Elihu's first address to Job. In which we may consider these three things. First, He persuadeth him to a due attention and silent consideration, both of what he had said, or should say further. (v. 31.) Mark well, O Job, harken unto me, etc. Secondly, He gives him liberty, and fair leave to reply, if he should please to what he hath already spoken (v. 32.) If thou hast any thing to say answer me, speak. To which concession or invitation he adds a very friendly and an ingenuous reason in the close of the verse; For I desire to justify thee. Thirdly, He professeth his own readiness to proceed and speak further with him, or to carry on this discourse, in case Job had nothing to reply. (v. 33d) If not, harken unto me, hold thy peace, and I shall teach thee wisdom. Vers. 31. Mark well, O Job, harken unto me. In this verse Elihu calls for a twofold attention; First, to those things he had already spoken. Secondly, to those things which he was yet to speak. What he had already spoken, he desireth him to consider and make reply if he pleased, as is clear (v. 32.) and as to what he had yet further to say, he desireth his attention and submission, as it followeth (v. 33.) If not hearken unto me, hold thy peace. Mark well, O Job, harken unto me. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 magnam mentis attentionem donotat, quae sit cum gestu, puta aurium arrectione. Cornel: a Lap: in Pro: 2.3. Here are two words of attention, mark, and hearken, and both very significant ones. The word rendered mark, signifieth to attend, with utmost diligence; it it sometimes rendered by harkening (Isa: 32.3.) The eyes of them that see shall not be dim: and the ears of them that hear shall hearken; that is, they who heretofore, through the just judgement of God for their wilful shutting their eyes and ears, inseeing did see but not perceive, and in hearing did hear but not understand (Isa: 6.10.29.10. compared with Math: 13.14.) shall at last see clearly and attend diligently to the will of God delivered to them; yea it seems to note some special gesture, as the lifting up of the ear to hear. For as there is a lifting up of the voice in the zealous speaker, so of the ear in the diligent hearer. To mark is to hear and observe, to hear and lay to heart the things which are spoken, Mark well, O Job, and hearken. That's a word of a large extent, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 auscultavit, exaudivit, dicto obediens fuit, paruit. to hearken is more than to hear; it takes in not only, first the work of the ear, but secondly, the work of the mind; 'tis hearing, first, with understanding; secondly, with believing; yea thirdly, it takes in the work of the whole man in obeying, or submitting to what is spoken. Thus God said to Adam (Gen: 3.17.) Because thou hast harkened unto the voice of thy wife, that is, because thou hast obeyed her voice, and done the thing she persuaded thee to; After harkening comes doing. Lastly, it includes also a work of the affections; harkening is with delighting, that which we harken to we are pleased with; 'tis (like good music) sweet unto us; in this compass and extent we may expound these words, Mark well, O Job, and hearken unto me. And these words, especially the former of the two, rendered mark, are often used in Scripture, when the people of God desire and beg that he would take notice of and attend unto their prayer. Thus David more than once (Ps: 5.2.) Harken unto the voice of my cry, my King, and my God: for unto thee will I pray (Psal: 66.19.) but verily God hath heard me, he hath attended to the voice of my prayer (Psal: 130.2.) Lord hear my voice, let thine ears be attentive to the voice of my supplication. Now, as when we desire that God would hear our prayer, we desire that he would be very attentive to our prayer, and not only so, but do what we pray for, and that our prayers may be welcome, acceptable, and delightful to him; so when we are said to mark and hearken to what is spoken to us, all the powers of our inward man, the understanding, will and affections are at work in hearing. Hence note. He that will profit by hearing must be an attentive hearer. He must mark and hearken, a fruitful hearer doth more than hear, he marks; not only is his ear at work, but his mind, his heart, his whole soul is, as it were, transformed into an ear, or is active at his ear. There are many, and it were well there were more hearers of the word, but there are few markers of the word, many come to Sermons, yet but few harken unto Sermons; every hearer is not a marker, not a hearkner to what he heareth, and not being so, he can scarcely be called a hearer; for they only that are markers shall attain that mark of which the Apostle speaks (Phil: 3.14.) I press toward the mark for the price of the high calling of God in Christ Jesus. What is our mark in hearing? is it not salvation by Christ, and glory with him? Now unless we are markers, we never press towards, much less attain that mark, the price of the high calling of God in Christ Jesus. Mark well, O Job, harken unto me, hold thy peace, and I will speak. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fodit, fundum aravit. Metaphoricè, cogitavi●, fodit cogitation, intentus vel attentus fuit rei alicujus conficiendae, sicut orator praeparat terram ante seminatorem. 'Tis but one word in the Hebrew which we translate, hold thy peace, and it signifieth properly to dig or blow the ground, and by a metaphor to think of, or to meditate, because thoughts go deep in the soul, a man doth, as it were, blow up his own spirit, while he is meditating or thinking seriously (Pro: 3.29.) Devise not evil, or (it is this word) blow not up evil; that's a bad soil indeed, to be ploughing up. They that plough evil, shall sow the wind, and (except they repent) reap the whirlwind. The prophet exhorting Ephraim to break up their fallow ground and sow in righteousness, that they might reap mercy (Hos: 10.12.) reproves them (v. 13.) for a very unprofitable piece of husbandry, by this word, Ye have ploughed wickedness, ye have reaped iniquity, ye have eaten the fruit of lies, that is, ye have plotted, devised, and contrived wicked things, and ye have fared accordingly. Now as the word signifieth to meditate, by a metaphor, from digging or ploughing; so by the figure antiphrasis or contrary speaking, it signifies to forbear doing or speaking, to sit still, or as we render it here, to hold our peace, and say nothing. (Isa: 41.1.) Keep silence before me; O Islands. (Psal: 50.3.) Our God shall come, and shall not keep silence; that is, he will speak aloud. Elihu bespeaks Job in the affirmative, hold thy peace, be silent. Some conceive Job began to interrupt Elihu, Vidatur Jobin se avertisse, vel displicentiae signum dedisse, illum igitur ad so audiendum invitat. Scult: or gave some token of dislike, while he was discoursing; as if he had received his speech with disgust, and not only inwardly stomached at it. But did not forbear to discover it by some significant gesture or frown, and that Elihu perceiving this, desired him to hold his peace; As if he had said, If you desire to reap any benefit by what I speak, be patiented, and do not interrupt me. But I conceive there was no such height nor heat of spirit in Job at that time; He began now to be sedate and quiet enough, being somewhat convinced of his former error and intemperance of speech. But some may say; was it not an overbold part in Elihu a young man to impose silence upon Job, or to bid him hold his peace? I answer; Elihu doth not bid Job hold his peace, either, first, as if he had seen him unwilling to let him speak, or would not hear him any more; Job was a very patiented hearer; he heard his friends patiently, and he had heard Elihu too with silence and patience, yea though Elihu offered him leave, yea almost provoked him to speak (v. 5.) yet he did not but gave him scope to speak out. Nor did Elihu speak this, secondly, as if he slighted Job, or thought him a man unable to answer him, or speak to purpose, for presently in the next verse he desireth him again to speak. Nor thirdly, as if he had such high thoughts of his own wisdom, and loved so much to hear himself speak (as some men do) that he cared not to hear others, but would engross all the discourse. Nor was it, fourthly, because he saw such an affectation in Job to speak, that he needed (as the Apostle speaks of some, Tit: 1.11.) to have his mouth stopped. It was not upon any of these or such like reasons, that Elihu desired Job to hold his peace; but it was either first, that himself might speak more clearly, and carry his matter through to his understanding; or secondly, that he might set the matter more home upon his conscience, and move him to consider yet more seriously what he had said, of the various ways of Gods dealing with man to humble his soul, and bring him nearer to himself; or lastly, that Job might perceive and take notice, that he was the man aimed at in all the foregoing parable. As if he had said, Sir down quietly, and consider with thyself, whether all this discourse hath tended, or whether or no thou art not the man intended in it. As Christ when he had spoken that parable of the sower concluded (Math: 13.9.) He that hath an ear to hear, let him hear; that is, let him take it home to himself; or as Christ concludeth his Epistles to the seven Churches in the second and third Chapters of the Revelation, with, He that hath an ear, let him hear what the Spirit saith to the Churches; so doth Elihu to Job in special, Mark-well, O Job, and hearken unto me, hold thy peace. This silence was made of old in great assemblies (Majestate manus) by putting the hand to the mouth, and then stretching it forth. Acts 12.17. Acts 13.16. Chap. 19.23. Chap. 26.1. If any would know yet more distinctly what Elihu meant when he bid Job hold his peace? I answer, First, Negatively, not a bare silence, or saying nothing, but affirmatively, when he saith, hold thy peace; it might note these two things. First, That he would have him much in the work of consideration, or to forbear speaking, that he might be more in meditating, and weighing, and laying things to heart; he would have him bring what he had spoken to the balance of the Sanctuary, and then to his own heart. A man is never more busy than when he thus holds his peace. Secondly, When he saith, hold thy peace, it might note that he desired his submission to the counsel given, or to be given him; He would have him bridle his tongue, in token that his spirit was bridled. He would have Jobs silence say, speak on, I will say nothing, let the truth of God reign and rule over me by thy word. What Samuel answered to the Lord himself (1 Sam: 3.10.) Speak Lord, for thy servant heareth; that should we answer to those who speak to us from the Lord; speak ye, we will hear and hold our peace: or we should say with good Cornelius, when Peter came to him (Acts 10.33.) We are all here present before God, to hear all things that are commanded thee of God. When a man holds his peace (upon these terms) 'tis a sign he layeth down his own wisdom, and his will, he doth not stand upon his pantofloes (as we say) nor abound in his own sense, but is ready to be delivered or cast into the mould of any holy and wholesome doctrine which shall be delivered unto him. They are in the fittest frame to hold the truth which others speak, who can withhold themselves from speaking. Further, There is a twofold holding of the peace. First, at the works of God, or at what God doth (Lev: 10.3.) when God had smitten the two sons of Aaron dead with fire fr●m heaven, Aaron held his peace; that is, he did not murmur at, nor contradict what God had done. That also was David's temper (Psal: 39.9.) I was dumb, I opened not my mouth, because thou Lord didst it. The Prophet Jeremy describes an humbled soul in the same posture (Lam: 3.28.) He sitteth alone and keepeth silence, because he hath borne it upon him. When God layeth his yoke or cross upon us, 'tis our duty to be silent and submit (Zach: 2.13.) Be silent, O all flesh, before the Lord: for he is raised up out of his holy habitation, that is, the Lord gins to work, therefore let all men, or men of all sorts and degrees be quiet and say nothing either discontentedly or complainingly. In all these Scriptures, holding our peace is called for and commanded or showed at the works of God. Secondly, There is a holding of our peace at the word of God, or at what God speaketh. Thus 'tis when not only the tongue but the heart is silent, and every thought is brought into subjection or captivity to the obedience of Christ. The heart of man often speaks much, and is very clamorous, when he saith nothing with his tongue. That's to hold our peace indeed, when the heart is quiet, let God say or do what he will. 'Tis not more our duty to resist the Devil, that is, all his hellish whisper and temptations to the doing of evil, then 'tis to submit to God in all his speakings and dispensations. Elihu speaking in the name of the Lord, faithfully adviseth Job in this sense, to hold his peace. Hence learn. We ought to submit and keep silence when the truth of God is spoken. Or, when the mind of God is brought unto us, there must be no replying but obeying, no disputing but submitting. They have learned much, who know how and when to say nothing. Solomon saith (Eccl: 3.6.) There is a time to keep silence, and a time to speak; but this kind of silence is in season at all times, we ought always to be silent thus, that is, always submit to the mind of God. We need to be minded of this, because the pride and overweening of man is great. We have need to put a bridle upon our tongues, much more upon our hearts; it is hard to bring our wills and our understandings under; we are apt to strive and struggle when truth comes near us; yea to kick at it, when it comes very nee●● and home to us, though indeed the nearer it comes the better, nor can it ever come too near. The Apostle James apprehended this when he gave that admonition (Chap: 1.21.) Receive with meekness, the ingraffed word, which is able to save your souls: Meekness is that grace which moderates anger; a passionate or fierce spirit, receiveth not the word, but riseth up against it, turns not to it but upon it; and, which is worst of all, turns it to evil, not to good, turns light into darkness; and so the word of life becomes a savour of death for want of a due submission to it. Therefore harken, and hold your peace when the word of God is spoken. Do not say it is but the word of man, because delivered by man; God speaks in and by his faithful Messengers; ye oppose the authority of the living God, not a mortal dying creature, when you reject the word. And remember, it is not only our duty but our liberty to give up ourselves prisoners to the truths of God; we are never so free as when bound by it or to it. And as we should hold our peace at or submit to all the truths of God in all cases, so especially in these three. First, When we are reproved for our sins in practice; then we should not stand excusing what we have done, but repent of it. Secondly, When we are showed our error in opinion; then we should not stand disputing, and arguing for what we hold, but recant it. 'Tis time to hold our peace, when once it appears to us, that we do not hold the truth. To err is common to man, but to persevere in an error, to the defence and patronage of it, is more than inhuman, devilish. Thirdly, We should hold our peace when our duty is plain before us; then we should not stand questioning it, but do it. Whatsoever thy hand findeth to do (saith Solomon, Eccl: 9.10. that is, whatsoever appears to be a duty) do it with all thy might. Hold thy tongue, but do not withhold thy hand when once thy hand hath found what must be done. Elihu at this time was dealing with Job upon all these three points; He told him his sin, that he had been too querious and impatient, he shown him his error, that he had been too bold with God, because innocent towards men; And he pressed him to duty, both that, and how he ought to humble himself before the Lord. The Apostle treating about that great point of justification, tells us God will at last cause all men to hold their peace. (Rom: 3.19.) Now we know that what things soever the law saith, it saith to them who are under the law, that every month may be stopped, and all the world may become guilty before God; that is, man will have nothing to say, but sit down silent, and hold his peace, or only say, I am nothing, I have deserved nothing but death and condemnation, when he once understands the holiness and strictness of the law, together with the unholiness and looseness of his own heart and life. Hence note. It speaks yea proclaims a gracious prudence, to know how and when to hold our peace and say nothing. When men insist upon their own conceit and reason, when they logic it unduly with God or men, and will needs seem to know more than the word teacheth them, what do they but give evidence against themselves, that as yet they know nothing as the word teacheth, or as they ought to know, and themselves least of all? 'Tis pride and presumption, not prudence and understanding which opens such men's mouths. We never profit by what we hear, till (in the sense opened) we have learned to hold our peace. The counsel which Elihu gave Job, was to hold his peace; yet he laid no constraint upon him to refrain necessary speaking, but put him upon it in the next verse. Vers. 32. If thou hast any thing to say, answer me; speak for I desire to justify thee. Lest Elihu should be interpreted to have taken too much upon him, or to have denied Job his liberty of speaking, when he said, hold thy peace; he here calls him to speak; This is a full proof, that his intent was not to bar him from speaking, but only that he should forbear unnecessary speaking. As if he had said, Now that I have gone thus fare, if I have spoken any thing that thou at unsatisfied in, and dost desire I should explain myself about; speak thy mind freely; for though I have more to say, yet I will not hinder thee from saying what thou canst fairly say for thyself, neither will I ever-burthen thy memory, with too much at once, therefore come now and answer if thou wilt or canst to what is already spoken. The Hebrew is, If thou hast words answer me, that is, if thou hast arguments to defend thyself with, or to oppose me; if thou hast such words ready, as have the weight of reason or authority in them to maintain thy cause, bring them forth, I am not afraid of what thou canst object; neither am I unwilling to hear thy defence. Some expound Elihu speaking Ironically, at least Rhetorically, If thou hast any thing to say answer me, speak and spare not. As if he had said, Possibly thou canst set all right, and show me where I am wrong. Possibly thou thinkest I have spoken amiss, when I said, In this thou art not righteous, go to then, show me my mistake, or wherein I have misapprehended thee, make it good if thou art able against my assertion, that thou art just and righteous, even in that wherein I have endeavoured to detect thy unrighteousness. Possibly thou mayst bring me to be of thy opinion, and then surely I shall justify thee, Artificiosa prohibitio per concessionem. Simile est illud poetae. I, sequere Italiam ventis, pete regna per undas. Virgil: Aeniad. 4to. and retract my censure of thee. Rhetoricians call this an Artificial prohibition, by a concession; or the admitting of another to do that, which they know, he cannot do when he hath done his utmost, or (as we say) hath left no stone unturned to do it. But I conceive, Elihu spoke plainly to Job, and did not like a subtle Orator, put him upon impossibles, but like a sincere friend, soberly and seriously invited him to do and say as much as was possible in his own defence. If thou hast any thing to say, answer me. Hence note. Wise men though they have more to speak, and purpose to speak more, yet are willing that others should speak too. Though they can speak still, yet they are ready to sit still and hear. The most prudent speakers, are also patiented hearers. Elihu when he began to speak (Chap: 32.18, 19) compared himself to a full bottle, he was even burdened with his own conceptions. I am full of matter (said he there) the spirit within me constraineth me; Behold, my belly is as wine which hath no vent, it is ready to burst like new bottles. And though he had not half emptied himself, yet he could stop his vessel and contain himself. Answer me, I will hear. Though Elihu was warm in his work, labouring tooth and nail to convince and humble Job, and show him wherein he had exceeded and offended, though he was teaching him to give glory to God, and to ahhorre himself (as at last he did) repenting in dust and ashes, yet he was unwilling to determine till he had heard him speak, if he had any thing to speak, and a mind to speak it. Hence note. 'Tis but equal to give him leave to speak for himself, with whom we are unsatisfied. How else can we either get satisfaction, or give an account why we remain unsatisfied? We must not condemn any man in haste, nor judge him till we have heard him. Necessary stops are no delays. They may procure not only a better but a speedier issue of our business, especially in matters of controversy. Politicians have a rule, Take time and you may do any thing. To make hast slowly is the surest way of making haste. Many a journeying man had rid more miles in a day, if he had not rid too fast. They who will do all at once, or in a breath, often lose their breath, but seldom do any thing, that's worth the doing. And as hastiness hinders us in doing, so it altogether unfits us for censuring. Time brings forth truth; a sentence deferred, may afterwards be given, but when it is once given, it cannot be recalled; therefore it is good before we censure, to hear every man out; If this moderation and wel-tempered ingenuity were exercised in all our controversies with others, it would be a great help to the ending of controversies. And we should either see no reason to condemn many, or condemn them with more reason, had we patience to hear them. But when first, we will not hear an answer, or when secondly, we suppress our opposites with power and violence, whom we cannot answer or convince by argument; or thirdly, when we interpret what they say in answer to the worst sense; or fourthly, when we are glad to find any weakness or insufficiency in their answers, and are so hasty to condemn, that we will not give them leave to recollect their thoughts, or think better on't to mend their answers, and explain their meaning, either by speech or writing; it is impossible breaches should be healed, & differences reconciled, or that ever we should come to a clear & full understanding of one another. This offer made by Elihu to Job is a good pattern, and shows us how to deal with brethren in all such cases: and that which followeth showeth the best and noblest ground of such amicable condiscentions, even a willingness not only to agree with but to embrace those from whom we differ. That's the general sense of what Elihu assureth Job, and would have him confident of in the next words. For I desire to justify thee. As if he had said; I have not spoken all or any of these things to thee, because I would conquer thee, nor do I now provoke or invite thee to speak, because I have a mind to lie at catch, or entangle thee in thy answers, for I tell thee, my heart and my aim in this overture, is, I (hearty) desire to justify thee. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The word whereby Elihu expresseth this desire, signifieth more than a bare desire. It notes, first, an earnest desire, or strength of desire. Secondly, A pleasing desire, or delightful desire. The highest act of desire is delight; delight is the intention and strength of affection, Non mihi volupi est, ut tu im causam injustā estendam, velim enim esse justam nec esse in te quod reprehendi possit. Merc: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 est non modo pietatis sed et veritatis laudem tribuere; significat se magis propendere ad defendendum quam increpandum. Coc: or desire at rest. As if Elihu had said, I have not spoken out of ill will to thee, or desire of victory over thee, nor would any thing be more welcome news to my soul, then to see just cause of justifying thee; it doth not please me at all to prove that thou art not just, it would extremely please me, even ravish my heart with joy if thou couldst prove thyself or thy cause so just and faultless, that nothing could be blamed or reproved in either. I desire to justify thee. That is, not only to judge thee a godly man, or a man fearing God (which I already do) but to judge that thou hast in all things both done and spoken well, which as yet I do not, nor can, unless thou showest me better reason for it then hitherto thou hast done. To justify another is four ways applied in Scripture; as was showed more largely at the second verse of the former Chapter. First and chief 'tis applied or attributed to God himself (Rom: 8.33.) It is God that justifieth. God puts man into a state of justification, he justifieth his person so fully, that none can (of right) lay any thing to his charge, much less condemn him upon any charge laid against him. Secondly, Man justifieth God (Luke 7.29, 30.) And all the people that heard him, and the Publicans justified God, being baptised with the baptism of John. God himself who is the Judge of all men, is condemned by many men; and when things are at worst, he always hath some to justify him. Man justifieth God when he honoureth God, taking his part, and owning both his power and his righteousness in whatsoever he doth. It is impossible God should be unjust, and God is pleased to say, we justify him, when we maintain his ways as just and righteous. Thirdly, Man justifieth himself, when he is either lifted up proudly in the thoughts of what he is or hath done well (Luke 18.11.) or when he upon good grounds can maintain that to be well done which he hath done. Fourthly, Man justifieth man, when he either consents to, or approves of what he hath done or spoken, whether it be good or bad; he that approves of a man justifies him, though the man be unjust. (Prov. 17.15.) He that justifieth the wicked, and he that condemneth the just, even they both are an abomination unto the Lord. Let a man be never so wicked, and do never so wickedly, some through ignorance of his wickedness, and others through love to and liking of his wickedness, (being such themselves) will approve of him, and give him their good word. But (as Christ speaks, Math. 11.19.) Wisdom is justified of her children; that is, the true lovers and followers of wisdom, having a right knowledge and estimation of her worth, will stand by her, and speak for her, when slighted by the blind and unknowing world. And as this is true of declarative wisdom, so especially of Christ, who is essential wisdom. His children highly prise and justify him, while the world condemns and contemns him. In this fourth sense Elihu is to be understood here, I desire to justify thee; that is, to give testimony unto thee, or subscribe thy certificate, that thou art worthy of commendation. Though Elihu was a man of a very warm and keen spirit, full of fire, and mettle, yet he discovered a very honest bent, and a well governed intention towards Job, in saying, I desire to justify thee; for 'tis as if he had said; It would not please me at all to see cause of further censure, but it would please me fully to see cause of approving and acquitting thee. Therefore do but state thy case and make out the merits of it, and I shall yield so soon as I see cause. So then, Elihu did not carry himself in this business, first, as a party, or as one that had taken a side, and was resolved to hold it (as some do) right or wrong, because he had appeared in it. Nor Secondly, was he hurried by passion, or intemperance of spirit. Nor Thirdly, was he hoodwinked by prejudice, or forestalled by his opinion against the person. Nor Fourthly, was he engaged by love to contention or hopes of victory. Nor Fifthly, was he purposed to suppress smother or keep down the truth. Nor Sixthly, had he any desire to asperse Job, and make him appear black. Nor Seventhly, had he a mind to grieve the man, or burden him with accusations; but declared a clear candour and much melting compassion towards his afflicted Antagonist, hungering and thirsting, yea even longing for a just occasion to justify him. Verbum justificare sumitur pro justitiam exercere, justè ac recte procedere. q. d. statui apud me juxta aequitatis leges tecum agere. Bold: Some, I grant, expound this word justify, as used here by Elihu in a very bare and barren sense, as if it employed only thus much, I will do thee right, or I have no mind to do thee wrong; but surely the word is much more fruitful, and bears the signification of a great willingness in Elihu to render Job as fair as possibly he could, or as his cause would bear to all the world; he waited to understand so much of him and by him, as might enable him to say, he had neither spoken nor done any thing amiss. Hence note, First. A good man is glad to see any man's cause or case prove good, or better than he thought it. The Apostle giving several Characters of Gospel's love or charity, saith (1 Cor. 13.6.) It rejoiceth not in iniquity, but rejoiceth in the truth. As charity rejoiceth not in the doing of iniquity, so neither doth it, when others are found to have done iniquity. But it rejoiceth much, when any who are either suspected or charged with iniquity, are upon due trial found clear and acquitted. Paul wished that all who heard him had been not only almost but altogether such as he, except his bonds, (Acts 26.29.) It is a great argument that a man is good and just, when he hearty wisheth that he who hath given occasion to others to think ill of him, may at last appear better than they thought him. Secondly note. A good man seeks not victory but truth, and the good of those he deals with. When he contends earnestly with others, he desires as earnestly that truth may gain by that contention. Where a spirit of strife & uncharitableness possesseth the minds of many men, they love to be vexing & trampling upon those they deal with, rather than helping and informing them. This evil spirit is the familiar of this age; That which the Apostle spoke (Phil. 1.15.) of not a few who had the name of Gospel Ministers (some preach Christ even of envy and strife, and some also of good will; the one preach Christ of contention, not sincerely) the same may be said of many disputers and polemical writers; they do it enviously, they do it out of love to strife and contention, not out of love either to truth or to those with whom they contend and strive; this is a bad spirit, a spirit far unlike that which ruled in Elihu, who wished that the sharpest reprehensions he gave Job, might end in his justification. There should be such a spirit in man contending with man, as there is in God contending with man; who doth not thunder against sinners, because he would have them perish, or delighteth in their destruction; but doth it, first, to awaken them; secondly, to humble them; thirdly, to convert them; fourthly, to justify them; and lastly, to save them for ever. I writ not these things (saith the Apostle, 1 Cor. 4.14.) to shame you, but as my beloved sons I warn you. As if he had said, I intent not to asperse you, or throw dirt upon you, but only advise you to wipe off the dirt that is cast upon you, or to keep yourselves out of the dirt. I would either be a means to cleanse you, or provoke you to preserve yourselves clean. Note Thirdly. It is our duty to justify those whom we oppose, when they can clear themselves. As Elihu spoke very ingeniously, so not at all beyond his duty; we should be glad when they whom we have suspected or charged appear fair, or better than we suspected; he that doth so must be justified: as we must not hold the truth of God, so we must not hold the credit of our neighbour in unrighteousness. We should have three ends in dealing and debating with others. First, to convince them of their errors and sins. Secondly, to recover them out of sin and error. Thirdly, to acquit them in what they appear and can approve themselves not to have sinned or erred. Elihu aimed at and attained the first and second in his debate with Job; and it would have been a greater contentment to him, if (there being no need of those two) he had seen cause only to have done the third. Speak (said he) for I desire to justify thee. Vers. 33. If not, harken unto me, hold thy peace, and I shall teach thee wisdom. Elihu having desired Job to speak, and he either refusing or having nothing to say, he re-assumed and reinforced his former counsel. Harken unto me, hold thy peace. These words were opened, (v. 31.) therefore I need not stay upon them here; If not, harken etc. and indeed what should they do but hear and submit, who have nothing to answer or reply? especially when so gainful an overture is made them for their encouragement to hear, as Elihu made Job in the next words, which are also the last of this discourse. And I shall teach thee wisdom. Elihu may seem to take much upon him, and show himself very confident, when he thus undertook and promised to teach Job wisdom; yet doubtless the ground of his confidence was not in himself, but in God's assistance; and in Jobs humble silence. As if he had said, I see thou wilt not speak, but hear, hear then, and I shall teach thee wisdom; for God (I hope) will be with us in this matter, and both open my mouth to speak, and thine ears to hear that which is wisdom indeed; having given thee a heart to receive instruction, he will instruct thee to profit, and make thee wise to know t●y duty and do it, by my ministry, though a weak and unworthy instrument in his hand. I shall teach thee wisdom. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In Kal dis●ere in Piel docere hinc Aleph Paedagogus, antecassor dux, doctor, qui aliis solet praeire sicut Aleph prima litera reliquas antecedit. The word which we render to teach in another conjugation signifieth to learn; and the Noun signifieth a leader, or governor. As that first letter Aleph in the Hebrew Alphabet is the leading letter to all that follow, so a Teacher should be a leader, he should go before those that hear him, by good example as well as by wholesome doctrine. Be thou an example of the Believers, saith the Apostle Timothy (1 Epist. 4.12) who was set up in the Church of Ephesus a Teacher and an Instructor. Further, when Elihu saith, I will teach thee wisdom; his meaning is, I shall acquaint thee with that which may make thee wise, or I shall show thee wherein true wisdom doth consist. And that consists chief in these two things. First, in the knowledge of ourselves; Secondly, in the knowledge of God; As if Elihu had said, I doubt not but I shall make thee know more fully what thou art, as also who God is. And it plainly appears in the close, that Job got a fuller light in both by what Elihu said to him: He got a suller soul-sight of the sovereignty and highness of God, and a deeper humiliation in the sight of his own sinfulness and vileness. He that hath learned and is in the power of these two lessons, is questionless a wise man; and he that faithfully teacheth these two lessons doth not at all over-rate his doctrine if he call it wisdom, nor doth he put too high a title upon his pains and endeavours, if he saith to his Auditors or Scholars, I will teach or have taught you wisdom. Lastly, When Elihu said, I will teach thee wisdom; we must not conceive that he looked upon Job as unwise or ignorant; Elihu knew well enough he had not to do with a child or an idiot, but with a man of knowledge, with a man who was skilful in the word of righteousness, whose senses (as the Apostle expresseth it, Heb. 5.14.) were exercised to discern both good and evil. His meaning then, when he said I will teach thee wisdom, was only this, I will teach thee to be wiser and more knowing in some necessary truths, then as yet thou art, or at least, hast appeared to be. Or we may give his sense in the language of the Apostle, (2 Cor. 1.24.) I will teach thee wisdom, not as having dominion over thy faith, but as a helper of thy joy. Hence note, First. There are none so wise, none so holy, but they may learn more wisdom, to be yet more holy. 'Tis out of question, he was never good, who thinks he can be no better; nor doth he yet know any thing aright, who saith he needs know no more. It is very sad (which is the case of many, 2 Tim. 3.7.) to be ever learning, and never able to come to the knowledge of the truth: Yet they who (through grace) have been enabled to come to the knowledge of the truth must be ever learning; and the more any man doth know, the more he seethe his need, and the more willing he is, to be taught and know more. The fear of God that is wisdom, saith Job, (Chap. 28.28.) and to departed from evil, is understanding; and God testified of Job that he feared him, and eschewed evil, in the first verse of this Book; now if so wise, so good a man as Job might learn wisdom, let none think themselves too wise or too good to learn. Secondly, Note. True wisdom consists in the true knowledge of ourselves, and of God. This was the theme or subject upon which Elihu insisted, he was not teaching Job humane, philosophical, or natural wisdom, but heavenly and divine wisdom; the greatest mere natural Philosophers in the world▪ (which title sounds them, lovers of wisdom) were mere strangers to that, which we call true wisdom; and (as the Apostle chargeth them, Rom. 1.21, 22.) became vain in their imaginations, and their foolish heart was darkened, professing themselves to be wise, they became fools. Thirdly, Note. There is nothing worth the learning or knowing, but that which makes us truly wise. For that only showeth us the way to be truly happy. 'Tis our wisdom to work for a right end, and that work can never attain its end but by the choice of right means. Through desire (saith Solomon, Prov. 18.1.) a man having separated himself, seeketh and intermeddleth with all wisdom. The desire of all things (say Naturalists) especially of all men runs out to good. And the better any man is, the better is that good which he desireth, yea if any man be truly good he desireth that which is best; for the enjoyment of God wherein alone happiness doth consist, is his ultimate and highest end. But what doth he to reach this end? Solomon points us to two things: First, he separateth himself from all those lets and impediments which stop up the way, or lie cross to his desire. Secondly, He seeketh and intermeddleth with all wisdom, with all real and substantial wisdom, (as the word there used signifieth) for he knoweth that nothing but such wisdom, acted in wise ways, is proper and successful for the promoting of that noble end. Now if nothing but wisdom can lead us to that end, what is there worth the learning or knowing except that which makes us wise? Fourthly, From that frame of spirit which Elihu observed in Job, Note. They that are humble and meek are fittest to learn wisdom. God resisteth the proud, but giveth grace to the humble. (Jam. 4.6.) The humble soul hath received grace already, and that grace received is the way to all grace. (Psal. 25.9.) The meek will he guide in judgement, the meek will he teach his way. The way of God is wisdom, and they whom God teacheth shall undoubtedly learn it. Lastly. To teach spiritual wisdom, or to teach man how to be spiritually wise, is the best lesson that can be taught. They are blessed Masters who make such Scholars. The whole discourse of Elihu is about spiritual wisdom, not about the wisdom of the world which God will destroy; not how to climb the pinnacles of honour, and get high in the world, not how to gather riches, and to lad ourselves with thick clay; it was not how to be great or rich, but it was how to be holy and humble, how to give glory to God, and be fitted for glory with God; these were the lessons of wisdom which Elihu taught Job, and these are lessons chief to be taught and learned by every man, who undertakes to be a teacher, or desires to be a learner. Thus Elihu hath concluded his first discourse with a promise to teach Job wisdom, and how well he performed and made good his promise, will appear, to his praise, in opening the following Chapters. JOB, Chap. 34. Vers. 1, 2, 3, 4. Furthermore, Elihu answered and said. Hear my words, O ye wise men, and give ear to me, ye that have knowledge. For the car tryeth words, as the mouth tasteth meat. Let us choose to us judgement: let us know among ourselves what is good. THe former Chapter concluded Elihu's first discourse with Job: and we may well suppose that he had made some pause; to try whether Job would give him an answer, as he had Invited him to do. But perceiving him silent, and forbearing to speak; he himself proceeds to this second speech. In which we may consider: First, His Preface, in the four first verses. Secondly, His charge or accusation brought against Job, from the 5th verse Inclusively to the 10th Exclusively. Thirdly, We have the refutation of what Job said of himself, and seemed to charge upon God; this is prosecuted with much variety from the 10th to the 30th verse of this Chapter. In the four last verses, Elihu gathers up the strength of all he had said, and makes his Conclusion. The four verses now under hand, are a Preface to this second undertaking of Elihu with Job: In which we have First, His transition from what he had said, to what he was about to say, in the first verse; Furthermore. Secondly, We have his address or application to those about him for audience and diligent attention to what he had to say, in the 2d and 3d verses; Hear O ye wise men, etc. Thirdly, We have his motion; and the motion which he makes, is, that the whole proceedure of the business might be both fair and friendly, as also judicious and just; or that they might to the utmost endeavour after a right understanding and discerning of the matter before them: v. 4. Let us choose to ourselves judgement, etc. Vers. 1. Furthermore, Elihu answered and said, or, and Elihu answered and said. It may here be questioned, by what propriety of speech it can be said that Elihu answered, seeing Job made no reply to what he had said before. To this query, I say, First, that in Scripture both the beginning of a speech, and the continuance of it, where nothing hath been interposed, is called an answer; we find it so frequently in the Gospel (Math: 11.25.) Then Jesus answered and said: there was no question, no discourse antecedent, yet it is called an answer. The like is observable in the 17th of Matthew, v. 4. and John 2.18. Secondly, We may resolve the doubt thus; though Job said nothing now to which Elihu made answer; yet he had said much which was yet unanswered, altogether unanswered by Elihu; therefore Elihu might say, that he proceeded to answer the many matters of Jobs former speech, to which as yet he had given no answer. This may suffice to show how or why that which he said further, was an answer, let us now consider what Elihu answered and said. Vers. 2. Hear my words, O ye wise men, and give ear to me ye that have knowledge. As if he had said, I will not be my own Judge in this matter, I refer it to the judgement of wise and knowing men, let them determine it. We may here take notice; First, of the character given the persons to whom Elihu spoke, or did address his speech, they were wise men, men that had knowledge. Secondly, We may take notice of the earnestness of his exhortation or admonition, to mind what he had to say, Give ear, O ye wise men, O ye men that have knowledge. For the clearing of these words, we must inquire, first, who is a wise man? who, a man that hath knowledge? a wise man in distinction to a man that hath knowledge, is a man of mature judgement, of clear understanding, and solid prudence, in the managing either of discourses or actions. A man of knowledge is one that hath improved his understanding by study, reading, or long experience. Some men are wise, who yet have not much knowledge; and some have a great deal of knowledge, who have very little wisdom. Now Elihu speaks to his auditory, as consisting or made up both of wise and knowing men; O ye wise men, that have great understanding and judgement; and, O ye men of knowledge, that have attained to learning and skill in all things knowable, hear my words and give ear. Here was a choice and select auditory, wise men, and men of knowledge. Secondly, It may be queried, whom Elihu intends by these wise men, and men that had knowledge? Some conceive, he takes in all that were present at that long and solemn conference between Job and his friends; and that he deciphers the whole Company under these titles of wise and knowing men, inviting them all to attend what he had to say, they being so well fitted to judge what he had to say; It is not good to give flattering titles to men, but it is good to give them winning titles, such as may gain upon them for their good. Yet I rather conceive, that Elihu speaks more specially to some that were there present; namely, to Jobs three friends, who had had the matter in hand before, and now stood out: to these men he now turns himself, and bends his discourse, saying, Hear O ye wise men: harken ye that have knowledge; that is, ye Eliphaz, Zophar, and Bildad, who have all this while engaged with Job, give me leave to speak a few words in your ears, and I pray attend unto me. Thirdly, Supposing that they, specially, were the wise and knowing men to whom he spoke. It may be questioned again, under what notion he called them wise and knowing men. Some say, he called them so Ironically, putting a close or secret scorn upon them; As if he had said, Hear me, O ye wise men, and hearken, O ye knowing men, ye that for years and age should be indeed knowing and wise men; and are so in the reputation of others, as well as by your own profession and pretention; Ye who came from fare to undertake this weighty work, the comforting and counselling of this your afflicted friend, see now how well you have acquitted yourselves, and answered the expectation raised both of you and by you. Have ye not comforted him fairly, and counselled him wisely? Do ye not see how short you are of your own proposals? and how ill you have handled the matter, he remaining as fare from conviction, satisfaction, or consolation, as when you first began with him? Thus some carry the sense, but I shall not stay upon it, nor do I conceive that Elihu spoke Ironically, but plainly, and in good earnest, not only calling them wise and knowing men, but judging and believing they were so. Of these he begs audience. Hear and give ear. To hear is a natural act; a man that hath ears cannot choose but hear (unless he stop them) when any thing is spoken: but to give ear, is, as I may say, an artificial act, a studied act, yea a spiritual act, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 est auribus percipere five aurizare, si fas esset ita loqui. Rab: Mord- Et quia auribus velut brachijs staterae ponderantur quae audivimus, ipsae bilances eodem quo aures nomine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 appellantur. Et verbum audiendi ponderare significat. Bold: when the matter spoken of is spiritual. Elihu doth not call for a bare hearing of words, but for a studious hearing of the matter which should be presented to them; hear and give ear; or as the Elegancy of the Hebrew may be rendered, ear my words: for the word which we render to give ear, signifies also the ear, e'er my words. We say of a thing that we desire another would reach to us, pray hand it hither, putting the denomination of the Organ or Instrument upon the act; so by a like Elegancy, it is here said, Ear my words; that is, hear studiously and diligently, with an holy art and skill. As there is an art in speaking, so there is a great, if not a greater art in hearing; ear my words, or, give ear to me ye men that have knowledge. From the Consideration of the parties here spoken to, wise and knowing men. Note. The wise, and knowing, are to hear as well as speak. They that are wise, need more wisdom, and they that are knowing, may improve their knowledge by hearing; They who know many, yea most truths, may yet know more truths; and if any know all truths, they may yet know every truth more. This caused the Apostle to profess (2 Pet: 1.12.) I will not be negligent to put you always in remembrance of these things, though ye know them, and be established in the present truth. As the ignorant aught to hear that they may know, so they who have knowledge, aught to hear, that they may be more knowing; as they that are fools, aught to hear that they may be wise; so they that are wise aught to hear that they may be yet wiser. (Pro: 1.5.) A wise man will hear, and will increase learning. Solomon having said in the former verse, that he spoke these Proverbs, To give subtlety to the simple, to the young men knowledge and discretion; lest any should say, if your Proverbs or wise sentences are so plain and easy, that the simple may sound them, and young men comprehend them, than what profit shall wise and learned men get by reading or hearing them? shall not they lose their labour and misspend their time in the study of them? No, saith he, the greatest Clerks and ripest wits may gather instruction from them, as well as the simple vulgar, and greener heads. Their depth will not drown a lamb, and they are deep enough to swim a Leviathan. And therefore as a wise man will hear, that is, is willing to hear, that he may increase learning; so let not the wisest think themselves too wise to hear, for they may increase their learning, how learned soever they are. And as the wisest may learn every day, so they that are truly wise, do learn every hearing day, as the same Solomon tells us (Prov: 9.8.) Give instruction to a wise man, and he will be yet wiser. Sapientum est velle discere. They are the most foolish of all men, who think themselves so wise that they need no more instruction, and so knowing that they need learn no more knowledge. The word of God it is fitted for all sorts and sizes of men, it is for the ignorant, and for the knowing; it is for the foolish, and for the wise; it is milk for babes, and strong meat for men; it is for them that are out of the Church to bring them in; and for those that are within the Church to build them up (Eph: 4.13.) Till we all come unto a perfect man, unto the measure of the stature of the fullness of Christ; till we are wise and knowing to perfection, and fullness of stature (which will not be on this side glory) we have need to give ear, and hear, for the perfecting of our knowledge, and the heightening of our stature. Again, These wise men were called to hear and give ear, not only that they might learn and increase knowledge by what was spoken, but to judge aright of what was spoken; for this was not so much the hearing of a Sermon (as I may say) as of a dispute, or the debate of a Controversy; and therefore wise men were desired to hear it, that they might, he able to judge, and give their opinion, (as 'tis said in the 4th verse) Let us choose to ourselves judgement, and know among ourselves what is good. Hence note, Secondly. We had need to hear and give ear, or to hear diligently, before we judge either of things or persons. Though we may judge rightly of that we have not heard, or of that which we have heard slightly, yet we are not right Judges of any matter till we have heard it. 'Tis possible to hit upon a right judgement blindfold; but Judges must not be blind, nor judge blindfold. To judge right, not knowing it to be so, shall have no better reward than a wrong judgement. Yea they that are called to judge, must both hear and give ear, else they may quickly give wrong judgement. Again, Elihu is speaking here to wise and good men, yet how strictly doth he exhort them? Hear and give ear. Hence note. Good men are often dull of hearing, and had need to be put forward. Christ tells his Disciples that many are judicially so, and we know that all are naturally so (Math: 13.15.) and the Apostle tells the Hebrews they were so (Chap: 5.11.) where treating of Christ called of God, an high Priest after the order of Melchisedeck, he concludeth, of whom we have many things to say, and hard to be uttered, seeing ye are dull of hearing. But how did their dullness of hearing make those things hard to be spoken or uttered? may it not be easy enough for a man to utter that which others are dull to hear? I answer, the Apostles meaning seems to be this? It was hard for him to utter or expound them so, as they might perceive the clear truth of those great mysteries, because their internal ear, or apprehending faculty was weak and dull. There is a stople in the ear of man, and 'tis hard to pull it out. When any one speaks to purpose, 'tis the duty of those that are present to hear: and yet he that speaks had need to invite and press all to hear, yea to hear and give ear. The words of the wise are goads to provoke and prick us on to hear the truth, as well as nails to fasten it (Eccl: 12.11.) Elihu having called wise men to hear or ear his words, showeth the use or force of the ear in the next verse. Vers. 3. For the ear tryeth words, as the mouth tasteth meat. In this verse Elihu gives the reason why he so earnestly exhorted them to hear and give ear; The ear tryeth words, that is, by the hearing of the ear, words are tried. It is the office of the ear to convey words to the understanding, that so a judgement may be made of them, before they are either received or rejected. The word which we translate to try, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pericula fecit, probavit. signifies to try as gold is tried in the fire: the ear is, as it were, a furnace wherein words are tried, the ear will discover whether what is said be dross or pure metal. The Prophet (Zach: 13.9.) speaketh of a third part of men that should be brought thorough the fire and tried; as the fire of affliction and persecution tryeth persons, so man hath a fire and a touchstone in his ear which tryeth words. The ear is given not only to hear a sound of words, not only to understand the general meaning of words what they signify in any language, but the ear is given to try the sense and soundness of words. And when Elihu saith words, speaking indefinitely, he includeth all words of one sort or other; it tryeth good words, and it tryeth bad words; it tryeth heavenly words, and it tryeth earthly words; it tryeth natural words, and it tryeth spiritual words, the truth or falsehood of words are brought to trial, at the bar and tribunal of the ear. But in what manner or after what similitude doth the ear try words? The answer followeth. as the mouth tasteth meat. In the 12th Chapter we had the same expression, and therefore I shall not stay upon it here. Only there the sentence is made up by a particle Copulative; The ear tryeth words, and the mouth tasteth meat. Here by a particle of likeness; The ear tryeth words, as the mouth tasteth meat. There is a fair analogy or proportion, between the ear and the mouth, in discriminating their proper objects. Hearing and tasting, are two of those five excellent useful senses which God hath planted in the nature of man, the other three are seeing, smelling, feeling. Here we have a comparison between two of the five senses; look what the mouth is to meat, the same is the ear to words. In the mouth the sense of tasting is placed as a Judge to discern between good and bad, savoury and unsavoury meats; and the ear of a man which receiveth words, is accompanied with an understanding, whereby we apprehend what is true, what is false, what is to be approved, and what refused. And the comparison runs yet more clearly, while we consider, that as the food which the mouth receiveth is prepared for the help of our natural or bodily life, so the words of instruction which the ear receiveth are prepared for the food of our souls, and the maintaining of our spiritual life. Some conceive the comparison is not here made between the two senses of tasting and hearing, but that both are compared to those wise and knowing men spoken of, and to whom appeal is made in the former verse. For as all the senses are not fitted to judge of words and meats, but only the ear and palate; so all men are not fit nor capable to judge of weighty matters and profound questions, but only wise and knowing men. And so according to this interpretation, both or either of these sensitive faculties, and both or either of their properties, are alike compared to wise and learned men, who are able not only to understand the sound of words, but also exercise a judgement upon them, both to discern and determine what there is of truth and right in them. Sapientia est sapida scientia. Hence that saying of the Ancient, Wisdom is a savoury knowledge. Wise men taste and savour the things which they know. He surely was a wise man who said of the word of God (Jer: 15.16.) Thy words were sound, and I did eat them, and thy word was to me the joy and rejoicing of my heart. Hear, O ye wise men, and give ear to me ye that have knowledge; the ear tryeth words, as the mouth tasteth meat; that is, as the ear of a man tryeth words, and as the mouth of a man doth taste meat; so wise and knowing men try and taste that which is spoken and heard. Thus both these sensitive faculties, their properties and powers are compared to wise men, who do not only hear the voice of him that speaketh, but sit down to consider it. The mouth having taken meat and chawed it, tastes it, and makes a judgement of it; Thus wise men deal with all they hear; so that, look what these two natural faculties do with natural things; with words naturally spoken, with meat naturally eaten; the same, they who are wise and knowing do to what is spoken spiritually and rationally, they try and judge it. But I conceive, we need not insist strictly upon this; For whether we compare these two senses in their several operations to wise men, or whether we compare them in their operations one with another, yet (according to the sense of our translation) the meaning of Elihu is the same, namely, that those wise men to whom he spoke, should not only hear but try what they heard, because they had received a power so to do; for the ear tryeth words, even at the mouth tasteth meat. There is a twofold ear, there is an outward ear, Auris interna dicitur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, quae vox alibi legitur in Graeca editione pro 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, cum sit ipsa mens, quae verba et res dijudicat. Drus. and an inward ear: And so a twofold trial: The outward ear tryeth words of what signification they are, whether they are as we say good English, or Latin, etc. It tryeth them also as to their grammatical sense, or the construction of what is spoken in the letter: The inward ear or understanding tryeth them as to their logical sense, scope and tendency, as to their use, and force in the matter they are spoken to. Both ways the ear tryeth words, as the mouth tasteth meat; only with this difference, that the trial which the mouth makes is merely sensitive, and both begun and perfected in the mouth; but the trial which the ear makes is chief intellectual, it is begun at the ear, but perfected by the understanding. It is the mind which judgeth, the ear only brings in the report of things to the mind. Hence Note. First, The sense of hearing is a great mercy, and of great use to mankind. The ear is the chief Gate or inlet to the soul; Aurem audientem dicit auditorem verbi obedientem. Beda. nor were our ears given only for an Ornament to the head, but for the enriching and bettering of the heart. The naturally rational ear given to hear and try words is a mercy; but when a spiritually rational ear is given with it to hear and try words, that's a mercy indeed. Solomon saith (Prov. 20.12.) The hearing ear, and the seeing eye, the Lord hath made even both of them. These natural senses are of Gods own creation, and the use of them his blessing, yet common to all mankind good and bad; but the spiritual senses of seeing and hearing, are a special privilege promised to the elect, and a fruit of Gospel grace. (Isa. 35.5.) Then the eyes of the blind shall be opened, and the ears of the deaf shall be unstopped. He meaneth it not either only or chief of the bodily eyes and ears (though Christ wrought miracles upon them, and healed both the blind and deaf in the days of his flesh) but of the eyes and ears of the soul, which are often dark and stopped while the other are free enough in the exercise of their several faculties. The seeing eye, which both Solomon and Isaiah intent, is the eye which so seethe as that it followeth the good which it seethe; and that's their hearing ear which believeth and obeyeth what it heareth. A superficial seeing eye is a blind eye, and a formal hearing ear is a deaf ear in the sight and account of God. We say it is the symptom of some distemper or growing disease upon the body, when the palate doth not relish meat; Surely it argueth a diseased and sick soul, when we have no mind to hear nor find relish in the word of God. Secondly, Note. Words are not to be received nor submitted to, nor believed as true, till they are tried. Itching ears are bad, (2 Tim. 4.3.) Trying ears are good. You will not swallow your meat till you have chewed and tasted it; nor should you swallow words, till you have tried them; why else have we ears to hear? why are we trusted with reason to judge things with? or with rules to judge them by? There is no greater Tyranny in the World, then to command a man to believe (by an implicit faith) as others believe; or to impose our opinions and assertions upon those that hear them, and not to give them liberty to try them. This is to be at once (as the Apostle James expresseth it, (Chap. 3.1.) many Masters, or many Masters where we should not be one. But some will say, when the Word of God is preached, is that to be tried by men? have we a liberty to take that into consideration or to take and refuse it as we are persuaded in our own judgements? I answer, The word of God is not to be brought to the bar nor to be tried by man. The word of God is our Judge, therefore ought not to be judged by us; the word of God is perfect, and how can we that are imperfect judge that which is perfect. The word of God is truth, and all men are liars; we are not therefore to judge the word of God, nor try that: Yet when any man speaks of or from the word of God, we are to try what he speaks; that is, whether what he speaks be according to the word of God, and his doctrine or interpretation grounded on the Text. Every one that speaks about spiritual things professeth he brings the word of God, and it must be tried whether he doth so or no. It is a truth to which all are to submit (without dispute) by believing that Jesus Christ came into the world to save sinners, to wash away their sins with his blood. This is the word of God: yet when this truth is Preached, we may consider whether it be managed according to the word of God or no. This great doctrine, which contains the sum of the Gospel, may have such things mingled with it, as are not to be received for the word of God. Some in the primitive time thought and taught that there was no salvation by Christ unless they still kept the ceremonial Law and were circumcised; though they held that fundamental truth, that Christ died to save sinners; yet when they came to the explication of it, they destroyed it by urging a necessity of continuing the ceremonial Law: whereas others judged rightly that faith only, without the use of any Jewish ceremony, purifieth the heart. Therefore a counsel of spiritual and godly wise men was called to consider of this matter. (Acts 15.6.) What to do? not to try the Word of God, but to try which of those two different opinions was according to the Word of God. Thus when we hear a Sermon, though the Word of God and Christ crucified be the general subject of it, and that is not to be tried, but received by faith and obeyed; yet what is spoken upon it and delivered about it as the mind of God in the Scripture, that is to be tried. (1 Cor. 2.15.) He that is spiritual, tryeth, or judgeth all things. And again (1 Cor. 14.29.) the Apostle gives this counsel about prophesying, Let one or two speak, and let the others judge; what? the Word of God, no! but whether they speak according to the word of God, or no; In this sense every one must judge sor himself, we must not take all for granted, but try what we hear by the ear, as we do what we eat by the mouth. Thirdly, Note. A spiritually judicious and considerate man will take time to judge of things that are spoken, as the palate doth of meats that are eaten. The ear tryeth words as the mouth tasteth meat; God hath given man a faculty for that end, and he is to use his faculty. We commonly faith, Look before you leap. Surely then we should taste before we eat, and prove all things whether they are good or no, before we (electively) hold that which is good. (1 Thes. 5.21.) The noble Bereans received the word with all readiness of mind; yet they would make no more hast then good speed to receive it, for (as the Text saith, Acts 17.11.) They searched the Scriptures daily whether those things were so. Fourthly, Here are two Organs of sense spoken of, the ear and the mouth, both are of great use to man, but one of them, the ear is of a more frequent and noble use. Beasts have both mouths and ears; but because theirs is only a sensitive life, they make more use of their mouths then of their ears. Whereas man whose life is rational, yea and spiritual too, must or aught to make more use of his ears then of his mouth. How doth this reprove all those who are more in trying meats, then in trying words? or more for tasting, than they are for hearing? It was a complaint of some in the former age, that they made themselves like bruit beasts, which having both those powers of hearing and tasting, have yet no regard to hearing, but are all for feeding and eating. They carry it like beasts, and are more brutish than a beast, who employ their mouths more than their ears. A beast is made in that low form, to live to eat, and work, and so to die; man is of a higher form, next to that of Angels, and for him to spend his time in eating and drinking, as if his work lay at his mouth, not at his ear, is to degrade himself and lead a brutish life. The Apostle brings in such bruits speaking thus, (1 Cor. 15.32.) Let us eat and drink for to morrow we shall die; not a word of using their ears: they say not, come let us hear the word of God, let us seek bread for our souls, but come, let us eat and drink; now for a man to be so much in eating, as to neglect hearing and meditating, what doth he but make himself like a beast of the earth, who should be like the Angels in Heaven, daily rising up to a spiritual and heavenly life; God lifts us up to Heaven (as I may say) by the ears. Our ears were not given us only to hear delightful sounds, or to commune one with another about the affairs of this life; the use of the ear is yet more noble, even to help us in the receiving of all saving and sanctifying knowledge. Faith comes by hearing, (Rom. 15.17.) and so doth every grace, both as to the implantation and growth of it, till we come to glory. Therefore consider how you use this excellent sense of hearing, and how you improve in spirituals by what you have heard. We were made after the Image of God in knowledge and righteousness, and it should be the great design of our lives to get this image renewed; and that is done at the ear, 'tis wrought by hearing; faith, repentance, and every grace come in and are wrought at the ear. Some scoff at this latter age, calling it a hearing age, not a working age; we (say they) are much for ear-work, little for handwork; all for Preaching, nothing for doing; nor can this reproach be quite wiped off, seeing with our plenty of Preaching, there is so little practising; as if men had turned all the members of their body into ears, and were nothing but hearing: To do nothing but hear, or to hear and do nothing, to hear much and act little, is a high provocation. To have a swelled head and a feeble hand is the disease of Religion. Yet let not voluptuous Epicures who are all for the palate and belly-cheer think to excuse themselves, for not hearing, or for seldom hearing, because some who hear much are found doing little, or seldom do what they hear: for as these shall be condemned by the word which they have heard and not done, so shall these for not hearing the word which would have showed them what to do. It hath been anciently said, The belly hath no ears, nor will they either mind hearing, or mind what they hear, who mind their bellies (not for hunger and the support of nature, that is (as Solomon speaks (Eccles. 10.17.) for strength but) for drunkenness or surfeit. Cum eo vivere non possum cui palatum magis sapiat quam cor. Plutarch in vita Catonis. When a voluptuous person desired Cato that he might live with him: No, said Cato, I like not your society, I do not love to converse with a man who useth his mouth more than his ears; who is busied more to please his taste in eating and drinking, then to enrich his understanding by hearing and discoursing. The Apostle (Tit. 1.12. referring them to one of their own Poets) calleth the Cretians evil beasts, slow bellies. They were not slow to fill their bellies, but their full bellies (their belly being their God, as he told some among the Philippians, Chap. 3.19.) made them slow, yea reprobate to every good word and work. Solomon gives man a great charge when he saith (Prov. 23.23.) Buy truth, and sell it not. The mart for those most precious commodities grace and truth, is kept (not at the belly, but) at the ear; there we buy without money, and without price both grace and truth; to get these is to be wise merchants. The best market we can make, the best trade we can drive is with and at our ears: The ear tryeth words, as the mouth tasteth meat. And from this Elihu infers Vers. 4. Let us choose to ourselves judgement; let us know among ourselves what is good. This verse contains the second request which Elihu made to Jobs friends; The sum of it is, that they might proceed judiciously and fairly in the cause before them. As if he had said, Seeing it is the office of the ear to try words, as the mouth tasteth meat; let us see what we can do with our ears towards the determination of this matter. Job hath often wished to find one with whom he might debate and try this cause in judgement; let us give him his wish, and having throughly weighed the matter and merits of his cause, let us see what justice will award him. Let us choose to ourselves judgement, etc. Let us choose. To elect or choose is the work of the will. And to choose what is good, what is right, is a gracious work of a renewed will; as God's Election of us from Eternity, so our Election of God and the things of God at any time, is a very gracious work. This affirmative act, To choose to us judgement, seems to imply a negative, the rejecting or laying aside of whatsoever is contrary to or a hindrance of Judgement; that is, the laying aside, First, of all animosities or undue heats of spirit; Secondly, of all prejudices and undue prepossessions; Thirdly, of all groundless suspicions and jealousies of the person we have to deal with, we can never choose judgement, till we are clear of all these. The original word rendered to choose, signifies in the noun, a young man, a man in the flower of his age, in the best of his life, when his breasts (as Job spoke at the twentieth Chapter) are full of milk, and his bones of marrow; and the reason is given, because our younger time is our choosing time, as to our way in this world; it should be so much more for heaven, or the things of another world. Remember now thy Creator in the days of thy youth, saith Solomon (Eccl: 12.1.) Some render those words expressly, In the days of thy elections or choosings; As if he had said, Remember to choose God in thy choosing days, when thou choosest thy calling in which to live, when thou choosest a wife, In diebus electionum tuarum. Mont: with whom to spend thy life, then be sure and remember above all things to choose God. When Moses was a young man, he was famous for this Choice (Heb: 11.25, 26.) He chose the reproach of Christ rather than the riches of Egypt; when he had all the riches and honours of Egypt presented to him, and courting him on the one side, and the reproach of Christ, affliction, poverty, disgrace, threatening him on the other side, he chose these rather; who would think that man wise who should choose the reproach of Christ (in appearance nothing but dirt and dross) before the riches of Egypt? yet Moses never shown his wisdom and learning so much in all the learning of the Egyptians, as he did in that Choice. Let us choose Judgement. Judgement may be taken two ways; First, Judicium est causae inquisitio. Judicium pro aequo. Merc. for the act of enquiry, let us discourse and debate this matter, to find out what is just; Judgement is the result or sentence given upon hearing and debate. And most properly a right sentence is Judgement; and that by Judgement Elihu means a right sentence, appears clearly from the next words. And let us know among ourselves what is good. Communis hic sit nobis propositus scopus, ut accurata judicij lance quae hactenus in hac causa dicta sunt probemus, & quod optimum est approbemus. Scult: Let us know, that is, let us so try by the ear what shall be spoken, that we may come to a right knowledge, to a right gust or taste of what is good. There is a twofold knowledge; First, of simple intelligence, when we know any thing as it is precisely in its own nature, true or false, good or evil; Secondly, of approbation, when we conclude what we know, to be true or good. We may take in both here, especially the latter; It being (doubtless) the desire of Elihu to find truth and goodness (if it were to be found) on Jobs side. And when he saith, That we may know what is good; we may understand it either Comparatively or Positively; that we may know what is good; is, first, that we may know good from evil; Secondly, that we may know among good things, what is better, yea what is best; let us not only distinguish between good and bad, but between good and better, better and best. The reason of man is able to put a difference not only between wheat and tares, but if you bring him several samples of wheat, or other grain, he is able to judge which is the better, which is best; a knowing man will judge to two pence in a bushel which is best; so in all other commodities we not only judge between that which is good, and that which is stark nought, but when we have many parcels and particulars of any kind before us good and useful, we judge which is the best, which the principal. Thus in spirituals, we are not only to judge of things so fare as to know good from evil (which yet is a very good piece of knowledge; for many put darkness for light, and light for darkness; bitter for sweet, and sweet for bitter, as the Prophet complained (Isa: 5.20.) that is, they huddle all things together in a Chaos of confusion) but it should be our care to know good from good, yea to know what excels among things that are excellent. 'Tis well when we know truth from falsehood, but we should labour to know which among truths is the most precious truth. Paul having spoken of what was good, yea of the best gifts, saith, Yet I will show you a more excellent way (1 Cor: 12.31.) As if he had said said, This is a good way you are in, the exercise of the best gifts, but here's a more excellent way, the exercise of grace. Thus here I take good, not so much Positively as Comparatively, Let us know what is good, that is, what is best, and what is best of all. Let us choose to ourselves Judgement: and know among ourselves that which is good. First, In that he saith, Let us choose to ourselves Judgement. Observe. We must consider deliberately and maturely before we pass Judgement. Judgement is a choice thing, and must be made upon choice; it is not to be snatched up hastily, but duly chosen. They that are upon the choice either of things or persons, should be much in Consideration. How uncomely (besides unrighteous) is it, to judge men or matters rashly, to be hurried on to election with passion, or to judge upon hearesayes and Conjectures? This is not to choose Judgement, but to snatch it up; to choose Judgement is to do it with mature deliberation; there must be much weighing, else properly not judging; rash judgement is usually wrong judgement; and that layeth us open to another judgement, Judge not that ye be not judged, is Christ's warning (Math: 7.1.) that is, do not judge hastily, or harshly, do not judge rashly nor rigidly, much less falsely, for if you do you shall be judged righteously (indeed) as to your case, but not comfortably as to your condition. They who will not choose Judgement, do, in the issue, choose Judgement, that is, not using deliberation in Judgement, they draw deservedly upon themselves a judgement of condemnation. Secondly, Taking it more generally, Let us choose to ourselves Judgement, or that which is right. Note. It is not enough for us to do Judgement, or that which is right, but we must choose it. 'Tis a work of no acceptation with God to do that which is just, unless we choose it as well as do it, that is, unless our hearts close with it, and pitch upon it. Solomon (Prov: 1.29.) chargeth the simple for not choosing what was good; they did not choose the fear of the Lord. By the fear of the Lord, he means the true worship of the Lord, or any work of obedience, by which we testify a holy fear of him; possibly they might do the fear of the Lord; possibly they worshipped the Lord, they prayed to him, and heard his word, but they did not choose the fear of the Lord; they did not sit down and judge that best, or most necessary, but took it up by accident, or by custom, or for company, because they saw others do it. It will not turn to our account to be found doing good, unless we choose to ourselves that which is good. Our elections are more eyed by God, than our actions, and the setting of our hearts, than the work of our hands. Thirdly, From the latter branch, Let us know among ourselves what is good. Note. First, There's nothing worth our knowing, but that which is good. Whatsoever hath a moral, or a spiritual good in it, is worthy to be known; the truths, the works, the ways of God, are the most good things to be studied and known (Psal: 4.6.) There are many will say, who will show us any good? What's their good? Corn, wine, oil, gold, silver, houses, lands, etc. these are their good, and these are all their good; but though a godly man knoweth that these are good things, and blesseth God for any portion in them; yet that which he calls his good, and the good, is of a higher nature; We commonly call worldly things our goods, but we miscall them if we call them our good. The Favour of God is our good, grace is our good, faith and love and hope and righteousness are good above all, God himself is good, and to know and enjoy him in Christ through the Spirit is our chiefest good here, and will be all our good hereafter. Let us know what is good. From the Comparative sense of the words, Let us know what is good, that is, if there be a better to be had let us know that. Observe. It is not enough for us to have the knowledge of good things, but among good things the best are to be sought out, to be known, and attained to. This was a special branch of the Apostles prayer for the Philippians (Phil: 1.10.) That ye may approve the things that are excellent; or the things that differ in excellency; Some are contented to sit down in the lowest form of Christ's School; if they have but any thing which they may call good, or true, right and sincere, they look no further; any thing satisfieth them, which will serve turn to keep them from perishing; they have no holy aspire, nor godly covetous desires after the best things, and the best of the best. God is willing and hath promised to give us not only good things, but the best things (Psal: 81.16.) He should have fed them also with the finest of the wheat, and with honey out of the rock should I have satisfied thee; 'tis a mercy to have wheat, but the finest of the wheat, and honey out of the rock, not ordinary honey, but the best honey, the purest honey, are greater mercies. We, by our sins, deserve that God should (as the Prophet speaks, Isa: 30.20.) give us the bread of adversity, and the water of affliction; that is, either that he should give us adversity in stead of bread, and affliction in stead of water, or that he should feed us with the coursest bread, with husks and bran, and give us bitter waters, the waters of Marah to drink, yet he in mercy gives us pleasant bread, and wel-tasted water; yea were we better, he would give us the best bread, the finest of the wheat, and our cup should be sweeter to us then the sweetest honey. The reason why we have not of the best, is because we are no better. Yea God now gives us not only good things, but the best of good things, even himself, his Son and Spirit, who are best of all (O how excellent is this loving kindness!) therefore let us not only look after good things, but the best of good things, to honour God, and lift up his name to the highest in this world; Let us labour to know and do the best things; and give God our best services and purest praises, even the male of our flock, the firstborn, the strength of our whole souls. To these highest attainments, Elihu persuades those wise and knowing men, promising to join with them in that search; Come let us beat out the business with diligence, that we may at last choose Judgement, and know among ourselves what is good, what is best. JOB. Chap. 34. Vers. 5, 6, 7, 8, 9 For Job hath said, I am righteous: and God hath taken away my Judgement. Should I lie against my right? my wound is incurable without transgression. What man is like Job, who drinketh up scorning like water? Which goeth in company with the workers of iniquity, and walketh with wicked men. For he hath said, It profiteth a man nothing, that he should delight himself with God. THe Preface hath been dispatched; the context of these five verses contains the whole charge, or bill of complaint, drawn up by Elihu against Job, consisting of many particulars. This charge is double; The first part whereof is contained in the 5th and 6th verses; the second in the 7th 8th and 9th verses. In the first charge he allegeth four things against Job; two in the 5th verse, and two in the 6th; The two things alleged against him in the 5th verse are. First, That Job insisted too much upon his own righteousness, Job hath said, I am righteous. Secondly, That he reflected too boldly upon the righteousness of God, yea that upon the matter, he had accused God of unrighteousness, or injustice, God hath taken away my Judgement. Vers. 5. For Job hath said, I am righteous. That's the first charge, Job hath said; Elihu gathers up, and collects those passages of Jobs complaint, which he found most faulty, and layeth them (as we say) in his dish; Job hath said; we may well remember, and he cannot deny it, for he hath said it, not once only, but often, not lightly, but seriously and assertingly, I am just, or righteous; that is, I have sufficiently shown my innocency, and the equity of my cause, but I am not permitted to declare and hold it forth in such a way as I would, before my Judge; yea the Lord proceedeth with me, not in the ordinary way of Justice, but, being above law, afflicts me, at his pleasure, though I am innocent. This is the sum of what Job said, as often as he hath said, I am righteous. The first particle which we render for, imports, Vocabulum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quia certitudinem et firmam asseverationem hic importat q.d. profecto equidem, verè, ceriè Job dixit, Justus sum. Pined: Vid: c. 33 8, 9 where this point is also discussed. the cleareness and truth of the charge; there is no avoiding the matter of fact; It will fall upon him, let him take it off and answer it if he can, or as well as he can. For Job hath said, I am righteous. But it may be questioned, where said he this? For answer, I shall do two things. First, Show from what passages in Jobs former answers this charge may be made good, or at least made up. Secondly, I shall show in what sense Job said this, and how Elihu and Job do either agree, or differ in the thing. To the first, where said Job, I am righteous? I answer; We find not this direct assertion in terms, or in so many words, but what he spoke in several places amounts to it; (Chap: 13.18.) Behold, now I have ordered my cause, I know I shall be justified, (Chap: 23.10.) But he knoweth the way that I take, when he hath tried me, I shall come forth as gold. (Chap: 27.6.) My righteousness I hold fast, and will not let it go; and he insisted at large upon this point, his vindication from all unrighteousness throughout the whole 31th Chapter. There we find him making frequent imprecations (v. 5, 6, 7.) If I have walked with vanity, or if my foot hath hasted to deceit; Let me be weighed in an even balance, that God may know mine integrity; If my step hath turned out of the way, and mine heart walked after mine eyes, and if any blot hath cleaved to mine hands, than etc. In all which and many other passages of that Chapter, Job spoke highly of his own innocency, and said in effect, I am righteous. His other friends had taken notice of this before; Eliphaz hit him with it (Chap: 4.17.) while he put those questions; Shall mortal man be more just than God? shall a man be more pure than his maker? And so did Bildad (Chap: 8.6.) If thou wert pure and upright, surely now he would awake for thee, and make the habitation of thy righteousness prosperous. Nor was Zophar behind with him (Chap: 11.4.) Thou hast said, my doctrine is pure, I am clean in thine eyes. Secondly, In what sense did he speak this? For answer, when Job said, I am righteous, we must consider a twofold righteousness; First, a perfect absolute righteousness, and that may be twofold; First, the righteousness of justification, which is an imputed righteousness; Secondly, the righteousness of sanctification, which is an in-wrought or inherent righteousness; this latter is not absolute, or perfect in degree, while we abide in this life, yet it is daily growing up to perfection, and shall at last attain a perfect growth. If any say; Why then doth God call us to a perfection of sanctification in this life, if it be not attainable in this life? I answer, he doth it, first, to show how holy he is; Secondly, to show how holy we ought to be; Thirdly, he doth it, that we might run to Christ, who is the Lord our righteousness; and who is made unto us of God, wisdom, righteousness, sanctification, and redemption: we being altogether short of righteousness, and short in righteousness, may go to him, and have a complete and perfect righteousness. Now besides this absolute righteousness of justification, which is attainable here, and of sanctification, which is not attainable here, but shall be hereafter, there is a comparatively perfect righteousness of sanctification, the righteousness of uprightness, and sincerity, when we strive to the uttermost to please God in all things by doing good, and can say, we do not please ourselves in any way of doing evil. It should seem that Elihu and Job did not well agree about the definition of justice or righteousness. Job intending either civil righteousness towards men, or a righteousness imputed freely by God; but Elihu understood him of absolute perfect personal righteousness, which no man attains unto in this life. For when Job is charged with saying, Intelligitur justitia per fidem mediatoris spiritus sancti Arrabone confirmata; Neque enim aliam potuit habero Job, qui suam claris verbis amoliretur. Coc: I am righteous, he said it either as a justified person, or as a sanctified person. In the former sense, he might say he was perfectly righteous, and in the latter he said he was so, as to the sincerity and uprightness of his heart with God, and this he might say of himself without fault or blame; for God himself had said of him (Ch: 1.1.) that he was a man perfect, and upright. I grant Job seems to say, (though he said it not, with that aim or intention, yet he seems to say) that he was even absolutely righteous, not only as justified but sanctified, while he said, (Chap: 31.7, 8.) If there be any blot cleaving to my hands, if my steps have gone out of the way, or my heart been deceived, etc. This gave Elihu occasion to charge him, with saying, I am righteous; he did not charge him with saying so, as justified through the free grace of God, nor did he charge him for saying so as to his sincerity, but he charged him in these two respects. First, Because he spoke so much of the righteousness of his way, and of his works; for though it were true he was righteous in the sense by him intended, yet because he made it his business, and spent a large discourse to tell the world, how good, how just, and how holy a man he had been, this was more than became him in that condition. Secondly, Elihu checked him for saying so, because (though he were fully righteous as justified and sincerely righteous as sanctified) he complained of his afflictions, as if God might not lay his hand heavy upon him, no nor touch a righteous person with an afflicting hand; or as if he and all other righteous persons, aught to pass all their days in peace, and have an exemption from the cross. Whereas one great reason why God afflicted him so sorely, was to make it known to all the world in his example, that merely upon his own prerogative and sovereignty, he both may and will when he pleaseth, afflict the most innocent person in the world. Yea, the intent of Elihu in urging and burdening Job with those say, was to convince him, that though he was a child of God, and had walked before him in righteousness and true holiness, yet he ought to humble himself and bear with meekness and patience the forest visitations of God. And that therefore he should not have pleaded his own integrity, to privilege him from affliction, nor have said, Why do I suffer, seeing I am righteous? Hence note. First, That, as it is altogether sinful for any man to say, I am altogether without sin; (for 1 John 1.8.) If we say we have no sin, there is no truth in us; and he who saith (in that sense) I am righteous, doth but declare his own unrighteousness) so to speak much of our own righteousness and goodness (though we are both good and righteous) is evil and very . For whereas Job said, I am righteous, he should rather have left others to say it, he should have been satisfied that he was so without saying so; and though it cannot be denied that Job was extremely urged to it (as hath been showed more than once in opening this Book) and it had been but necessary for him to say it once or twice in his own defence, yet because he said it so often, it drew, and that deservedly, this censure or charge upon him. Hence take this corollary or inference. If to speak much of our own righteousness be displeasing, then how abominable is it to be proud of it or trust upon it? There is nothing more pleasing to God, then to see man walking in ways of righteousness, nor is there any thing more displeasing unto God, then to see a man lifted up with or leaning upon his own righteousness. If we make our own righteousness our staff, God will make it our rod. And though he is fare from scourging us because we are righteous, yet he will correct us if we proclaim our own righteousness, yea if we think it much, or think much of it. We must have a very great occasion when at any time we bear witness to our own righteousness, and goodness; but if the heart be lifted up in pride, or trust, at all, upon it, this renders man odious in the sight of God. God saved Noah out of that common deluge, in which the old world perished; For (saith the Lord, Gen: 7.1.) thee have I seen righteous before me in this generation. Noah was righteous before God, and was saved when others perished; but surely had he vainly boasted or unnecessarily voted himself righteous before men, he had perished as well as others. It comes much to one and the same account with God, whether men be openly unrighteous, or whether (without a just cause and call) they open their righteousness before men. Secondly, Note. How righteous soever we are in life, yea though we are righteous by faith, (which is our righteousness unto life) yet we must not plead that for our freedom from afflictions. We may plead the righteousness of faith against condemnation, but not against correction; if any man be in Christ, he shall never be condemned; but though a man be in Christ, and justified by the highest actings of faith in the blood of the Covenant, yet he may be severely corrected. This was (I conceive) the principal scope and intent of Elihu in charging Job thus, even to convince him, that though he was a faithful servant of God, and of a very unstained conversation among men, yet he must not think himself above the cross, but quietly and meekly submit to it. Job spoke sometimes fully to that point, He destroyeth the righteous and the wicked, if the scourge slay suddenly, he laugheth at the trial of the innocent (Chap: 9.23.) yet at other times he forgot himself, and therefore he was (justly as to his present case, and profitably as to the future issue) remembered of it by this plain and home-dealer Elihu. Job hath said I am righteous, And God hath taken away my Judgement. As if he had said, Once thou didst say, God destroyeth the perfect and the wicked, but now thou seemest to say, thou art greatly wronged, and thy Judgement quite taken away, because being a righteous man thou art thus afflicted. Mr Broughton renders, But the Omnipotent keeps back my right. As Judgement is right fully given, so there is but little difference between keeping back our right, and taking it away; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 est auserre declinare, divertere subvertere. therefore the word signifieth not only to take away, or cause to decline, to divert and subvert, but to keep back or withhold any thing in any kind, as Mr Broughton translates expressly. This is the thing (saith Elihu) which Job hath said, God hath taken away or kept back my Judgement. But where did Job say this? he said it (Chap: 27.2.) As the Lord liveth, who hath taken away my Judgement, and the Almighty who hath vexed my soul. Bildad charged Job with it (Chap: 8. 3.) while he put this question to him, Doth God pervert Judgement? or the Almighty pervert Justice? Implying that Job had spoken words reflecting upon the Justice and Judgement of God, in taking away his Judgement. But you will say, What is Judgement? and what is it to take away Judgement? or how is a man's Judgement taken away? I answer; There is a threefold notion of Judgement in Scripture. First, Judgement is the result or issue of a man's reason about any matter or question propounded to him. God sometimes takes away man's Judgement in that sense, and then he becomes a fool, and unable to judge. 'Tis a dreadful judgement when God thus takes away man's judgement, and gives him up to a Reprobate (or an unjudicious) mind, as he did the old Gentiles (Rom: 1.28.) for then he will quickly do those things which are not convenient; not being able to distinguish nor discern between true or false, he must needs put light for darkness, bitter for sweet, sweet for bitter; Elihu doth not represent Job complaining that God had taken away his judgement in this notion. Secondly, Judgement is any angry dispensation or wrath poured out or executed upon persons, nations, or Churches; If judgement begin at the house of God, (that is, if trouble or wrath begin at the Church of God) what will the end of those be that obey not the Gospel? (1 Pet: 4.17.) David's Song consisted of two parts (Psal: 101.1.) judgement was one of them, I will sing of mercy and judgement. This notion of judgement is every where found in Scripture, yet neither is this the notion of it in this Scripture. God had not thus taken away Jobs judgement; he begged indeed that God would take away this his judgement, and it was the matter of his complaint, because he did not take it away. Thirdly, Judgement is right done or right due; right due, is judgement due; right done, is judgement done. Thus David prayed (Psal: 72.1.) Give the King thy Judgements▪ O God, and thy righteousness to the King's son; that is, give him an understanding to do right, or to give every man his right. To do this is a thing so in all men, especially in Kings and Princes, that when God at Gibeon sent young king Solomon a blank from heaven, and bid him ask what he would, he asked only this (1 Kings 3.9.) Give thy servant an understanding heart, to judge thy people, that I may discern between good and bad. This is properly the judgement intended here. Job complained, God hath taken away my Judgement; that is, my right, or hath not done me right. But how is Judgement taken away? I shall answer it in three things. First, When right is quite subverted, and overthrown. This the Prophet elegantly expresseth and reproveth (Amos 6.12.) Ye have turned judgement into gall, and the fruit of righteousness into Hemlock. Right done is sweet and wholesome, but right denied is bitter as Gall, and baneful like Hemlock. Secondly, When Judgement is deferred, stopped, or delayed, then 'tis taken away for a time. To have judgement long delayed, is always next degree to the denial of it, and sometimes delay is more cruciating and grievous than a denial. Thirdly, A man's judgement is said to be taken away, when the ground, or cause, of Gods proceeding with him in judgement, is hid, or unmanifest; Judgement, as to us, is not, when the reason of it doth not appear to us, or when we see not the reason of it. To feel Judgement and not to see the cause of it, turns it into a torment; we say commonly, Things that appear not, are as if they were not. When the reason or ground of our sufferings is not understood, 'tis as if we suffered without any ground of reason. When Job complained, God hath taken away my Judgement, we are not to understand him, as if Elihu intended it in the first or grossest sense, that God had subverted his judgement, or had done him wrong. Elihu could not suspect he had any such blasphemous opinion of God; for, that had fulfiled the Devil's prophecy of him, He will curse thee to thy face. But when he said, God hath taken away my Judgement; he meant it according to the two latter interpretations, either that God deferred long to restore him, and answer his prayer, or that God had hid from him the reason of his dealing with him, so that he could not make it out, how, or why he was so sorely and grievously handled. Job knew well his own innocency, but he did not well consider God's sovereignty, which alone answers enough for him, how much soever he in this world afflicts the innocent. And therefore for as much as God held him long in that sad condition, and in the mean time hid his judgement, or the reason of it from him, this was Jobs grievance, and the burden of it pressed him to cry out, God hath taken away my Judgement. In this he was too bold with God, and therefore he justly fell under this censure of Elihu: As if he had said, It doth not at all become thee, O Job, as a creature, as a man, much less as a new creature, or as a godly man, to cry out (as thou hast done) that God hath taken away thy Judgement; because he doth not give thee an account, nor tell thee, why he judgeth thee; therefore humble thyself that ever thou hast said (and take heed thou say it no more) God hath taken away my Judgement. Hence note. First, God sometimes lets the goodness of his most precious servants l●e in the dark. He goeth unusual ways with many of his choicest servants; he doth not always declare their right, nor deal with them according to the ordinary rule, in giving good to them that are good, (as not always evil to them that are evil, the Lord is at his liberty in these present distributions, he is supreme, and hath power over all flesh) and so keeps their judgement in the clouds, or a secret to himself. Secondly, Note. The Lord sometimes is pleased to defer and delay to do his servants right. And thus he takes away their Judgement. Though he hath a purpose to give it them, yet he doth not presently give it them; at last he will make even with all men, each man shall have his judgement; he will reward every one according to his work, and the righteous, shall (without doubt) have a good reward. Thirdly, Note. When God doth either hide or defer the Judgement of a godly man, it doth very much affect, yea and afflict his heart. We are usually much afflicted with any dark dispensation upon many accounts, especially upon this, because it makes us obnoxious to every man's censure. When God takes away our judgement, we fall under the hard judgements of men; And to lie under the ill opinions of men unvindicated or unrighted, is no easy burden. We have that promise (Psal: 37.6.) He shall bring forth thy righteousness as the light, and thy judgement as the noonday. The righteousness and judgement of a good man may be in a midnight darkness as to man, and till that be brought to the light of other men's knowledge, himself hath, sometimes, little light of comfort. Fourthly, Note. It is sinful to complain, and to be troubled, as if God had not done us right, because we see it not done, or because he deferrs to do it. In this Job was most faulty, he uttered many passionate speeches about what God had done, because things were not brought to an issue, nor his condition stated and cleared up, either to the world, or to himself; This troubled him more than the extremity of his pain, or the greatest of his troubles. How stiffly Job stood upon it, that his Judgement was taken away, will appear yet further in the next words, which Elihu makes further matter of accusation. Vers. 6. Should I lie against my right? my wound is incurable without transgression. In this verse we have two other parts of the Indictment brought against Job, near of the same nature with the former; wherein he yet more vehemently urgeth his own integrity, and cryeth out both of the greatness and causelessness (on his part) of his present sufferings. More distinctly Elihu in this verse chargeth him. First, That he did overeagerly maintain his own cause, Should I lie against my right? Secondly, That he spoke of God as dealing over-harshly with him; My wound is incurable without transgression; These things (saith Elihu) thou hast also said. Should I lie against my right? We read the words as a Question; others read them as a direct proposition; There is a lie in Judging me, or, In judicando enim me mendacium est. Vulg: There is a lie against my right; The word which we here translate right, is the same which we translate Judgement in the former verse. And when he saith, There is a lie against my right; It is as if he had plainly said, I am falsely charged, I am wrongfully accused, I am not such a man as I am supposed, nor have I done those things whereof I am suspected. Every false accusation brought against a man, is a lie against his right. Secondly, Others read it thus, Super judi●ium meum faciam mentiri. i e. falsi arguam hominem qui volet m●cum contendere. Cajet: Item Chald: I shall make liars against my right; that is, whosoever stands up to prove any thing against me, as you have done, saying, I am wicked, unrighteous, or hypocritical, I shall be able to prove him a liar. But neither the Grammatical signification of the words will fairly bear this sense, nor doth it well correspond with the former verse. In judicio meo mentior. Pisc. Probarem si mentiri hoc sensu de persona dici inveniretur nam de re usurpari certum est. Drus: Thirdly, Thus; I lie in my Judgement; that is, I am deceived in it, or I fail of it. To lie in Scripture, is to fail, or to frustrate the hope of another. Some insist much upon this sense; as if he had said, I come short of that which I looked for as my right or Judgement; in this sense the word is often applied to things, but not to persons, as some of the learned conclude upon this place. (Isa: 58.11.) Thou shalt be like a spring of water, whose waters fail not; we put in the margin, lie not, or deceive not. 'Tis a promise made to those who keep a true fast, and keep it truly, God will be to them as a spring whose waters lie not. All our fresh springs are or should be in God, and he is a spring whose waters are always fresh. No man ever came to him for matter, and was frustrated of his expectation. Thus also the word is used (Hab: 3.17.) Although the labour of the Olive shall fail; that is, though when you come to the Olive tree, you find no Olives there, nor see any hope of a drop of oil in your whole Oliveyard, yet you may still rejoice in the Lord, he is able to anoint and fill you always with the oil of gladness. Thus Job is conceived complaining here of his deceived hopes, much in that sense as God himself in the Prophet (Isa: 5.7.) is said to be deceived. He looked for judgement, but behold oppression, for righteousness, but behold a cry. I (saith Job) looked for better things, I looked for light, but behold darkness, I looked to be acquitted, but behold I am hardly thought of and censured on every hand, I am quite disappointed, matters fall out and are otherwise then I did expect. In Jure meo mentior. i e. quum innocentiam meam defendo putor mentiri. Pisc: Fourthly, I lie in my right; is thus expounded, I am thought to lie, while I maintain my right, or say I am righteous; I am judged a liar, for saying I have walked in the truth. All these readings of the text are given from the affirmative translation. But we, as also several o●hers translate by an interrogation, intimating the heat and earnestness of his spirit, in wiping off this aspersion; Should I lie against my right? I should not, I will not. As if Elihu had said; Job hath insisted so much upon his own righteousness, and right, that he will not be taken off from it upon any terms, nay he hath sa●d, what? should I knowing myself to be innocent (because of this cry against me) cry guilty to this indictment; and so betray my own innocency, or give away my right? Job stands so much upon his own righteousness, An par est ut montiar super innocentia moa? Vatabl: that if he should but acknowledge himself faulty, he thinks he should lie, or wrong himself by speaking against his knowledge and conscience. And indeed Job (Chap: 27.4, 5, 6.) spoke fully to this effect, That it would be a wrong to or a lie against himself, if he should not stand up to the uttermost in his own right, and defend his innocency; and 'tis probable Elihu hits at that passage, while he chargeth him with this passionate expostulation, What! Should I lie against my right? Would you have me say as you say, and so bear false witness, or be a false witness against myself? What ever comes of it, I will not do that. I will not lie against my right, nor let go my integrity; I will not in civility to any other man's understanding of me, subscribe to my own wrong, or say I am, what I am not, or have done what I have not. Elihu brings this as a strong proof of the height of Jobs spirit, as if to confess his fault were to fall below himself, yea to belie himself; Should I lie against my right? Hence note. First, To acknowledge we have done that, which we have not done, or that we are what we are not, is to lie against our own right, or to wrong ourselves. As many lie, by speaking more good of themselves then is true, or by denying that evil which in truth they are guilty of; so he that submits to that guilt which he is free from, or confesseth more evil of himself then is true, lieth against his own soul. So did that Amalekite (2 Sam: 1.10. compared with 2 Sam: 31.4.) charge himself falsely with killing Saul in hope of a reward from David for his good news. As no man ought to lie against another, much less against himself; And as that man doth wickedly belie himself, who saith he is better than he is, (for that's horrible hypocrisy; all such God will unmask one time or other, who thus cover themselves with lies, and say (like those in the Prophet) they have dreamt when they have seen nothing, but the vain fancies of their own brains, nor felt any thing but the presumption of their false hearts; Now (I say) as he doth wickedly belly himself who saith he is better than he is) so for any man to deny that good which God hath done for him, or wrought in him, or what he hath done or wrought in the fear and power of God, is a dangerous way of denying and belying his own right. Hence secondly note. No man ought to admit any charge against himself, wherein he is not guilty. It is not in our liberty to give up our own integrity, we may not give up the righteousness and innocency of others to a false witness, if we can detect it, much less our own. Let no man lie against his right. It is our affliction only to be wronged by others, but 'tis our sin to wrong either others, or ourselves. Yet Thirdly, Note. We may quickly overact in standing upon our own right. That caution of Solomon (Eccl: 7.16.) seems to carry this observation in it. Be not righteous overmuch, neither make thyself over-wise: Why shouldst thou destroy thyself. Some expound this precept as a rule of policy, advising all to a moderation in the practice of (that wherein there can be, indeed, no excess) true piety and religion; as if it were a duty to study and comport ourselves to a kind of neutrality and indifferency in the things of God, lest we expose ourselves to the wrath and rage of men, who cannot bear it with patience to see any that are better or do better than themselves. But I conceive the Spirit of God in Solomon, was fare from breathing any such cold blast, to nip either the buddings or highest growths of godliness; and that he would not at all abate any in the practice of holiness, but intends one of or all these three things. First, to take men off from any opinionativenesse, about what they judge to be righteous and themselves righteous in doing it, willing them to take advice, and not to lean to their own understanding, nor to rest in their own dictates as infallible; or Secondly, when he saith, Be not righteous overmuch, his meaning is, do not exact the utmost of others which the Law in the rigour of it will allow; he that will not remit any thing of his right, is not only over-righteous, but may soon do wrong; or Thirdly, when he saith, be not over-righteous, as he would not have men stand strictly upon their right with others, so he would not have them speak much of their own righteousness; but rather sometimes take blame to themselves, than (which was Jobs case) proclaim themselves altogether blameless. As we are not to betray our innocency, so not give a shadow of any boasting in it. We seldom lose by saying little of ourselves. And in most cases we should rather trust God (who hath promised he will do it, Psal. 37.6.) to bring forth our righteousness as the light, then be over-industrious in bringing it to light, or in bringing it out of that darkness with which it lieth obscured, either by or among men. As we ought never to lie against our right, so it may not be convenient at some times to speak all the truth of it which we can. This at lest was Jobs fault, and it will be any man's who doth like Job, yea though he should be (which few have been or are like to be) under as great sufferings as Job. The greatness whereof he aggravated to the height in the next words, with which Elihu chargeth him. My wound is incurable without transgression. An incurable wound is the worst of wounds, and though to be wounded without transgression is best for him that receives it, yet it is worst for him that gives it. My wound is incurable. The Hebrew is, my arrow; the arrow is a wounding weapon, and in this Text 'tis put for the wound itself. Job complained (Chap. 6.4.) The arrows of the Almighty drink up my spirits; There are arrows of two sorts, and answerably there are wounds of two sorts. There are first external, secondly, internal arrows; God shooteth his arrows both into the flesh, and spirit; the former make a wounded body, the latter a wounded soul. Job may intent both, for he received wounds in both; his flesh was wounded, and all that belonged to flesh, his estate, his credit and good name were wounded, his soul and spirit were wounded also, the arrows of God were shot thick at him, and hit him from head to foot. The Archers (as dying Jacob said of Joseph, Gen. 49.23, Gravissima est sagitta mea absque transgressione. Bez: 24.) sorely grieved him, they [all] shot at him, and (one of them Satan) hated him; but though his bow (as to the main) abode in strength, and the arms of his hands were made strong by hands of the mighty God of Jacob; yet he cried out as if there had been no help, no healing, no hope for him. My wound Is incurable. Hanc sagittam Elihu vocat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. gravem doloratam pessimè habentem hinc Enosh homo ab infirmitate et fragilitate dictus. The word which we render incurable, signifies not only what is very dolorous, or grievous, but mischievous, mortal, and deadly. And from this word man is called Enosh in the Hebrew, to show how infirm and frail he is, sin having given him a wound which is incurable, by any thing but the blood of Jesus Christ. Job felt his wounds, and he spoke of them, as a man swallowed up with desperation, and expected no cure of his present sad condition; My wound is incurable, and he concluded with that which is yet harder, My wound is incurable Without transgression. Mr. Broughton translates, My stroke is sore without trespass. Job in saying his wound was incurable, shown a defect in his faith, but in saying it was incurable without transgression, he seemeth to show his defect in truth. For surely had there not been transgression in him, there had never been a wound upon him; God had never so much as broken our skin but for sin; Man had never felt so much as the scratch of a pin's point by the hand of God, if he had not once prevaricated and Apostatised from God. We owe all our sorrows to our sins, all our wound to our transgressings. How then doth Job say, My wound is incurable without transgression? The word here used is not usually put to signify sin in general (though some take it so) but some special kind of sin, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 denotat grave scelus vel Apostasism. Scult: & that of more than an ordinary degree, a sin with a malignity, a provoking sin; As if the meaning of Elihu were, that he heard Job say, Though his sin were not great, though it were not any rebellion against light, nor dangerous Apostasy, though his were a very curable sin, yet his wound was altogether incurable, his wound was great, though his sin was little. Now, because Justice doth usually apportion the punishment inflicted both to the nature and measure of the sin committed, therefore Elihu takes it (and he had too much occasion to do so) as a great reflection upon the justice of God, when he heard Job thus bemoaning himself, My wound is incurable without transgression. To receive the least wound without transgression, is a great wound to justice, how greatly then doth he wound the Justice of God, who saith he hath received a great, yea an incurable wound without transgression. But where spoke Job these words, when said he, My wound is incurable without transgression, (we must bring in that, Job hath said, to every one of these charges) I answer, Job spoke of the arrows of God (Chap: 6.4.) and that they were incurable, he saith in other words (Chap: 16.13.) His arrows compass me round about; he cleaveth my reins asunder; he poureth out my gall upon the ground. When a man's reins are cleft in sunder with an arrow, and his gall poured on the ground, his wound is incurable. But where did he say, My wound is incurable without transgression; Elihu might collect that from (Chap: 9.17.) He breaketh me with a tempest, and multiplieth my wounds without cause; and from (Chap: 16.16, 17.) My face is foul with weeping, etc. not for any injustice in my hands. While Mary washed the feet of Christ with her tears (Luke 7.38.) she might be said to foul her own face with her tears. Tears, which (in a qualified sense, or as a token of true repentance) wash and cleanse the soul, do yet blubber and disfigure the face. My face (saith Job) is soul with weeping, though my hands are not foul with sinning, or any evil doing. This was, in effect to say what Elihu here censureth him for saying, My wound is incurable without transgression. Hence note. First, God hath his arrows, he can wound us when and where he pleaseth. He shooteth and misseth not his mark. He hath a quiver full of deadly arrows; take heed how ye provoke him. Jbb had a whole quiver of arrows emptied upon him for trial, for the exercise of his patience. Woe to those upon whom God emptieth his quivers in vengeance. (Psal: 7.11, 12, 13.) God is angry with the wicked every day; if he turn not, he will whet his sword, he hath bend his bow, and made it ready; he hath also prepared for him the instruments of death, he ordaineth his arrows against the persecutors. Secondly, Note. The wounds which God makes cannot be healed by any medicines but his own. Jobs wound was incurable, there was no balm for him in the Gilead of this world, no Physician there. And therefore the Lord bids Egypt, in scorn, seek healing there (Jer: 46.11.) Go up into Gilead and take balm, O virgin, the daughter of Egypt: in vain shalt thou use many medicines, for thou shalt not be cured. Who can heal where God will wound? (Psal: 38.2, 3.) Thine arrows stick fast in me, there is no soundness in my flesh; even David complained that the wounds which the arrows of God had made in him were incurable. Why is my pain perpetual (said the Prophet, Jer: 15.18.) and my wound incurable, which refuseth to be healed? When Ephraim saw his sickness, and Judah saw his wound, than went Ephraim to the Assyrian, and sent to king Jareb to help him, yet could he not heal you, nor cure you of your wounds. (Hos: 5.13.) God gives states or bodies politic such wounds, as all the medicines and means in the world cannot help; They may go to the Assyrian, and send to king Jareb, to this and that power; They may call a whole college of State-Physicians or deepest politicians for counsel and advise, yet neither one nor other can be a healer to them. Therefore in the next Chapter (v. 1.) the Church concluded upon another course, and a better address, then either to the Assyrian, or to king Jareb. Come let us return unto the Lord, for he hath torn, and he will heal us; only the Lord who gives the wound can heal the wound; the same hand which smites us must cure us, else our wound is incurable. Thirdly, Note. To complain of our wounds as incurable, or past cure, is an argument of our unbelief. 'Tis good for us even to despair of help from creatures, and to say the least wound (if but the scratch of a pin) is incurable by all the art, means, and medicines which this world can administer, but to say our wound (though never so deep, dangerous, and deadly) is absolutely incurable, is our sin. While we ruin ourselves (that is, while we provoke God to ruin us, yet) there is hope in God; O Israel, thou hast destroyed thyself, but in me is thine help (Hos: 13.9.) despair as much as you will of creatures help, but still hope in God. Thirdly, In that he saith, My wound is incurable without transgression. Note. The Lord may, and doth take liberty to afflict those grievously, who have not sinned greatly. There is no man liveth and sinneth not, yet every man is not (in strict sense) a sinner, that is, a great sinner, a rebel, a worker of iniquity; yet the Lord when 'tis needful giveth them great wounds, who have not (comparatively) sinned greatly. Though no sin should be little in our eye, yet there are degrees of sin, and some are less than others in the eye both of God and man. Elihu chargeth Job, not as saying he had no sin, but because he complained his wounds were great, though his sins were not; or that there was not a due proportion between his offence and his punishment, his sins and his sufferings. Hence note, Fourthly. Though the Lord taketh liberty to afflict those greatly that have not sinned greatly, yet they must not take liberty to complain of the greatness of their afflictions, how little soever their sins have been. A gracious heart looks upon the least of his mercies, as greater than the greatest of his good deservings, and upon the greatest of his sufferings, as less than the least of his ill deservings or demerits. And surely (besides that liberty which God hath, as he is supreme, and sovereign, to afflict whom he will, and in what degree he will we must know, that, the least sin deserves the greatest wound. An evil thought deserves all the evil that can be heaped upon us. Whatsoever we suffer on this side hell is less than the least of our sins. And therefore if we have reason to confess our little sins great, and our greatest wounds little, compared with our little sins; how much more should we confess our great sufferings little, compared with our great sins, as the Church did (Ezra 9.13.) After all that is come upon us (our long and hard bondage in Babylon) for our evil deeds, and for our great trespass, thou O Lord, hast punished us less than our iniquities deserve. Further, from the whole verse, in that Elihu chargeth Job with these several say. Observe, First. A good man's sayings are often worse than his meanings. Elihu rebuketh his speeches, not his spirits; his words though in some respect true, yet were dangerous, and because not well explained by himself, scandalous to others, But his heart was not treacherous, not the bent of his mind wrong set, in uttering them. Evil men may speak good words, but 'tis with a bad heart; Good men sometimes speak bad and offensive words, yet with honest hearts; and when their minds are serene, and they cleared from those clouds of perturbation, which have darkened them, they (as Job) are ready to recant them, and repent of them. Secondly, Note. It is an high offence to intimate any thing which doth in the least entrench upon the Justice, and righteousness of God. To say, God hath taken away our judgement, may call down judgements; To say, we are wounded without transgression, is a great transgression; and the reason, why it is so, is plain, because such say, tell the world, that we suffer, if not quite without desert, yet more than we deserve; and what is this but to justify ourselves, and lay blame upon God, than which (as was showed at the 2d verse of the 32d Chapter) nothing is more derogatory to God, or more blame-worthy in man. Thirdly, Note. If we speak amiss, or indiscreetly about the deal of God with us, we may thank ourselves if we are hardly censured, and sound chidden for it. Though Jobs heart was honest, yet his tongue was intemperate, and he too bold with God; and you see how God stirred up the spirit of Elihu to lay it home to him, and bring him upon his knees for it. They who vent unwarrantable speeches, must not think much if they meet with sharp reproofs and cutting censures. Tongue-faults seldom escape without tongue-lashes; And 'tis a mercy to meet with them from a faithful friend; Their lashing and cutting tongues prove healing tongues, (Psal: 141.5.) Fourthly, Note. Every speaker is at the mercy of his hearers. No man knows what gloss his words may have put upon them when once uttered. Here are four sayings brought against Job, yet Job never spoke any of them expressly, or in so many words, but such collections were made (indeed they were, as not false, so not favourable collections) from what he had spoken. And he had but a poor remedy left, to say he did not mean them so. Take heed what you speak, words are usually judged as others understand them, not as you mean them. Indeed charity doth always incline to the best construction; and will not interpret that ill, which may bear a better interpretation. But who knoweth whether his words shall always meet with a charitable interpreter, our words do not often meet with just and equal ones. Nothing, indeed, is more common with uncourteous hearers, then to misconstrue those they hear, or to judge of what is spoken rather as it may be taken to the speakers hurt and defamation, than their own profit or instruction. And therefore though I would advise every hearer to use as much charity as may be, yet I would also advise every speaker to leave as little as may be to the charity of his hearers. Thus much of the first part of the charge in these four say. In the three verses following, Elihu prosecutes the charge, and standeth in admiration, as here at the say of Job, so there of his do. JOB. Chap. 34. Vers. 7, 8, 9 What man is like Job, who drinketh up scorning like water? Which goeth in company with the workers of iniquity, and walketh with wicked men. For he hath said, it profiteth a man nothing that he should delight himself with God. THese three verses contain the second charge or accusation, which Elihu had drawn up against Job. And in it we may distinctly consider; First, the form of it; Secondly, the matter of it. The form of it is by way of question; What man is like Job? The matter of it consists of three heads. First, That he was a man of a scornful spirit towards others, or that he had subjected himself to the scorn of others; What man is like Job, which drinketh up scorning like water? Secondly, Elihu chargeth him, as having fellowship with men of a vain and offensive conversation (v. 8th) Which goeth in company with the workers of iniquity, and walketh with wicked men. Thirdly, He chargeth him (which is indeed the ground of the former) That he was a man, not only of unsound, but of blasphemous principles and opinions (v. 9th) For he hath said, it profiteth a man nothing that he should delight himself with God. This 9th verse is the proof of the eighth; For some might inquire, How doth it appear, that, Job goeth in company with the workers of iniquity, and walketh with wicked men? Elihu answers, It appeareth by his words, or from his own mouth; For he hath said, it profiteth a man nothing, that he should delight himself with God. And if a man once judge that there is no profit in the ways of God, he thereby declares his consent to the ways of the wicked. That's the sum of the charge, and these the parts of it. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non pro quolibet homine sumitur sed pro claro & sepiente. Vers. 7. What man is like Job? The word rendered man, doth not signify every ordinary man, but a great or wise man, a famous or a powerful man. What great or wise man is like Job? Possibly some may be found among the dregs of the people or among the common sort like himself, but among men of honour and reputation for wisdom, surely, there are none to be found like him. Yet some take it (out of the strictness of the original word) for a man of the lowest or meanest condition; What man is like Job? that is, no man, no not of the meanest degree is like him. And so the question may be carried under a threefold notion. First, As a vilifying question, What man is like Job? Who is there that hath but the name and face of a man that would do or speak things as he? Job, in this matter, is worse than any man, than the worst of men. He acts and speaks at a lower rate of prudence and piety then many, if not then any of the lowest among the sons of men. Secondly, We may look upon it as an angry passionate question, a question carrying in it highest indignation; What man is like Job? who so vain, rash, foolish and inconsiderate as he? I have scarce the patience to speak or think of him. Thirdly, We may take it as an admiring question; What man is like Job? It is a thing unheard of, even a stupendious prodigy, that a man should be or do as Job. All sorts of men abstain from or decline, yea scorn scorning ('tis a thing so unbecoming man) but chief they that are great, noble and honourable, such as Job hath been in his time, yet he is turned scorner. As if he had said, Who hath heard the like? was there ever such a man heard of, who either used such scornful language against others, or laid himself so open to the scorn and contempt of others! What man is like Job, Who drinketh up scorning like water? That's matter of admiration; Elihu might have found out many other matters, wherein Job had no fellow, no parallel, scarce any like him in the world; who so afflicted, so humbled, so broken, so deserted by his own relations, so vexed with friends and comforters like Job? But he doth not put the question upon his sufferings, but upon his sin; What man is like Job, who drinketh up scorning, etc. Drinking is here used metaphorically, and so likewise are eating, devouring, and swallowing up often used in Scripture, to denote that which is done to be done with much greediness, and with a kind of delight. And whereas there is a threefold measure or degree of drinking; First, soberly, or for necessity: Secondly, plentifully or for moderate delight; Thirdly, excessively, or for drunkenness, and the satisfying of a lust. This third seemeth to be here intended, even an excessive drinking of scorn, till he was as a drunken or madman with it, or (as we say) mad drunk; For the text saith, What man is like Job, who drinketh up scorning. He doth not only taste it a little, and sip at the scorners cup, but drinks it up to a drop, or to the bottom. He drinketh up scorning. Quis ita ridetur et sannis exxipitur ut Job? bibit subsannationem id est subsannatur. Drus: Significat Jobux ad se ridendum omnes provocare cum talibus sermonibus utitur. Merc: And that's a strange kind of drink, one of the worst if not altogether the worst of Nature's brewing. Scorning may be taken 2 ways, either passively or actively; some take it in a passive signification; What man is like Job, who drinketh up scorning like water? that is, who is so scorned, or who subjecteth himself to the scorn of men as he hath done. What wise or discreet man did ever lay himself so naked, so open to contempt as he? or who like him would render himself so ridiculous, such a laughing stock to all his hearers, who are but rational and understanding men? It cannot be denied (nor doth Elihu in speaking thus coursely of him deny it) but that Job, moved doubtless by the holy Ghost, had spoken many excellent things, full of divine light and learning, yet moved with passion, he spoke sometimes much amiss, and is charged for it, as if like a shameless person, he had proffered himself, by lavish and intemperate language to the lash of every tongue. Secondly, Scorning may be taken actively; What man is like Job, who drinketh scorning like water? That is, where shall we find such a scorner? who hath uttered so many reproachful speeches, as Job? He drinketh scorning, as if he thought he could never fill himself enough with scorning. This interpretation may have a a double reference. First, To his friends, who it seems, were very sensible that he put scorns upon them. Zophar complaineth of it (Chap: 11.3.) When thou mockest shall no man make thee ashamed; As if he had said, when thou hast mocked and derided us, shall we let thee alone, and say nothing? shall we suffer ourselves to be abused and pass it by in silence? aught we not to tell thee of it, and rebuke thee for it openly, and to thy face, that thou mayest see thy error and be ashamed of it? Secondly, (which is yet higher, and I judge too high) his scorning is referred by some to the deal and providences of God, Bibere subsannationem velut aquam est esse plenum sermonibus ridiculis. Vatabl: as if he had spoken of them with a kind of scorn, at least with that irreverence, and slightness of spirit, which Eliphaz did early and earnestly admonish him of (Chap: 5.17.) Despise not thou the chastning of the Lord; and which the Apostle calls The exhortation, which speaketh unto us as unto children (Heb: 12.5.) My son despise not thou the chastening of the Lord. Thus also Elihu may in a qualified sense be understood charging Job with drinking up scorning like water. As if upon the whole matter he had said, Job hath drunk scorn till he is almost drunken with it, at least, he is so full of it, that he pours it out upon every one that comes near him, and which is worst of all, he speaks so unbecomingly, that we shall not much wrong him, if we say he hath spoken or acted despisingly (which is a degree of speaking or acting scornfully) concerning the chastenings of God upon him. Further, When 'tis said, He drinketh scorning like water. It may imply three things; First, the frequency of his scorning, he doth it commonly, he is at scorning as often as at drinking; Secondly, the content which he was supposed to take in scorning, water cooleth and refresheth the heated and wearied body: Thirdly, it may note the easiness or naturallness of it to him. To drink is natural to man, it puts him to no pains nor study. We say proverbially of that which a man doth without trouble; He doth it as easily as he drinks. But of this word drinking and drinking like water, the reader may see more upon those words (Chap: 15.16.) Man drinketh iniquity like water. Once more, whereas Elihu saith of Job, He drinketh scorning like water. Some have made a critical observation or distinction about it; Elihu doth not say, he drinketh scorning like wine, but like water; They who are provoked or led on to sin by the delight and sweetness which they find in sin, are said to drink it like wine (Prov: 4.17.) They drink the wine of violence; or they drink violence like wine. It goeth down sweetly and pleasantly; But (say they) such as sin, not out of pleasure but out of will or out of an affected maliciousness, are said to drink iniquity like water, which hath little pleasure in it, little sweetness or taste in it. There's small savour in water comparatively to wine and other delicate or delicious liquors. So that (according to this notion) they drink iniquity like water, who sin for sins sake. And indeed some are so delighted in sin itself, that they will sin in that which yields them no delight. The very act of doing evil is more contentful to them, than any fruit or consequent of it. But we need not stay in this nicety, the general sense falls hard enough upon Job, to drink scorning like water, is to be much and often in scorning. Water is the cheapest liquor, and of most common use; every man can go to the price of that which costs nothing (in most places) but the labour of taking it up. What man is like Job, that drinketh scorning like water? Taking the words in a passive sense, as Job was a person scorned, and drunk in the scorns of men poured upon him, as the earth drinketh in water. Note. He behaveth himself unlike a man, that layeth himself open to, and readily admits the scorn of men. It is an affliction to be scorned by others; But it is a sin to render ourselves a scorn to others, and not to be sensible of it. Secondly, (which I rather adhere to) taking the active sense, he is charged with speaking scornfully to his friends, or of the deal of God with him; how fare this charge might reach Job, hath been touched a little already; and will be cleared yet further before the close of the whole matter brought against him in this context. But in the mean time, from the general sense of the words (not concluding Job broadly such a one) Observe. Scorners are the vilest sort of men. What man is like Job, who drinketh scorning? Not to do good is sinful, but either to scorn that which is good or those that are good is fare more sinful. That man is gone his furthest length, or ascended to the highest step of sin, who turneth scorner, or gives himself a liberty to scorn others. The first words of David speak this (Psal: 1.1.) Blessed is the man that walketh not in the counsel of the ungodly, nor standeth in the way of sinners, nor sitteth in the seat of the scornful. Here are three degrees of sinning; walking, standing, sitting: He that sitteth in the seat of the scornful, or hath commenced scorner, hath taken the highest degree, and is the chief Graduate in the Schools of sin. And as to sit in the seat of the scornful, is the highest degree of sinning, so they that are got into that seat, care not how long they sit in it, yea, are hardly ever got out of it. So much that chiding question or expostulation of Solomon doth fully import (Prov. 1.22.) Ye scorners, how long will ye delight in scorning? As if he had said, When shall it once be? will ye never have done, nor give over that trade? Scorners are therefore the worst of men, because they deride the best both of things and men (Prov: 21.24.) Proud and haughty scorner is his name, who dealeth in proud wrath. Scorners are the children of pride. A proud spirit vents itself in scorning. Pride doth not appear so much in apparel, in gay clothes and new fangled fashions (all which are often used as flags of pride and vanity) nor doth pride appear so much in praising ourselves (though there it appeareth much) as it doth in scorning others. Proud scorner is his name. And as the scorner is a proud despiser of others, so a quarrelsome contend with others, and till he is separated from men, there is nothing but separation, no peace among men (Prov: 22.10.) Cast out the scorner, and contention shall go out; yea strife and reproach shall cease; which plainly intimateth, that strife cannot go out till the scorner be cast out. And therefore Solomon (Pro: 24.9.) calleth the scorner an abomination to man. Thus the Scripture sets the scorner among sinners of the chiefest rank and first form; I may say, he is of the first three, if not the first of that three. Therefore take heed how ye drink scorning, especially take heed it be not your morning's draught; for as it comes from the heart, so it will fly up into your head, and unfit you for any good work, at least, that day. Again, from the similitude here used, to drink up scorning like water, which (as hath been showed) holds out the readiness and connaturallness of an action unto him that is charged with it. Note. The more easily any one sinneth, the greater is his sin. It is best to come hardly off in sinning, and when it goeth hardly down; Many sin as easily as they eat or drink. They eat up my people as bread, (saith God, Psal: 14.4.) that is (as we say) they make no bones of it; there's nothing sticks in their throats, nor troubles their conscience. Where sin lives altogether unmortified in any man (it doth so in every mere natural or unregenerate man) 'tis no more to him to sin, than it is either to live, or to eat and drink for the maintaining of life. But they shall feel sorest pains for sinning, who have sinned with greatest ease; they shall drink damage by scorning like Gall▪ and Wormwood, who have drunk scorning like water, Elihu having thus taxed Job with scorning at good men, proceeds to tax him with overmuch freedom and familiarity with evil men. Vers. 8. Which goeth in company with the wor●●●s of iniquity, and walketh with wicked men. Noscitur ex comite. etc. As if he had said, you may know what he is, by the company he keeps. He goeth in company with the workers of iniquity, or he associates and puts himself into the society of the workers of iniquity. Elihu doth not say, he dwelleth among the workers of iniquity; The best man in the world may dwell among bad men; Let dwelled in Sodom. We must go out of the world, if we will not be among the wicked; the world is every where full of the workers of iniquity. But (saith he) he goeth in company with them. Which intimates the activeness of his spirit with them; yea the election of his spirit, or that he chose their company. Though a good man may be in the company of the wicked, yet he doth not choose their company; He is not of their body of their society or gang. A wicked man doth not content himself to be among the ordinary sort of sinners, he is for, and best likes the worst of sinners, workers of iniquity. All are sinners naturally, but some are sinners artificially; they study sin, they contrive and plot mischief; They devise iniquity upon their beds, saith one Scripture; They wove the spider's web, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. saith another. Here's artificial sinning. The Greeks' call such, sin-workers, and craftsmen in evil. I have had occasion to speak of these from other passages of this Book. Here Elihu to heighten the charge against Job, saith, He goeth in company with (such or chooseth such kind of company) the workers of iniquity; And walketh with wicked men. As our holiness is expressed by walking with God, so our sinfulness by walking with wicked men. To walk with God is all the commendation of Enoch, who was so holy on earth that God took him up to Heaven, (Gen. 5.22.) He had this testimony (faith the Apostle, Heb. 11.15.) before his translation, that he pleased God. To walk with God, is to please God, or to give up ourselves wholly to God. Can two walk together except they be agreed? is the Prophet's question, (Amos 3.3.) They who walk together are supposed to have one will, as they are seen to have one way. What God willeth they will, and what God willeth not, they will not who walk with him. To walk with wicked men implieth an agreement with them, and a conformity to them, as being of their fraternity, company and livery. They that walk with wicked men, declare their familiarity with them, or that their mind and manners are the same. The Apostle tells the Corinthians (1 Cor. 3.2.) Whereas there is among you envying, strife and divisions, are ye not carnal and walk as men, that is, as men in their natural and sinful condition walk. Though ye are spiritual in your state, yet ye act as carnal men. Now, as it is sinful for a godly man to walk as a man, or according to man, (as our Margin hath it, for he should walk as God) so it is much more sinful to walk with wicked men, or according to the worst of men. Thus the Apostle describes the conversation of the Ephesians before conversion. (Eph. 22.) And you hath he quickened who were dead in sins and trespasses, in which sometime ye walked according to the course of this World. That is, according to the tide, current and stream of the times and places wherein ye lived. Qua itur non qua ●undum. Man naturally doth not walk where he ought to go, but where he seethe the most go. He is led by the worst of examples (such are the examples of the most or of the many) rather then by the best of rules. It is our duty, and it should be our delight to walk with those who delight in the Law and in the way of God. David saith of his deceitful friend, but real enemy. (Psal. 55.14.) We walked unto the house of God in company. As if he had said, time was when he and I were as if he had been I, both of us but one, in that one thing necessary, the worship and service of God. It is a good argument, that man hath an heart for God, who walks with good men in the ways of God. To converse much with or to be much in the company of good men, is a probable sign of goodness; but when we walk with them to the house and worship of God, or converse with them in the duties of holiness, this is a great (though no infallible) argument of goodness. And to be sure to walk with evil men, especially to join with them in doing evil is an argument that the man is evil. Therefore Elihu may seem to bring a demonstration against Jobs godliness (that he intended it not so I shall show afterwards, but, I say, he seems to say so) while he saith, Job walketh with wicked men. The Hebrew Phrase used in the Text is more than (as we express) wicked men, we may render it men of wickedness; the Scripture calleth those men so who are (as it were) transformed into wickedness, or form up of wickedness. As some men are so witty, that we call them men of wit, and others so judicious that we call them men of judgement, as some are so skilful and cunning, that we call them men of skill and cunning; so some are so wicked, that the Scripture calls them men of wickedness; even with these very dregs of mankind, it seems Job consorted. He goeth in company with the workers of iniquity, and walketh with wicked men. But here it may be questioned, was it indeed so with Job, or was Job such a man as he is expressly charged to be both in this and the former verse? Did Elihu judge him a scorner, a companion of the workers of iniquity, and a walker with men of wickedness? Doubtless that's not Elihu's scope or intention; nor could he imagine that Job, in strict sense, was either a scorner of good men, or chose the company of wicked men. And surely all that knew Job could certify (upon their knowledge) that he was a man of a gracious spirit and unblemished life; that he loved good men and sweetly conversed with them, and therefore was fare from closing with deboyst companions, or men of a profligate spirit. Why then doth Elihu speak thus? or spoke he the words of truth and sobriety while he spoke thus? I answer, this form of speaking doth not always import a likeness of conversation and disposition, as sometimes it doth, (Prov. 1.11, 15.) Come with us, and cast in thy lot among us, let us all have one purse. My son, walk not thou in the way with them, refrain thy foot from their path; that is, do not hearken to the call of those workers of iniquity. Here in the Text to go in company with the workers of iniquity, and to walk with wicked men, notes only the doing or speaking that which carrieth some likeness to them, not a being altogether like them. A man is said to go and walk with others, when he speaks or doth that which seems to suit and favour their principles, opinions or practices, though in truth they are the abhorrence of his soul. Elihu durst not, could not assert directly and properly that Job, who was a man famous for piety in the days of his prosperity, and who in his affliction had not the least degree of ability or opportunity for it, walked with wicked men: But because in the anguish of his soul he spoke sometimes intemperately of the deal of God (which is the guise, spiri●, and common language, in such cases, of wicked and ungodly men) therefore he chargeth him as symbolising or complying with men of wickedness. So that when Elihu saith, he goeth with wicked men, he doth not accuse him for keeping bad company in his prosperity; but with speaking hardly of God in his adversity, as ungodly men use to do, when they are under his hand. He doth not say, you upon such and such a day kept evil company and conversed with men of wickedness; but you have spoken much like the wicked in the day of your calamity. That this was his scope appears plainly by the proof of this charge, which is also a new charge (vers. 9) For he hath said, it profiteth a man nothing that he should delight himself with God. Elihu doth not say, Job walketh with wicked men, for we have seen him in their company, and he hath been as vain and wicked as they. But his proof that Job walked with the wicked was from his words; For he hath said it profiteth a man nothing, etc. This is the language of the wicked, thus they use to speak about the ways of God; and Job hath spoken thus; therefore, What man is like Job that drinketh scorning like water, which goeth in company with the workers of iniquity, and walketh with wicked men. I need not stay here to show how great an evil it is to keep evil company, for that was not the sin which Job was accused of. Yet from the letter of the Text, Note first. To associate with wicked men, or to choose wicked men for our company, is the mark of a wicked man. A godly man may be among wicked men, but he doth not choose their company. He while with them is as Lot was in Sodom, his righteous soul is vexed. A godly man is among wicked men, as his graces are among his corruptions; as his humility is with his pride, his faith with his unbelief, these are all in his soul at once, but his faith doth always strive against his unbelief, his humility opposeth his pride, his grace of self-denial, resists his self-seeking, his meekness his passions, and his patience the unquietness of spirit. A godly man is pained in the company of wicked men, as David was (Psal: 120.5.) Woe is me that I sojourn in Mesech, and dwell in the tents of Kedar. David was there but he did not delight to be there. To associate with the wicked is proper to the wicked. The Apostle gives that caution (Eph: 5.11.) Have no fellowship with the unfruitful works of darkness, but rather reprove them. Seeing the works of darkness are unfruitful of any good, it must needs be bad to have followship with them. As we must not at all join with wicked men in spiritual communion or Church-fellowship (2 Cor: 6.14.) Be not unequally yoked with unbelievers; for what communion hath light with darkness, and Christ with Belial, etc. Come out from among them, and touch no unclean thing. So we should have as little civil communion or fellowship with them as we can; and when we are necessitated to have civil communion with them, we must utterly avoid all sinful communion with them, that is, communion with them in their sins. It is both a shame to Gospel profession and a great offence to the sincere professors of the Gospel, when they who profess it are much in the company of the workers of iniquity, and walk with wicked men. Secondly, From the matter of the charge, Observe. While godly men behave themselves like wicked men, they may be said to go in company with them. This heavy charge falls justly upon them whether they demean themselves in their affliction (as Job in some sort did) like the wicked, or in the days of their fullness and prosperity. If we speak or do like wicked men, we have our amends in our hands if we are numbered with them, though we are not really of their number. Some good men when they have got much of the world about them make but an ill use of it. Are wicked rich men proud? so are they in a great measure, you may see vanity in their houses, and superfluity upon their tables, as if they also were making provision for the flesh to fulfil the lusts thereof. Now if a godly man, when he hath the abundance of this world makes himself more unfit for the next world; is he not in this like the wicked? or if when God layeth him low, he be full of complain and have rise of heart against the deal of God; what is this but to do like the wicked, who in their straits quarrel with God, & blaspheme his name? (Isa: 8. ult.) When they are hungry and hard bestead, they curse their God and their King. Thus the wicked do; and it was the Devil's plot to make Job do so too; and because in the extremity of his sufferings he spoke such things as savoured of a murmuring spirit, Elihu taxeth him as walking with wicked men. For as when wicked men act and speak like good men, it may be said they go in the company with the godly, and walk with the workers of righteousness, though they are stark nought all the while, being (as the Apostle gives their character, Tit: 1.16.) Abominable, disobedient, and unto every good work reprobate; So some good men under temptation act and speak like the wicked, yet retain their goodness, and are as to the general state of their persons, and bend of their hearts, acceptable, obedient, and inclined to every good work. It will do the wicked no good at last, that they have thus gone in company with the good; but it is very sinful for and hurtful to good men, to go in company or walk with wicked men, though it be but (as Elihu makes his proof of it against Job) only in using their Sibboleths, or speaking a language like theirs. Vers. 9 For he hath said, it profiteth a man nothing that he should delight himself with God. I shall, First, open the words a little, and then, Secondly, inquire, (as of the former) how Job might fall under this accusation. He hath said, it prositeth a man nothing. That is, a man shall get nothing, or have no advantage by it. As Christ saith (Mark 8.36.) What shall it profit a man to gain the whole world, and lose his own soul? But what was this trade which Elihu accuseth Job to have called unprofitable? Surely that which of all others is most profitable. It profiteth a man nothing that he should delight himself with God. This goes deep; Elihu doth not tax him with saying it profiteth a man nothing to do this or that good, which God commandeth, but (which is more) that he should delight himself with God. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The word rendered to delight, hath a threefold signification, and all very full to this point and text. First, To run, which is the speed of our pace. Thus the Septuagint render it, Although he run with God (Cant: 1.4.) By reason of the savour of thy good ointments, therefore do the virgins love thee, draw us and we will run after thee. To run is more than to walk. To walk with God, notes our observance of all holy duties, but to run the way of God's commandments, notes us zealous in them and for them. To run, requires not only an honest heart, but a large one; and therefore David said (Psal: 119.32.) I will run the way of thy commandments, when thou shalt enlarge my heart. Thou (saith Elihu to Job) hast said, (according to this reading of the word) it shall not profit a man though he run with God, though he make never so much speed in his work and ways; though he be (besides faithful and upright) forward and active for God. Secondly, The word signifieth To have or be of the same will or mind with another. Thus also some render it here; It profiteth not a man, though he willeth with God, or be of the same mind with God. The Apostle exhorts (Phil: 2.5.) Let this mind be in you which was in Christ Jesus. To will is an internal motion, to run an external; How fast soever a man may run with God in outward actings, yet, possibly, he doth not will with God at all, nor hath a mind conformable to the mind of God. The hypocrite is thus set out (Psal: 50.18, 19) When thou sawest a thief, thou consentedst with him, etc. Thou hadst a mind to be a thief as well as he. One wicked man minds and wills the same things with another, and all godly men will the same things with God. Yet (saith Job) it shall not profit a man, though he have the same will with God, or though he willeth the same good things which God himself willeth. Thirdly, The word (according to our translation) signifieth more than barely to will, it takes in the affections and joys of the soul. He that delighteth in God, hath sweet content and complacency in God, he not only approves of all the say and do of God, he not only followeth his counsel, and his conduct, but is highly pleased and fully satisfied in God. Delight is the rest of the soul. When we delight in God, and find every act of obedience our joy and our song, our meat and our drink, than the heart is wound up to the highest pitch of holiness. And therefore as his heart is fallen down to the lowest pitch of unholiness, who saith, it profiteth a man nothing to serve God, so is his much more who saith, What shall it profit a man though he delight in God? But here again it may be queried, Where did Job say, that it should profit a man nothing though he delight himself with God? If you read his discourse all over, he never spoke these words directly or explicitly, they are the language of hell. But Job had spoken words, which (unless taken in a very favourable construction) might bear this censure. He spoke thus, in a manner, while he at once justified himself so much, and cried out as much of the hard deal of God which him. And while in many passages of this Book he denieth that the godly have a present reward in this life, and also affirmeth that many wicked men enjoy outward prosperity, and pass unpunished. These speeches might easily be interpreted (by common and carnal men especially) that, Job thought it an unprofitable thing to delight in God. For if All things in this life come alike to all, to the godly, and to the wicked, what doth it profit a man (as to this life) that he should delight himself in God? who among the sons of men (that knoweth of no profit beyond this life) can delight himself in that, which brings no profit? Job also said (Chap: 9.22.) God destroyeth the wicked and the righteous, that is, he afflicts the good as much as the bad, this was a principle which he held out all along. Now because the Scripture saith, Vtdetur principium undo ad omnia peccata feruntur improbi approbasso, est enim praemij fides non tantum futuri sed et hujus vitae magnum incitamentum ad obsequium. Coc: He that cometh to God, must believe that God is, and that he is a rewarder of those that diligently seek him (Heb: 11.6.) and (1 Tim: 4.8.) Godliness is profitable for all things, having the promise of the life that now is, and of that which is to come; (which Scriptures though not extant when Job lived, yet the truth contained in them was) Elihu might well be led into this apprehension, that Job had brought up an ill report upon the ways of God, as (in this life) unprofitable unto man. But though Job spoke thus, yet he was fare from speaking this to justify such an opinion, that there is no profit for a man to delight himself with God. His meaning was only this, that a man may want temporal present profit, notwithstanding his delighting in God. He was full and positive enough, that they who now delight in God, besides the present inward peace and profit which they find and feel, shall hereafter be crowned with everlasting rewards and delights. Job should indeed have been more in justifying God, more in setting forth the present profitableness of his ways in the practice of an holy life; And because he was so sparing in this point, and insisted so often upon the afflictions of the people of God. Elihu chargeth him with saying, It profiteth a man nothing to delight himself with God. Hence note; First. It is our duty, and the sum of all holy duties to delight ourselves in God. The very spirit of holiness consists in this; There is (as I may call it) a body of holiness, but if you would have the spirit of holiness (as by distillation we take the spirits of any liquor, or of any thing that liquor and moisture hath in it, if, I say, we would have the spirits of holiness) 'tis delighting in God. For as 'tis the spirit of sinfulness to delight in sin; so the spirit of Godliness is to delight in God. Note. Secondly, To account the service of God unprofitable, is wickedness bordering upon blasphemy. Job himself is now charged with that, which he charged upon the wicked (Chap: 21.15.) What is the Almighty that we should serve him? and what profit shall we have that we pray unto him? This grand profaneness the Prophet rebukes (Mal: 3.14.) Ye have said, It is in vain to serve God, and what profit is there that we have kept his ordinances? Thus the carnal heart, which would feign free or keep itself from keeping the ordinances of God, is ready to question, whether there be any profit in keeping them. And while such seem only to put the question, they indeed conclude, that there is no profit in keeping them; yet the truth is, the very keeping the ordinances of God, as it is an act of obedience to him, and of communion with him is very profitable, though we should have no visible nor sensible profit by it. In keeping the commandments of God, there is great reward (Psal: 19.11.) that is, the keeping of them is a reward, as well as a reward is promised to those that keep them. The Reader may consult this point further, at the 15th verse of the 21th Chapter. Note, Thirdly. Good men sometimes speak worse than they mean. Job never thought it was no profit to serve God, yet he had let fall words which might bear that gloss. As wicked men often speak better than they mean; They have golden words in their mouths, when there is nothing but dross in their hearts; their words are smother than oil, yet they are drawn swords; their words sound well, while they wound deep, (now as a carnal man speaks often better than he means, and sometimes speaks purposely the best when he means worst) so a godly man speaks sometimes worse than he means, or he may speak ill when he intends nothing but good. Holy David (which comes up fully to the sense of what Job is taxed for saying here) said (and what could he speak more unholyly) (Psal: 73.15.) Verily I have cleansed my heart in vain, etc. What language was here? would one think to hear David foul his mouth with such words as these? would one think, that such a word could have dropped from the mouth of David, whose mouth used to drop like an honeycomb, & whose lips were wont to be like a tree of life feeding many? yet David in temptation, that is, in great affliction (for he there complains that he was chastened every morning) spoke thus with his tongue to the grief of his heart a little after. The tongue is an unruly member, (as the Apostle James saith, Chap: 3.8.) The tongue can no man tame; we need a great command upon the heart to bridle the tongue, and tame that unruly beast. Many a good man hath been over-borne with his tongue. That little member hath sometimes crushed both soul and body very sorely. Jobs tongue fell heavily upon him. Observe. Fourthly, Inconsiderate words render us obnoxious to severest censures. Thou hast said, It profiteth a man nothing to delight himself in God, is a very severe censure; And though Joh did not deserve it fully, yet he might have expressed himself more commodiously and profitably. Just consequences from what we say, may be charged upon us as our say. Indeed to wire-draw words or strain consequences from them, is very unchristian. Some deal so with the holy Scriptures (2 Pet: 3.16.) Wresting them to their own destruction; They torture and stretch them upon the tenters to their own hurt. And to wrest a man's words, or as the Prophet speaks (Isa: 29.21.) To make a man an offender for a word, is an act of great uncharitableness towards man, and to God an high offence (Not but that a man may be an offender for his words; nor can a man be more truly an offender for any words, than when he speaks reproachfully or slightly of the works of God) But when men speak such words as are real offences, and yield foul consequences, fairly, they must bear the burden. And that was Jobs case here. But some may say, If Job never spoke these words in terms, nor any words like them, with such an intent, why doth he suffer Elihu to to accuse him, and not take off his accusation, nor give a word of answer for himself? Why did he not vindicate himself, or make his Apology? I answer, and my answer shall be the last note from this context. A godly man will rather bear more blame than he deserveth, then stand to excuse himself when he hath deserved any blame. Job replied no more, spoke no more, but to show that he yielded to what was said, and submitted to this dispensation of God in sending Elihu to charge him thus. He took more upon him than he had said, lest he should seem to justify any thing that he had said amiss. (Chap: 40.5.) Once have I spoken, but I will not answer: yea twice, but I will proceed no further. As if he had said, I will make no more pleas for myself, nor excuses, I will cry guilty to the whole matter of my charge, though I might clear and discharge myself of much of it. How far was the spirit of Job from theirs, who though charged with that only which they have directly done, or spoken, yet stand it out in pleading their excuse, and will never fall down before reproofs, though what they have done or spoken amiss, be so plain, that it needs no proof. We should be careful to speak and do such things as are not subject to reproof, but when through ignorance or rashness we have run into an error, either of speech or practice, we should be so humble as to subject ourselves to reproof, and take it well that we are rebuked for any evil. As it doubles an offence to undertake the defence of it, so not to defend an offence abateth and lesseneth it. And as he who goeth about to cover his fault by finding out arguments and pleas for it, sheweth that he hath a will or purpose to continue in it; so he that is silent, and hath not a word to say for it, gives a good testimony both of his sorrow that he ever committed it, and of his resolution never to commit it any more. They are highly to be commended who live unblamably, and they deserve no small commendation, who being sensible of their own failing, can patiently bear the blame of it, without replying upon their reprovers. JOB. Chap. 34. Vers. 10, 11. Therefore harken unto me, ye men of understanding: far be it from God, that he should do wickedness, and from the Almighty, that he should commit iniquity. For the work of a man shall he render unto him, and cause every man to find according to his ways. ELihu having done with Jobs charge for several unwarrantable say in the former context, gins his refutation here, and directs his speech. First, To Jobs friends, speaking to them from the 10th to the 16th verse. Secondly, To Job himself, from the 16th verse of this Chapter to the 34th. In the two verses now read, we have two general points. First, A vehement denial of any unrighteousness in God, (v. 10.) Secondly, A strong proof or demonstration, that there is no unrighteousness in God, at the 11th verse. He enters this confutation of Job, or the vindication of the honour of God from what Job had said, with an inviting Preface. Vers. 10. Therefore harken unto me, ye men of understanding. Elihu like a cunning Orator often stirred up his auditors to attention, and made frequent insinuations to wind himself and what he had to say into their good opinion. Here he bespoke not the promiscuous multitude or common sort of hearers, but wise men, or men of understanding, such as are most fit to judge the weight and strength of those arguments and reasons, by which any point is proved and confirmed. Harken unto me, ye men of understanding. The Hebrew is, ye men of heart, so the Margin hath it; As the heart is the principle of natural life▪ so the principles & powers of the rational life are often ascribed to the heart. Job told his friends (Chap. 12.3.) I have a heart (we render, I have an understanding) as well as you; Egregiè cordatus homo. i e. valde sapiens. Cic: 1. Tuscul: and in good Authors a hearty man signifies not only a man of courage, or a man of spirit, but a man of knowledge and understanding, a man more then ordinarily wise, a man of the highest Elevation for wisdom, is called a hearty man. Naturalists have ascribed the moving of several passions, to several internal parts of the body; laughter (say they) riseth from the spleen, anger from the Gall, love from the liver, but to the heart they give more than a passion, understanding, which is the noblest faculty of reason. Here Elihu calls upon men of heart, or of understanding to hearken to him. Hence note. First, The best may need to have their attentions quickened. Some will not hear at all, they are like the deaf adder (Psal. 48.4, 5.) that stoppeth her ear, which will not hearken to the voice of the charmtr, charming never so wisely; The Prophet reproves such (Jer. 6.10.) To whom shall I speak and give warning, that they may hear; behold their ear is uncircumcised and they cannot hearken; behold, the Word of the Lord is to them a reproach, they have no delight in it; they cannot hearken, that is, they will not; or they cannot hearken, that is spiritually and obedientially, though they have a natural, yet they have not a gracious ear, as the same Prophet (chap. 11.6, 7, 8.) upbraided them; yet they obeyed not, nor inclined their ear. This sinful deafness the Lord complained of also, (Psal. 81.8.) Hear O my people, (saith God) and at the 11 verse, My people would not hearken to my voice; Now as bad men will not hear at all to purpose; so the best seldom hear so well or to so good purpose as they ought and might. Men of heart or of understanding are sometimes slow of hearing, and may need to have their ear awakened. Secondly, note. It is an encouragement in speaking to have understanding hearers. When a people have not only ears, but hearts to hear, than the word is heard indeed. We may suppose understanding men will probably prove the best hearers; the Prophet was in hope to find it so, though he failed of his hopes. (Jer. 5.4.) Surely these are poor, they are foolish (men of low parts, and thin intellectuals) for they know not the way of the Lord, nor the judgement of their God. I will get me to the great men and will speak unto them, for they have known the way of the Lord, (they are wise surely and understanding) yet he was disappointed in his recourse to them, as it followeth in the same verse, but these have altogether broken the yoke, and burst the bonds. There is a natural wisdom which hindereth the hearing of the word, therefore the Apostle saith; Not many wise men after the flesh are called, that is, savingly called; the word hath its full effect upon few of them, they are not prevailed with to believe and obey; they are called, but they come not. Though wisdom be an advantage to profitable hearing, yet all natural wise men do not hear profitably, nor indeed can any, by all the wisdom of nature. Thirdly, note. A man without understanding is a heartless man. Headless men are heartless men. It is said (Hos. 7.11.) Ephraim is like a silly dove without a heart. All the people of God are or should be innocent doves, like doves for innocency and gracious simplicity; but how unbecoming is it that any of them should be doves for silliness or silly doves without a heart; that is without any spirit or courage for God, and the things or ways of God. To be without a heart is to be without a due apprehension of the mind of God, or any true conformity thereunto; 'tis to have no knowledge either to do good, or to be good; all such are silly doves without a heart, without understanding, and all such are yet unfit and unprepared hearers. Harken to me ye men of understanding, Fare be it from God that he should do wickedly. The Septuagint turn the sense of the words into another channel; Absit a me coram domino impie agers etc. Sept: as if Elihu spoke here in his own vindication, and not in Gods; and so they render the Text personally of Elihu; Fare be it from me that I should do wickedly before God; or, that I should pervert Justice before the Almighty; as if Elihu had said; I am now to speak before God, or in God's presence; God being my witness, therefore I had need look to it while I am speaking before the righteous God, that I speak righteously, and while I speak before the God of truth, that I speak according unto truth; fare be it from me that I should do wickedly before God; there is a truth in this translation. But this is not a true translation according to the Hebrew; nor is it the truth of this place. Elihu speaking in so weighty a matter might well say fare be it from me to pervert justice so much as in a word, because I speak before God, and am in the presence of the Almighty. We should not speak a word amiss in his sight or hearing, who seethe and heareth what all men do and say, whatsoever they are doing or saying, especially, when they are doing or saying that which is of near concernment to himself. This rendering gives us a useful caution. But doubtless Elihu's purpose here was not to show with what reverence of God, himself was about to speak, but that he was about to speak for the vindication of the righteousness of God, which he thought Job had wronged by that assertion when he said, (vers. 9) It profiteth a man nothing that he should delight himself with God. Hereupon Elihu with some heat of spirit turns upon him in these words, Fare be it from God that he should do wickedly. The word rendered God forbid is often used in Scripture, implying the greatest detestation and utter abhorrence of that which is extremely offensive to us; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 profanum aut pollutum esse. A deo procul est omne profanum. Affectionem indicat animi, qui scelus aliquid a se, vel ab alio deprecatur et horret. Sanct: the root of it signifieth any thing that is profane, filthy, or polluted; because all profane things and persons are fare from God, that is, such as he utterly abhorreth. Further, the verb signifieth as to pollute, or to profane, so to offer violence, to wound and kill unjustly or murtherously; which sense complyeth fully with the business in hand. Job had complained that his innocency, at least that he being innocent, was sorely afflicted and wounded, and lay as it were weltering in in his gore and blood. Hereupon Eiihu stands up to vindicate the righteousness and justice of God, Fare be it from God, etc. When a Judge doth unrighteously he offereth violence to the Law, and viciates that chaste Virgin Justice, committed to his care and keeping. All acts of injustice are therefore fare from God, even the abomination of his soul, because polluted and filthy in themselves, as also such as pollute and defile all those that use them. Thus Abraham spoke to God (Gen. 18.23, 25.) Wilt thou also destroy the righteous with the wicked, that be fare from thee, etc. He spoke of it with indignation as a thing most unworthy of God, to wrap up good and bad in the same common calamity. When all joseph's brethren as one man (Gen. 44.17.) offered to become his prisoners, God forbidden (said he) that I should do so, ye shall not all suffer for one man's salt; let that be fare from me, he that is found in fault only shall be my prisoner. Thus Elihu would remove the remotest suspicion of unrighteousness from God when he saith, fare be it from God that he should do wickedness. Hence note. We should reject all unworthy thoughts of God with indignation and detestation. The Apostle shown a spirit full of this fire (Rom. 3.5, 6.) Is God unrighteous who taketh vengeance? (I speak as a man) that is, natural or carnal men are apt to think so, but God forbidden, or, let it not be once named by those who name (that is, profess) the name of God. If every one who nameth the name of Christ must departed from iniquity (2 Tim. 2.19.) woe to those who say that Christ himself closeth with any iniquity. As God himself puts all evil fare from him, so should we put the least thought of it fare from God. What can be more unjust then to have so much as the shadow of a thought that God doth any injustice! away with such blasphemous suggestions, can he who is the very rule of righteousness do unrighteously? To throw this dirt into the face of God hath as much absurdity and irrationality as blasphemy in it. None but they who know not God, can have such apprehensions of him. To do wickedness is fare from God, and therefore let man be fare, even as fare as the east is from the west, from saying or thinking that he doth any. Fare be it from God That he should do wickedness. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 significat quodvis peccati genus, quod contra aequitatis sit normam, omnique careat legis ratione. Bold: The Text is, fare be it from God from wickedness, we render that he should do wickedness. The word signifieth wickedness of the worst sort; that wickedness which does not only break the Law (so every the least sin doth) but slights it, and denyeth it any reverence or regard. It is fare from a godly man to sin at this rate, to do wickedness. Then, O how fare is it from God that he should do wickedness, And from the Almighty, that he should commit iniquity. Elihu useth two Titles or Names of God, First, the strong God, the mighty God. Secondly, Almighty, the All-sufficient God; fare be it from the All-sufficient that he should do any iniquity. He that hath all things in his power, and can command Heaven and Earth, heart and hand, he that is able to supply all deficiencies in the creature by his all-sufficiency, fare be it from this Almighty God that he should commit iniquity towards man. Strength without goodness is always unprofitable, and often hurtful. Goodness without strength is very unuseful because so weak. But where both strength and goodness mere and centre in the same person, as he is able to do much good, so he hath no will to do evil or offer injury to others. How then should the All-sufficient commit iniquity? The word rendered iniquity signifies any crookedness or perverseness, any distortion of right and justice. Now right or justice is distorted many ways, chief these five. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fraudem aliquando innuit. Et generaliter diutur de omni injuria omnique malo contra leges. First, by a flat denial of it. Secondly, by a tedious delaying of it. Thirdly, by punishing where there is no fault. Fourthly, by not rewarding where there is desert. Fifthly, Justice or right is distorted, by giving the same or alike award to those who are unlike, or (in their acts or deserts, whether good or bad) not the same. To do any of these perverse or crooked things is the doing of iniquity, or the perverting of Justice. All these Elihu removeth fare from God, while he saith, Fare be it from the Almighty that he should commit iniquity. God will not, cannot commit iniquity, either by denying or delaying justice, either by not punishing or rewarding where there is cause, or by dealing out alike to those in whose doing and dispositions there is an utter unlikeness. Fare be it from the Almighty, that he should commit any of these iniquities. Hence note. First, To do any act of injustice is wickedness. Elihu taxed Job, for complaining of God's Justice (v. 9) And here he saith, Far be it from God, that he should do wickedness. Injustice is wickedness against God, who commandeth us to be just, and it is wickedness against man, who is always wronged by injustice. Secondly, As to that particular which Elihu chargeth Job with. Note. If the Lord should not reward those that serve him, and delight in him, he were uxrighteous. (Heb: 6.10.) God is not unrighteous to forget your labour of love; He is not unrighteous to forget it, that is, not to recompense it; by forgetting it, he doth not mean the letting of it slip out of his mind, but the not making a due return to it, or the not giving it a just reward. It is unrighteousness in God not to reward those who serve him, because he hath promised to reward them. Say to the righteous, it shall be well with him (Isa: 3.10.) The promises run to it, all the Scripture over; and as it would be unrighteousness in God not to reward those that do well; so not to pardon them that have done ill when they confess their evil deeds, because he hath promised to pardon them; and therefore the Scripture saith (1 John 1.9.) If we confess our sins, he is faithful and just to forgive us our sins. The Scripture doth not say, he is merciful to forgive us our sins, (though mercy act to the highest in the forgiveness of sin) but he is faithful and just to forgive us our sins; and the reason why the Scripture saith so, is because forgiveness of sin (in case of confession) is under a promise. To come short of our promises, is to be unrighteous; promises are bonds upon the promiser, and oblige to performance. Thirdly, Note. The strong God, the mighty God, neither doth nor can do any unrighteousness or iniquity. I say, he neither doth nor can do iniquity. God can do no iniquity, because in him there is none. He is my rock (saith David, Psal: 92.15.) and there is no unrighteousness in him. As none can do righteousness, but they that are righteous, so he that neither is nor can be unrighteous, cannot do any unrighteousness. That in the Psalm is very considerable, that while he saith, There is no unrighteousness in God, he immediately before said, He is my rock; implying that God can no more be moved or removed from doing righteously, than a rock can be removed out of its place. We find Moses also giving God the same attribute, when he spoke of his indeclinableness in justice (Deut: 32.4.) He is a rock, his work is perfect, all his ways are Judgement. The ways of God are not all judgement, as Judgement is opposed to mercy; some of his ways are mercy, and others of them are Judgement; but all his ways are judgement, as Judgement is opposed to injustice or unrighteousness, that's the signification of Judgement, when Moses saith, All his ways are Judgement, he is a God of truth, and without iniquity, just and right is he. The Apostle puts this denying question with much vehemency (Rom: 9.14.) What shall we say then, is there unrighteousness with God? God forbidden. And 'tis very considerable that the Apostle put this question with so much abhorrence, presently after he had spoken of that Act of God which is so much quarrelled at by the sons of men, as unrighteous and unjust; Esau have I hated, and Jacob have I loved, and that, when they had done neither good nor evil (v. 11.) What (say some) will God do thus? will he hate or love, before ever men do good or evil? yeas, such acts of love and hatred, of election and rejection are gone out from God. And because Paul foresaw, that men (according to their narrow apprehension) would be ready to say, surely God is not right in this; therefore he subjoins, What shall we say then? is there unrighteousness in God? As if he had said, I know some men will be ready enough to say so, and think they have reason enough to say so; They all must needs say so, who measure God by their shallow brains, (such are the deepest brains compared with God) and therefore Arminius, with his followers, (that they may avoid this difficulty) carry the interpretation of this Scripture to another point, as if it had nothing to do with the eternal purpose of God concerning man, but only respected his deal with them about temporals, or his dealing out temporals to them. I urge that text because it hath occasioned (through man's corruption) great contending and quarrelling about the righteousness of God; yea some have presumed, there can be no maintaining that opinion of the absolute decree, without fastening unrighteousness upon God. But the Apostle by the Spirit foreseeing this fleshly objection, hath forelayed and prevented it, concluding, O man, who art thou that repliest against God, shall the clay contend with the potter, etc. Now, as in this act of eternal Election, so in all providential acts, the Lord is infinitely unmovably and unspottedly just and righteous; he not only doth righteous things, but he cannot do any thing that is unrighteous. And this seeming impotency is the real power of God; and his most glorious perfection. For, as 'tis from the weakness of man that he can do iniquity, so 'tis from the power of God that he cannot. That God cannot lie, that he cannot do any unworthy thing, is an argument of his omnipotence. God can no more do iniquity, than he can cease to be God; his righteousness, his justice is himself; the Justice of God is the just God, the righteousness of God, is the righteous God; he hath not only a principle of righteousness in him, as man may have, and every Godly man truly hath, but he is righteousness. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Homer: A Heathen Poet had this apprehension of his Idol Gods; They love not unrighteousness, but honour Justice. But Jehovah the true, the living God, doth more than affectionately love and honour Justice, He is is essentially Just. That man who is in a state of righteousness, loves to be doing and will do righteous acts; things and persons are in their working as they are in their being; He that doth righteousness is righteous, (1 John 3.7.) God is righteous, infinitely righteous, in his being, or nature, therefore he cannot but do that which is righteous; to do an unrighteous act were to offer violence to himself, to destroy himself. Again, God doth not work by a rule without him, as men do (and therefore men often go beside the rule, and do amiss, or act unrighteously, because the rule is one thing, and they are another, the rule is without them) but God himself is the very rule of all things, and hence it followeth undeniably, that every thing is righteous and just which he doth, even because he doth it; 'tis enough to prove that right which is done, if we can prove God hath done it. The proud Monarch Nabuchadnezzar, was at last brought to this confession (Dan: 4.34, 35.) At the end of the days (namely, of his seven year's banishment to the beasts) I Nabuchadnezzar lift up mine eyes unto heaven, and mine understanding returned unto me, and I blessed the most high, etc. Who doth according to his will (there is the rule with him) in the Army of heaven, and among the inhabitants of the earth: and none can stay his hand, nor say unto him, what dost thou? Which is true upon a double account, First, as to his sovereignty and dominion, he is supreme Lord, and none can give him a check or countermand; Who may say unto him, what dost thou? Secondly, with respect to his righteousness. As he can do what he will; so he will do nothing, yea he can do nothing but what is right, or what he may; Who can say unto him, thou hast done amiss? Who can see a fault, in any of his works? If God hath done a thing, there is no query to be put about it whether it be right or no? for he is righteousness itself. Abraham useth another argument to show that God can do no unrighteousness (Gen: 18.25.) Shall not the Judge of all the earth do right? God (saith he) is the Judge of all men, therefore he neither will nor can do wrong to any man. Abraham did not plead there, as if he doubted that God might go wrong, unless he by his intercession did take him off; but he brings an argument whereby he was assured that God would do right, yea could not but do right. He is the Judge of all the earth. So (Rom: 3.6.) assoon as the Apostle had said, Is God unrighteous that takes vengeance? I speak as a man; he subjoins, God forbidden, how then shall God judge the world? God is Judge of all the world, and the universality of his power puts him above all possibility of error in the exercise of his power. The very reason why God doth not, cannot exercise his power beyond or besides the limits of justice, is because his power is altogether unlimited. Fourthly, Elihu here speaks of God under the notion of a Judge; Shall he do wickedly? shall he commit iniquity? Hence note. It is an abomination for Judges to do unjustly. Judges have justice, as it were, in their keeping, they have the charge of justice; is it not an abomination for the keepers or protectors of Justice to violate it! Elihu having thus denied unrighteousness or any iniquity in God, proceeds to the proof of it. To deny had been enough in this matter, but he gives a demonstration; as several have been held out already in prosecuting the former observation, so the following text holds out another. Vers. 11. For the work of a man shall he render unto him, and cause every man to find according to his way. As if he had said, God doth every man right, therefore he is righteous, and there is no iniquity in him. Elihu having denied any unrighteousness to be in God, here showeth how he exerciseth righteousness. The work of a man shall he render to him. The work of a man is here put for the reward, issue, or fruit of his work; God doth not render every man's work to him in kind, that is, the thing itself which he hath done, but the work in its result and reward. That which God returneth to a man according to his work, may be called a reward in a fourfold respect. First, because it hath in it the benefit of a reward to the worker. Secondly, because it is given in answer to the work done. Thirdly, because God hath given his people leave, yea a command to believe and wait for good fruit to themselves, when they do good works. Fourthly, because it is proportioned to the work or duty performed. For as good is returned for good, so great good is returned for great good done. Though the greatest good that ever was or can be done by a mere creature doth not deserve (by any intrinsic worth) the least good at the hand of God. Thus saith the Spirit (Rev. 14.13.) Blessed are the dead that dye in the Lord, from hence forth they rest from their labours, and their works follow them; not the works which they did, but that which is by promise due to them for those works. The Prophet assureth us (Isa. 32.17.) The work of righteousness is peace; we cannot understand it as a direct predication, but peace is the fruit or issue of the work of righteousness, or as the latter part of the verse clearly expounds it, The effect of righteousness shall be quietness and assurance for ever. Which as it is most true of the righteousness of Christ, who is our peace (Ephes. 2.14.) and our Peacemaker through the blood of his cross (Col. 1.20.) So it is true of man's righteousness, the work whereof is (by promise) crowned with the blessings of peace, both spiritual and corporal, temporal and eternal. The work of a man Shall he render unto him. The word signisies a full retribution, it signifies also, in the Noun, peace; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 reddero ad pacem pertinet; quae locutio significat perfectam debiti alicujus perso lutionem. Bold: because when accounts are fully returned or rendered all is settled and quiet; when a man upon account is discharged, he hath a quietus est, that is an acquittance wherein he may be quiet; none can legally molest or trouble him. That which God will return to all men, they must and shall rest in, though that which he will render to man for his evil works unrepented of, will give him no rest. The work of a man shall he render unto him. The word is very general; he doth not say this, that, or ' t'other work, but the work, which is as much as an universal, every work of a man, his good works, and his bad works, his open works, and his secret works, his great and lesser works, there is not the least grain of a man's works, that shall be unanswered or un-returned to him; and, when the Text saith the work of a man etc. we are not to take works in an exclusive sense, either first, as to words, as if God would render to man his works, but not his words; man's words will come to an account as well as his works; they must be answered for whether good or bad. (Math. 12.36, 37.) For every idle word, that men shall speak, they shall give account thereof in the day of judgement; for by thy words thou shalt be justified, and by thy words thou shalt be condemned; that is, it shall be rendered to thee according to thy words, or as thy words have been, so it shall be with thee. Nor secondly, are we to take the works of a man, exclusively, or in opposition to his thoughts; as if God would render to man what he hath acted outwardly, but not what he hath acted inwardly, or would pass by his thoughts. We must give an account of our thoughts, which are the spring of our works as well as of our words, which are the publishers and proclaimers of them. God shall bring every work (saith Solomon, Eccl. 12.14.) to judgement, and every secret thing, the most secret whispers of the tongue, and the most secret plottings, contrivings, devisings, designings, yea the simple and single think of the heart. These are not only the moulds and principles of every work, but every one of these is a work, and all of them the whole work of the inner man; whose work, or what is wrought there, is chief, as well as only, under the inspection and eye of God. Again, The work of a man shall he render unto him, etc. He doth not say the works of another man shall he render to any man, but the work of a man shall he render to him; he that doth the work shall have the reward; the works of one man shall not be rendered to another, but every man's own works shall. As the faith of another man shall not help us, if we have no faith; Abraham's faith (who had a mighty faith) will do us no good, if we have no faith of our own, so the good works of another man shall do us no good if we have none of our own. And as not the good works, so the evil works of others, shall not be rendered to us. The hurtful works of others shall not hurt us, if we do no hurt. I grant we may partake of the evil works of others, yea, we may make other men's works our own, either by consenting to them before they are done, or by approving them after they are done, or by not reproving them, when we have opportunity. In these and many other cases, we may make other men's evil works our own; and so fare as other men's works are our own, God shall render them also unto us: Hence that caution given by the Apostle to Timothy (1 Tim. 5.22.) Lay hands suddenly on no man, neither be partaker of other men's sins, keep thyself pure. They that partake (in any of those ways mentioned before, or in any other way) of any man's sins may also quickly partake of his punishment. Thus John heard a voice from Heaven (Rev. 18.4.) saying come out of her (that is, out of Babylon) my people, that ye be not partakers of her sins, and that ye receive not of her plagues. Not only is that work ours which we do, but that also may be ours, by participation, which others do. And by what title soever a work becomes any man's, the work of the man shall God render unto him. And he will cause every man to find according to his ways. This latter part of the verse contains the same thing with the former in another clothing of words. In semita virt inveniet eum. Some read the Text thus, and he will find every man in his way; let man go in what way he will, God will meet with him. That's a truth, God will meet or find a man in a good way to encourage guide, assist and reward him. And God will meet or find a man in an evil way, to stop, oppose and punish him. God will find every man in his way, and man shall find God to him according as the way is wherein he findeth him. We render very well, and fully to the sense, he will cause every man to find according to his way. I find an Interpreter over-curiously distinguishing between a man's work and his way, which doubtless here, in effect, Cajetanus. are the same, yet there may be a gradual difference; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 via, actiones significat quatenus ad finem diriguntur: Quemadmodum via initur metae et termini causa. Emphaticè via dicuntur actiones ad certum finem directa. Coc: work being taken for this or that particular act, and way, for a continued course either good or evil. Again, The way of a man may be considered in association with his ends. Every man goeth such or such a way for some special end; no man takes a step in any way without a purpose, nor doth any wise or good man take a step in any way without a good purpose. Yet there is (finis operis) an end or issue of the work, as also (finis operantis) an end proposed by the worker. And oftentimes that proves to be the end of a work which was not the end purposed by the worker. The end of a man's work or way, proves sometimes better and sometimes worse than he proposed. Possibly a man may not find according to that end of his way and work which he intended not, whether good or evil. But assuredly whatsoever good or evil end a man proposeth to himself, when he enters upon his work or way, God will cause him to find accordingly. So that when Elihu saith, God will cause every man to find according to his way, he intimates, that God will not only render to man according to the matter of his work, or outward path of his way, but well considereth every man's scope and intendment, or what he would have his work issue in, and causeth him to find as he findeth that to be. As the end which man proposeth to himself, hath a great influence upon his way, so upon his account with God about it. This is a good sense. God will cause every man to find according to his way, both as his way is taken for the matter or course of his actions, as also the scope and design of them. Hence Observe, First. Every man shall have according to what he hath done. Our receivings will be according to our layings out, whether good or evil. God is so fare from doing any man wrong, that every man shall have his due reward. (Psal. 62.12.) Also to thee O Lord belongeth mercy, for thou renderest to every man according to his work. And lest any should hope to escape the evil which at lest some of their evil works deserve by the secrecy of them, that hope is quite dashed because God is the searcher and seer not only of our works but of our hearts (Prov. 24.12.) Doth not he that pondereth the heart consider it, and he that keepeth the soul, doth not he know it? (what follows?) and shall not he render to every man according to his works? Solomon speaks in that place of such as make excuses to shift themselves off from acts of charity; they will say, we know not whether it be so with him or no; possibly he may not be in such want as he pretendeth. Take heed of these cloaks of covetousness, and pitiful pleas to save your purses from showing pity to the poor, for (saith Solomon) Will not God search it out, and render to every man according to his work? The holy Scripture abounds in this point. Read Jer. 32.19. Ezek. 33.10. Rom. 2.6. 2 Cor. 5.10. 1 Pet. 1.17. Rev. 22.12. But some may say, how doth God render to every man his work? Is it not said He justifieth the ungodly (Rom. 4.5.) Are the works of an ungodly man rendered to him, when he is justified? I answer, it is one thing what God will do through free grace, and another what he will deal out in strictness of Justice. The Apostle speaks in that place of the free grace of God to sinners, not of his Justice against sinners. Secondly, though God justifieth the ungodly, yet he never justifieth ungodliness; or, though he justifieth a man who hath done many evil works, yea all whose works are evil, yet he never justifieth nor rewardeth the work of an evil man. Thirdly, God acts according to justice and righteousness where he justifieth the ungodly; he doth not show favour to the ungodly in his own wrong. Acts of grace from God are not opposite to his Justice, much less do they contradict or overthrow it. He doth not justify an ungodly man in himself, or merely considered in his ungodliness, but he justifieth him in the righteousness of another, even of Jesus Christ, who hath given full satisfaction to the Justice of God with respect to the ungodly whom he justifieth. Lastly, we may say, that God renders the work of an ungodly man to him when he justifieth him; for though then he hath not done, nor ever can do any works which deserve the justification of his person; yet God doth render to him, according to that present work of faith in closing with the promise and the work of Christ's righteousness therein tendered to him, and applied by him for his justification. Further, that other Scripture seems to lie in the way of this observation (Psal. 103.10.) He hath not dealt with us after our sins, or rewarded us according to our iniquities. How then doth God render every man his work? I answer as before; Acts of mercy do not cross acts of justice. When the Lord doth not deal with any man according to his sins, it is because he hath freely pardoned his sins; and he doth not reward a man according to his iniquity, because his iniquities are done away; thus he deals with all his own people, who are received to favour through Jesus Christ; but no wicked man, no impenitent person in the world, shall have cause to say, that God hath not dealt with him according to his sin, or hath not rewarded him according to his iniquity. There may be some present stops of Justice, through the patience of God to wicked men; their works are not always presently rendered into their bosoms, but they shall. God will render to every man according to his work, one way or other, one time or other; The full rendering to all men according to their works will be at the great day; in this world the godly do not sometimes receive according to their good works, nor do the wicked according to their evil works; Good men are often rewarded with shame and reproach, with want and poverty, with banishment and imprisonment, with tortures and with death in this present world; but the Lord will have a time to render to them according to their works, though at no time for their works; so look upon wicked men, and their works, they go often unpunished at the present, yea many of them prosper greatly (as I have had occasion to show more than once in opening this Book) they have their good things, many good things in this life, but the time will come when God will render to the wicked their work, and they shall be forced to say, that he hath caused them to find according to their ways. Take two or three inferences from this general truth. If God will render the work of a man to him; Then First, Godly men have great encouragement to do good, yea to abound in doing good works. That's the Apostles argument (1 Cor: 15.58.) Be ye steadfast and unmoveable in the work of the Lord, forasmuch as ye know that your labour is not in vain in the Lord; that is, the Lord will render to every man his labour. Hence also that of Solomon (Eccl: 11.1.) Cast thy bread upon the waters, for thou shalt find it after many days. Charities done in faith as an holy offering to God, produce a sure increase. To give with a right heart to the poor, is the best way of growing rich. For God will render to man according to that work. And as it may encourage to do good, so to do it against all discouragements. We must not only do good when the Sun shines, when it is fair weather with us, and all men applaud us; but though men frown and scorn, though (which Solomon reports as one of the great vanities of this world, Eccl: 4.4.) For a right work, a man be envied of his neighbour; let us not hold our hand from doing good, though we are opposed and checked, though we are traduced and slandered, though we are misinterpreted and have the foulest glosses put upon our fairest works, though men call our zeal madness and our circumspect walking hypocrisy, yea though we are persecuted and suffer the worst of evils, though men cast stones at us (as they did at Christ for his good works) yet let us not be deterred from doing good. For howsoever men deal with us, or what renderings soever we find from the world, yet God will render to us both according to the rightness of our work done, and according to the uprightness of our hearts in doing it. Let this provoke us not only to do the Lords work, but to do it with much patience, and perseverance, for in due time we shall reap if we faint not; where there hath been sowing, there will be reaping; and where the seed time hath been with tears, the harvest or reaping time shall be with joy. Secondly, This is a dreadful doctrine to evil workers; Some (as the Apostle calls the Cretians, out of their own Prophet) are evil beasts, slow bellies; and as they are slothful, or slow bellies at doing good: so they are very free and forward, very quick, lively, and nimble beasts in doing evil. O how should evil workers tremble at this Scripture, To every man will God render according to his work; as a cup of cold water given to a disciple, in the name of a disciple, shall not be lost, but have a reward, and the giver fully paid for it; (Math: 10.42.) so not any the least evil work, impenitently continued in, shall be unpunished. Further, God will not render to man according to the opinion he hath of himself. (A bad man and the worst of his works may be good in his own conceit; He may flatter himself in his own eyes, until his iniquity be found to be hateful, Psal: 36.2.) But God will render unto man according to what his works are in truth. Secondly, God will not render to man according to the thoughts which others have of him and of his work (some are high in the opinion not only of the world, but of some Good men, they have a name to be alive while they are dead, and their works dead works) but God will render to man according to that clear, certain, and infallible knowledge, which himself (by whom actions are weighed, 1 Sam: 2.3.) hath of them. Thirdly, God will not render to man according to his good meanings, when his works are evil; many will confess they have done amiss, but they had good intendments in it. A right end will not excuse us, if our way be wrong; There is no pleading of meanings against commandments; nor will sincerity of intentions, cover the deformity and irregularity of actions. The Apostle pronounceth a fearful doom against those who said (Rom: 3.8.) Let us do evil that good may come, whose damnation is just. Fourthly, As God will not render according to a man's good ends, if his work be evil; so remember, God will not render to man according to, his good works, if his ends are bad. Therefore, consider your end when you enter your way, and begin your work. (Pro: 21.27.) The sacrifice of the wicked is an abomination to the Lord; how much more when he bringeth it with an evil mind; that is, when he hath some bad end in doing it; A wicked man's sacrifice is an abomination to the Lord at the best, but much more when he hath base designs in his sacrifices or holy services. Herod said to the wise men (Math: 3.8.) Go and search diligently for the young child, and when ye have found him bring me word again, that I may come and worship him also: It was a good work to inquire after Christ, and worship him, but his end was to destroy him. Jezebel pretended a holy fast, but her end was to feast herself with revenge upon innocent Naboth. The best works of hypocrites will have an ill return, because they do them with an evil mind. There are three sorts of good works, which will never turn to a good account. First, Those good works which are done but for a season; temporary good works, or the good works of temporary professors, such as are described (Math: 13.5, 7.) by the 2d and 3d grounds, who bring forth for a while, but afterwards fall away; such good works (I say) shall not have a good reward. If your goodness be as the morning cloud, and as the early dew it passeth away, it will do you no good. He that endureth to the end shall be saved, and none but he (Math: 10.22.) Christ exhorts the Church (Rev: 3.11.) Hold that fast which thou hast, that no man take thy crown. They lose the good works they have done, who hold not out in doing them. It will not advantage us to begin in the Spirit, if we end in the flesh. Secondly, Those good works which are trusted to, or boasted of, will never make a good return. Though a man should continue doing good all the days of his life, yet if he buildeth his hope upon it, his hope shall be cut off, and his trust (that is, what he trusteth to) shall be a spider's web (that is, weak like that, because like that, woven out of his own bowels) he shall lean upon his house, but it shall not stand, he shall hold it fast▪ but it shall not endure (Job 8.14, 15.) you and your works will perish together, if you depend upon your works. Good works trusted to, are as dangerous to the soul, as evil works persevered in. Thirdly, Those good works which are done for base ends, to serve men, or to compass a worldly interest, shall have no reward from God, but that, which shall be upon every soul that sinneth and repenteth not, anguish and tribulation. JOB. Chap. 34. Vers. 12, 13. Yea, surely God will not do wickedly, neither will the Almighty pervert Judgement. Who hath given him a charge over the earth? or who hath disposed the whole world? ELihu proceedeth in the proof of this point, (the vindication of the righteousness of God) with a strong asseveration. Vers. 12. Yea, surely. There is a mighty force of affirmation, in the original words, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Irgons' est in origi-nali assertionu vis. we may parallel them, with those assertive speeches frequently used by our Saviour Jesus Christ in the Gospel, Amen, Amen, Verily, verily I say unto you; Yea surely, is as much as verily, verily; as if Elihu had said, There is no question to be made of what I affirm, that God is righteous, or will not do wickedly; as the Apostle writ to Timothy about the great mystery of the Gospel, God manifested in the flesh, (1 Tim: 3.16.) without controversy great (or, as the word imports, confessedly on all hands, great) is the mystery of Godliness; so here Elihu might speak to Job, This is a truth beyond dispute or controversy, an unquestionable truth, and such a truth that, if once confessed, will quickly determine all the Questions, which are depending between you and me. There are some Master-truths, ruling truths; such a one is this in the text, Yea surely, or undoubtedly, God will not do wickedly. Hence note. It becomes us to grow up into highest confidences, about the truths of God, especially about the truth and Justice of God. We should not be as meteors hanging in the air, speaking with hesitation, possibly it is so, peradventure it is true; but (as the Apostle directs the Collossians, Chap. 2.3.) We must labour to grow up unto all riches of the full assurance of understanding; as there is a full assurance of faith in believing, & of hope in waiting or expecting, so also of understanding in apprehending the things of God. We should be (in a sense) Masters of truth; and then we are so indeed, when truth hath fully mastered us, and prevailed upon both our judgement and affections, and we are led captive by light to the love and obedience of it. We have cause to bewail those (much more have they cause to bewail themselves) who are but Sceptics or Questionests in Religion, never coming to a point, nor able (after a due making up of their thoughts) to say, Thus it is, and by this we will abide, as Elihu did in the then present case, delivering himself confidently, yea surely, or verily, verily, God will not do wickedly. To clear the meaning in this Negative assertion, we must take in the highest affirmatives of the holiness and Justice, of the righteousness, truth, and faithfulness of God; For it sounds like a flat and low commendation of God, to say, he will not do wickedly; for so it may be said of every honest man, He will not do wickedly; but seeing in this Negative commendation given by man to God (as in all the Negative commandments given by God to man) all affirmatives are to be understood; what can be said more to or more sound out his praise and glory then this? God will not do wickedly? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 est aliquando impium pronunciare, condemnare; aliquando vero impiè agere vel iniquè quippiam facere. Merc: The word here used for doing wickedly, signifies two things; First, to pronounce any person wicked; and Secondly, to do any thing which is wicked; both these often meet together. For in many cases to pronounce a person wicked, is to do a wicked thing; he that condemneth a just person, pronounceth him wicked, and what thing can be done more wickedly than that? Some take the word in that sense here, as a denial that God either hath done, or ever will condemn the innocent. There are two things wherein men do very wickedly, with respect to the persons of men, both which the Lord abhors. First, when they condemn the innocent. Secondly, when they acquit or clear the guilty. The former way of doing wickedly, is chief removed from God here by Elihu, as the latter is directly and expressly by himself (Exod: 34.7.) The Lord, the Lord, etc. that will by no means clear the guilty. To pronounce a guilty person innocent, or an innocent person guilty, if ignorantly done, is a great piece of weakness, and if knowingly done, is a great piece of wickedness. Yet, because the latter part of the verse speaks particularly to clear God from wrong Judgement, therefore, I conceive, we may better expound this former part of it more largely, as a general denial of any evil act whatsoever, done by God. Surely God will not do wickedly, Neither will the Almighty pervert Judgement. The Almighty, who hath power to do what he will, hath no will to do this evil. He will not pervert Judgement. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 detorquobit curvabit. The word signifies both to pervert and subvert, as also to bow, wrist, or put out of order, to mingle or blend those things together, which should be for ever separated, or, as we say, to mingle heaven and earth, yea heaven and hell together; so do they who mingle good and ill, right and wrong together. To pervert Judgement, is, to do all this, for then (which Abraham assured himself was fare from God, Gen: 18.25.) The righteous are as the wicked, that is, the righteous fare as ill as the wicked, or the wicked fare as well as the righteous. But the Almighty will not pervert Judgement, that is, the right which belongs to any man, and therefore, he will-do every man right. We had the same position in terms (Chap: 8. 3d) and we have had this whole verse equivalently in the 10th of this Chapter, where Elihu said, Far be it from God, that he should do wickedness, and from the Almighty, that he should commit iniquity. Here, only one verse intervening, El●hu reports and repeats the same matter again; but it is no needless or vain repetition, for which Christ reproved the prayer of the Heathens (Math: 6.7.) there are many repetitions in Scripture, but not one vain one; how often soever the same truth is repeated there, it hath its weight and use, not only as it is still a truth, but as it is a truth repeated. And therefore I shall give a threefold reason why this truth is here again repeated, which will also lead us to a fuller improvement of it. First, Because this truth is (as it were) the hinge upon which the whole controversy between Job and Elihu is turned. Job was unsatisfied because he was so ill handled, and therefore Elihu tells him often that God is righteous, and that he will not wrong any man. Hereby giving Job to understand, that God had done him nothing, or done nothing to him, but right. Such grand swaying controling truths should be often, and can scarce be too often repeated. Secondly, Elihu repeated this again, because 'tis such a truth, as no man can too much, no nor enough weigh and consider the value and worth of it. Now, that which cannot be too often nor too much thought of, cannot (if rules of prudence be observed) be too much or too often spoken of. There is scarce any man who hath not sometimes at least indirectly and obliquely some hard thoughts of the proceed of God, either in reference to himself or to others; Nor is there any thing that we have more temptations about, then that, surely, we are not in all things rightly dealt with, and that the dispensations of God are not so even, as they might. These sinful suspicions are daily moving and fluctuating in the heart of man, and therefore this opposite principle ought to be fastened and fixed there to the utmost, that the will and works of God are all just and righteous, yea that his will is the rule of all righteous workings; or, that as whatsoever is done in this world, is done by the disposure of God, so God (though the thing be evil and unjust) is just and good in the disposure of it. Therefore unless we resist or contradict the will of God, we must say, whatsoever comes to pass, comes righteously to pass, because it comes to pass by the determinate will and counsel of God. Thirdly, Elihu repeats this assertion, that he might the more commodiously make his transition or passage to the matter following, and prosecute it with greater success. And therefore I shall not stay longer upon those words, only. Note. First, This great truth, that God will not do wickedly, neither will the Almighty pervert Judgement, convinceth those, not only of injudiciousness, but of wickedness, who, though they are ready to acknowledge in general, God is just, yet as to those particular providences, which concern them, or wherewith themselves are pinched, do not, cannot acquiesce and rest in the will of God, with freedom and satisfaction. That which is just should not displease us, though (in itself) it be very bitter and unpleasant to us. Secondly, This truth is a ground of comfort to all the people of God, who are under heavy pressures from this evil world, or who receive little reward or encouragement (as to sense) from the good hand of God. Such are apt to say with the kingly Prophet (Psal: 73.13, 14.) Verily in vain have we cleansed our heart, and washed our hands in innocency, for all the day long have we been plagued, and chastened every morning. David was under a temptation when he was under hatches, he could hardly perceive it worth the while to take pains in cleansing and washing either heart or hand while God was so constant and frequent in correcting and chastening him with so heavy a hand. Yet David soon after recovered out of this temptation, and concluded the Psalm, with this particular assurance, (v. 28.) It is good for me to draw near to God, as he had begun it (v. 1.) with a general assurance, Truly God is good to Israel, even to such as are of a clean heart. God is good to those who have a clean heart, even when they are in the greatest sufferance of evil, and therefore they who are clean hearted, have no reason at any time to say, nor shall they long say, they have cleansed their heart in vain. Though now they smart, yet in due season they shall be well rewarded for their washing. The Judgements of God are such, Judicia dei plenè nemo comprehendit, justè nemo reprehendit. August: lib: 2. de Civ: ● Dei. cap: 23. as no man can fully comprehend, such as no man can justly reprehend. The Almighty will not pervert Judgement. Those four things which cause men to pervert Judgement, are at the furthest distance or remove from God; whereof the first is envy at the good condition of others. The second is groundless and unreasonable love or hatred of their persons. The third is fear of frowns from those that are great, or fear of after-claps; Many are deterred from giving but a just measure, either of reward to good men, or punishment to evil men, lest themselves should receive hard measure from those who like neither. The fourth is hope of gain, or their private advantage. For as some pervert Judgement for bribes already received, so others for bribes promised, or upon expectation of some future favours. Now God (I say) is infinitely above these four, and all other imaginable by-respects, upon which Judgement is perverted every day, by the sons of men. God is above all envy, yea above all that hatred or love which perverts Judgement; he is above all fear of evil, and hope of good. God hath nothing to fear, seeing none can reach him, much less hurt him; neither hath he any thing at all to hope for, seeing he is in the full possession of all happiness and blessedness, that is, of himself. Why then, or upon what account should the Almighty pervert Judgement? so that, if at any time, we have any unbecoming thoughts of the Justice of God, either that he afflicts the good without reason, or prospers the wicked against it; all this ariseth from our ignorance, or the shortness of our sight. We have not a full or perfect prospect of things, we see but a little way backward, we are not wise to compare what's passed with what's present, nor can we at all infallibly foresee any thing future, or discern what shall be. Whereas God at once hath all things before him, he seethe what is past as well as what is present, and what shall be hereafter, as well as what hath been, and so the completeness and indefectibility of his own Justice in all. And when we in the great day shall see all the works of God in the world brought and presented together as in one view, we shall then say from the evidence of sight, as now we ought from the evidence of faith, that the Almighty hath not in any one thing perverted Judgement. And therefore the Apostle doth most excellently and appositely call that day, The day of the revelation of the righteous judgement of God (Rom: 2.5.) Elihu having strongly asserted, with a yea surely, that, the Almighty will not pervert Judgement, yet stayeth not in a bare (though so strong an) assertion, (which he might) but gives us the proof and confirmation of it; as he hath denied that God will, so he proveth by undeniable arguments, that God will not do wickedly, that the Almighty will not pervert Judgement. And this he doth in the next or 13th verse, and the two that follow. Vers. 13. Who hath given him a charge over the earth? or who hath disposed the whole world? These words, (as was intimated before) are an argument proving that God neither hath nor can do wrong; That (as to the case in hand) he had not done Job wrong, yea, that, (as to all cases) he can wrong no man. This argument is grounded upon the sovereignty, supremacy, or absolute authority of God over all men. The sum and force of it may be gathered up into this form. He cannot do injustice to any, who of right hath an absolute power arising from and residing in himself to do what he will with or towards all men. But God hath such a power, Therefore he cannot do any injustice. That, God hath such an absolute power arising from and residing in himself Elihu proves by a kind of Challenge. Who hath given him a Charge over the earth? Produce the man, let him show his face, if he dareth. It is an expression of the same importance with that of the Apostle (Rom: 8.33.) Who shall lay any thing to the Charge of God's Elect? let us see the man, let us see the devil, that shall so lay any thing to the Charge of God's Elect, as to prevail in his Charge; 'tis also like that other triumphant query, in the same Chapter (v. 31.) If God be with us, who can be against us? That is, who can be so against us as to hurt us, or carry the day against us? Thus here; Who hath given him a Charge over the world? let us see who; As if he had said, Are there any above God, from whom he deriveth his power? Or have any committed the Government of the earth to him as his trust and charge, for the mannagement whereof he is to be accountable unto them? Surely no. And if not, then either God is just, or all the world must be in confusion or under oppression without any redress or remedy. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sequento 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sumitur pro Jubere juxta morem Syriacū hinc 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 praefecti. Merc: Mr Broughton renders, Who before him looked to the earth? We say, Who hath given him a Charge over the earth? The ordinary signification of the word, is to visit, and that First, In a way of favour, to see what others want (so we visit the poor) or how they do, so we usually visit the sick, and sometimes those that are well in health. Secondly, It signifieth to visit in a way of judgement, or to punish those that have done amiss. Thus the Lord threatens to visit (that is, to punish) the iniquity of the fathers upon the children (Exod: 20.5.) Thirdly, The word signifieth to command, to issue out orders, to give a charge. This signification of the word is very frequent both in Scripture, and in daily use. Visiters (we know) have power of Government; yea they have power over Governors to order and give them a charge, that they do, or to examine whether they have done the duty of their place. In this latter sense, we render it here, Who hath given him a Charge over the earth? And so we read it (2 Chron: 36.23.) Thus saith Cyrus' King of Persia, all the kingdoms of the earth hath the Lord God of heaven given me. And he hath charged me to build him a house in Jerusalem, which is in Judah; who is there among you of all his people, The Lord his God be with him, and let him go up. God hath charged me (saith Cyrus) or he hath made that my business, a business incumbent upon me, to build him a house in Jerusalem, that is, to further the work, to give the Jews leave to build the Temple of Jerusalem; God hath charged me with this great trust, and I am willing to answer it. The same thing is recorded, almost in the same words (Ezra 1.2.) Thus saith Cyrus' King of Persia, the Lord God of heaven hath given me all the kingdoms of the earth, and he hath Charged me to build him a house at Jerusalem, which is in Judah. God giveth Princes their Charge, supreme sovereign Princes, yea he giveth inferior Princes and Magistrates, their Charge; but (saith Elihu) Who hath given him a Charge? Certainly, no man. There is yet a twofold reading of this former part of the verse, both considerable. First, Thus; Who for him hath visited the earth? As if it had been said, Hath God set any to visit, or to look to the earth for him, as if himself stood by and did nothing; God useth the power of man, he sets up Magistrates to work for him; but he never puts the work out of his own hand, nor doth he need any hand to help him in that work, though he useth many: and though he saith, By me (yea for me) Kings reign, yet we may say with Elihu (in the notion now expressed) Who for him hath visited the earth? that's a good reading. Secondly, Who over him doth visit the earth? Is God any man's Vicegerent? is he a Lord Deputy, or a Viceroy? No, there is no man visits the earth over him, for, (as we render clearly) Who hath given him a Charge over the earth? As if he had said, If God be an unjust Judge, is there any superior Judge to whom we may appeal for remedy or redress of our injuries? Who over him visiteth, or, who hath given him a charge over the earth. That is, over the inhabitants of the earth, or over the affairs of the earth. The Earth, by a Synecdoche of the Continent for the matter contained, is here put for all persons and transactions over the face of the whole earth. Who hath laid that great Charge, the disposal of all things and people in the earth upon God? surely no man on earth, no Angel in heaven, nor all of them put together. How should God derive a governing power from them, who derive their very power of being from him? He governs in his own right, not by commission or deputation. We have the same point affirmed at the 36th Chapter of this Book, v. 23d, Who hath enjoined him his way? God knoweth and taketh his own way, no man showeth, much less commandeth him his way; Who hath given him a Charge over the earth? Or who hath disposed the whole world? This Question, as the former, contains a Negation; no Creature, none besides God hath disposed of the whole world, or of all of the world. Mr Broughton renders, Who hath settled all the dwelled land? The word which we translate disposed, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 posuit arto, cura, et ordine, quod est disposuit. signifies to place with a kind of art, exactly, orderly, carefully; Who hath thus disposed the whole world? There is a double disposition of the world. First, In Creation; who hath disposed, jointed, and put the whole world in frame? who hath marshaled the several parts of the world as they now stand like the Host of God? The world as created is expressed in the Greek by beauty and order; before God perfected the creation, all was a confused heap without form and void; But that rude indigested matter was drawn forth in the several works of that six-dayes Creation, into a most beautiful form and order. Thus God once disposed all the world by Creation. Secondly, God daily disposeth the world by providence; And that's the disposure which this text especially speaks of; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 orbù habitabilis, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vocant. i e. h●mines degentes in orbe habitabili. Pisc: Who hath disposed (in a providential way) the whole world? The word rendered world, properly signifies, the habitable world; we find it opposed to the wilderness or desert (Isa: 14.17.) where few or none inhabit. That word is very significantly used here for the world, because the habitable part of the world, or where men inhabit, are the stages on which the providences of God appear, and act most eminently & convincingly; Who hath disposed of the habitable world? which the Greeks' call, The house of abiding: Mr Broughton, The dwelled land, that is, the land wherein men dwell. Again, As the earth, before, is put for the inhabitants and occurrences of the earth; so whatsoever passeth, or is brought to pass in the world, is here called the world. Who hath disposed the whole world? He that made the whole world, disposeth of the whole world, providence followeth Creation. But some may say, Is this a good Argument to prove that God is just, because he hath the supreme power over all the world? Will it follow, that he administereth all things rightly, because he hath a right to administer all things? There seems but little of Argument in this, (may some say) many have a great deal of power, who abuse it, and they that have most power, usually abuse it most, and make it but a servant to their lusts and passions; therefore how is it a proof, that the Lord is righteous and will do no iniquity, because he hath the power of all things in his hand, or is Lord over all? I answer. This is a strong argument, and (as I remember a good Author calls it) a peremptory argument, which can have no denial. The Lord is righteous, because he is Lord over all; he is not King of some corner of the World, he is not King of the whole World by election or vote of the World, he is not chosen at all, much less (as many have been) by evil means and wicked combinations; God is the supreme governor of all the world by natural right not choice; yet not (as some Princes are) by natural right of succession inheriting after a mortal father; but by the natural right of creation, himself being the father of that world over which he is a governor. The Original of God's power is stated in himself; The eternal being of God, and his supreme authority are inseparable. Yea, God is not only thus supreme in administering Justice; but he is the sum or fullness of Law and Justice, and therefore cannot pervert it. He whose power and goodness gave the world its being, how should he act any thing which is not good in the exercise of his power over the World! Jnjustice is the breach of a Law, but how can God break a Law who is the source and fountain of all righteous Laws? who then shall dare to suspect God of injustice, or require a reason why he doth this or that in the world, which himself hath made? yea, who hath not reason to admire and proclaim infinite goodness mixed with absolute power, as in his making so in his ruling the world? For whose sake or for fear of whom should he pervert Justice, who hath all men alike under his power? Earthly Judges may err in judgement, but the Judge of all the earth cannot. God cannot do injustice through ignorance or mistake; for he is omniscient and knoweth all things; nor can he have a will to do unjustly, seeing his will is altogether just, and the rule or measure of all things that are just. As therefore he is not an idle Idol-god but most active in governing the World; so he is infinitely above the least failer in the government of it. The Sun shall sooner be turned into a cloud, and the morning light darken the earth, than any unrighteousness proceed from God; yea, when clouds and darkness are round about him (that is, when we by reason either of the obscureness or afflictivenesse of his dispensations can give no account of them, yet even then) righteousness and judgement are the habitation of his Throne; that is, his governing power abides unmovably, or constantly (as in a habitation) within that blessed line and glorious sphere of righteousness. So then, Ipse quam potens est conditor tam pius est moderator. Hieron: the reasoning of Elihu from the universality and independency of the governing power of God, to the righteousness and equity of his government is not only probable, but demonstrative and unanswerable. He is alike mighty as the sole creator, and just as the supreme moderator of the World. If any man will presume to charge God with perverting judgement in governing the earth, that man saith in effect that he hath given God a charge over the earth; And if any man be so impiously and impudently presumptuous as to say that, let him come forth and answer this as peremptorily as truly denying question of Elihu; Who hath given him a charge over the earth? Hence Observe. The power of God is a primitive or underived power. His power is of himself; yea, his power is himself; God doth not rule by Commission or Deputation, all ruling power is fundamentally in him, as also the rule of that power, both which in God are one. Jesus Christ as Mediator rules by Commission; All things (saith he, Math: 11.27.) are delivered to me of my Father. And again, the Baptist gave this testimony of him (John 3.35.) The father loveth the Son, and hath given all things into his hand. Jesus Christ as Mediator receives his Charge from the Father, and he hath received a Charge over the whole earth, as Mediator. But consider him as God, so the government of the world is fundamentally and essentially in him also. It is the highest honour of an earthly Prince, when (as it is said of the Chaldeans (Hab: 1.7.) their Judgement and their dignity proceedeth of themselves; that is, when they rule in their own right, not in the right or by the designment of any other. How high then is the honour of God, who ruleth not only over all the people, but over all the Princes of the earth, his Judgement and dignity proceeding purely from himself! Secondly, As the power of God is underived or proceeds only from himself; so the power of God is absolute and unlimited. His is in the strictest sense imaginable supreme power. Heathenish Nabuchadnezzar confessed this truth (Dan: 4.35.) Before him (that is, before God) all the inhabitants of the earth are reputed as nothing, and he doth according to his will in the Armies of heaven, and among the inhabitants of the earth, and none can stay his hand, and say to him what dost thou? There's absolute power, none can say, that is, none may presume to say to him, What dost thou? no man ought to question, much less to quarrel at the determinations of God, whether concerning persons or nations; 'tis his right or prerogative to do what he will; and how much soever he acts by prerogative, he will do only that which is right; we may consider the absolute supremacy of God in a exercise of power. First, In commanding; He commandeth what he pleaseth to be done; nor may his commands be disputed; they must be obeyed, because his. Secondly, In prohibiting he forbiddeth whatsoever displeaseth him to be done. And how pleasing, how right soever any thing is in our eyes, yet if he forbiddeth it, we must for ever forbear it. We all know by our own smart how dangerous it is to eat of a forbidden Tree. Thirdly, In suffering, I mean it not of any suffering evil in himself (God is infinitely above that) but of his suffering others to do evil, or of his suffering any evil to be done. God may and doth permit, that which is nought, wicked, and unrighteous to be done in the world; and yet himself remains altogether holy, righteous, just, and good. This is a great part of the transcendency of his power. Fourthly, In rewarding; God hath absolute power, to reward; First, whom he will; Secondly, for what he will; Thirdly, in what kind he will; Fourthly, in what degree or measure he will; Fifthly, for how long he will, he can give (which none of the Princes of the earth can) everlasting rewards. Fifthly, In punishing; God hath absolute power to punish, and the absoluteness of his power in punishing, may be exemplified in those five particulars, wherein his power of rewarding (in the former paragraph) was. In all these things we see the unlimitedness of the power of God, Who hath given him a Charge over the earth? or who hath disposed the whole world? Himself alone doth it, and he doth it of himself. And for as much as there is such a supremacy, such an absoluteness of power in God, take these three inferences from it. First, How freely should we yield ourselves to the commands of God, not questioning this as unequal, nor saying that is hard? we are more apt to find fault with the work which God requires us to do, then to remember that it is a great fault not to do it. The heart of man naturally riseth against the will of God; It is not subject to the Law of God, neither indeed can be (Rom: 8.7.) the wisdom of the flesh thinks there is some unrighteousness, at least some unreasonableness or rigour in the commands of God, and therefore such wise men hope they have reason on their side if they omit them or act against them. Any man will (at least he cannot but confess he ought to) be subject unto that which is equal and right. Man hath no colour to disobey, till he hath put some blot upon the command. And seeing the commands of him who hath the charge over all the earth in himself and from himself, cannot possibly have any blot or defect in them, let us take heed we be not found disobeying. Secondly, Seeing God hath the Charge of all the earth, we should as readily submit to his dispensations, works and deal, as to his commands. The Jews of old complained (Ezek: 18.29.) The way of the Lord is not equal; They did even tell him to his face, his ways were not equal, and therefore they would not submit. The Church in captivity spoke well (Lam: 3.28.) Out of the mouth of the most high proceedeth not evil and good; that is, whatsoever the Lord hath pronounced to do or hath done concerning us, is morally good and not evil, though it be penally evil and not good. Eli spoke well also to this point (1 Sam: 3.18.) It is the Lord, let him do what seems good in his own eyes; yet the thing which God was about to do, was such (v. 11.) as at which, both the ears of every one that heard it should tingle. To have the heart quiet while the ears tingle, is pure submission. And any unquietness or murmur at the deal of God, whether respecting our persons or our families, Churches, or Nations, are in some degree rebellions against the sovereign power of God. Thirdly, If the Lord be supreme, and have the charge over all the earth, then let us set him up as supreme in all things, let his ends be above our ends; let us design God in all we do; He who is over all, aught to be honoured by all. All our actions as so many lines ought to centre in his honour, who is the Centre of power. Of him and through him and to him are all things, saith the Apostle (Rom: 11.36.) Because all things are of him, creating them, and through him, governing them, therefore all things should be to him, that is, all persons should in all things they do, yea in all things that are done, aim at and design his glory, as the Apostle expressly concludeth the verse before cited; To whom be glory for ever. Thirdly, Whereas it is said, Who hath given him a Charge over the earth? or who hath disposed (not a part, or parcel, or canton, or corner of, but) the whole world? Observe. The power of God is an universal power. It is extended throughout the world, to every patch and inch of it. What David saith of the Sun (Psal: 19.6.) His going forth is from the end of heaven, and his circuit unto the ends of it, and there is nothing hid from the heat thereof. The same may we say of the circuit of God's power, there is nothing hid from, nor set beyond it. There is a universality of the power of God. First, In regard of persons (Psal: 97.9.) Thou Lord art high above all the earth, thou art exalted fare above all Gods; that is, above the Kings and powers of the earth; whom the Scripture calleth Gods. If God hath a power over the Kings of the earth, then surely over the people of the earth; yea God is not only exalted and fare exalted above this or that God or King, but above them all; This is a supremacy with utmost universality. Secondly, His power is universal, as to places, and nations; some places claim privilege, and are exempt from the jurisdiction of Princes, if obnoxious persons get thither, they are free from the course of the Law. There were Cities of refuge among the Jews, and Sanctuaries in the days of old among us, where evil-doers could not be touched. But the power of the Lord reacheth all places, even to the horns of the Altar (Psal: 83.18.) Thou whose name alone is Jehovah, art most high over all the earth. Thirdly, His power is universal, as in all places, so over all things; it extends to the stars of heaven, and to the fowls of the air, to the beasts of the earth, and to the fishes of the Sea; to whatsoever moves in this world; they are all at the command of God, if he doth but speak, they run and execute his will. Fourthly, His power is universal, in reference to time; 'tis never out, nor shall ever end; he is King immortal, and King eternal, his Kingdom is an everlasting Kingdom. The power of God is an universal power in all these considerations: His power of Governing is of the same extent, as his power of creating was; that which he created at once, he governs always. He did not set up the fabric of this world, and then leave it to itself, but he preserveth and ordereth all things in it. The well-being, the orderly being of the creature, is as much of God as the being of it. Some say, God made the world at first, and set all the wheels of it going, but now things go on by chance, by fortune, or by accident, at least particular events are not under his government, but come to pass as the wisdom or folly of men is most active in the production of them. I answer, to set up blind fortune, and chance, yea or the wit and policy of man, as governing the world, is to set up other Gods in the world; if chance and fortune, or the wit of man, govern any part of the world, than they had a part in making the world. If you divide one power, you divide the other. For those invisible things of God, his eternal power and Godhead, are as much or as evidently seen, in the things which are done, as in the things which are made. 'Tis true indeed God useth many hands in governing, ordering, and disposing the things of this world. The Princes of this world, are eminently his hand, but God doth not use any power in governing this world, Non eget alienis adjutorijs ad regendum mundum qui non eguit ad fatiendum. Greg: Lib: 24. Moral: ca 26. to diminish his own, nor doth he withdraw his own power, what power soever he useth; 'tis his power that acts effectually, and gives success in the acting of all power. It was said to that King who prided himself in what he had done in the world; Shall the Axe boast itself against him that heweth therewith, or shall the saw magnify itself against him that shaketh it? (Isa: 10.15.) As if the Lord had said to that proud Assyrian Prince, Dost thou look upon thyself, as if thou didst all, and governedst all? thou art no more in the governing the world (though the chief earthly Governor of all the world) than an Axe is in the hand of him that useth it; And though the artificer cannot do his work without an Axe, though he cannot divide his Timber without a saw, yet I the Lord am able to do my work without thee. At best and most, men are but instruments in the hand of God; and he serves his own turn by men, not to signify that he cannot work without them, nor that his work is done either with more ease to himself, or more success as to itself by their help (he is not so weak as to need help, nor is at all strengthened by the help he useth) but only to show that as he hath the command of, so he hath a use for every creature (Isa: 7.18.) The Lord shall hisse for the fly; if God do but hisse to the fly, or any creature on earth, yea to the devils in hell, they are at his call, and do his will, though they intent it not. Further; though God can do all himself, yet he useth various instruments, that he may endear man to man, or that no man may say, he hath no need of another. Thus the Apostle argues (1 Cor: 12.21.) The eye cannot say unto the hand, I have no need of thee: nor again the head to the feet, I have no need of you. Surely then the feet cannot say to the head, we have no need of thee, nor the hand to the eye, we have no need of thee. That, Creatures may show their love to one another, and see their need of one another, God is pleased to give them a charge to work and dispose of the things in the world, though the charge and disposure of the whole world be in himself. Now if the Lord be thus invested with all power originally and essentially, than I would mind those who are in power of two things, and those that are under power of one. First, Let them that have power remember to use it for God. They that have but family power should use it for God; how much more they that have power over nations. (Psal: 2.10, 11.) Be wise now therefore O ye Kings, be instructed ye Judges of the earth, serve the Lord with fear, and rejoice with trembling. When he saith, serve the Lord with fear, I suppose he doth not intent it in that notion of serving the Lord, as serving him denotes our holiness and obedience in general; but when he saith, serve the Lord with fear, his meaning is, serve him so in the exercise of your power, and in your places, as you have power in your hand, as you have received a Charge or Commission from God over this or that part of the earth, so serve him with fear, in the use of that power. As man ought in all the service of God to be in a holy fear, so especially when he serveth God in the administration of power, because all power is from God. And therefore (which is the next thing I would hence mind those of that are in power) Secondly, Remember, The day of account must needs be a sad day to those who abuse their power to the oppression of man; and chiefly to those who turn their power against God; that is, against the ways and truths of God, against the servants and people of God, against the ends and designs of God. God will call such as have had any charge over the earth to an account, and let them who either of these ways abuse their power, consider whether such accounts will pass as they must give. Surely when the day of the Lord shall be upon such Oaks and Cedars, upon such mountains and hills, as the Prophet (Isa: 2.13, 14.) calleth the Powers and Princes of this world, they will even be forced (as he describes them at the 19th verse) to go into the holes of the rocks, and into the caves of the earth, for fear of the Lord, and for the glory of his Majesty, when he ariseth to shake terribly the earth. It is bad to be abused by the power of man, but 'tis worst for that man who abuseth his power. Thy terribleness hath deceived thee (saith the Prophet, Jer: 49.16.) and the pride of thine heart, O thou that dwellest in the clefts of the rock, that holdest the height of the hill; that is, thou that art in high power, and also holdest thy height, thou art deceived, and thy terribleness hath deceived thee; because thou hast been able to terrify many with thy power, therefore thou hast presumed that none shall ever terrify or trouble thee; This vain confidence hath deceived thee, for (as it followeth in the latter part of that verse) though thou shouldest make thy nest as high as the Eagle, I will bring thee down from thence, saith the Lord; that is, I will bring thee to a reckoning for terrifying those with thy power whom thou shouldest have protected by it. Lastly, This is matter of great Comfort to all good men who are under power; though they are wronged and oppressed by the power of man, this may support them, God hath power over all the earth, he hath the Charge, and he will see them righted one time or other. (Eccles: 3.16, 17.) Moreover, I saw under the Sun the place of Judgement, that wickedness was there, and the place of righteousness, that iniquity was there; I said in mine heart, God shall judge the righteous and the wicked, for there is a time for every purpose and for every work. And if for every purpose and work, then surely for this, the reviewing of the unrighteous judgements of the Princes and Powers of the earth, who hold the places of Judgement and righteousness; to punish the perverting of which, the Lord who is Prince of the Kings of the earth often poureth contempt upon Princes (Psal: 107.40, 41.) and causeth them to wander in the wilderness where there is no way; yet setteth he the poor on high from affliction, and maketh him families like a flock. For as the Holy Ghost saith (Psal: 138.6, 7.) Though the Lord be high, yet hath he regard to the lowly, but the proud he knoweth a far of; hereupon his faith riseth up to a full assurance in the next verse; Though I walk in the midst of trouble, thou wilt revive me: thou shalt stretch forth thine hand against the wrath of mine enemies, and thy right hand shall save me. Thus much for the argument here used, the Lord is righteous, for he hath all power in his hand; and he hath no reason upon any account in the world to pervert power; yea for him to do any thing that is not righteous, were to act against himself, even against his own being and blessedness, who is God blessed for evermore. JOB. Chap. 34. Vers. 14, 15. If he set his heart upon man: if he gather unto himself his spirit and his breath. All flesh shall perish together, and man shall turn to his dust. IN these two verses Elihu perfects the proof of what he lately asserted, that God is just, and that there is no unrighteousness in him (v. 12.) yea surely God will not do wickedly, neither will the Almighty pervert Judgement; For, as Moses in his dying song describes him; He is the rock, his work is perfect; for all his ways are judgement; a God of truth, and without iniquity, just and right is he. The first argument for the confirmation of this was opened at the 13 verse. And it was grounded upon the absoluteness and universality of his dominion: Here we have a second argument from the sweet temperament of his power and goodness. God hath power enough in his hand at once to destroy all flesh, and to command every man back into the dust. But he doth not thus put out his power. We live and live comfortably; we enjoy not only our lives, but many mercies of this life; and therefore surely God doth not deal rigorously, much less unrighteously with man. He that doth all men good beyond their deserts, will not punish any man beyond his demerits. He that doth not exercise his power always where he might, will not exercise it all where he ought not. That's the sum and scope of Elihu in the context under hand. Vers. 14. If he set his heart upon man. To set the heart upon any thing or person, is a Scripture expression, often used, noting more than barely to think upon or mind both or either. It signifieth to have deep and serious thoughts, to think with consideration and attention, yea with some height and heat of affection. And all this whether that thing which the heart and affections are set upon, please or displease, be comfortable or grievous; for both love and hatred, hope and fear, are thoughtful of, and solicitous about their several objects. Hence that caution (Psal: 62.10.) If riches increase set not your heart upon them; we naturally love riches, and therefore as naturally spend many thoughts, both how to get and how to keep them. If a man have riches, or an increase of riches, it is not unlawful for him to think or them, (yet we should be as sparing of our thoughts that way as can be, our thoughts and the bent of our souls should always be upon God) but that which the Psalmist forbids is the settling of our hearts; As if he had said, Let not your thoughts stay or dwell there. Riches are themselves transient things, therefore they should have but our transient thoughts. Set not your hearts upon them, for they may quickly be unsettled. Samuel bespoke Saul in the same language about a worldly concernment, when he went out to seek his father's Asses (1 Sam: 9.20.) Set not thy mind on them. 'Tis like Saul was over-burdened with this thought, What's become of, or what shall I do for my father's Asses? Be not solicitous about them, saith Samuel, greater things are towards thee. Abigail useth the same form of speaking to David concerning Naball (1 Sam: 25.23.) Let not my Lord regard this man of Belial, lay not to heart what Nabal hath said or done. Thus Jonadab took off David's fear, that in one day he had been deprived of all his Sons (2 Sam: 13.33.) Now therefore let not my Lord the King take the thing to heart, to think that all the King's sons are dead, for Amnon only is dead. We are as apt to set our heart upon our losses, as upon our enjoyments. And to show how little Pharaoh regarded the heavy hand of God upon him, it is said (after Moses had turned all the waters that were in the river to blood, Exod: 7.23.) And Pharaoh turned and went into his house, neither did set his heart to this also; That is, he slighted what God had done. Let God speak, and strike once and again, Apponere cor est vello, decernere, constituere. q. d. Si ei suus animus suggererit. Vatabl: yea a third time, yet hardhearted men do not lay it to heart, nor set their heart upon it. Thus here in the Affirmative it is said of God, If he set his heart upon man; that is, if he do but intent and mind this matter, he can quickly bring it about, even the perishing of all flesh. If he set his heart upon man. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Valet contra. Si poneret concra eum cor suum. i e. si sibi proponeret hostiliter eum aggredi. Pisc: The text is rendered also, If he set his heart against man: The Hebrew particle signifieth not only upon, but against (Amos 7.16.) Prophesy not against Israel, etc. And the general sense of that reading may be given two ways. First, If he set his heart against man, to inquire strictly into his life and ways, if he should critically mark all his errors, or faults, and so resolve to proceed against him, he might soon make an end of him, as it followeth in the next verse. As the strongest, so the best and holiest of men are not able to stand before him. Thus the words are an answer given by Elihu to that frequent request of Job, that God would let him come near to judgement, and hear his cause argued and debated before him, even at his Bar; but saith Elihu (according to this sense) If God set his heart against man, if he doth but strictly inquire into his condition, course, and conversation, it would be sad with him; All men must perish. Those two places in the Psalms answer this interpretation fully, (Psal. 130.3.) If thou Lord shouldst mark iniquities, O Lord, who should stand? That is, No man shall; We cannot stand in our righteousness before God, how then shall we stand in our iniquities! And therefore the second Text deprecates the Lord's severe enquiry into our purest and most perfect services, (Psal. 143.2.) Enter not into judgement with thy servant, for in thy sight shall no man living be justified. Secondly, If he set his heart against man, that is, If he have a general purpose to destroy and ruin him by his absolute Sovereignty, he can easily do it; what God hath a mind to do, or only willeth it to be done, he hath power enough to do it: He can make any man miserable, and not only strip him of the comforts of this life, but of his life too: And as he hath power enough, if he would use it, so he hath sovereign unquestionable authority enough to bear him out in the use of his power. Now, seeing God who is clothed with this absolute power, yet doth not exercise such a power, but having given man a being, continueth to very many men a comfortable being in this world, and doth not willingly grieve or afflict any of the children of men, nor execute any vengeance upon them without their desert; surely then God is righteous, he will not do wickedly. Thus we have the importance of the Translation, If he set his heart against man: We say, (which also beareth fairly enough the same sense) If he set his heart upon man. Si direxerit ad eum cor suum spiritum illius & flatum ad so trahet, Vulg. If he gathereth unto himself his Spirit and his breath. Some render it thus; If he set his heart upon (or against) man, he will gather unto him his spirit and his breath: and then, as it followeth, All flesh shall perish together. We repeat the supposition according to the Hebrew Text; If he set his heart upon man; If he gather to himself his spirit and his breath, than etc. Take either reading, the general sense is the same, and in brief 'tis this; If God have a mind to it, he can quickly thrust all men out of the world. He that gave man his spirit and his breath, can at pleasure recall both, and then all flesh perisheth and turneth again unto (what it once was) dust. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Hebrew word which we render to gather, signifieth to add one thing or person to another: When Rachel had conceived and bore a son, (Gen. 30.22, 23.) she called (from this word) his name Joseph, and said, the Lord shall add to me another son. Thus here, If God add, or gather to himself his spirit and his breath, that is, the spirit and breath of man, etc. We may distinguish between these two, Spiritus animam, & flatus vitam quae ab anima provenit & conservatur significat; ego opin●r idem esse hoc loco. Sanct. spirit and breath (Some insist much and curiously upon this distinction) The spirit denoting the soul or the internal rational power of man, and the breath that effect of life which followeth or floweth from the union of soul and body. The life of man is often expressed by breath; Cease ye from man, whose breath (or life) is in his nostrils; (Isa. 2.22.) If once man's breath goeth out, his life cannot stay behind; the spirit of a man is in this sense distinct from his breath; for when the breath is vanished, and is no more, the soul or spirit liveth. The Apostle in his prayer for the Thessalonians (1 Thess. 5.23.) puts soul and spirit together: The very God of peace sanctify you wholly, and I pray God, your whole spirit, and soul, and body, be preserved harmless unto the coming of our Lord Jesus Christ. There ('tis most probable) by the soul, he intends the inferior powers in man, or his affections, and by the spirit, his higher powers of reason and understanding: yet the spirit is often put for that whole part of man which is contradistinct to his body. Into thy hands I commend my spirit: that is, my soul, not forgetting my body: And I conceive, we may safely expound it here in that latitude, as comprehending the whole inner man. Yet it is all one, as to the sense of this place, whether we take spirit and breath distinctly or for the same; the spirit being so called from spiration or breathing; If he gather unto him his spirit, and his breath. The gathering of the spirit and breath of man unto God, is but a periphrasis or circumlocution of death, or of man's departure out of this life; when man was form or created (Gen. 2.7.) it is said, God breathed into him the breath of life, and man became a living soul: And when man dyeth, his breath or spirit may be said to be gathered or returned back unto God; so then, the meaning of Elihu in this double supposition, (If he set his heart upon man, if he he gather to himself his spirit and his breath,) is clearly this, if God were once resolved, or should but say the word, that man must presently die, die he must, and that presently. Hence Note, First, God can easily do whatsoever he hath a mind to do. If he do put his heart upon the doing of any thing, it is done; Men often set their hearts, yea and their hands unto that which they cannot do; if men could do that which they set their hearts to do, or have a mind to do, and thereupon set their hands to do, we should have strange work in the world. 'Tis a mercy to many men, that man is often frustrated in his thoughts and purposes, in his attempts and undertake; and 'tis a glorious mercy to all that have an interest in God, that God never lost a thought, nor can be hindered in any work he setteth his heart upon. He that can let or stop all men in their works, can work, and none shall let or stop him. What God will do, is not defecible or undoeable (if I may so express it) by any power in heaven or earth. And as God can do what he will, and ask no man leave, so he can do what he will without trouble to himself; 'tis but the resolve of his will, the turning of his hand, or the cast of his eye (all which are soon dispatched) and 'tis done. Thus God breathed out his wishes for the welfare of Israel, (Psal. 81.13.) O that my people had harkened unto me, etc. I should soon have subdued the●r enemies, and turned my hand against their adversaries. As if he had said, I could and would have eased them of all their enemies, even of all that risen up against them easily, even with the turning of my hand: What is more easily done, or mo●e speedily done, than the turning of a hand? Many things are hard to man, (and indeed very few things are easy to him, except it be to sin, or to do evil, he can do evil easily) some things are not only hard, but too hard, impossible for man; but there is nothing hard, much less too hard for God, he can easily do the hardest things; yea, the hardest things are as easy to him as the easiest; for as (Psal. 139.12.) Darkness hideth not from the sight of God, the darkness and the light are both alike to him; so hardness hinders not the work of God, hardness and easiness are both alike to him, if he set his heart upon it. From this general truth, take two inferences. First, How should we fear before this God? How should we tremble at the remembrance of, and walk humbly (in our highest assurance) with this God? We are much afraid to displease those men who can easily hurt us, and in whose hand it is to ruin us every hour: But O how little are we in this thought to fear the Lord, to take heed of displeasing the Lord, who can with ease either help or hurt, either bring salvation or destruction, who in a moment can thrust the soul out of the body, and cast both into hell. Secondly, We may hence make a strong inference for the comfort of the people of God, when their straits are most pinching, and their difficulties look like impossibilities, and are so indeed, while they look to man; when their enemies are strongest, and the mountains which stand in the way of their expected comforts greatest, if then God will be entreated to set his heart, and cast his eye upon them, their straits are presently turned into enlargements, difficulties become easy, and mountains plains. If we can but engage the Lord, (his own promise is the surest engagement, and indeed all that we can put upon him, or mind him of, if (I say) we can thus engage the Lord) to be with us, who can be (to our hurt, many will be to their own) against us. Secondly Note. Our life is at the beck, dispose and pleasure of God. He can gather the spirit and the breath to himself whensoever he pleaseth; (Psal. 104.29.) Thou hidest thy face and they are troubled, and thou takest away their breath, they die, and return to their dust. If God hideth his face from us, 'tis death while we live; but if he take away our breath, we cannot live, but die. (Psal. 90.3.) Thou turnest man to destruction, and sayest, Return ye children of men. Here's man turning and returning upon the saying of God; man turneth to death, he returneth to dust, and shall at last return from the dust, and all this when God saith he must. Our life is a very frail thing, and it is in the hand of God to continue or take it away; to let us hold it, or gather it home to himself. Thirdly, From the manner of speaking, If he gather to himself his spirit and his breath; Note. When man dieth, he is gathered to God. When (as Solomon allegorizeth the death of man, Eccl. 12.6, 7.) The silver cord is loosed, and the golden bowl broken, etc. Then shall the dust (that is, the body) return to the earth as it was, and the spirit shall return to God who gave it; that is, each part of man (when he departeth this world) shall go its proper way, and return to that which is most congenial to it; his body to the earth, from whence it is; his soul to God, of whom it is. God is a Spirit, the creating Spirit, and our created spirits are gathered to God when they are separated from the body; yet remember there is a twofold gathering or returning of the spirit to God. First, To abide and be blessed with him for ever; thus the spirits of believers or saints only are gathered to God when they depart out of this world. Secondly, There is a gathering of the spirit to God, to be judged and disposed of by him, to receive a sentence of life or death from him. And thus the spirit of every man or woman that dieth, is gathered to God, be they good or bad, believers or unbelievers, (Heb. 9.27.) It is appointed for men once to die, but after this the judgement. 'Tis the Statute Law of God, man must die, and the sound of Judgement is at the heels of death. That Text saith, but after this the Judgement. The general day of judgement shall not be till the resurrection of man from the dead; But there is a personal judgement, or a determining of every man's state when he dieth; and for that end every man's spirit is gathered to God to receive his sentence. The spirits of wicked men are gathered to him and condemned, the spirits of the righteous are gathered to him and acquitted: We are come, saith the Apostle (Heb. 12.23.) to God, the Judge of all, and to the spirits of just men made perfect. David knew he must be gathered to God, but he earnestly deprecated such a gathering as most shall have, (Psal. 26.9.) Gather not my soul with sinners, nor my life with bloody men. It is this word, when sinners die, they are gathered; but David would not be gathered as they are gathered; They are gathered to God, but it is that they may be for ever separated from him; they are gathered to a day of vengeance and wrath: Therefore David prayed, Gather not my soul with sinners. Death is called a gathering in a threefold reference. First, A gathering to our people. Thus it is said of Aaron, (Num. 20.24.) Aaron shall be gathered unto his people, for he shall not enter into the land, etc. Death separates the people of God from their people, that is, from those that are like them on earth, but it will be a means of bringing them into the society of their people, or fellow believers who are gone before them into heaven. Secondly, Death is called a gathering to our Fathers, (2 Chron. 34: 28.) Behold I will gather thee to thy Fathers, and thou shalt be gathered to thy grave in peace. There's a gathering to a more special company, and that with other like Scriptures are an argument that we shall know our relations in heaven. For, to be gathered to our Fathers, spoken of in the first part of the verse, is more than to be gathered to the grave, spoken of in the latter; and by our fathers, we are to understand more of our fathers then the grave hath in its keeping (which is but their bodies) even their souls, which are kept in heaven. Thirdly, According to the phrase of this Text, death is called a gathering to God; If he gather unto himself his spirit and his breath. Whence Note, Fourthly. The spirit or soul of man hath its original from God. It is of him to whom it returneth; The soul or spirit of man is of God in a more special way then his body is; for though God giveth both, yet the Scripture (in the place before named) speaks of the soul as the gift of God, but passeth by the body; (Eccles. 12.7.) The dust shall return to the earth, as it was; and the spirit shall return to God who gave it. 'Tis God, not man alone, who hath given us these bodies, but 'tis not man, but God alone who hath given us these spirits; therefore men are called the fathers of our flesh, that is, of the body, in way of distinction, from God, who is the father of spirits (Heb. 12.9.) We have had fathers of our flesh, which corrected us, and we gave them reverence, shall we not much rather be in subjection to the Father of spirits, and live; that is, shall we not rather be subject to God then to man? Father of spirits is an Attribute or Title too high and honourable for any but God. One of the Ancients in his gracious breathing after God, broke out into this holy Passion; My soul (O God) came from thee, and my heart is unquiet or restless until it return to thee again; God is our centre, and our rest: He gathereth to himself man's spirit; and when he doth so, what then? what's the issue of it? Elihu tells us what in the next verse, Vers. 15. All flesh shall perish together, and man shall turn again to his dust. As if he had said, As soon as ever the spirit is gathered, the flesh is consumed, or, as we render, perisheth. All flesh, may be taken in the largest sense, not only for all men that live, but for all living creatures: Thus largely Moses extendeth it, (Gen. 6.17.) Behold, saith the Lord, I will bring a flood of water to destroy all flesh; that is, all the Beasts of the earth, and Fowls of the air, together with Mankind, except a few of each in the Ark: so (Psal. 136.25.) Who giveth food to all flesh, (that is, to man and beast) for his mercy endureth for ever. Yet some understand this first part more narrowly, for all flesh except man; because he addeth in the latter part of the verse, and man shall return again to his dust: But I conceive we are to take all flesh here for all men, and only for men, it being usual in Scripture to put the same thing twice, under different expressions. So then All flesh, that is, every man, be he who he will, shall perish. Thus as all flesh is restrained to man, so it extendeth over all men, yea over all things of man (Isa. 40.6.) All flesh is grass, and all the goodliness thereof as the flower of the field; that is, all men are perishing, and all that man hath, merely as a man, is as fading and perishing as himself is. Some take notice, that man was not called flesh till after his fall; It's said before, when God set him up in that primitive purity of his Creation, Man became a living soul. He was not spoken of at first as flesh, but as a living soul, (Gen. 2.7.) but as soon as man had sinned, he was called flesh, as if he had no soul. There may two other reasons be given why man is called flesh, both following from the former. First, Because man since his fall doth most for his flesh, and neglects his soul altogether, till being planted into the second Adam, he is brought out of that wretched condition into which he fell by and with the first Adam. Secondly, He is called flesh, because, since the fall man is become weak and frail, both as to Naturals and Morals, (Gen. 6.3.) My spirit shall not always strive with man, for that he also is flesh: As if the Lord had said, Now man declareth himself to be flesh indeed, he acts like an impotent sorry creature, he acts as if he scarce had a soul in him, as if he were no more than the beasts of the earth: My spirit shall not always strive with man, for that he also is flesh; and therefore (v. 30.) God told Noah, The end of all flesh is come before me; that is, Man, and all his worldly glory, shall all be swept away with a deluge of water, as here, All flesh shall perish together. There is a twofold perishing; First, By way of annihilation. Secondly, By way of transmutation. When Elihu saith, all flesh shall perish, we are not to understand it of annihilating all flesh; (God can do that, he can turn man back into that nothing out of which he was made) but the perishing in the Text importeth only a change. Death is called a change, & a change to perishing, as that good & great woman said, I will go in unto the King, and if I perish, I perish, (Hest. 4.16.) that is, If I die, I die. The Prophet laments (Isa. 57.1.) The righteous perisheth, and no man layeth it to heart. All flesh shall perish 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Together. That is, without exception, one as well as another, rich and poor, high and low, strong and weak, all are alike in the hand of God, (Psal. 33.13.15.) The Lord looketh from heaven, he beholdeth all the sons of men, etc. he fashioneth their hearts alike, or together; that is, he fashioneth the hearts of all men: God doth not so fashion men's hearts alike, as to make them all alike, (faces do not differ so much as hearts) but as he fashions one man's heart, so another's; he fashions the heart of a King, as well as the heart of a beggar: All flesh shall perish together; none either by power or policy can stand against a displeased God. Again, We may take the word together, for all at once, God can make a total devastation in the earth, and sweep all away as filth with the bosom of destruction; He can destroy all the world, of all men, who are the chief part of the world, together, or at one blow; so that (as the Prophet Nahum speaks, Chap: 1.9.) Affliction shall not rise up a second time. All flesh shall perish together, And man shall return again unto dust. Or he shall go bacl unto dust, that is, he shall die: that's the sentence which God gave upon man when he had sinned (Gen: 3.19.) In the sweat of thy face shalt thou eat bread, till thou return unto the ground; for out of it wast thou taken, for dust thou art, and unto dust shalt thou return. Man was dust before he sinned; yet he had not returned to dust, if he had not turned from God by sin. Sin brought in death, and death brings us to the dust. All flesh shall perish together, and man shall return again unto dust. Hence observe. There is no one man hath more privilege than another, against the sentence of death. The Greatest Prince dyeth as soon as the meanest peasant. Death can as soon and as easily break into the strongest fort or tower of stone, as into the meanest cottage of reeds. High and low shall perish together. Let none hope to secure themselves by any thing of this world from going out of this world. Riches avail not in the day of death (Pro: 11.4.) High Titles and honours avail not, strength availeth not, beauty availeth not, none of these can be a protection, if God send out a writ or summons to the grave. Happy are they who get an assurance of life after death, for none have an assurance of life against death. Again, In that death is here expressed under this notion of perishing. Observe. Man is but in a perishing condition while he is in this world. As all the things of the world are, so is man, while he abideth (if I may say he abideth) in this world. Christ earnestly exhorts (John 6.27.) Labour not for the meat that perisheth. Why should we labour, that is, set ourselves with our whole strength and might to pursue perishing things, seeing we ourselves are perishing? The more perishing we are, the more reason we have to look after and labour for those things which do not, which cannot perish. When the Apostle saith (1 Pet: 1.18.) We are not redeemed with corruptible things from our vain conversation, etc. He doth not instance in flowers or fruits of the earth, which quickly rot, but in gold and silver, which are the most durable and lasting metals; even these are corruptible; but we ourselves as to this bodily life, are corruptible, not only as gold and silver, but as the most fading flowers and summer fruits of the earth. Further, From that other description of death, as 'tis called a returning again unto dust. We learn. Man is of the dust. Unless man, as to his body, were of the dust when he began to live, he could not be said to return unto dust when he dyeth, or departs this life. Many men poor upon their pedigree, and heir minds swell with pride, because they are of such or such a noble descent; but let them remember, man is of the dust. The soul or spirit of man is indeed from above, as was showed before; and the body of man is (I grant) a compound of all the four Elements. Our bodily spirits (say Naturalists) are of the fire, our breath of the air, our blood of the water, and our flesh and bones are most properly of the dust of the earth; yet the whole body of man is denominated dust or earth, or as the Apostle styleth it (2 Cor: 5.1.) 'Tis an earthly house; If our earthly house of this tabernacle were dissolved. For though we may truly say, there is water, and air, and fire in this house, yet because earth is the predominant Element, the whole body bears the denomination of that. God is not said to form man of the water, or air, or fire, but of the dust of the ground (Gen: 2.7.) though all those as well as earth were ingredients in the composition and formation of man's body. As man with respect to his spirituals and morals, is denominated from that which is chief in him, so with respect to his naturals. Every man hath the seeds and principles of all sin in him, yet many men are known and expressed by some special sin. Thus one is called a covetous man, another a malicious man, etc. because covetousness and malice are their predominant sins in practice, though the principles of all other sins are in them. So for grace, one is said to be a patiented man, and another an humble man, and a third, a selfdenying man. Though where any grace is all graces are, yet a godly man is known by that grace which acts most eminently and vigorously in him. In this notion man is said to be of the dust, and to return to dust, as if he were nothing but dust, because dust is the predominant Element in the natural constitution of man. And if so, than this is an humbling consideration. Some walk as if they thought the ground or earth not good enough for them to go upon. Moses setting forth the dreadfulness of famine, as a punishment threatened the Jewish nation in case of disobedience, tells us it shall fall on all sorts, both of men and women (Deut: 28.56.) The tender and delicate woman among you, which would not adventure to set the sole of her foot upon the ground for delicateness and tenderness, etc. Some are loath to put their feet to the ground, whereas the best foot that ever trod upon the ground, is dust as well as the ground trodden on, and 'tis but dust to dust when they are in the dust, and dirt to dirt if they fall into the dirt. The Apostle, among other reasons, for this also, calleth the body of man a vile body (Phil: 3.21.) Who shall change our vile body that it may be fashioned like unto his glorious body. Our bodies are vile, chief from the contagion of sin, that hath made them most vile; But they are comparatively vile, with respect to the very matter out of which they were all representatively made when the first man was made, without the least taint or touch of sin. Man at best as to the body is but a little breathing dust or moving clay. And did we spiritually look upon the matter of our bodies, it would exceedingly humble our spirits, and keep them low even when like Jordan they are ready to overflow all the banks of modesty, and moderation. We hear of a bird, who priding himself in spreading and perusing his fine feathers, is presently as it were, ashamed by looking down upon his own black feet. Surely did man often consider that his whole body is of the earth, it would be an excellent means to keep his heart in a lowly frame, how highly soever himself is exalted in the earth. And as man, while he lives is from the dust; so when he dyeth (that's another humbling consideration) his body not only returneth unto dust, but turneth into dust. David, as the figure of Christ cried out (Psal: 22.15.) Thou hast brought me into the dust of death. Dust and death are near acquaintance, and all that die, grow quickly into nearer acquaintance with the dust. It is said (Psal: 103.14.) The Lord knoweth our frame, he remembreth that we are but dust. But what advantage is that to us, that the Lord knoweth the one, and remembreth the other? I may answer as the Apostle doth to another question (Rom: 3.2.) much every way, chief, because he will pity us and spare us and deal tenderly with us, as considering how frail we are. Now as it may be our comfort that God remembreth we are but dust, so 'tis our duty to remember that we are but dust, and that we must to the dust. Shall God remember that we are dust, and shall not we remember it ourselves? Did we more remember that we are dust, we should more prepare for our return to the dust. Yea, I may say, we should be more in heaven, if we were more in our dust; that is, the gracious and serious meditation of our natural vileness and infirmities would provoke us to look heaven-wards, and prepare for heaven, where these our natural bodies shall become spiritual (1 Cor: 15.44.) that is, they shall be like spirits (though not turned into spirits) living without food or sleep, living free from weariness and sickness, from pains and languishments, yea free from the remotest fear of ever dying or returning again into dust. Such as these and many more would be our soul's advantages, did we often (as becomes us) remember that our bodies are of the earth, and must shortly be earth again. Thus to be earthly minded, is the way to be heavenly minded. Many are earthly minded, that is, they mind earthly things, but few mind that themselves are earth. In what holy heights and elevations of spirit should we be, if we could spiritually remember how low we once were, and how low, as to our bodies, we within a few days shall be. Lastly, This truth should take us off from all creature-confidence from trusting in man. Cursed is the man (saith the Lord, Jer: 17.5.) that trusteth in man, and maketh flesh his arm. 'Tis a cursed thing for man to trust in man, because trust is an honour proper to God; he alone is to be trusted: And as it is a cursed, so it is also a foolish thing to trust in man. David a Great Prince giveth us this counsel from God (Psal: 146.3, 4.) Put not your trust in Princes, nor in the son of man in whom there is no help; his breath goeth forth, he returneth to his earth (or to his dust) in that day all his thoughts perish, happy is the man that hath the God of Jacob for his help. What can dust do for dust? what can dust get by dust? that which is weak may become strong, by trusting to, or leaning upon that which is strong; the weakest man is strong enough, while he trusteth upon the strong God; but if weak trust upon weak, how shall it be made strong. Therefore let all flesh hearken to the words of the holy Prophet (Isa: 2.21.) Cease ye from man, whose breath is in his nostrils; for wherein is he to be accounted of? Man himself is a soone-ceasing creature (David useth the noun of this verb to express himself so, Psal: 39.4.) and therefore we have reason to cease from man, to cease from any high estimation of the highest men, much more from any confidence in them. What can we assure ourselves of from any man living, seeing he hath no assurance of his own life? The Prophet would have us understand that, while he saith, his breath is in his nostrils; Man's life is gone as soon as his breath is gone, and how soon may that be gone! David describeth a proud man, puffing at his enemies (Psal: 10.5.) He is puffed up and swelled with high conceits of himself, as if he had some great matter in him, and he puffs at others as if he could do some great matter against them, forgetting that himself is but (as to his being in this world) a puff of wind, which passeth away. As then, we need not fear what hurt man can do us, so we should not hope nor have any expectation from him that he by his own power (how great soever his power is) can do us any good. Wherein (as to either of these purposes) is man to be accounted of? Man is an excellent creature, a creature of high account, as bearing the image of God, his soul is of more worth than the gain of the whole world (Math: 16.26.) and thus he is more to be accounted of, than all that in the world is most accounted of; But consider him as to the frailty of his life, and the possibility, yea probability of his sudden passage out of this world, and then, wherein is he to be accounted of? If we oppose man to God, or compare man with God, or trust man in stead of God, he is as vain and worthless as any thing, a thing of nothing, or less than nothing. JOB. Chap. 34. Vers. 16, 17. If now thou hast understanding, hear this; harken to the voice of my words. Shall even he that hateth right, govern? and wilt thou condemn him that is most just? ELihu having thus fare applied himself to Jobs friends, upon an Assurance that they were men of understanding; for so he bespoke them at the 10th verse; Harken unto me ye men of understanding. He now turneth his speech particularly to Job, and he doth it upon a hopeful supposition, that he also was a man of understanding. Vers. 16. If now thou hast understanding, hear this. The word which we render understanding, is not a noun, but the infinitive of a verb in the Hebrew: and it may be rendered thus; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cum accentu in penultima non potest esse nomen verbale, sed infinitivus loco nominis. Si est intelligere. i e. intelligentia. Drus: Scire tuum nihil est, etc. Juven: Videamus beato vivere vestrum quale sit. Cic: Hoc vereri perdidi. i e. pudorem. Plaut: Non caret aculeis Apostrophe quibus Jobi attentionem excitat. Si vel mica est in te bonae mentu. Merc: Infinitivus intelligere, non plenam intelligentiam indicat, sed vel tenuissimum intellectum, qui infinitivus actionem praesentem non habitum significat. Stupidum ergo et vecordem Jobum appellat, etc. Bold: Si quid sanae mentis habes. Bez: If thou hast to understand; that is, if thou hast an ability to understand, which in sense is the same with our translation, If thou hast understanding. This form of speaking by the infinitive for the noun, is frequent both in Scripture and other Authors. Thus 'tis said, Your to know is nothing; that is, your knowledge is nothing, unless another know it, or be made knowing by it. Let us see (saith the Orator) what thy to live blessedly is; that is, what thou countest blessedness. And another, I have lost to be ashamed; that is, shamefacedness or modesty. Thus Elihu, If thou hast to understand, hear this. But it may be questioned, did Elihu indeed suspect whether Job did understand, or were an understanding man? Every man hath an understanding, as he is a man. To understand is the property, the inseparable property of a reasonable creature. Why then doth Elihu put a doubt upon Job in this, and say, If now thou hast understanding, etc. I answer; Elihu indeed deals with Job as if he were somewhat below man in this business, at least, as if he were dull, and slow to receive, and apprehend what had been spoken to him, and therefore by this Apostraphe, he excites and stirs him up to set his understanding awork to the utmost; As if he had said, Although thou hast a habit of understanding, yet thou hast not acted it like an understanding man; nor given such proof of it in this matter as is expected. Further, These words, If now thou hast understanding, refer not to the faculty, but to the special attributes of his understanding; chiefly to these three. First, To the soundness of it; If thou hast any thing of a sound understanding. The understandings of many are sick, and diseased, their understandings are tainted and infected with errors and misperswasions. Now if thou hast any thing of a sound understanding left in thee, if there remain yet any strength in thy understanding, to apprehend the force of those arguments and reasons which I shall propose to convince thee by, hear this. Erroneous understandings are altogether unfit to entertain truth. As there must be a sutableness between the stomach and the meat, else it is not digested, so between the mind and the object, else it cannot be received. Secondly, To the uprightness or impartiality of it; If thou hast understanding; that is, if thou hast an understanding; Sometimes the affections turn aside, and bribe the understanding; self-interest puts a blind upon the understanding. When a man hath a mind to that which is not right, he will have a mind to understand any thing that opposeth it. Thirdly, To the spirituallness of it, If thou hast understanding; that is, a renewed, a spiritual, an holy understanding, or the understanding of the holy, hear this. A man may have a great natural understanding, a deep judgement, and yet be a very child, or a man of no understanding in the things of God. Only a spiritual understanding is suited to spiritual things, (as the object is, such must the faculty be) that faculty which deals a-right about spiritual things, must be a spiritual faculty. The Apostle speaks concludingly (1 Cor: 2.14.) The natural man (that is, the man unconverted or unregenerate) perceiveth not the things of the Spirit of God, for they are foolishness unto him: neither can he know them, because they are spiritually discerned. And therefore the same Apostle professeth to the Colossians (Chap: 1.9.) We do not cease to pray for you, and to desire that ye might be filled, with the knowledge of his will, in all wisdom, and spiritual understanding. The will of God being spiritual, cannot be truly known but by a spiritual understanding. According to this threefold attribute of the understanding we may expound Elihu speaking to Job, If thou hast a spiritual understanding, an understanding, a sound understanding, hear this. As if he had said, I have spoken, and am about to speak such things as may call out the strength, the best, the utmost line of a sound, impartial and spiritual understanding, to sound the bottom and the depth of them. Thus he provokes him to attend, not only with his ear, but with his understanding, with the best of his understanding, with the best underderstanding to the things he was to speak. And in this sense the most of men, all bad men have no understanding (Psal: 14.2.) and Job, though a good man, had much deficiency in his. If now thou hast understanding, hear this. Hence note. He that hath not a right, a sound, a spiritual understanding, can scarce be said to have any understanding at all. There are many understanding men, who have not this understanding, or an understanding for this. While David saith (Psal: 49.20.) Man that is in honour and understandeth not, he supposeth, that a man ascended to the highest pitch of honour, may yet be without understanding, that is, without a right, a sound, a spiritual understanding; and then (as it followeth there) he is like the beasts that perish. Beasts have no understanding at all, the rational or intellectual power is proper to man. A man in honour, not having this honour, a right understanding, may be numbered among the beasts. If thou hast understanding, Hear this. As if he had said, I am not calling thee to hear an idle story, or a trivial matter; Hear this, there is an emphasis in the words both as to the Act and Object. It is questioned what Elihu particularly intendeth by this; some refer it to what he had spoken before in Job's audience, though directed to his friends: Hear what I have spoken to thy friends in the former part of the chapter, in vindication of the righteousness of God. Secondly, Others refer it to what Elihu was now about to say; I have not yet done, I have not yet brought out all my reasons & arguments, I have not emptied my treasures, I have yet more to say, Hear this: A third sort refer these hortatory words, hear this, in the former part of the verse, to what he had already spoken, and those in the latter part of the verse, harken to the voice of my words, to what he had yet to speak; but it is not much to the matter to which we refer them, it being clear, that what he had said, and what he had to say, was matter of weight; and so hear this, is emphatical, this great, this deep, this useful and necessary point of Doctrine, which I already have declared, or am now about to declare unto thee. Hence Note. That which we hear, we should labour to understand. (Col. 3.16.) Let the word of Christ dwell in you richly, in all wisdom; It is not enough to hear the word with our ears, or to have it in our mouths, it must dwell in our memories, and it must dwell there, not in a beggarly poor fashion, but richly; which it never doth, till we have a sound and clear understanding of it, and are both in heart and life conformed to it, yea transformed into it; that is it which the Apostle meaneth by the dwelling of the word in us richly in all wisdom. And he further assureth them (chap. 2.1, 2.) that he had a great conflict for them; that is (as we put in the Margin) he had a great fear or care of them, that their hearts might be comforted, being knit together in love, and unto all riches of the full assurance of understanding, to the acknowledgement of the mystery of God, and of the Father, and of Christ, in whom are hid all the treasures of wisdom and knowledge. He had held forth those great mysteries, the mystery of God considered essentially, the mystery of the Father considered personally, the mystery of Christ considered mediatorily; and therefore he presseth them to get a full assurance of understanding about all these mysteries. When Christ was discoursing with his disciples after his resurrection, (Luke 24.45.) it is said, He opened their understanding, that they might understand the Scriptures; and then they did not take in what he spoke only at the ear, but at the heart also. Thus (Acts 16: 14.) The Lord opened the heart of Lydia, that she attended unto the things which were spoken of Paul; that is, he gave her an inward ear, and caused her to understand the things which he spoke. Secondly Note. Whatsoever we hear is lost, and but scattered in the air, if we do not understand it. Though we have it in our books, yea though we have it in our memories, 'tis lost, if we understand it not; we read of a book, sealed within, and on the backside, with seven seals, (Rev. 5.1.) we read also (v. 4.) that John wept much, because no man was found worthy to open and to read the book: That sealing of the book was nothing else but the shutting of it up from the understanding; and when Christ opened the book, he gave the understanding of it: the whole book of God is a sealed book, unless we have an understanding, or a saving knowledge of the truths therein contained. What John said (Rev. 13.18.) of counting that mysterious number of the Beast, must be said in its proportion of the whole mystery of godliness, let him that hath understanding count and consider them. Note Thirdly. Every understanding is not fit to receive the Truths of God. An unregenerate man is not fit to receive any of the Truths of God; The natural man (that is, the man who hath nothing but nature in him) perceiveth not the things of God, he hath not a suitable faculty for them; and as a natural man's understanding cannot at all receive the things of God, so every degree of a spiritual understanding cannot receive all the truths of God, or not all the things of God in all their truth. The Apostle distributes persons into several degrees, and calls some babes, and others grown or perfect men; that is, such as have an understanding fit to take in and digest the highest and deepest things of God; and hence it is, that Christ told his disciples (John 16.12.) who had a renewed understanding, only 'twas in a low degree, I have many things to say unto you, but ye cannot bear them now; I suppose the reason why Christ saith they could not bear those many things, was not because being many, they were too great a burden for their memories, (though possibly there might be somewhat in that) but their inability of bearing those many things, was chief in their understanding. There are some truths, which though a man can remember, yet he cannot bear them; and the more he remembers them, the less he can bear them; the weight and mysteriousness of them even cracks his brain, till he receives more light from God, and more strength of understanding, he cannot bear them: If thou hast understanding, hear this; And harken to the voice of my words. This latter part of the verse is but the repetition or further enforcement of the same thing, we had the like expressions chap. 33.1.8. and therefore I shall not stay upon this, only Note further from the whole. The beginning of true wisdom is to have a readiness to hear, and to show ourselves teachable. Some overween themselves so much, as to matter of knowledge, that they will not be taught; they judge themselves so learned, and fully instructed, that they will hear no more instruction, nor learn any other lesson, they are passed the School; yet always they who know much in their own conceit, are least knowing in truth and reality: there is nothing doth so much hinder the receiving of knowledge, as an imagination or proud prepossession of it. The sluggard (saith Solomon, Prov. 26.16.) is wiser in his own conceit, than seven men that can render a reason: They which have least reason, are the greatest neglecters of it; only an understanding man is willing to hear, that he may gain more understanding. Therefore Elihu admonisheth Job, If now thou hast understanding, hear this, and hearken to the voice of my words: What Elihu would have Job hear and hearken to, followeth in the next verse, and in those which follow, to the end of the 33d verse. Vers. 17. Shall even he that hateth right govern? and wilt thou condemn him that is most just? This is matter indeed worth the hearing and harkening to. Shall even he that hateth right govern? Shall he? He shall not, or at least should not, he ought not; he of all men is the unfittest man to govern, that is, to do all men right, who hateth right. The Interrogation leads us to this strong Negation, or indignation rather; What! He that hateth right, whose very spirit is against it, whose affections withdraw from it, is he made up for a Governor! 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Judicium, significat ordinem quo quicquid in loco convenienti constituitur; sic odiens judicium est, qui non subscribit divino ordini. Coc. The Hebrew word notes right from man to man; Justice or righteousness consists in the due order and comely disposition of things and affairs, transacted and dispensed in this world from man to man, or between man and man; it imports also that order into which the most wise providence of God placeth both things and persons; we may take it here in both or either of these senses; Shall he that hateth right Govern. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ligavit alligavit Dominari etiam significat, quod qui dominatur suis liget praeceptis legibusque transgressores. Pagn. The word rendered to Govern, hath a threefold signification in Scripture. First, and most properly, to bind up: Secondly, by a Metaphor, to heal; because there is so great a use of binding in healing; the skilful ligature of a wound, or of a broken limb, is of so much consequence in Chirurgery, or the art of healing, that binding alone is put for healing; that which is well bound, is in a fair way to healing. We find both these acts put together in that great promise of the Church's glory under the Gospel, (Isa. 30.26.) Moreover the light of the Moon shall be as the light of the Sun, etc. in the day that the Lord bindeth up the breach of his people, and healeth the stroke of their wound. Many learned Translators render the word here, by binding or healing, or by binding, as it refers to healing. The Vulgar Latin gives it passively, Numquid qui non amat judicium sanari potest. Vulg. Can he who doth not love right be healed? The sense of which reading is this; God doth not use to heal or bind up the wounds of those who hate Right or Justice: Why should the wounds of those Magistrates be healed, who have no care, by doing right, to heal the wounds of others? I shall not stay upon this Translation, because the Original Text clearly carrieth an active signification. And some who retain this sense of the word, translate it actively; An etiam odio habentis judicium obligaret (sc. vulnus.) Jun. Shall, or will God heal him that hateth right? Surely he will not: If a man hate Justice, and right, how can he expect that God should be a healer to him? And thus it is expounded in reference to Job, who complained that God did not heal him of his wounds, his wounds, though great, were not cured: now saith Elihu, Will God heal him that hateth right; that is, who doth not approve of that which is right; or, as it followeth, An etiam is qui odio habet jus obligaret vulneratum. Pisc. who condemneth him that is most just, as Elihu charged Job to have done. Again, another renders, Will he that hateth the right heal the wounded? The sense of which reading is given thus; Surely God who is ready to bind up and heal the wounds of those that are afflicted when they repent, is no hater of right, no perverter of Justice, as thou O Job hast said God doth; seeing God is ready to heal the wounds, and bind up the sores of humbled sinners, how unjustly hast thou charged him with perverting of justice? The Tygurine version gives it thus, Will he that hates right, An qui odit judicium Chirurgos imitaretur. Tygur. act the part of a Chirurgeon? Will he bind up and heal? Doubtless he will not, but will rather wound and afflict, vex and trouble more and more instead of being a healer. Either of these renderings bear a good sense of this Scripture; yet I shall rather take up our Translation, and insist upon it. And therefore Thirdly, The word signifies tropically to rule or govern; Verbum ligandi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sumitur pro imperare vel rerum potiri, quia qui imperant ligant, etc. Merc. Leges a ligando dicuntur. and the reason ariseth clearly from the proper signification of it; because he that is a Ruler or a Governor, is also a binder and a healer: Magistrates bind the people that are under them to order, they bind them by their Laws. Laws are as bonds, they have a binding power, they bind either to obedience or to punishment; and therefore Magistrates are binder's, they bind the unruly and disobedient, they bind with the rule of the Law, and with the penalties of the Law. When any break the rule of the Law, than they fall under the penalties of the Law, so that every way a Magistrate is a binder; and as he is a binder, so a healer; The Laws of Government by which people are bound, are for their healing, for the healing of their manners and corruptions; as also, for the healing of those whom they have oppressed or wounded by their evil manners and corruptions. Further, all Governors should, and righteous Governors will improve their power and authority for the healing of those differences that arise among their subjects, or those over whom they are set: In all these respects, Magistrates are healers and binder's. Thus the Prophet (Isa. 3.6, 7.) expresseth them, When a man shall take hold of his brother, of the house of his father, saying, thou hast clothing, be thou our Ruler, and let this ruin be under thine hand: Here is a breach, a ruin in the State or Commonwealth, let this be under thy hand, do thou undertake the cure of this; but in that day shall he swear (v. 7.) I will not be a healer: We put in the margin, a binder, that is, I will not be your Governor; your case is so desperate, and you are so obstinate in your way, that I dare not undertake your cure, I will not be a healer to you, or I will not be your binder; or as the reason of his refusal is there given by the Prophet, from his own inability or incompetency for that undertaking; In my house is neither bread nor clothing, make me not a Ruler of the people. Thus the word very significantly holds out the office and use of Governors; they are or aught to be binder's or healer's: the wounds of the Body politic need a healer as much as those of the body natural; Governors are State-Physicians: and therefore we read very well, Shall he that hateth right govern? Mr. Broughton saith, Can a foe to Judgement rule well? taking this sense, Elihu doth two things in this verse. First, He sheweth how unfit an unjust person is to rule; this he doth in the former part of the verse. Secondly, He showeth how unfit it is to condemn or censure a just Ruler; this he doth in the latter part of the verse. Shall even he that hateth right govern? He ought not. And shall he that governeth rightly be hated? Shall he fall under unrighteous condemnations, who condemneth others rightly? He should not. As he that is unjust is unfit to govern, so 'tis not only uncomely, but abominable to condemn a just Governor. This is the sum of the whole verse. From the former part of it already opened, Shall he that hateth right govern? Observe. First, Some men are haters of Justice, Right, and Righteousness. What is there so good, but an evil man hateth it? and the better it is, the more he hateth it: How precious a thing is righteousness, yet 'tis hated; (Mic. 3.1, 2.) Hear, I pray you, O heads of Jacob, etc. Is it not for you to know judgement, who hate the good and love the evil? How precious a thing is peace? and yet there are peace-haters; My soul (saith David, Psal. 120.6.) hath long dwelled with him that hateth peace. How sweet a thing is light? the light of the Gospel, yet there are many light-haters, (Joh. 3.20.) He that doth evil; (loving to do it) hateth the light: How precious a thing is holiness? and yet there are holiness-haters; how precious a thing is truth? and yet there are truth-haters; how infinitely precious is God? and yet there are God-haters; (Rom. 1.30.) How lovely, how is Jesus Christ, both as a Saviour and as a Sanctifier? yet even Jesus Christ (who hath loved us, and washed us with his own blood) is hated: There are many Christ-haters, as himself told the Jews (John 15.24.) They have both seen and hated both me and my Father. And if there be that principle of abomination in the heart of man to hate God and Christ, what good is there that the heart of man may not set his hatred upon? Elihu supposeth that there are haters of Right and Justice, which are the most amiable things in the world, and should attract the love of all persons to them. Secondly, When Elihu saith, Shall even he that hateth right govern? How disdainfully doth he speak of such? Hence Note. To hate right is a most hateful thing. He is not worthy the name of a man that hateth right. When the Prophet Elisha told Hazael what strange things he should do, what havoc he should make in the world, he said (2 King. 9.13.) But what, is thy servant a dog, that he should do this great thing? as if he had said, to do such a thing, renders a man as vile and contemptible as a dog: 'Tis a piece of unrighteousness to reckon or number them among men, who are haters of that righteousness which should be exercised among men, and is the preservation of mankind; not to honour righteousness is a hateful thing, not to do right at all times, and in all things, is a hateful thing; what is it then to hate right? How justly hateful are Justice haters! Some may say, are there any indeed so bad as to hate right? I answer, First, There are some who profusedly, plainly, with a bold and bare face hate the right; there is in all natural men a seed of this hatred, The wisdom of the flesh is enmity against God; and surely, if it be enmity against God, it must needs be enmity against all that is good; now as there is a seed of that enmity in every man's nature, so there will be the workings and fruits of that enmity in many men's lives. Secondly I answer, He may be said to hate right that doth not approve right, that doth not love and delight in it; not to love, not to delight in that which is right, is to hate the right. As he that doth not love God, is a hater of God; the second Commandment speaks thus, I the Lord thy God am a jealous God, visiting the iniquity of the fathers upon the children, unto the third and fourth generation of them that hate me, and showing mercy to thousands of them that love me, and keep my Commandments. Hating of God, and loving of God, divide the whole world; they that do not love God, hate him; there is no middle of participation between these two, between the love and hatred of God: so there is a hatred of Justice or Right in him who loves it not; though a man do not make profession against it, yet if he hath not an affection to it, he will at last be found amongst that most hateful company, the haters of righteousness: not to hate evil, is to love it, and not to love good, is to hate it in God's account. Many stand as neuters in the days of this world, but in that great day of the end of the world, there will be no neuters seen: all shall stand in two parts, either among the sheep or goats; and among all the sheep there will not be one found, who hath not been a lover of goodness and righteousness; nor one among all the goats, who hath not been (in the judgement and esteem of God) a hater of them. Thirdly, They may be said (in a degree) to hate right, who though they have some love to it, yet love it in a less degree than they should, or less than they ought; a lower or lesser degree of love, is a kind of hatred in Scripture language: The Law of Moses saith (Deut. 21.15, 16, 17.) If a man have two wives, one beloved, and another hated, and they have born him children; both the beloved and the hated, and if the first born son be hers that was hated; then it shall be when he maketh his son inherit that which he hath, that he may not make the son of the beloved firstborn before the son of the hated, etc. But what doth he mean by the wife that is hated? Surely the wife that is not so much loved; though he loved both truly, yet not loving both in the same degree, he is said to hate one of them: so I conceive that Scripture is to be understood (Luke 14.26.) where Christ gives the rule concerning Discipleship; If any man come to me, and hate not his father, and mother, and wife, and children, and brethren, and sisters, yea and his own life also, he cannot be my Disciple: When Christ layeth this charge upon his Disciples, to hate wife, and children, etc. would he have his Disciples turn their hatred upon those relations? the rule of the Word forbids that: So then, his meaning is only this, if in case of following me, a man find any stop or hindrance by these, he must not let out his love so to wife, and children, etc. as to hinder his coming to, or following of me. Every man must take off so much love from these dearest worldly enjoyments, as hinders men in following Christ; and he who through grace is enabled to do so, is in a true and clear Gospel sense said to hate them. That which we can leave for Christ, we hate in comparison of that love which we bear to Christ. Thus in the Text and Point, they may be said to hate the right, who bear not a due proportion of love unto it; not to love righteousness with highest & warmest affections, is a degree of hatred. Some love the right, but they love it lightly, they love it less than riches and gain; and and therefore for self-gain they turn aside from, and forsake the right. Some will speak fair for Justice, till the offer of private advantage either put out their eyes, or stop their mouths; he that loves not to do right to others more than to enrich himself, will quickly wrong others to enrich himself: Now he that upon any terms or considerations whatsoever (though it were to the advantage only of some others who are poor and distressed, much more when it's for his own advantage) is drawn to pervert the right, is a hater of it. Remember, any lesser degree of love to that which is right, may at any time be interpreted the hatred of it; and when we love it less than our own concernments, we cannot resist temptations which entice us to do that which will declare a direct hatred of it. Thirdly, From the whole tenor of these words, Shall he that hateth right govern? Note. They that hate right, or righteousness, are altogether unfit to Govern, or to be Governors? Nothing is more contrary to the state of Government, or the qualification of a Governor, then to hate right; righteousness is the sphere wherein he ought to walk, and never to move out of it; 'tis the business he hath to do, the trade which he hath to drive; whatsoever he doth in that capacity, he must be doing righteous things. So far as any man hath the power of Government in his hand, if it be but over a family, much more over a Nation, he ought to do right; David's prayer for himself as a King, and for his son who was to succeed him in the Kingdom, was only and altogether this, (Psal. 72.1.) Give the King thy judgements, O Lord, and thy righteousness unto the King's son; that is, teach both me and him what is right, give us a heart conformable to it, and a readiness of mind always to do it: That's the scope of his prayer when he said, Give the King thy judgements, O Lord, and thy righteousness to the King's son: Nor doth he barely pray for the gift of judgement and righteousness, but he puts the stamp of God upon them; Give them thy judgement, and thy righteousness. It is possible for Kings to have a judgement of their own, and a righteousness of their own, which are not the judgements nor the righteousness of God. For as there is a righteousness of God, which some being ignorant of, trust to a righteousness of their own for the justification of their person; so there is a righteousness of God for the government of man, which some neglecting, use only a righteousness of their own, both in condemning and justifying other men's both persons and causes; Princes being in God's place, should exalt the righteousness of God in the governing of men. And therefore the same David in his dying song spoke thus (2 Sam: 23.3.) He that ruleth over men must be just, ruling in the fear of God; who ever he is he must be just, and he must be just in the fear of God, which he can never be, but in giving out the righteousness of God; that is, in dispensing that for righteousness, which is right according to the will of God. And if he must do right thus, how shall he do it, if he hate it? no man will do that willingly or constantly which he hateth; he that hates right is so fare from doing it himself, that he cannot abide others should do it. Whereas a governor, is not only to do right himself, but to appoint others to do it, and to see that they do it, or else to punish them for not doing it. The Rulers of the earth are said to bear the sword (Rom: 13.4.) And they are said to be Shields (Psal: 47.9.) They are shields to protect the good, and swords to take vengeance of those that do evil; both which are the works of righteousness. And if so, shall ever he that hateth right govern? And wilt thou condemn him that is most just? Fieri nè potest ut qui omnibus imperat, juris amans non sit, aut quicquam agate. Merc: The scope of Elihu in the former part of the verse was to demonstrate that God is no hater of right, or righteousness, for he is not only A Governor, but The Governor, all the world over, or over all the world, and it were a most absurd thing, to think that he should be the Governor of the world, and yet be a hater of right; can it be imagined that he who ruleth all men, should wrong any man? Now seeing God who ruleth all is always most righteous, wilt thou (O Job) condemn him (saith Elihu) that is most just? God our governor is so fare from hating, that he is ever promoting justice, he that is so, is most just, and wilt thou condemn him that is most just? Wilt thou condemn? To condemn is to sit in Judgement, and give sentence against another. Wilt thou condemn, or give sentence against God? Wilt thou (as some translate according to the strictness of the Original) make him wicked, that is most just? Et an justum insignem impium facis? Heb: Elihu makes use of a very hard and severe word, and it is conceived that he purposely pitched upon it, or picked it out, to convince Job, that it is no small fault, or offence, to complain of or to quarrel with the deal of God. 'Tis indeed to condemn God, and to make him wicked, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 validum justum. i e. qui valdè justus est. Drus: Num eum, qui 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 justus est, ut deus omnium judicio est, in justitiae damnare sustines. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 potest exponi validum, num justum et potentem eum qui simul et justus et potens est damnare audes, sed malo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 exponere per 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 multum valde, q.d. eum qui summe justus est audes damnare, de eo queri, quasi tibi sit iniquior. Rab: Sel: Merc: as the word imports; Wilt thou condemn him that is most just? Here are two words; in the Hebrew we put them together, and so render them by a superlative, most just. Some translate, Wilt thou condemn him that is strong and just? that is, strongly just, mightily just; God is full of strength and might, so full that he, and he only is Almighty; yet his might never exceedeth right, nor his strength his justice. Strength and justice are commensurate in God. And while he is so strong, that he can do what he will, he is so just that he will do nothing but what is righteous. Further, I find others joining the word strong, with the word condemn. As if Elihu had said, Wilt thou so confidently, and pertinaciously, condemn the just God? To condemn God, though but a little, to pass the easiest sentence of condemnation upon him is bad enough; but wilt thou strongly condemn him? We render clearly to the scope of the place, Wilt thou condemn him that is most just? Hence note. First, God is most just, or altogether just. He is strongly just, mightily just; as he is strongly merciful, putting forth a power in pardoning sin, and showing mercy, so he is strongly just, or altogether just. The rule given to Judges by Moses speaks thus, (Deut: 16.20.) That which is altogether just, shalt thou follow. We put in the margin, justice, justice, shalt thou do; that is, thou shalt do pure Justice, nothing but Justice, or justice without the least mixture, tincture, or (if it be possible) without the least shadow of injustice. I may say, justice, justice is God, that is, he is altogether just, strongly just, everlastingly and unchangeably just. God is just under a threefold notion. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Phavor: First, As to be just is taken largely, importing a person accomplished with concurrence of all perfections, and virtuous qualities. In that sense, I suppose, the Apostle useth the word (1 Tim: 1.9.) The law is not given for (that is, to terrify or condemn) a just man; that is, for a man who is holy and good. Thus God is altogether just; for he hath all the lines of perfection, of holiness, and goodness centring in him, he is not only just and virtuous, but justice and virtue itself. Secondly, To be just, imports the keeping of promises, and the performance of our word. He is a just man, who when he hath spoken, you may know what to have of him, and where to have him. Some give words, and you can get nothing of them but words, that's injustice, because our words bind us and should be as laws to us. A man may choose whether he will make promises, but when he hath promised, it is not in his choice, whether he will perform or no; his word binds him. In this sense, God is altogether just. Whatsoever word you have had from God, (and he hath given us many comfortable words for every condition) God is a just God, and will perform it to a tittle. That Glorious and everlasting witness is borne to him by dying Joshua (Josh: 23.14.) And behold this day I am going the way of all the earth, and ye know in all your hearts, and in all your souls, that not one thing hath failed of all the good things which the Lord your God spoke concerning you: all are come to pass unto you, and not one thing hath failed thereof. In this sense, God is said to be, not only merciful, but just in forgiving our sins (1 John 1.9.) If we confess our sins, he is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness. If we confess our sins spiritually and believingly, deeply, humbly, and affectionately; if we confess thus, he is just to forgive; why? because he hath given a promise to forgive those who make such confessions of sin. And thus 'tis in any other promise; he keeps his word, he keeps touch with man, he will not fail nor come short in the least, therefore he is altogether just. Thirdly, He is just in the strictest acception of justice, giving every one his due. It is possible for a man to be just in neither of the two former notions, he may neither be virtuous in his actions, nor a keeper of his word as a man, & yet he may be just as a Magistrate, just as in a cause committed to his determination. But God is just in all these three considerations of a just man, and therefore he is eminently, or altogether just. And I conceive, the latter of the three is chiefly intended here; God is most just, that is, he never did, nor ever will, give an undue or an undeserved sentence upon any man. I might show distinctly, that God is just, and how just he is; First, in rewarding those that do well; Secondly, in punishing those that do ill. And that because he doth it; First, by a law; Secondly, by a law published; Thirdly, by a law possible (our inability of keeping the law is consequential to the giving of it; man hath drawn it upon himself) though now he cannot perform it at all, yet God is just in punishing, because he sins against a law that he had a power (in his head or representative) to have fulfiled. Fourthly, God is just, because the penalties which he inflicteth slow from a right and just law (as the Apostle speaks, Rom: 7.12.) The law is holy, and just, and good; and therefore all the awards that are grounded upon it must needs be just too. Fifthly, he punisheth justly, because he never punisheth but upon proof, and evidence; yea he will make every man's Conscience a witness against himself, or condemn him out of his own mouth. Sixthly, he punisheth justly, because he punisheth impartially, neither fear, nor hope, nor favour, can divert him (Isa: 27.11. Jer: 22.24.) Seventhly, he doth not only punish in a proportion to the law, but often in a proportion to the sin, and that not only to the measure of the sin, but to the manner of the sin; as that cruel king Adonibezek confessed, when himself was cruelly dealt with (his thumbs and great toes being cut off, Judg: 1.7.) As I have done so God hath requited me: As if he had said, God is just not only because he hath punished me in measure according to my sin, but after the very same manner in which I sinned, he hath as it were hit my sin in the eye of all beholders; what I have done may be seen by what I suffer. Note, Secondly. To condemn God, who is most just, is the highest point of injustice. Wilt thou condemn him that is most just? wilt thou do such a thing? what? condemn him that is most just! How great a wickedness is this, if we consider, First, that God doth, we ought to be patiented under it. Secondly, that whatsoever God doth, we ought to acquiesce or rest quietly and contentedly in it; that's more than to be patiented. Thirdly, that whatsoever he doth, we ought to approve and justify God in it. Fourthly, that we ought to magnify God whatsoever he doth, though his dispensations are bitter, & burdensome; and if we do so we shall find the bitterest dispensations sweet to us. Now if we ought to be patiented under, to acquiesce in, to approve of, yea to magnify and exalt the name of God in all his deal with us and determinations concerning us, then how sinful is it to condemn him? What? shall such poor creatures as we, take upon us to censure and condemn the works of God Some say it at least in their hearts, if they had the reins of government in their hands, they would carry things evener than God doth; they would put all things right, if they might have the rule; if they might a while do as they think fit, they would do all things fitly. Some will talk thus arrogantly of their fitness to govern the whole world, who have not wit enough to govern their own families; nor any grace at all to govern themselves; yea they will presume they could govern all men, who are scarce fit to govern a heard of swine, or as Job speaks (Chap: 30.1.) to be set over the dogs of a man's flock; such as these will take upon them to govern the world, & say they could do it better than 'tis done. Things should not go thus, if they might have their will. Though indeed (like that rash and inconsiderate young man in the fabulous Poet, who desired for one day at least to be Charioteere to the Sun) if they might have their will, they would set the whole world afire, or put all into a flame in one day. Thus, vain man would be wise (as Zophar said, Chap: 11.12.) Though man be borne like a wild ass' colt, that is, being altogether unwilling to be governed by any right law, he would feign give the law to and govern all; what is this but to condemn the most just? and how great, how blasphemously impudent a wickedness is this! But some may say, Did Job ever thus condemn God? I answer; he did not condemn him in so many words, he did not formally sit upon his tribunal, and condemn God, but he spoke such words as did show a condemning of God, and Elihu justly condemned him for speaking them. Hence note, lastly. Not to submit freely to, or to complain of the deal of God, is a condemning of God. This is a hard saying, we may be almost astonished to hear it, what? condemn God? yeas, so fare as any man murmurs against the deal of God, so fare he condemns God. The works of God must be submitted to, as well as his word, his dispensations must be obeyed as well as his laws and constitutions. Our complaints of what he doth are censures of his person. We question not only the sovereignty and power of God, but his very wisdom and truth and justice, when we reluct against any of his actings or awards concerning us, though they produce our greatest sufferings. This Elihu further aggravates in the next words; Is it fit to say to a King, Thou art wicked? and to Princes, Ye are ungodly? If men will be mannerly to Princes, how much more mannerly aught they to be towards God? JOB. Chap. 34. Vers. 18, 19 Is it fit to say to a King, thou art wicked, and to Princes, ye are ungodly? How much less to him that accepteth not the Persons of Princes, nor regardeth the rich more than the poor? for they are all the work of his hands. THese two verses are both an Illustration and a Confirmation or proof of what Elihu spoke last in the close of the 17th verse, Wilt thou condemn him that is most just? Hereupon he infers Vers. 18. Is it sit to say to a King, thou art wicked? Those words, Is it fit; are not literally and expressly in the hebrew; and therefore some connect these two verses immediately with the former; Wilt thou condemn him that is most just? Who saith to a King, O thou wicked? and to Princes, O ye ungodly? That is, Qui dicit Regi Apostata, qui vocat Duces impios etc. Vulg. An dicentem Regi O nequam, O improbe ingenuis, condemnares? Jun. Quinquennium Neronis. who is so just, that he spares not to tell the greatest Kings and Princes of their wickedness and ungodliness? Or as the Vulgar Translation hath it, Who saith to a King, O thou Apostate? I tell thee, Thou art fallen from that Justice and Righteousness which thou didst once exercise in thy Government. It is said of Nero, he had his five years wherein he governed excellently, but afterward he proved Apostate, cruelly tyrannising over (instead of ruling) his people; as there are Apostates in Spirituals, so in Civils; an apostate is an hypocrite revealed, an hypocrite is an apostate veiled: God unvails hypocrites of all sorts, and will not fail sooner or later to reprove their Apostasy. It is better not to be good, than not to continue good: Backsliders are worse than they who never set one step in the ways of God and goodness. So then, according to this reading, the sense may be given out thus: As if Elihu had said, How canst thou (O Job!) possibly imagine that God should be unjust, when he doth not forbear to tell the greatest Kings of their injustice, and convince them of it; he who calleth degenerate Kings Apostates, and unjust Princes wicked; he that is thus impartial in reckoning with Kings, and the mighty men of the earth (as indeed God hath always been, and will ever be) How should he be unjust? Wilt thou condemn the most Just? Even him who is so just, that he rebukes injustice wheresoever he sindes it, and who can find it wheresoever it is? (Psal. 105.14.) He reproved Kings for their sakes, (that is, for the sake of his peculiar people, when they did them wrong,) saying, Touch not mine anointed, and do my Prophets no harm: implying, that he trusts Kings with that great power to protect his anointed, and to save his Prophets from harm; and therefore would not take it well at their hands, if they abused their power to hurt and afflict them. This is a good reading, but I shall not insist upon it, though some insist much upon it, because I would rather favour our own Translation, and carry the Interpretation that way, as containing an argument to prove, that it is a most wicked thing to condemn God as unjust, because men are scarce any any where found so presumptuous, or bold, as to say to a King, Thou art wicked, or to Princes, ye are ungodly. It is much easier for any man, much more for great men to do evil, then for others to tell them so: And as the faults of Princes seldom find reprovers, so it requires a great deal of wisdom, not to commit a fault in reproving them. Is it fit to say to a King thou art wicked? Is this a comely thing? Or will Kings endure it? And if so, doth it become thee, O Job, to speak hardly of God? Or will he endure it? Elihu did not charge Job with speaking evil of God directly; but would intimate to him, that while he was so unquiet under the afflicting hand of God, and pressed him so often for a further hearing of his cause, he did very dangerously reflect upon his Justice; and that seeing we stand in awe of Kings and Sovereign Princes, and dare not misbehave ourselves before them, nor let fall an unreverend word concerning them, how dared he presume to speak any thing unseemly of God? Is it fit to say to a King, Thou art wicked. King's are supreme, they are clothed with Sovereign power over all persons within their Dominion; Is it therefore fit to use such course language, such downright unhewen speeches in any address to them? Is it fit to say to a King, Thou art wicked? The original word imports the worst sort, the most infamous among wicked men; So Mr Broughton renders, Is it meet that one say to a King, Belial? Some give it in the Vocative case, Is it meet for a subject to say to his Sovereign, O thou Belial! O thou wicked one? Dare any speak thus to a King? This word Belial is often used in Scripture, to note, not only a wicked man in general, but an eminently wicked man, even a man in whom all wickedness is (as it were) centred and settled, the very lees and dregs of all men, who may be called wicked. When Jezabel procured and suborned two false witnesses against Naboth, it is said, There came in two men, children of Belial, (1 Kings 21.13.) and sat before him: and the men of Belial witnessed against him, even against Naboth in the presence of the people, saying, etc. These witnesses were perjured persons; to tell a lie is the worst of sins, what then is it to swear a lie? no word could reach the height of this wickedness more fully, then to call them children of Belial. When the Lord comforted the Church with the glad tidings of the Gospel, (Nah. 1.15.) Behold the feet of those upon the mountains that preach peace; O Jerusalem keep thy solemn Feasts, perform thy Vows; He subjoins this promise as a reason, The wicked shall no more pass thorough thee, he is utterly cut off: We put in the margin, Belial shall no more pass thorough thee; that is, thou shalt then be freed from those Belialists who formerly interrupted thy peace, by vexing and persecuting thee, or profaned thy holy Assemblies by mixing themselves with thee: But I give thee assurance the time is coming, when Belial shall no more trouble thee. Yea Belial is a Title so full of wickedness, that it fits the Devil himself, whom the Scripture brands with that black mark, The wicked one, or the evil one. The Apostle puts that question with much holy disdain; (2 Cor. 6.14, 15.) What communion hath light with darkness? and what concord hath Christ with Belial? that is, Christ with the Devil? They differ from the Devil only in flesh and blood, in nature they are as bad as he, who bear his name. This may yet further appear, if we look into the Grammatical derivation of it, Belial, is commonly expounded a man without a yoke, or a man that will not be yoked; that is, a man who will not come under command, a lawless person; so we translate the Apostle's word, (1 Tim. 1.9. Aliqui a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sine, & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 jugo deducunt, qui nullis legum vinculis teneatur aut jugo. ) The Law is not made for a righteous man, but for the lawless and disobedient, for the ungodly, and for sinners, etc. that is, for the sons of Belial, or, for such as will not endure the yoke; the Law is a yoke, Christ calls the Law of the Gospel his yoke, (Matth. 11.29.) and they that will not bear the yoke of Christ, shall never have benefit by the Cross of Christ; we must take up the yoke of Christ, if we would taste the fruit of the Cross of Christ. Now a Beliallist, will not hear of, nor have to do with the yoke; he is like the wild Ass described in the 39th of Job, who will not be taught to blow, nor be bound in the furrow; you cannot make the wild Ass work like the Ox. Wicked men have hard and stony hearts, yet such soft, tender, and delicate necks, that they cannot abide the yoke; 'tis their bondage to be tied to obedience. Again, The notation of the word Belial, Alii a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 proficere deducunt, quasi significet hominem qui ad nihil sit utilis. Merc. imports a person of no use, or altogether unprofitable, a man that is good for nothing, a mere unthrift, or spendthrift, a man that neither doth good to himself, nor to any others; as if he were born only to spoil and devour all that is before him, as if he came into the world to eat other men's labours, and not to labour that he might have to eat. Christ calleth the idle or slothful servant, an unprofitable servant, (Matth. 25.30.) and to be an unprofitable servant, is to be a son of Belial; one that hath no good in his heart, nor doth any good in his place, neither in his private nor public capacity; neither in his own family, nor in the neighbourhood, and Nation where he lives. No man is born for himself, nor ought any man to live to himself. It were better not to live, than not to be doing good while we live. He that liveth only to profit himself, liveth to little purpose; to what purpose then doth he live, whose life is altogether unprofitable to himself? And indeed, he that is not in some respect or other a common good, or good to others, cannot be good, nor do any true good to himself; yet such is the wicked man represented under the notion of this Text. Seeing then there are such bad and base significancies in the bowels of this word; is it sufferable by a King? Is it fit to say to a King, thou art Belial, or wicked? What can be said more unfitly? What greater reproach can be cast upon a King (who ought to be a living Law, a breathing Law, as also the Keeper of the Law by way of conservation and protection) then to call him Belial, or one that will not keep the Law at all by way of observation? There are two ways of keeping the Law, First, By Conservation; so Kings preserve the Laws that they may have their free course to others, and be obeyed by others; in which sense Kings are commonly called Keepers of both Tables. Secondly, By observation; and as in the former sense 'tis the prerogative of Kings to be Keepers of the Law, so it is their piety and their goodness to be Keepers of them in the latter. 'Tis possible a King may be a Keeper of the Law by Conservation, and yet not be a Keeper of it by Observation; but then he shines most bright in the sphere of his Royal Sovereignty, when he is every way a keeper of the Law of God, and (so far as they respect himself) of his own. Further, Is it fit to say to a King, Belial? As Belial designs an unprofitable person, a man good for nothing, a man of no use; what? Upon the Throne, and yet of no use to a Nation? How high an indignity is this to Regal dignity? King's are set up for the greatest use, for the most important services, even for the profit and advantage of mankind, especially of all within their Kingdoms and Dominions; as all are to serve them in their state, so they count it their chiefest honour to advance the peace and profit of all their peaceable and profitable subjects: Therefore nothing can be said more dishonourably to a King than this, Thou art good for nothing, an unprofitable person, Belial. Is it fit to say to a King, Thou art wicked? And to Princes, ye are ungodly? The word rendered Princes, signifies munificent, bountiful, free, willing; Principes hic vocantur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a liberalitate & munificentia: quasi tu dicas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Drus. so Princes are called, to show what they are or should be, men of bountiful, noble, munificent, heroic, free spirits, open hearted, and open handed; they who are so, are Princes in truth as well as in Title. The holy Spirit of God, or God the holy Spirit, is called a Princely Spirit, (Psal. 51.12.) we read it Free Spirit; and this free Princely Spirit of God, makes all his people of a free Princely spirit, of a large heart, both as to duty God-wards, and as to charity manwards; (Psal. 110.3.) In the day of thy power the people shall be willing; they shall be as Princes; they shall serve thee as sons, not as slaves; a Royal Spirit is conveyed into them by the Spirit in the day of the Power of Jesus Christ, or when he conquers them to the obedience of himself. By this appellation, worldly Princes, the Princes of this world are expressed in sacred language, that so their very names might mind them of being such, and of doing such things as are the ornament both of their persons and places. These two high Titles in the Text, Kings and Princes, are sometimes taken for the same; and in strictest sense, Princes are the next degree, or but one remove from Kings. Again, There are some called Princes, who have the supreme power within their own Territories. Others are called Princes, who have a delegated or derived power from Kings. The Apostle speaks of such, (1 Pet. 2.13.) charging the Church and people of God, to submit to every Ordinance of man for the Lords sake, whether to the King as supreme; or unto Governors as sent by him, for the punishment of evil doers, and for the praise of them that do well. Elihu brings in both, for the fuller confirmation of his point, and the stronger conviction of Job, Is it fit to say to a King, thou art wicked? and to Princes (who stand about his Throne, and serve him in his Government) ye are ungodly? Ye regard neither right nor reason, neither what's fit to be done, nor what to be advised? That's the sense of the words as they are an argument from the less to the greater; If it be an uncomely and undecent thing (saith Elihu) to say to a King thou art wicked? and to Princes ye are ungodly? How much more to him that accepteth not the persons of Princes? etc. Hence Note. First, Men are not all of a rank, or all are not of an equal state in this world. This Text speaks of Kings and Princes; and the most of men are inferior not only to Kings, but to Princes. God hath not made man upon earth as minims in writing, all of a height; but as in the alphabet of Letters, some are longer and deeper than others; so in the Alphabet of mankind, some men are bigger and higher than others. Kings and Princes are but men, yet they are men in a great letter, or they are among men as the Aleph among the letters, which as it is first in order, so it signifies a Prince, a Chief, a Leader. And if the most wise God had not ordered such an inequality among men, how should order have been kept among men? Nothing (considering the corruptions and lusts of men) can be more unequal than that equality which some have vainly contended for among men. All men would fall down into confusion, if some were not above. That which keeps all up, is, only that some are uppermost, Kings and Princes. Secondly, (which is here principally aimed at,) Note. It is most uncomely and sinful, to revile or give reproachful words to Kings or Princes. When we say It is not fit, we say less than the thing is, or then the Text intendeth; there is more evil in it then a bare unfitness, 'tis indeed a very great wickedness, and ungodliness, to say to a King, thou art wicked, and to Princes, ye are ungodly. To say so, is expressly against the Rule, (Exod. 22.28.) Thou shalt not revile the gods, (or, as we put in the margin, Judges) nor curse the Ruler of thy people: And the Apostle Paul quotes this Text (Acts 23.5.) when himself had slipped in that point, as he stood before the Judgement seat, and pleaded his own integrity; for when Ananias the high Priest commanded them that stood by to smite him on the mouth; Paul said unto him, God shall smite thee, thou whited wall: This drew a reproof upon him presently from them that stood by (v. 4.) Revilest thou God's high Priest? And what doth Paul answer? (v. 5.) I witted not Brethren, that he was the high Priest; for it is written, Thou shalt not speak evil of the Ruler of thy people. There hath been much dispute about that answer, I witted not that he was the high Priest: Certainly Paul saw and knew that he was the high Priest; and it is as certain, that he did not tell a lie, when he said, I witted not that he was the high Priest: His meaning I conceive was only this, as if he had said, having received such unjust usage in the Court, as to be openly smitten in time of hearing, I confess I was in a passion, and did not consider, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. as I ought, that it was the high Priest; I spoke rashly and unadvisedly. I witted not, that is, I deliberated not with myself who it was I spoke to, for I ought not to have used such language; the Scripture also having forbidden it, which saith, Thou shalt not curse the Ruler of thy people. It will not bear us out, to use ill words to Magistrates, though (as Paul's case was) we are ill used by them. Shimei taking the advantage of David's affliction, risen up to this height of impudence against him, mentioned with indignation by Elihu in the Text, he openly and to his face called him Belial, (2 Sam. 16.5.7.) Come out thou bloody man, and thou man of Belial: But we know what the issue was, he paid dear for it at last; though David forgave him at present, and did not suffer Abishai to take a sudden revenge, yet upon his deathbed he delivered him over to his son Solomon, to deal with him as he should see good. And so great is the offensiveness and unfitness of speaking thus unto a King, that the Jews joined it with blasphemy against God himself. We read (1 Kings 21.13.) how two false Witnesses came against Naboth, saying, Naboth blaspemed God and the King; as much as to say, we heard Naboth say of the King, Belial; And as soon as these two had brought in their evidence against him, that he had blasphemed God and the King, they drew him out, and stoned him: Blasphemy against God was death by the express letter of the Law, (Leu. 24.15, 16.) It was also death by the same Law for any man to curse his Father or his Mother (Exod. 21.17.) And because the King is (Pater Patriae) the father of his Country, it seems the cursing or blaspheming of him, was also punishable by death. The Apostle Judas useth an equivalent word in the Greek (Ep. of Judas, v. 8.) reproving a wicked Sect in those times; They fear not to blaspheme, or speak evil of Dignities: There is blasphemy against Princes, who are titular Gods, as well as against the only true God. Kings are to be feared, to be submitted to, they are to be prayed for, therefore not to be reviled. Is it fit to say unto a King, Belial? Yet this doth not stop the mouths of all men from telling Kings and Princes their faults, nor doth it justify a silent dissembling of them; much less doth it open the mouths of any to dawb Kings and Princes with the untempered mortar of flatteries; Kings are no more to be flattered than they are to be reproached. Dignities must not be spoken evil of, yet they may be prudently and humbly told of their evils, and informed of their failings plainly. When Eliah met Ahab, who said, Art thou he that troubleth Israel? Eliah answered, (1 Kings 18.18.) I have not troubled Israel, but thou and thy father's house, in that ye have forsaken the Commandments of the Lord, and thou hast followed Baal. And we read how boldly Elisha carried it to the King of Israel, (2 Kings 3.13, 14.) What have I to do with thee? Get thee to the Prophets of thy father, and to the Prophets of thy mother: And Elisha said, as the Lord of Hosts liveth before whom I stand; Surely, were it not that I regard the presence of Jehoshaphat the King of Judah, I would not look toward thee, nor see thee. Thus the Prophets dealt with much gracious severity towards mighty Princes. The Prophet Isaiah feared not to say (Isa. 1.10.) Hear the word of the Lord ye Rulers of Sodom, Give ear unto the Law of our God, ye people of Gomorrah; implying, that the Rulers of Jerusalem were then but such as the Rulers of Sodom once were, and that the people were no better than the people of Gomorrah; and it is conceived, that for this plainness and liberty of speech, which the Prophet Isaiah used toward the Princes and Rulers of Judah, he was put to death, being cut or mangled asunder with a wooden Sawe. One might think that Ezekiel did much forget himself, when he gave those opprobrious terms to Zedekiah King of Judah, (Ezek. 21.25.) And thou profane wicked Prince of Israel, whose day is come, when iniquity shall have an end; yet he sinned not in this harsh reproof of his sin, because commanded of God to do it, and specially directed by the holy Spirit. The Prophets might not diminish a word, but must give out what God gave in. John the Baptist reproved Herod for Herodias his brother Philip's wife, and for all the evils which he had done, (Luke 3.19.) And Jesus Christ himself called Herod, Fox; (Luke 13.32.) The Prophets were often Instructed and Commissioned to prophesy against the mountains; that is, against the Princes and Powers of the world; and therefore take the state of the point, and of our duty about it, in these few conclusions, that we may not run upon the rocks either way; neither upon the rock of blasphemy against Kings and Princes on the one side, nor upon the rock of flattery on the other. First, The Power or State of Princes must never be reviled nor evil spoken of; kingly Power and Authority is always to be reverenced and honoured; though the Prince be wicked, yet his Power is to be reverenced, and that's the purest reverence. Regia per se dignitas, nunquam non est colenda, etiam cum princeps iniquus est. For to reverence the power of Princes, only, because, or when they are good, and do us good, and rule every way according to our mind, this is but a piece of selfishness; but when Princes are evil and bring evils upon us, yet to bear respect to the Power and Authority which they Exercise; this is to honour God, and to give true submission to his ordinance. Whatsoever the person is, the power must be reverentially submitted to. Secondly, It is high wickedness to speak evil of the persons of just and righteous Princes; that every man will acknowledge. Thirdly, Kings and Princes must not be reproved for personal or private faults publicly. To do so is against the rule in any man's case; much more in the case of Kings and Princes. Fourthly, Kings are not to be reproved for any of their faults, but by those who have a Call to it; that was the reason of the liberty which the old Prophets used towards Kings, they were specially commanded and Commissioned by God for it, and the peril was upon their own heads if they did it not; it is not for every one to reprove Princes, but for those that are called to it. Lastly, Even those that are called to it must do it with much submission; though they must not do it to halves and deceitfully, yet they are to do it respectfully. It is not fit to say to a King, Belial; such rough and unhewn language is not for Princes: their faults must only be insinuated, if that may serve, as Nathan dealt with David, who though he knew what his sin was, yet he did not say to him, Thou murderer, thou Adulterer, but intimated the matter by a parable, and made him covertly, or in a third person charge himself, before he charged him, or applied the parable personally to him, with, Thou art the man. When Miriam the Sister and Aaron the Brother of Moses spoke against him, because of the Ethiopian woman whom he had married (Numb: 12.1.) though they were thus nearly related, yet speaking irreverently of Moses the Chief Magistrate, the Lord said to them (v. 8.) Wherefore were ye not afraid to speak against my servant Moses? Yet how common is this sin? the tongues of men walk exceeding loosely in their discourses about the persons and powers of Princes; And we every where find most pleased to hear well of themselves, and ill of others, or to speak well of themselves, and ill of others, and the higher they are who are spoken of, or of whom they speak evil, the more they are pleased both in hearing and speaking evil of them. How unruly are their tongues, who cannot forbear their rulers! Thus much of Elihu's question, as it is resolved into a Negative proposition, It is not fit to say to a King, thou art ungodly. We may further consider it as an argument from the greater to the less, to prove, That it is a most wicked thing to speak a word unduly of God. Is it fit to say to a King, Thou are wicked? and to Princes, ye are ungodly? Vers. 19 How much less to him that accepteth not the persons of Princes? Who is that? The words are a clear Periphrasis of God, he accepts not the persons of Princes. As if Elihu had said; the Kings and Princes of the earth, expect such great respect from their subjects, that no man should dare to censure them or speak evil of them, though they do evil, or deal unjustly; how much more unfit is it to speak evil of God, or to charge his government with injustice, who never doth any evil, all whose ways are not only just, but justice. He that accepteth not the persons of Princes, who are the greatest of men, can have neither will nor motive to deal unjustly with any man. I shall not stay to show what it is to accept persons? because that hath been showed at the 7th verse of the 13th Chapter, as also Chapter 32.21. only I'll give it in one word; To accept persons is to have more respect to the man then to the matter; and that's a very common fault among men, and as commonly condemned by God. 'Tis a received axiom, He that would or doth put on the person of a Judge, must put off the person of a friend; that is, he must not be swayed by any respect whatsoever of friendship, or alliance, but must judge purely as the cause deserveth. Nor shall I stay to urge the greatness of the sin of speaking any thing uncomely of God, that also hath been spoken to in many former passages of this Chapter. Only from these words, How much less to him that accepth not the person of Princes? Note First. That which ought not to be done or spoken to the greatest of men, ought much less to be either done or spoken to God. The reason is, because, first, God is infinitely more to be reverenced then any man. Secondly, because God is infinitely more able to take vengeance, and certainly will, of any that shall do or speak evil to him, than the greatest among the children of men. Yet how many are there who dare not offend a man, not a great man especially, either by word or deed, who are not afraid by both to offend and provoke the great God? O remember, the force of this text; If it be not fit to speak unduly of Princes, How much less of him that accepteth not the persons of Princes? Hence note, Secondly. God is no accepter of persons. He hath no respect to Princes in prejudice to truth and righteousness, but in every nation he that feareth him and worketh righteousness (be he never so poor) is accepted with him, (Acts 10.35.) and in every nation he that feareth him not, but worketh unrighteousness (be he never so great) is unacceptable yea abominable to him. The Scripture often attributes this glory to God, (Deut: 10.17. 2 Chron: 19.7. Gal: 2.6. Col: 3.25.) And as it is the glory of God, that he is no accepter of persons, so it is the duty of man (Deut: 1.17.) Judgement must proceed and conclude with respect to the rule, and command of God, not with respect to the persons of men, or our relations to them. Levi was highly commended for this (Deut: 33.9.) who said unto his father and to his mother, I have not seen him; neither did he acknowledge his brethren, nor knew his own children, etc. When man accepteth not the persons of men he acteth most like God, of whom Elihu saith, He accepteth not the persons of Princes, Nor regardeth the rich more than the poor. That's a further description of God; He doth not regard, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 aguoscere, familiaritèr tractare. that is, acknowledge or know the one more than the other; He is (in the best things) as communicative to, and converseth as familiarly with the poor as the rich; yea, he doth not value or prise the rich man more than the poor; the poor man is worth as much as the rich man in God's account; suppose the rich man worth thousands, yea ten thousands of gold and silver, and the poor man so poor that he is not worth a shilling, yet in the account of God the poor man is worth as much as the rich man. The Scripture speaks of two sorts both of rich and poor men; There are men rich in spirituals, such Christ intimates, who are (Luke 12.20.) rich towards God, or as he speaks of the Church of Smyrna (Rev: 2.9.) rich in grace, I know thy poverty, but thou art rich; That is, I know thou art poor in earthly pelf, but rich in spirituals. The Apostle James puts the question (Chap: 2.5.) Hath not God chosen the poor of this world rich in faith, and heirs of the kingdom. Now, it is most certain, that God regardeth the rich in spirituals, more than the poor in spirituals, he highly regardeth those that are poor in spirit, and pronounceth them blessed (Math: 5.3.) for theirs is the kingdom of heaven; But he regardeth not those who are poor in spirituals; not them especially who boast of their spiritual riches when they have none (they that have them are thankful for them, they do not boast of them) as the Church of Laodicea did, of whom Christ said (Rev: 3.16, 17.) I will spew thee out of my mouth, because thou sayest I am rich & increased in goods, and knowest not that thou art poor. Thus you see, there are a sort of rich men, whom Christ regardeth more than the poor of that sort. But as poor and rich are distinguished merely by abundance and want, by the smallness and greatness of their portion in the things of this world, as Dives and Lazarus in the parable were, so he regardeth not the rich more than the poor. When a poor man is gracious as well as poor, God regardeth him more than any rich man who hath no grace; And when either both have grace alike, or both are alike without grace, he regardeth them both alike. When rich and poor have grace, they are both greatly regarded, and when neither of them have grace, neither of them are at all regarded by the God of all grace. Thus 'tis plain, God regardeth the rich no more than the poor, nor the poor any whit less than the rich. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 est dives opalentus; quidam volunt deductum a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 servando quod multos servare et juvari possit, vela 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 clamando quod ●pulenti liberiùs et audaciùs loquantur. The word rendered rich, signifieth also bountiful (Isa: 32.5.) 'Tis also rendered, The helpful, the saving man; for though rich men are not always helpful with their riches, nor ready to save others in distress; yet rich men may do both: they have always in their hand power and usually opportunity to be helpful to the poor, and to save the distressed. And surely, as the Lord regardeth not the rich more than the poor; so he regardeth those rich men lest of all, who have no regard to help and save the poor. Once more, Some derive the word which we translate rich, from a root which signifieth to clamour, or to speak out and boldly, which complyes well with that sentence of Solomon (Pro: 18.23.) The poor useth entreaties (that is, he speaketh humbly or by way of supplication) but the rich answereth roughly. And as God regardeth not the rich more than the poor, so he regardeth those rich men least, who speak loudly and roughly to the poor. Having thus opened the assertion of Elihu, that God regardeth not the rich more than the poor; let us consider, The reason of it in the next words. For they are all the work of his hands. As if he had said, God cannot but deal impartially with all, because all are the work of his hands: what reason hath he to respect one more than another, seeing the one is no more to him then t'other, they are all the work of his hands. Man as man is the offspring of God (Acts 17.28.) He is also the work of his hands; that is, man is made by his power; As man descendeth from man, so he is called the fruit of the womb; but as man is the offspring of God, so he is called the work of his hands, and his hands have wrought the poor man as well as the rich; They are all the work of his hands in a twofold respect. First, In their natural constitution; God hath moulded them in the same fashion, he hath given each of them a body and a soul; A body framed of the same parts, a soul consisting of the same powers. God hath bestowed as much care and cost upon the making of a poor man's body and soul, as upon the rich man's. The richest man in the world, cannot boast that he hath any one member in his body or faculty in his soul, more than a poor man hath. Secondly, Look upon the rich and poor in their Civil state, and so likewise they are the work of his hands: and that I conceive, is here intended as much as, if not more, than the former; not only is God the maker of the poor and of the rich in their natural state, soul and body; but as poo●, and rich, he is the maker of them; that is, he maketh one man poor, and another man rich, as himself pleaseth. (Prov: 22.2.) The rich and the poor meet together, the Lord is the maker of them all. He hath made them men, and he hath made them rich or poor men. There is as much of the power and wisdom of God seen in making some men poor and others rich, as there is in making them men; yea God thinks himself as much honoured in our acknowledgements that the poor with their poverty, as that the rich with all their riches, are the work of his hands. Hence Note. First, Poor men are as much the work of God as the rich. As they have the same nature, and are of the same matter, as they are both made of the same stuff, or are both of a piece, so they have the same maker; and their maker hath been at as much charge in the making of the one, as in the making of the other; yea, and usually, the poor man yields him a better rent, and brings more into his Treasury then the rich man doth. Secondly Note. It is the Lord who makes men poor, and makes men rich. Agur prayed (Prov. 30.8.) Give me neither poverty nor riches. Agur knew poverty was a gift of God as well as riches. It hath been said (though profanely) Every man is the fashioner of his own fortune, or the contriver of his own condition. Some who acknowledge God hath made them men, think they have made themselves rich, or great men; and we commonly look on those who fail in their worldly Estates, that they have made themselves poor and low in the world. I grant, there is a sense wherein men make themselves rich, and make themselves poor; that is, when they do either by their sins. God is not so engaged in the making of a man rich, when he enricheth himself by his sin, by deceiving or oppressing his brethren, as when he groweth rich in a way of righteousness: He that is enriched by oppression, or deceit, or sets his nest on high by flattery, or by fraud, cannot thank God for his riches, or honours; and if he doth, he blasphemously makes God a partner in those sins by which he hath got his riches and honours. For though it be a truth that there is a hand of God in his get, (for all the craft, and policy, and oppression which men use, will never be able to make them either rich or great, if God did not permit and order it so) yet the heart of God is not with him in it, and God will not own his own hand in giving them wealth or power, further than as they are a testimony against them, of his goodness, and their ingratitude. We may also say of some poor men, they have made themselves poor, not God; He made Job poor, The Lord gave, and the Lord hath taken away, was his humble acknowledgement (chap. 1.21.) but there are some, of whom we cannot so much say God hath made them poor by his sad providences to them, as that they have made themselves poor by their idleness and improvidence, or by their prodigality and vain profuseness; yet even of such poor men we may truly say, there be a righteous hand of God upon them in leaving or giving them up to the lusts of their own heart, their laziness, or lavishness, which produce their utter undoing, and bring them to a morsel of bread. So that let men be in what condition they will, the Lord is the former of it. The diligent hand maketh rich, but it is with the blessing of God; and when an indiligent man becomes poor, it is the curse of God upon him for his sin, as well as the consequent of his sin. Yea, when an honest diligent man becomes poor, (that's the case of some) it is the Lords withholding of his blessing, which makes all his labours fruitless and successless; such a man is indeed one of God's poor, or a poor man of God's making; and God will surely make the poverty of such a man (if he continue in a believing dependence upon him, and in an humble submission to him, if he know how to want as well as to abound, how to be hungry as well as to be full, and in every estate hath learned therewith to be content, as the holy Apostle had, than (I say) God will surely make the poverty of such a man better to him then riches, or the largest portion of this world's enjoyment. The poor of God's special making, are under his special keeping and blessing: As they have but little, so they want nothing; God himself will always be not only enough, but all to them. Take two further inferences from the whole verse. First, Princes, great and rich men must not expect to far better with God because of their greatness or riches. For, He doth not regard the rich more than the poor. Secondly, The meanest man needs not fear that he shall far the worse before God for his meanness. The most high God will not overlook those in a low estate, he regardeth the poor as well as the rich; and that's matter of great comfort to the poor, when disregarded by the rich. Though the Lord doth not make all men of an equal respect in the world, 'tis his will that some men should be more regarded by men than others are, yet himself (in the sense opened) beareth an equal respect to them all; He regardeth not the rich more than the poor, for they are all the work of his hands. JOB. Chap. 34. Vers. 20, 21, 22. In a moment shall they die, and the people shall be troubled at midnight, and pass away: and the mighty shall be taken away without hands. For his eyes are upon the ways of man, and he seethe all his do. There is no darkness nor shadow of death, where the workers of iniquity may hid themselves. IN these three verses Elihu doth two things principally; First, He sets forth the judgements of God; Secondly, He gives an account of the equity of them. He sets forth the judgements of God, First, More generally, Upon People and Nations. Secondly, Upon Princes and Governors; All this in the 20th verse. And in this judgement of God upon Nations, we may take notice, First, Of the nature of it, and how it is described: and that is laid down three ways. First, They shall die. Secondly, They shall be troubled. Thirdly, They shall pass away. Under these Notions the judgement of God upon People and Nations is expressed. Secondly, We may here consider the suddenness of all this, In a moment they shall die. Thirdly, We may consider the season, (or rather as to man, the unseasonableness) of it, it shall be (though in a dreaming time) when they little dream of it; The people shall be troubled at midnight. Thus we have the judgement or sad dispensation of God described in this 20th verse, both as to the acts of it, and likewise as to the manner of it upon the people. Elihu having showed the judgement of God upon the people in the former part of this 20th verse, declares also his judgement upon the Princes in the latter end of it; The mighty shall be taken away without hand. Where we see, First, How Princes are expressed or called, They are the mighty. Secondly, What kind of judgement befalleth them, They are taken away. Thirdly, The manner how this is brought about, They are taken away without hand. From the matter of the judgement of God both upon people and Princes, Elihu proceeds to give the reason why the Lord deals thus with both; This he doth in the two verses following. First, Because of their sin; They are workers of iniquity; in the close of the 22th verse. Secondly, Because, as they are workers of iniquity, so God is fully acquainted with all their iniquity, etc. He seethe all their works, and the iniquity of their works, nothing can cover it or them from his fight; and therefore, as Elihu asserts the omniscience of God positively in the 21th verse, so negatively in the 22th verse, There is no darkness, nor shadow of death, where the workers of iniquity may hid themselves. Now seeing the works of those Nations and Princes were naught, and the naughtiness of them was evident to God, how could he but punish them? And how just and righteous is he in punishing of them? By all this Elihu clears his general Assertion, or the point he drives at all this chapter over, namely, to prove that God is righteous; against which position, he tells us before, Job having spoken dangerously, he was engaged to maintain it vigorously; which he doth here, especially in that eminent branch of it, mentioned at the 19th verse, That he accepteth not the persons of Princes, nor regardeth the rich more than the poor. For, Princes as well as common people fall under his hand. So much for the parts and resolution of these three verses, as also for the general scope of them. Yet before I go on to the particular explication of them, I would only mind the Reader of another Translation of the whole 20th verse, which varieth somewhat from ours, rendering it as a description of the judgement of God upon Princes, by the violence of the people; whereas according to our Translation, it is a description of the judgement of God both upon people and Princes. The Translation I mean, is that of the Vulgar Latin, which runs in this form. Vers. 20. Suddenly shall they die, Subito morientur & in media nocte turbabuntur populi, & per transibunt, & auferent, violentum absique manu. Vulg. at midnight the people shall be in a tumult, and shall pass over, and take away the violent man without hand. This Reading, and the expositions given upon it, prove, That God is so far from accepting the persons of Princes, that he does not only tell them their own, and reprove them to their face for their wickedness and Apostasy (as was showed from the former reading of the 18th verse) but deprives them also of their dignity, and pulls them from their power; And he doth it in such a manner, that every man may understand and see the hand of God in it, because they see no hands in it. The less of man appears in any work of providence, whether it be in a way of mercy or of judgement, the more of God is to be acknowledged in it: and where nothing of man appeareth, all, or the whole must be attributed unto God. The judgement which Elihu speaks of here, seems (according to this Interpretation) to have much of man in it; yet because the men supposed to be in it, are looked upon as such as can do little in it, or aught to do nothing in it, therefore 'tis said to be done without hands. Histories have given many examples, and dreadful instances of such calamities falling upon Princes by the rising of the people; and then they are said to be taken away Without hand, That is, Without any foreseen appearance of such a mischief; a hand which was not thought of being lifted up against them. It is said of wicked Zimri, who slew his master, that when he saw the people conspire against him, and the City taken, he went into the Palace of the King's house, and (in the heat of his rage) set it on fire, and burned the King's house over him, and died, (1 Kin. 16.18.) Justine reports the like conclusion (upon a like occasion) of Sardanapalus, that effeminate and voluptuous Monarch of the Assyrian Empire. They who prosecute this Translation, conceive Elihu reflecting upon Job in all this, who was very uncivilly treated by his own people, from whom he had deserved highest respects, as he complained at the 30th chapter, they raised up against him the ways of their destruction; they used him very rudely, even despitefully; and he was in a pining consuming condition, as a man taken away without hand. But I shall not insist upon this reading, but take the words according to the scope before given, as a description of a mixed judgement from God; a judgement partly upon the people, and partly upon Princes, a judgement upon the many, and a judgement upon the mighty; In a moment shall they die. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Punctum momontum, tempus exiguum: Illipsis praeposition● ב In a moment. The Text is, a moment they die; Not, that they shall die but a moment, or be only for a moment dead, but they shall die before a moment is over; there is an Elipsis of the preposition [Beth,] in the Hebrew, which we supply in our Translation, In a moment they shall die: A moment is the least particle or parcel of time; we cannot imagine any thing shorter than a moment, 'tis the very point of time, (Psal. 30.5.) His anger endureth for a moment, (saith David, when he would show how very short (comparatively) the anger of God towards his people is) but in his favour is life: Thus Solomon (Prov. 2.19.) He that speaketh truth, his tongue shall be established; but a lying tongue is for a moment: A lie cannot last long; he that speaks truth, what he speaks to day, is good to morrow, and to morrow, and will be good for ever; but a lying tongue is for a moment; that is, his lies will be discovered, and usually they are quickly discovered; though he live long to tell lies, or doth nothing but tell lies as long as he liveth, yet his lies are not long lived. Job describing the joy of the hypocrite (chap. 20.5.) saith, It is but for a moment; like a fire of thorns, a blaze and gone: when the Apostle would strengthen and encourage the hearts of believers against all the troubles and sorrows of this present life, he calls them, (2 Cor. 4.17.) First, light, Secondly, short; Our light afflictions that are but for a moment, work for us a far more exceeding and eternal weight of glory. And that we might know how quick the devil was at his work with Christ, the Scripture saith (Luke 4.5.) He shown him all the Kingdoms of the world in a moment of time. As to show the instantaneousness of our change from death to life in the resurrection, it is said, (1 Cor. 15.52.) In a moment, in the twinkling of an eye, at the last Trump, we shall be changed: So to show the extreme suddenness of these men's change from life to death, it is said here, In a moment They shall die. They? Who? Both great and small, one and another of them shall die, or be swept away by death in a moment. There is a twofold death; First, Natural; When either sickness or old age dissolves the earthly house of this tabernacle. The natural death of some is very lingering and slow, others are suddenly snatched away, they die in a moment. Secondly, There is a violent death; thus many are taken away by the sword Martial, or Civil, others casually: The Text is true both of natural and violent death, either of them may overtake us in a moment, yet I conceive the latter is here chief intended, In a moment shall they die; that is, some sudden destruction shall come upon them, they shall be surprised by an unlooked for disaster, and removed out of the world, while they had not a thought of their removal. Hence Note. First, Death of any sort, may befall all sorts of men. None can plead exemption or privilege from the grave. It is appointed to men once to die; most die a natural death, and any man may die a violent death; who knows how he shall go out of this world? Christ told Peter, (John 21.18.) When thou shalt be old, thou shalt stretch forth thy hands, and another shall gird thee, and carry thee whither thou wouldst not. This spoke he, signifying by what death he should glorify God. And what kind of death was that? The Church History assureth us, 'twas a violent death. He (as his master Jesus Christ) was nailed to a Cross, and died. We come but one way into the world, but there are a thousand ways of going out. Note Secondly. Death comes suddenly upon many men, and may upon all men. The whole life of the longest liver in this world, is but a moment, compared to eternity; and there is not any moment of our life, but (with respect to second causes) we are subject to death in it: We always in some sense (though at some times more) carry our lives in our hand, and how soon, or by what hand they may be snatched out of ours, we know not. Now if our whole life be but a moment, and we subject to death every moment, how should we stand prepared for death every moment? And how sad is it to think, that they who may die the next moment, should for days, and weeks, and months, and years, never prepare for death? Most are loath to think of the end of their lives, till they are nearer the end of them; yet no man knoweth how near he is to the end of his life. Many put off the thoughts of death till it cometh, yet none can put off the coming of death; they would remove the meditation of death to the fall of their leaf, to the winter, and worst of their old age, yet they are not able to remove death one moment from the Spring and best of their youth. Note, Thirdly. Violent death, by the sore and severe judgement of God, often sweeps multitudes away in a moment. God can thrust whole throngs of men, yea whole Nations into their graves together; it is said (Numb. 16.21.) of Corah and his companions, The earth did cover, or swallow them up in a moment: And the Lord commanded Moses, to say unto the children of Israel (Exod. 33.5.) ye are a stiffnecked people; I will come up into the midst of thee in a moment, and consume thee: As if the Lord had said, I will take no long time for it, I can quickly dispatch you; how many soever there are of you, I will do it in a moment. We have a like description of the sudden and quick dispatch of men at the Lord's word of Command, (Psal. 73.19.) How are they brought into desolation, as in a moment, they are utterly consumed with terrors? The final ruin of Babylon was thus prophesied (Isa. 47.9.) These two things shall come to thee in a moment, in one day, the loss of children and widowhood, they shall come upon thee in their perfection; Thou shalt utterly be destroyed, and perish at once for ever. The Prophet Jeremiah (Lam. 4.6.) bewailed the destruction of Jerusalem, whose calamity was greater than that of Sodom and Gomorrah, which God destroyed in a moment: Sodom and Gomorrah were great Cities, yet how soon consumed! In some sense, there is a greater evil in a lingering destruction, then in a speedy one; so the Prophet aggravates death by famine, beyond death by fire; because to die by famine is a lingering death. Caesar being warned that some lay in wait to destroy him suddenly, slighted it, and said, unexpected death is most . And that's the lot of many great men; to which some conceive the Psalmist had respect, when he said, (Psal. 82.7.) Ye shall die li●e men, and fall like one of the Princes; that is, suddenly. But though in some sense a speedy death is more eligible than a lingering one, yet in many respects, to die suddenly, or in a moment, may be concluded a far greater judgement, then to see death coming by degrees, and destruction walking towards us step by step. Solomon (Prov. 1.27.) speaks of swift destruction, of destruction coming like a whirlwind; swift destruction overtakes them who are slow paced to receive and obey instruction. Thus the Lord can deal both with persons and with Nations; he needs not make any delays, nor take time to do it, their destruction shall come (if he will send it) in a day, in an hour, yea, in a moment shall they die, And the people shall be troubled at midnight. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Populus consociatio hominum. That is, the body, or generality of the people, the many shall be troubled; they shall be as men amazed, or as the Metaphor imports, they shall be disjointed; Men associated under due Laws of Government, are as so many members of a well compacted Body; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a verbo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 videtur significare laxationem compagum. but when broken and scattered, they are like a body whose members are dislocated, or out of joint, unfit for any use or service. And as there is a laxation of the members of the body, a disjointing of the bones, so there is a disjointing of the faculties of the mind; In times of great trouble, not only is the body Politic, which consists of many men, but the mind of every body, or of every single man is much out of joint. The word is applied to those great concussions of the world (Psal. 18.17.) The earth shook and trembled, the foundations also of the hills were moved, and were shaken at the presence of the Lord, because he was wroth; which we may interpret of the Princes and Powers of the earth, who are as hills and mountains; if the Lord do but touch them in anger, they move, yea tremble. The word is applied also to the waves of the Sea, (Jer. 5.22.) which roar, and toss themselves: we commonly say, as in the Text, the Sea is troubled, or 'tis a troubled Sea, a tossing Sea. That expression is also common among us, when we see a man much disquieted, he is (we say) in a great toss; even as a ship at Sea upon the proud waves. Thus saith Elihu, the people shall be in a toss, they shall feel a storm in their minds, sudden gusts of fear and sorrow shall carry them they know not whither; or they shall be lifted up to heaven in vain confidences, and then fall down to hell in despairing thoughts, as the tempest at Sea is described in the 107th Psalm. There is yet another rendering of the Text, in allusion to Drunkards, who are overcome with wine, (Jer. 25.16.) And they shall drink, and be moved, and be mad; the word which we translate move, is that in the Text; now we know drunkenness moves men, and puts all into disorder and disquietment: Thus the people (through the fierce anger of God, and the wine of astonishment which he gives them to drink) shall be moved, they shall reel to and fro, and stagger like a drunken man. Great troubles and afflictions are called in Scripture the wine of astonishment, because they make many say and do they scarce know what; great troubles bereave men not only of their comforts, but of their reason; they do not only straiten them, but astonish them. They who have drowned their wits in cups of worldly pleasure, may soon have them drowned in full and overflowing cups of worldly sorrow. Besides this Exposition of the people's being troubled with perplexity, fear, and doubt, with anxiety, and uncertainty of spirit what to do, I say, besides this, there is another way of being troubled, upon which some Expositors specially insist. The people shall be troubled; that is, shall be in a tumult; they shall rise up seditiously, and (as, we say) make a commotion, they shall gather together as many waters, with a roaring noise. Many people, are compared to many Waters; and there is sometimes a confluence, a great confluence or flood of them tumbling together: The Poet tells us elegantly what rude work a people make when they rise up like a flood of troubled waters. Ac veluti magno in populo cum saepe coorta est Seditio, saevitque animis ignobile vulgus, Jamque faces & saxa volant furor arma ministrat. Virg. Aeneid. 1. Their rage (saith he) finds out weapons, one throws stones, another throws firebrands, till all's in a sad combustion: These waters, if let alone, may quickly put all into a flame. The Psalmist ascribes the quieting of the Sea, and the quieting of the people to God in one verse; yea, I conceive the one is but the explication of the other, (Psal. 65.7.) Which stilleth the noise of the Seas, the noise of their waves, and the tumult of their people. Thus saith Elihu, the people shall be in a tumult, (this suits with that exposition first given) ready to destroy whomsoever they meet next, or those especially who never did nor meant them any other hurt but to keep the peace, or bridle their headstrong fury. Yet, I rather adhere to the former Interpretation, The people shall be troubled, that is, they shall be in a great consternation of spirit, neither being able (which they seldom are) to advise themselves what to do, nor fit to receive (which they seldom will) advice from others. And (as Elihu adds) they shall be thus troubled At midnight. Or, In the half of the night, as the words may be rendered; that's a great aggravation of the judgement. The night is a time of rest, and midnight is the time of deepest rest; so that for the people to be in a tumult, or troubled at midnight, is to be overtaken with matter of fear, when fear seemed furthest off, or when they suspected nothing to make them afraid. David saith of some, (Psal. 3.5.) There were they in great fear, where no fear was. To fear at midnight, is to fear when usually no fear is, that is, when people are at rest in their beds: And so to say, the people shall be troubled at midnight, signifieth either, First, the coming of trouble upon a secure people, Cum maximè securi. upon a people who thought themselves, and while they thought themselves not only out of the noise, but reach of danger: Or secondly, It may signify the coming of trouble upon a people altogether unfit to help themselves; when a man is asleep, he cannot give counsel how to prevent danger, and while he is in his bed, he is in no posture to oppose it. All this may well be included in what Elihu saith, The people shall be troubled at midnight. Hence Note. First, There are National troubles as well as personal. God can scare not only a family, or this and that particular man, but a whole people at once; he cannot only make a child, or a woman, but a multitude, yea an Army of mighty men tremble like a child, and faint as the weakest woman. A people are many, yet every man shall be as if he were alone, or but one in the midst of innumerable dangers, and of a thousand deaths. Moses in his Song foresaw the dread of Nations upon the report of the Lord's miraculous conduct of Israel through the red Sea, (Exod. 15.14, 15, 16.) The people shall hear, and be afraid; sorrow shall take hold on the inhabitants of Palestina, all the inhabitants of Canaan shall melt away. And when Christ speaks of those dreadful Prognostics of his coming, he not only saith, There shall be signs in the Sun, and in the Moon, and in the Stars, but upon the Earth distress of Nations, with perplexity, (Luke 21.25.) Secondly, Observe. Both personal and public troubles are at the command of God, as both public and personal peace are. A people as well as a person, may and shall be troubled, even at the midnight of their greatest security, if God give the word. I make peace (saith the Lord, Isa: 45.7.) and create evil; that is, the evil of trouble. There will be occasion afterward to speak further of this point from those words (v. 29.) When he giveth quietness, who can give trouble, and when he hideth his face, who can behold him? Whether it be done against a nation, or against a man only; trouble of all sorts is at the command of God; if he saith to such or such a mischief, go to a nation, it will go; if he bid the sword trouble them, if he bid pestilence trouble them, if he bid famine trouble them, if he bid their own divisions trouble them, the people shall be troubled; yea, they shall be troubled at midnight. Whence note, Thirdly. Trouble takes or seizeth upon many when they least expect it. God can send trouble when no man thinks of it. At midnight every one is in bed, all are for rest and quiet. The Lord usually executes his judgements upon the unwary world, upon a secure people (Exod: 12.29.) At midnight the Lord smote all the sirstborne in the land of Egypt, etc. And Pharaoh risen up in the night, he and all his servants, and all the Egyptians, and there was a great cry in Egypt. We read also (2 Kings 19.35.) In that night the Angel of the Lord went out and smote in the camp of the Assyrians, an hundred four-score and sieve thousand. It was not a day-battel, but a night-battel; When they were all gone into their tents, and were at rest, when the Army was secure; In that night did the Lord fight them by an Angel, and made a mighty slaughter among them. Belshazzar king of the Chaldeans was slain in the night (Dan: 5.30.) even in that night wherein he made a feast to a thousand of his Lords, and drank wine before the thousand (v. 1.) In that night not only of his security, but of his jollity and sensuality, when he had even drowned himself and his great Lords with wine and belly-cheer, in that very night the City was broken up, and Belshazzar slain; History tells us what dreadful work was made upon the Babylonians that night. The great Judgement day is so described; Jesus Christ will, at last, trouble the world at midnight; The Day of the Lord so cometh (saith the Apostle, 1 Thes: 5.2.) as a thief in the night; when they shall say peace and safety, then sudden destruction cometh upon them, &c, Christ himself shadowing his coming under the parable of the ten Virgins, who all slumbered and slept, tells us (Math: 25.6) At midnight there was a cry made, Behold the Bridegroom conteth, go ye out to meet him. Though some were in a better condition than others, some wise, some foolish, yet all slept, and it was a kind of midnight to them all. Christ will come, and the people shall be troubled at midnight, and then there will be a dreadful Cry among the secure drowsy world. Therefore the Counsel of Christ is most proper (Math: 13.35.) Watch, because ye know not at what hour your Master may come, whether at even, or at midnight, or at Cock-trowing, or in the morning. It is hard to be put to it at midnight, 'tis sad to be in a sleepy or slumbering condition when evil comes. The Gospel showeth us, how much that man was troubled, when his neighbour came to borrow bread of him at midnight (Luke 11.5.7.) Trouble me not, my children are with me in bed, I cannot rise and give thee. If it be matter of trouble to be called out of our bed to do a courtesy for a friend at midnight, O what will it be to be called up to Judgement, or to be surprised with any Judgement at midnight! Therefore prepare and be ready for all changes. At midnight the people shall be troubled, And pass away. These words are a third part of the description of the Judgement of God upon a people; they shall die, they shall be troubled, they shall pass away; that is, some of them shall die, all shall be troubled, others shall pass away. There is a threefold notion of passing away. First, Some expound it thus, They shall be carried captive out of their own Country; This with the former two make up a perfect Judgement upon any people; Some shall die, or be slain, all shall be troubled and vexed, they shall be at their wit's end, and the rest shall be carried away captive. Secondly, They shall pass away; that is, they shall pass into their graves; the form of speech here used may well bear that sense, for death is a passing away, a passing out of this world (Psal: 37.36. Transire intelligo, non pro migrare aliò, sed pro abire in sepulchrum. Merc: ) Lo he passed away and was gone, that is, he died; And that which is as death to the heavens and the earth (their great change when ever it shall be) is called a passing away (Math: 5.18.) Till heaven and earth pass away, one jot or one tittle shall in no wise pass away from the Law till all be fulfiled; that is, the Law shall stand in force as long as the world stands. Thus to pass away is to die. But I conceive, we are to expound this third branch of the Judgement distinctly from the former two, and therefore for as much as we have death in the first words, it will not be proper to take in death here again, or to expound passing away by dying. The third notion, of, they shall pass away, is, they shall run or flee for it, they know not whether, they shall flee for their lives from the danger impending over them. As some shall die, and all be troubled, so not a few shall endeavour to save their lives by flight. Christ in the Gospel foretold the great troubles and afflictions which should come upon Jerusalem, and in them there was a sad concurrence or meeting of these three Judgements in the text. For when after forty years the Romans invaded and ruined their City, many died & were destroyed by sword and famine, all the people were troubled; Oh in what a hurry were they to see the Roman Eagle displayed before their Gates! and than they passed away; that is, as many as could, withdrew and got out of the danger. It is reported in history, that before the Siege of that City, a voice was heard in Jerusalem, saying, (Migremus hinc) let us pass from hence, they who believed that warning, departed soon after; And as some passed away before the Judgement came, so when it was come, many were striving to be gone, or to pass away. Therefore Christ admonished them (Math: 24.20.) Pray that your flight be not in the winter, nor on the Sabath day. I conceive, we are to understand this text distinctly of such a passing away. In a moment shall they die, and the people shall be troubled at midnight, and pass away; they shall do what they can to secure themselves by out-running the danger. Note from it, First. God hath variety of means to humble a sinful people. Into how many ways do the Judgements of God divide themselves; several persons bear several parts; here is death to many, trouble to all, flight to some. That, in the Prophet, answers it fully (Jer: 15.1.) where the Lord protesting that nothing (no not the intercession of Moses and Samuel) should take him off from his resolve against that people, saith, Such as are for death to death, and such as are for the sword to the sword, and such as are for the famine to the famine, and such as are for the captivity to the captivity. There's pestilence, and sword, and famine and captivity ready at the call of God to take away a provoking people. Secondly, Note. To pass away, or to be put to our flight, is a grievous Judgement. To flee from the face of the pursuer, to run for our lives, who knows the trouble and terror of it, but they that have been in it? what a mercy is it that our dwellings are continued to us? that we abide in our places, that we neither die in a moment, are not surprised by midnight-feares, but rest quietly in our beds, though fears at midnight have been ready to surprise us. What a mercy is it, that we are not passing away, running, fleeing into the wilderness, as the poor Churches of God have done in several ages? So much of Judgement upon the people in that threefold notion of it. We have here also Judgement upon Princes. And the mighty shall be taken away without hand. Not only the many, but the mighty shall feel the Judgements of God; For as 'tis said in the former verse, He accepteth not the persons of Princes, nor regardeth the rich more than the poor; The mighty and the meanest of men are alike to God, when they are alike in sinning against God: If they do evil alike, they shall suffer evil alike; God accepteth no man's person. The mighty shall be taken away. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fortis robustus excellens fortitudine; pluraliter Abirim in genere forte significat. The word rendered, mighty, taken plurally, is used in Scripture to denote not only mighty men, but any creature that excels in might. And therefore according to the exigence of the place, it signifies sometimes Angels, who being spirits, exceed all flesh in might. The people of Israel in the wilderness did eat Angel's food (Psal: 78.5.) the food of the Abirims, of the mighty or strong ones: And as it is applied to Angels who exceed the strongest men in strength, so it is applied to any sort of strong beasts, to the horse (Jer: 47.3.) to Bulls, (Isa: 34.7. Jer: 50.11. Psal: 22.13. Psal: 68.31.) Thus the word riseth above man to Angels, and falls below man to the beasts of the earth; here 'tis appliable only to strong and mighty men, of whom yet there are three sorts. First, Some are men of a mighty arm. Secondly, Others are mighty in Arms. Thirdly, There are men mighty in Authority. The first of these is a natural mighty man, he hath a mighty arm, a strong body, or he excels in bodily strength. The second is a marshal mighty man, a soldier, a man of war. The third is the Magistratical mighty man, he is clothed with power both to punish and reward: Possibly he may have no bodily might, yea, possibly he is no soldier, yet a man of such power he is, that he commands whole Nations. Now take the word Mighty in any of these three senses, and it is a truth, the mighty shall be taken away, the mighty in strength of the Arm, the mighty in strength of Armies, the mighty in power and dignity, are by the hand of the Almighty God taken away. They shall take them away (saith the Hebrew text) that is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 et amovent potentem, impersonaliter. Pisc: say some (according to the first translation mentioned) the people shall violently take away the mighty. But by an usual Hebraisme we may read it Impersonally, the mighty shall be taken away, concealing or leaving it to be understood by whom. Like that speech to the rich man (Luke 12.25.) This night do they require thy soul of thee, (so we put in the Margin) that is, (as the text hath it) this night thy soul shall be required of thee, they shall take thy soul, that is, it shall be taken away; so here they shall take away the mighty, that is, the mighty shall be taken away or removed. We may take notice of a twofold remove or taking away. First, There is a remove out of place and power; Thus a man is taken away when his authority is taken away. Secondly, There is a removing or taking of a man out of the world; Thus they are taken away whose persons are destroyed, cut off, and perish. The mighty, both ways or either way are often taken away. The persons of many mighty men have fallen, and many more of them have fallen from their places and powers. Here they are under a general threatening, They shall be taken away. But how shall they be taken away? the text answers without hand. It is somewhat strange that they who are mighty, and have such power in their hand, should be taken away, and no hand touch them, or without hand. We use to say of a thing strangely gone, or gone we know not how, It cannot be gone without hands; yet thus the Lord deals judicially with the mighty of the world; They shall be taken away without hand. There may be a threefold understanding of that expression. First, Thus; The mighty shall be taken away without hand; that is, they shall have no hands to help them, or they shall be destitute of all humane help. Sometimes God leaves or strips the mighty naked, they who have had great power, and many thousands standing up to defend them, Frequenter manus pro ministerio, sed frequentissime pro op● et auxilio ponitur, Pin: have not a hand for them, and so are taken away without hand, no man drawing a sword or striking a stroke for them. Secondly, To do a thing without hand, is to do it with the smallest appearance of second causes or instruments. We are ready to say, there must be a great deal of tugging to get the mighty down, who like Oaks are strongly rooted and highly grown, who look like mountains, which cannot be removed, yet (saith Elihu) the Lord can take them away without hand; that is, easily, without any trouble at all, little means or very improbable means being used to effect it. So then to do a thing without hand, is to do it as if we put no hand no stress to it when we do it. As they who move swiftly or lightly are said to go without setting a foot on the ground (Dan: 8.5.) the He-Goate came and touched not the ground, he did rather fly then go. So to do a thing, as if we did not put a hand to it, is to do it with the greatest ease imaginable. Absque manu armatorum. Aquint. Thirdly, To do a thing without hand, is to do it without any visible means at all, even by the immediate stroke or power of God. There is a hand of God in all things that are done in the world, but some things are done without any other hand, and are therefore most properly said to be done without hand. Thus the Lord is able to do the greatest things, even to take mighty men from the earth, no hand of man appearing or joining with him in the action. Nutu tantum dei. Merc: Now, because God usually sets instruments a work to effect his will in the world, and to bring about his counsels, therefore in what work soever he either quite leaves or seems to leave instruments out, that work is said to be done without hand. The stone which shall grow up to be a great mountain, that is, the kingdom of Christ, is called a stone cut out without hands (Dan: 2.34.) that is, without humane power. The kingdom of Christ shall be set up so much by the power of God without any earthly contribution, that it shall confessedly be said to be set up without hands. Though we ought not to neglect the coming and advancement of the kingdom of Christ in the world, yet we should not be anxiously careful about it, when we see little or no means for it, yea though we see great very great means set against it, because a stone cut out without hands shall do it. The Apostle useth this form of speaking, both as to eternals and spirituals. Concerning the former he is express (2 Cor. 5.1.) We know that when the earthly house of this tabernacle is dissolved, we have a building of God, a house not made with hands, eternal in the heavens; that is, a house of Gods own immediate making, a house to the making whereof man hath added nothing. The fabric of this visible world is a house made without hands, much more is heaven, and the glorious unseen state which Saints shall have hereafter. The house above, or state of Glory is wholly of Gods making. And as our eternal estate is expressed by a house made without hands, so our spiritual estate is called by the same Apostle, A work done without hands (Col: 2.11.) where having asserted our compleatness in Christ (v. 10.) he adds, In whom also ye are circumcised with the circumcision made without hands. The external literal circumcision was made with hands; there was an operation of man in it, the cutting off the foreskin of the flesh, but in the spiritual circumcision, man hath no hand, it is the work of God alone; as also that effectual faith is which always accompanieth it, and is therefore called (v. 12.) the faith of the operation of God. There is a temporary faith which we may call a faith of the operation of man, but true saving faith is the operation of God, and may be said as the spiritual circumcision (which was signified and shadowed by the corporal) to be made without hands. Now as the Scripture speaks both of spirituals and eternals which are made without hands, Indicatur divinum supplicium, cujus nulla humana causa assignari, aut quod nulla humana vi declinari potest. so this text speaks of externals and providentialls in the same language, The mighty shall be taken away without hand, that is, without any creature-helpe or visible humane hand; what ever is done without a visible hand, is done by the hand of God. Elihu intimates a punishment upon the mighty, which (as to the effecting of it) cannot be assigned to any thing in man, much less can the effecting of it, be hindered by man. The hand of God is most visible, in doing that which no visible hand hath done, or can undo. They shall be taken away without hand. Hence note. The mightiest have no might against God. That cannot be avoided by any humane power, which is done without humane power. God slew the firstborn of Egypt, and destroyed the Assyrian host without hand, he did it by his Angel, no hand appearing against them. The Lord smote Herod, and he died without hand (Acts 12.23.) Immediately (that is, presently, as the Greek word imports, 'tis true also, immediately, that is, without humane means, as our English word also imports) the Angel of the Lord smote him, and he was eaten of worms, and gave up the Ghost. What a poor worm was that mighty man in the hand of God, when God slew him without hand, and commanded the worms to eat him? Jesus Christ, who is also the mighty God (Isa: 9.6.) called himself a worm and no man, in his humiliations for the redemption of lost man (Psal: 22.6.) What are the mightiest men but worms to God, who is so mighty, that if he say the word, worms become their Masters. The mighty Giants are before God but pigmy's, punies, or children. The Prophet gives a good warning (Jer: 9.23.) Let not the mighty man glory in his might. Let him not glory in the might of his arm, Let him not glory in the might of his arms or Armies, though man have an Army of mighty men about him, yet let him not glory in them, no nor in the might of his power or authority. If any man useth his might against God, what is his might unto God? (Psal: 58.1.) Why boastest thou O mighty man, that thou canst do mischief? If a man be mighty, and have a mind to do mischief with his might, especially if he boasteth in his might, because he can do mischief with it, he is not only sinful, but weak and foolish. There is no greater moral weakness then to boast either of natural, martial, or civil strength. Can any of the mighty men of this world stand before the might of God, they had somewhat to boast of. Read the word of the Lord against the mighty (Isa: 2.10.) Behold the Kings and Captains of the earth trembling before the presence of the Lamb (Rev: 6.15.) and then judge how weak the strongest are before the Lord? All ages are full of teaching examples, that there is no might to his who is Almighty. Secondly, Note. What ever God will do he can easily do it. He can effect it with a look, with a cast of his eye, he can do it with a breath of his mouth, he can do it with a word. It is said (Exod: 14.24.) God looked unto the host of the Egyptians through the pillar of fire and through the cloud, and troubled the host of the Egyptians, and took off their Chariot wheels, that they drove them heavily. To look upon them was an easy thing, God did not give them a stroke with his hand, but only a look with his eye, and that overthrew them. Thirdly, Note. God can do the greatest things alone. He can subdue the mighty, though none come forth to his help against the mighty; they are cursed who do not help the Lord against the mighty, when they set their might against the Lord; (Judg. 5.23.) Curse ye Mero●, (saith the angel of the Lord,) curse ye bitterly the inhabitants thereof, because they came not forth to the help of the Lord, to the help of the Lord against the mighty. But though it be the sin of man not to help the Lord against the mighty, yet the withdrawing of their help doth not hinder the Lord in his purpose against the mighty: For, He taketh away the mighty without hands. Though men stir not, though angels should not stir to his help, yet his own arm can bring either salvation or destruction. It is said of the Lord (Isa. 44.24.) He stretched out the heavens alone; there was none to help him to unfold that vast canopy of heaven, he stretched out the heavens alone. As in the Creation he made all alone, so in Providence he can act and effect all alone. It is a great glory to God, that he hath many instruments to help him, many tongues to speak for him, many hands to work for him; but it is a greater glory to God that he needs none to help him, none to speak or work for him. In this the glory of the Lord infinitely outshines the glory of all the mighty Kings and Princes of the earth. They have done, and can do mighty things, but not without hands, and therefore they have the hands of thousands at command for them; 'tis not their place to put their hand to the work, 'tis enough that they give commands and orders, 'tis the duty of others to execute all their righteous commands, and fulfil their orders. But the Lord hath not only a commanding power, but an executing power too in himself; though no hand move, yet his affairs stand not still. God, and all creatures put together, are no more than God alone without any creature: Many are useful, but none are necessary unto God. Take two inferences from it. First, This is matter of terror to wicked men; though they see no hand in the world against them, much less any able to match them, lest of all to check them, yea though they see all hands for them, yet this is no security to them, this is no assurance of one hours' safety, seeing the Lord taketh away the mighty without hand, and he usually doth it when they see not which way any hand can reach them. It is the conclusion of one of the Ancients upon this place in reference to a mighty oppressor; He is invisibly pulled down, Invisibilitèr rapitur, qui visibiliter rapiebat, Gregor. who did visibly pull down; He ruined others with hands, but himself shall be ruined without hand; he saw him whom he took away, but he shall not see him who takes him away. Let them who live without fear of any hand, remember the Apostles admonition, (Heb. 10.31.) It is a fearful thing to fall into the hand of the living God, who takes away the mighty without hand. Secondly, This is matter of wonderful comfort, to all that fear God, and trust upon him, whether Princes or people, whether mighty men or mean men. What though ye see no hand for you; yet 'tis enough if he be for you who saves you without hand. The protecting and saving power of God, is as great and as effectual as his destroying power is; yea, he oftener saves without hand, than he destroys without hand. As the Kings of the earth, so the great King of heaven and earth, loves to deal his favours, and bestow his rewards immediately with his own hand, but usually afflicts and punisheth by the hands of others. That's a most pregnant Scripture to this purpose, (Hos. 1.7.) where the Lord promiseth to save Judah; But Judah might say, I am in a very low condition, and no help appears: Therefore he addeth, I will save them by the Lord their God; and will not save them by Bow, nor by Sword, nor by Battle, nor by Horses, nor Horsemen. Judah shall be saved, though there be no hand to save them. I will save them (saith the Lord) by the Lord their God. I will do it immediately. And the Lord doth not only say (in the affirmative) he will save them without hand; but he saith also (in the Negative) that he will not save them with hands, But I will not save them by Bow, nor Sword, nor Battle, nor Horses, nor Horsemen; there shall be no appearance of these helps, I have heretofore destroyed you by Sword, and Bow, by Horses, and Horsemen, but I will have all the honour and thanks of your salvation to myself. Though the Lords people have neither horses nor horsemen, though they are as helpless as is imaginable, yet the Lord is able to save them, & he will do it in the fittest season. As this is true in reference to Princes and Nations in their public capacity, so private Christians may take up the comfort of it. What though great distress and affliction be nigh, and no hand to save you, yet the Lord can save without hand; if you are low, he can raise you, though none lend a hand to raise you; if poor, he can enrich you; if weak, he can strengthen you, though you have no means for either: It is an everlasting spring of comfort, that the Lord can do all things without hand, that he needs not be beholding to the creature, nor stands in need of their help to effect either threatened judgements against Babylon, or his promised mercies unto Zion. Thus we have seen Elihu describing the righteous, though severe deal of God, both with people and Princes, who despise his counsels, and provoke his wrath: The reason why they fall under his wrath, is further discovered in the next words. JOB. Chap. 34. Vers. 21, 22. For his eyes are upon the ways of man, and he seethe all his go. There is no darkness nor shadow of death, where the workers of iniquity may hid themselves. IN the former verse Elihu reported the judgement of God both upon the people and upon the Princes of the earth, In a moment shall they die, etc. In these two verses, he gives us a proof that the Lord is righteous in judgement both upon Princes and people, or he assigns the ground of it. That the words are a reason of the former, the Causal Particle in the beginning of the 21th verse puts it out of question. Vers. 21. For his eyes are upon the ways of men. As if he had said, God doth not these things, he troubles not Nations, and Nobles, People, or Princes, by an absolute and sovereign power, or because he will, but he finds just cause to do it; What men do, is enough to justify God in what they suffer: He hath always power enough in his hand to destroy all men, and to turn this world back into its first nothing, but he never useth his power, nor puts it forth without cause. For his eyes are upon the ways of man, etc. God is a Spirit, the simplicity of his Essence is his first and highest perfection, he is purely incorporeal; yet as the passions of man's mind, so the members of his body are often in Scripture attributed unto God; we read of the face of God, of the hand of God, of the ear of God, and as in many other places, so in this, of the eyes of God: Now as the ear of God notes only his power of hearing, and the hand of God his power of working, so the eye or eyes of God note only his power of seeing, knowing and discerning the ways of men. And when Elihu saith, his eyes are upon the ways of man, his meaning is only this, he clearly discerns and understands the ways of man. These words, his eyes are upon the ways of man, intimate, First, A present act, he doth not say, they were, or they will be upon the ways of man, but they are. Secondly, They imply as a present, so a continued act; his eyes are so upon the ways of man, that they are never off them. The eyes of God dwell, as it were, upon the ways of man: His eyes are said indeed to run to and fro through the whole earth, (2 Chron. 16.8.) yet they do not wander from one object to another, but are fixed and settled upon every one. Thirdly, they imply an intentive act, or the seriousness of the heart of God upon the ways of man. We may behold a thing, and yet take no great notice of it; but when our eyes are said to be upon any thing, this imports they are busied much upon it. Fourthly, This manner of speaking signifieth not only a clear sight, but that which is operative, carrying with it a most exact scrutiny or disquisition of the ways of men, according to that expression of the Psalmist, (Psal. 11.4.) His eyes behold, his eyelids try the children of men. God doth not only behold, but his eyelids try the ways of men; that is, he so looks upon them, that he looks through them, and discerneth what they are to the utmost. God doth not only behold the body and bulk of our actions, but the soul and spirit of them, and while he seethe them, he seethe into them. All this, and much more than we can apprehend, is comprehended in those words, His eyes are upon The ways of man. The word is plural, not way, but ways; which shows the extensiveness of the sight or knowledge of God: The word being put indefinitely, is to be taken universally: His eyes are not confined to this or that object, to this or that place, to this or that person, but his eyes look over all, His eyes are upon the ways of man. Yet further, the ways of man may be distinguished; First, As they are either internal or external. The internal ways of man, are the ways of his heart, as the Prophet hath it, (Isa. 57.17.) He went on frowardly in the way of his heart. And these ways of the heart, our inward ways are, first, our thoughts, what we imagine and conceive; secondly, our affections, what we love, and what we hate, what we rejoice in, and what we mourn for, declare the way of our hearts. Thirdly, The ways of the heart are a man's purposes, resolutions, and intentions what to do. Fourthly, The ways of the heart are man's designs, or his aims, what he drives at, or proposeth as his end in all that he doth. In this latitude we are to understand the present Text; when Elihu saith, the eyes of God are upon the ways of man, remember they are upon his thoughts, upon his affections, upon his purposes, upon his designs and aims, all these are before the Lord; as it is said of Christ, (Joh● 2.25.) He needed not that any should testify of man; for he knew what was in man; that is, both the state of his heart, and all the movings of it. And if the Lord's eyes be upon the internal ways of man, then certainly they are upon the external ways of man; if he knoweth what work the heart is at or about, certainly he knoweth what the hand is at or about. He that knoweth which way the mind goeth, cannot but know which way the foot goeth. His eyes are upon the external ways of man, but 'tis his chief glory that his eyes are upon the internal ways of man, (Gen. 6.5.) The Lord saw that the wickedness of man was great upon the earth: He saw man's actions or outward ways were very wicked, but besides that, saith the Text, He saw, that every imagination of the thoughts of his heart was only evil continually. He saw the ways within, what was form up, or (as the word there notes) what creatures were made and fashioned in the mind of man. Thus, if we take the ways in that distinction of internal and external, the eyes of God are upon them. Secondly, Take the ways of man as differenced in their kinds, as they are either good or evil; the eyes of the Lord are upon both. They are (saith Solomon, Prov. 15.3.) in every place, beholding the evil and the good: that is, the evil ways and the good ways of men. But saith not the Prophet (Habbak. 1.14.) Thou art of purer eyes then to behold evil? Which may seem, at first reading, to imply, that God doth not behold the evil ways or actings of men. I answer, if we distinguish the word behold, we shall soon reconcile these Scriptures. To behold, is either to discern what is before us, or to behold, is to approve what is before us. There is a seeing of knowledge, and there is a seeing of contentment; now when the Prophet saith, the Lord is of purer eyes then to behold evil, his meaning is, he doth not, he cannot behold evil with contentment or approbation, otherwise the Lord beholds evil, even all the evil in the world; both good and evil are before him, who is himself only and altogether good. His eyes are upon the ways of Man. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Not only upon the ways of this or that man, but of every man; let man be what he will for a man, let him be a great man, or a mean man, let him be a rich man or a poor man, let him be a wise man or a fool, let him be an ignorant or a knowing man, let him be a holy or a profane man, let him be a subtle or a simple man, his eyes are upon him. Those things which difference men among themselves, make no difference at all among them, as to the eye of God. His eyes are upon the ways of (whomsoever you can c●ll) man. And he seethe all his go. This latter clause of the verse is of the same sense with the former, therefore I shall not stay upon the opening of it. The Scripture often useth Synonoma's, and repeats the same thing in other terms, to show the truth and certainty of it; and surely the Spirit gives a double stroke here, to strike this truth home into our hearts, and fasten it in our minds, He beholdeth the ways, and he seethe al● the go of man. The word translated seeing, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth a very curious or critical sight, as was opened before. Again, these latter words say, he seethe All his go. Where we have the universal particle expressed, which was only understood in the form. And though these two words, ways and go may be expounded for the same thing, yet in this conjunction we may distinguish them, by understanding the word ways, for the constant course of a man's life, and the word go, for his particular and renewed motions in those ways. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 incedore cum pompa, propriè deambulare. The Original word rendered go, signifies sometimes going with much caution, yea with a kind of state or pomp, yet frequently any ordinary going. Now, when Elihu asserts, The Lord seethe all his go; we may sum up the matter under these five considerations; He seethe First, Where he goeth, what his path is. Secondly, He seethe whether he is going, what he makes the end of his journey or travel. Thirdly, when he goeth, or sets out, what time he takes for every undertaking. Fourthly, how far he goeth, the Lord takes notice of everystep, what progress he makes in any business good or bad. Fifthly, he seethe in what manner he goeth, with what heart, with what mind, or frame of soul he goeth. Thus distinct and exact is the Lord in beholding the ways, and in seeing all the go of man. Hence note, First. Surely the Lord is a God of knowledge. If we could conceive a man to have his eyes in all places, and upon all persons, an eye upon all hearts, and an eye in all hearts, as well as an eye upon all hands, you would say this man must needs be a knowing man, especially if he have such an eye, as the eye of God is, a discerning eye, a distinguishing eye, a trying eye, an eye which seethe to the bottom of whatsoever it seethe. Hannah said this in her song (1 Sam. 2.3.) Speak not so proudly, let not arrogancy come out of your lips; for the Lord is a God of knowledge, and by him actions are weighed. 'Tis not a slight superficial knowledge which God hath of things or persons, by him actions are weighed, and so are the Actors. God puts all into an even balance, and he will weigh both persons and actions to a grain, yea every word and thought shall go into the balance. It was said to that great Monarch Belteshazer, by a hand-writing upon the wall, Thou art weighed in the balances. The Lord weighed that great King, he weighed all his power, and the exercise of it; and he that weigheth Kings, will not leave the meanest subject unweighed; by him actions are weighed. We many times pass over our actions without consideration, and never take the weight of them, at least, we never weigh them in the Sanctuary balance. If they will bear weight in the balance of the world, we presume they will in God's balance also. But as the Lord is a God of knowledge otherwise then man is, so by him actions are weighed otherwise then by man. It is said of Idols (Psal: 115.15.) They have eyes and see not; but we may say of the Lord Jehovah the true God, the living God, he hath properly, no eyes, yet he seethe; and his faculty of seeing is infinitely above that which himself hath planted in man. The Atheist while he is about the worst work in the world, the breaking in pieces of the people of God, and afflicting his heritage, while he is slaying the widow, and the stranger, and murdering the fatherless, while he is (I say) at such kind of work as this, he saith (Psal: 94.7.) The Lord shall not see; neither shall the God of Jacob regard it. But what saith the Psalmist to him and such as he (v. 8, 9) Understand ye brutish among the people, he that form the eye, shall not he see? Those words of the Prophet to King Asa (2 Chron: 16.9.) The eyes of the Lord run too and fro through the whole earth, are an allusion to a man who having a desire to know much, or to see all in the world, runs up and down, travels from place to place, from Country to Country for information. The Lord would have us know that he knoweth every thing as exactly, as they who run from place to place to see what's done in every place. It is prophesied of the latter times (Dan: 12.4.) Many shall run too and fro, and knowledge shall be increased; that is, many shall be so graciously greedy of knowledge, that they will refuse no labour nor travel to attain it. They will run too and fro, to inquire and search for it, they will not think any time or labour lost, if they may but gain that precious commodity by it, called true knowledge, or the knowledge of the truth. And that expression of running too and fro, may well be expounded, they shall by discourse and arguing bear out the truth; In discoursing the mind runs too and fro faster than the feet can in travelling; In discourse we run from point to point, from reason to reason, from objection to objection, from question to question, till we come to solid answers and conclusions, and so knowledge is increased. The Lord is surely a God of knowledge, whose eyes run too and fro without motion, and see the bottom of all things, without discourse or argumentation. Secondly, Note. The Lord's knowledge of man never abateth, he is always observing and alike observing what men do and what men are. The best the most waking men, have their slumberings and sleepings; but the Lord neither slumbreth nor sleepeth, his eyes are upon the ways of man. And when the Scripture saith, The Lord doth neither slumber nor sleep, we may understand it in a twofold reference. First, as to the protection of his people (Psal: 121.4.) Behold he that keepeth Israel, shall neither slumber nor sleep; that is, he watcheth over them so uncessantly, so unweariedly, that no danger can approach them without his knowledge. Secondly, he never slumbereth nor sleepeth as to the observation and consideration of all people, he never takes his eye off from the ways of man. Thirdly, Note The Lords knowledge or sight of man's ways, is universal and everlasting. The Allseeing God seethe all our ways, and he seethe them always. And he seethe them all always by one act. The Lords view or prospect of things is not successive one after another, but conjunctive, all at once. The Lord hath a large eye, and an everlasting eye, yea is all eye. He knows all things; First, past or that have been; Secondly, present or that are; Thirdly, future, possible or that shall be. Thus saith the Lord in the Prophet (Isa: 46.10.) I am God, and there is none like me, declaring the end from the beginning, and from ancient times the things that are not yet done. And upon this read the Lords challenge of all the Idols in the world (Isa: 41.21, 22, 23.) Let them show the former things what they be, that we may consider them and know the latter end of them, or declare us things to come; Show the things that are to come hereafter, that we may know that ye are gods. As if the Lord had said, if ye can tell us all that's past, or any thing that is to come, as I can, than ye may take the honour of God, otherwise ye are but lies and vanities. Again the Lord knows all things; First, without distraction; and secondly, he knows all things with clearest distinction; it is no more trouble to the Lord to see all things then to see one, and he seethe all things as if he had but one thing to see. From the consideration of this knowledge of God, let me give four or five inferences for instruction. First, (which is most natural to the text) if, the Lords eyes be upon the ways of man, if he seethe all his go, than all the Lords Judgements are right. The Judges of this world, may have a principle of righteousness in them, and we may call them just and righteous Judges, yet all their Judgements are not always right. For, as some men are so ignorant, that they know nothing at all, so there are none so knowing as to know all things; the clearest sighted Judges do not see all that may concern them in giving Judgement; even among them some may be blind, and many blinded, some are blind and cannot see much, others are blinded and will not see all that they see, they are blinded possibly with bribes and gifts, with hopes or fears, with passions and prejudices. And how clear-sighted and honest-hearted soever any are, yet they cannot see all, somewhat may lie out of their sight. Hence it cometh to pass, that a just Judge may do that which is unjust, he cannot see quite through every matter, though he set himself to search the matter before he giveth Judgement. But as the Lord is all righteousness in his principle, and bears an everlasting love to righteousness; so he hath a clear sight of all things and persons, and therefore he must needs give a righteous Judgement concerning all things, actions, and persons; Though he overthrew nations he is righteous, though he overthrew Princes he is righteous, because he seethe into all things, and proceedeth upon certain knowledge of every man's case and condition. He cannot err in Judgement, who hath no error in his Judgement, nor any deviation in his will. Secondly, If the Lords eyes are upon all the ways of men, then, certainly sinners, whose ways are evil, shall never go unpunished. For if he have a principle of righteousness in him, and an eye to see all their unrighteous ways, they cannot escape his justice; Say to the wicked, woe to him, for he shall eat the fruit of his do (Isa: 3.11.) The righteous God knoweth the unrighteousness of man, and therefore woe to the unrighteous man. Thirdly, Take this conclusion, Then no godly man, no good man shall go unrewarded, or lose the reward of that good which he hath done. The Lord is righteous, and he seethe every one that doth right, or the righteousness of every man's way; and it is his promise to reward the righteous, therefore they shall be rewarded. This is matter of strong consolation, and great encouragement to all that are righteous; If the Lord seethe all they do, nothing which they have well done shall be lost in the dark, or lie in the dust. God will bring forth their righteousness as the light, and their just dealing as the noon day: And as the knowledge which God hath of their ways, assureth the righteous that they shall be rewarded for, so that they shall be assisted and protected in their doing righteousness. The Prophet makes that inference in the place before-cited (2 Chron: 16.9.) The eyes of the Lord run too and fro through the earth (what followeth?) to show himself strong in the behalf of them, or (as we put in the Margin) strongly to hold with them whose heart is perfect towards him. The Lord is always strong, and alike in strength, his hand is not shortened at any time, that he cannot save, yet he doth not always show his strength; but as he is strong, so he will show himself strong for the perfect or upright in heart; that is, he will act his strength to the utmost for the safety and assistance of those whose hearts are perfect with him. So then, as they that are good, and do good, shall be rewarded for the good they have done, so they shall be protected in the dangers and evils they incur while they are doing good. Another Prophet speaks both these inferences from this principle of the knowledge or sight of God (Jer: 32.19.) He is great in council, and he is mighty in working, for his eyes are upon all the ways of the sons of men, to give to every one according to his ways, and according to the fruit of his do. Fourthly, If the eyes of the Lord are upon all the ways of the Children of men, than the Lord will call all men to an account for their ways. Why doth he take notice of their ways, but to bring them to a reckoning? That's the Apostles conclusion (Rom: 14.12.) So then every one of us shall give an account of himself to God; God would not take an account of our ways while we live, if he did not intent to bring us to an account when we die. As the omniscience of God fits him to call every man to an account, so it is an evidence that he will. Why should our ways and works be strictly observed and recorded, if they were not to be judged? Fifthly, This truth that the eyes of God are upon all the ways of man, should awaken every man to take heed (as David resolved he would, Psal: 39.1.) to his ways. Did we walk as remembering we are under his Allseeing eye, O how circumspectly should we walk! doth the Lord inspect our ways, O how should we inspect our own ways! It argueth a great deal of Atheism in the heart, if not the grossest Atheism, yet Atheism (quo-ad hoc) as to this or that thing: while that which some are afraid to do, if a man, yea if a child see them, they are not afraid to do though they hear that God seethe them. To fear to do a thing when the eye of a creature is upon us, and yet to do it notwithstanding God seethe us, what is this but either an unbelief that the eye of God seethe us, or a contempt of his All seeing eye? This Divine Attribute, the Allseeing eye of God, well wrought upon the heart by faith, is enough to over-aw the sinfulness of our hearts. And though the people of God have a higher principle, upon which they forbear the doing of evil, than this, because God will see it, and punish it, yet to keep the heart in a holy fear of doing evil upon that principle, is both needful and our duty. The Apostle would not have servants do their Master's commands with eye-service as men-pleasers. It is indeed a baseness in a servant to do his duty merely because his Master's eye is upon him, or to forbear to do what is against or beside his duty, because his Master seethe him; but how great is the impudence and wickedness of that servant who will not keep to his duty, when his Master's eye is upon him! So, in this case, merely to forbear doing evil, because we hear God sees us, is eye-service, but how great is their wickedness, who will not forbear to do evil, though they hear and know that God seethe it? Which Elihu confirms yet further in the next words. Vers. 22. There is no darkness nor shadow of death, where the workers of iniquity may hid themselves. This verse holds out that truth negatively, which the former held out affirmatively. There God's knowledge of man's ways, was asserted, here his ignorance or nescience of the ways of man is denied. There is no darkness, etc. The words seem to be the prevention of an objection. For some possibly might say, 'Tis true indeed, God hath a large knowledge, his eye seethe fare, but we hope we may sometime be under covert, or compassed about with such darkness, that the Lord cannot see us. Therefore (saith Elihu) there is no darkness nor shadow of death, where the workers of iniquity may hid themselves. The Prophet gives a parallel proof and testimony of this knowledge of God both in the affirmative and negative part of it. (Jer: 16.17.) where he first asserts that God seethe all, mine eyes are upon all their ways, and then denyeth, that any thing is a secret unto him, They are not hid from my face, neither is their iniquity hid from mine eyes. These latter words of the Prophet are of the same signification with these of Elihu, There is no darkness, etc. We may take darkness two ways; First, for natural darkness, that darkness which spreads itself over the face of the earth upon the going down of the Sun, 'tis the privation of Light. Secondly, there is artificial darkness, that darkness which men make to hid themselves, and their actions in, from the eye of God or man; many are very skilful, yea and successful in making shadows to hid their actions from men: They cover the evil which they have done with such cunning excuses or flat denials, and they cover what they purpose to do (how foul soever) under such fair trappings of words, and specious pretences, they gloss their worst actions and intentions with such appearances of good, that the wisest and best sighted men cannot find them out. When Absalon had a most unnatural as well as a most disloyal purpose to raise a tebellion against his king-father, he coloured it with a devout profession of performing a vow; This was artificial darkness. 'Tis reported by the natural Historian, of a little fish, which seeing its enemy near, casts out a kind of blackness from itself, which darkens the water, and so escapes the danger. Thus men indeed hid themselves from man, and they would hid themselves from God too; but there is no darkness, neither natural nor artificial, that can cover their ways from his eye; No, Nor shadow of death. The importance of this expression hath been opened more than once in this book, (chap. 3.5. chap: 10.21. chap. 12.22. chap. 28.3.) therefore I shall not stay upon it here; only consider, when he saith, There is no darkness nor shadow of death, by shadow of death, he means extremest darkness. If there be any darkness (as Job speaks chap. 10.22.) like darkness itself, and whose light is as darkness, that is it. The metaphor is taken from the grave, where the dead being buried, have not the least glimpse, ray, or shine of light coming in to them, death wraps us up in extremest darkness. And we find in Scripture, the shadow of death put first, to express the extremest of spiritual darkness, or the darkest spiritual state, (Isa. 9.2.) The people that walked in darkness, have seen a great light, they that dwell in the land of the shadow of death, upon them hath the light shined: that is, they that were wrapped up in the ignorance & utter unbelief of God in Christ, to these is Christ, the true light of God, the Sun of righteousness preached and openly revealed, and they pressed to the receiving of him, that their souls may live further as the shadow of death is put for the worst of spiritual evils, or to note man's natural state before conversion, so likewise, it is used in Scripture to note the worst of his spiritual evils, who (being converted) is in a spiritual state; He that is in a spiritual state, may be under great spiritual evils, great soul afflictions and troubles may fall upon him; which I conceive David intended while he shown such high confidence, (Psal. 23.4.) Though I walk through the valley of the shadow of death, I will fear none evil: as if he had said, Though I were in the worst of soul-afflictions, having no light of the favour of God shining upon me, nor any comfort in my spirit, though (as Heman bemoans his deserted condition (Psal. 88.3.) My soul is full of troubles, and my life draweth nigh unto the grave, though I am laid in the lowest pit, in darkness, in the deep, yet I will fear no evil, for thou art with me, thy rod and thy staff they comfort me. Again, the shadow of death is often put in Scripture for the worst of outward worldly evils, (Jer. 13.16.) Give glory to the Lord your God before he cause darkness, etc. and while ye look for light, he turn it into the shadow of death; that is, while ye expect good times and things, ye fall into the worst, or the worst befall you. Now as these words, the shadow of death, signify the worst of, both in spirituals and temporals; so here they signify the closest concealment of moral evils; some sinners think themselves, as much out of sight as a buried carcase, and they veil their wickedness with such darkness as is like the very shadow of death. Sin is itself a shadow of death, yea death itself, and they who are dead in sins and trespasses, will do their best that their sins may be no more seen than the dead are. But there is no darkness nor shadow of death Where the workers of iniquity may hid themselves. What it is to be a worker of iniquity, was opened at the 8th verse of this chapter, and thither I refer the reader. Only in general know, Workers of iniquity are more than ordinary sinners, they are cunning at the committing, and cunning at the hiding of sin. Some are but bunglers at sin, they cannot sin with such an hellish skill as others do, and when they have sinned, they have not the art of hiding it; but others are (as we say) their crafts-masters both ways, and they are properly called workers of iniquity. Yet (saith Elihu) the very workers of iniquity, they that make it their profession, their study, and their business to do evil, and to hid the evil they have done, to work mischief in the dark, and to keep their works in the dark, even they cannot be hid in any darkness. And when the Text saith, there is no darkness, etc. wherein the workers of iniquity may hid themselves; the meaning of it is, they stand naked, and in the open light before the eyes of God. For though Elihu doth not say from what they cannot hid themselves, yet we may take it two ways; they cannot hid themselves, first, from the sight of God; he will discern them. The Prophet saith of God (Isa. 45.15.) Thou art a God that hidest thyself, (it is the word of the Text in another construction) that is, as I conceive, it may be expounded, Thou art an invisible God. God hides himself naturally, or in his own nature, for that is invisible: likewise God sometimes hideth himself voluntarily, as sometimes he manifesteth or showeth himself voluntarily; but he is a God always hid as to his nature, because he is invisible; and so he is called a God that hideth himself, in opposition to Idols or false gods, who are obvious to the eyes of men; Idols have eyes and see not, but themselves are seen by every eye. Jehovah the true God seethe, but hath no eye, neither can any eye see him; Thus he is a God hiding himself in the spirituality of his own being, which gross Idols cannot: the following words in that Text in the Prophet seem to make out this sense, (vers. 16.) They shall be ashamed and confounded all of them, (that is, all Idol-makers, and Idol-worshippers, shall be ashamed and confounded) they shall go to confusion together, that are makers of Idols. Now, as God hideth himself both these ways, sometimes voluntarily, or in his will, he resolves to hid himself from his people, as David complained, (Psal. 13.1.) How long wilt thou hid thy face from me?) always in the spirituality of his own nature; so sinful men would be hidden too: though they cannot be hidden as to their nature, that being corporeal, yet they would hid themselves in their will, their wits are bend upon it, to make covers and shadows for themselves, that they may keep out of the sight of God, or that they may not be seen of him, who cannot be seen, but is, in that sense, a God that hideth himself. And as men cannot hid themselves from the sight of God, so not, secondly, from the revenging power of God: This followeth the former; for he that would keep out of the sight of another, doth it usually that he may be hid from that danger and evil which he fears that other might bring upon him. Thus it is with the sinner, he hath his hiding places, he would withdraw himself from the revenging power of God, like a malefactor, who is unwilling to appear and come to the Bar before his Judge, but all in vain. Mere natural or unregenerate men are much hidden from themselves; that is, they see little what themselves are, they know not their own condition, nor upon what terms they stand; even a godly man is much hidden from himself, his life is hid with Christ in God, (Col. 3.3.) his life is not only hidden from the world, but in a great measure from himself: the excellency of his spiritual state surpasseth his present sight: but a wicked man is much more hid from himself, he doth not see the wickedness of his own heart, nor the danger, the desperate danger he is in, he seethe not that he is within a step of the pit, or that there is, as it were, but a wainscot between him and hell fire; he seethe none of these things. Thus a wicked man is hidden from himself, and 'tis his work to prepare darkness and shadows of death to cover his dead works from God. But there is no darkness will serve his purpose, nor shadow of death wherein he may hid himself. Hence Note. First, It is usual for, and natural to sinners, to seek hiding places. When Elihu saith, There is no darkness, etc. he plainly intimates, that it is the design and business of sinners, to make darkness to hid themselves; it is as much their business to hid themselves when they have done evil, as it is their business to do evil. while the workers of iniquity confess in general the eyes of God behold their ways (they deny not in word that God is Allseeing) yet, as they often blear the eye of man, so they are not out of hope to put darkness and raise a mist between themselves and the eye of God; Or if they rise not to this vain thought, that they can hid themselves from God, yet they come to this, that God hideth himself (as not regarding what they do) from them. Hence David affirms of the wicked man, (Psal. 10.11.) He hath said in his heart, God hath forgotten, he hideth his face, he will never see it. Many say in their hearts, God seethe them not, while with their tongues they confess he is an allseeing God. The heart hath a tongue in it as well as the head, and these two tongues seldom speak the same language: While the head-tongue saith, we cannot hid ourselves from the sight of God, the heart-tongue of wicked men will say, God will hid himself from us, he will not see▪ But if their heart speak not thus, then as the Prophet saith, (Isa. 29.15.) They dig deep to hid their counsels from God; surely they have a hope to hid their counsels, else they would not dig deep to hid them. Their digging is not proper, but tropical; as men dig deep to hid what they would not have seen in the earth; so they by heir wits, plots, and devices, do their best to hid their counsels from God, and they say who seethe, who knoweth? We, surely, are not seen either by God or man. Now 'tis very natural for sinners to endeavour the hiding of themselves from God upon a twofold account; First, To avoid shame; All sinners are not altogether deboist, all have not altogether baffled their own consciences, they have a kind of modesty, they would not be seen sinning; it troubles them not to do evil, but a fear to be detected in doing it is their trouble. Secondly, Sinners hid themselves for fear; so Adam did, he wa● afraid as well as ashamed, I was afraid (said he) because I was naked, and I hid myself, (Gen. 3.10.) The Prophet tells us of such (Isa. 2.21.) They shall go into the clefts of the rock, and into the tops of the ragged rocks, for fear of the Lord, and for the glory of his Majesty, when he shall arise to shake terribly the earth. We find all sorts call to the hills to hid them, for fear of him that sat on the throne, and from the wrath of the Lamb, (Rev. 6.15, 16.) Secondly, Observe. How much soever sinners attempt, yet they cannot hid themselves from God. Let them study never so long, and dig never so deep, they cannot be hid: Where can a sinner be hid from him who is every where? Or, what thing can be our covering from him, in whose sight all things are open? Then let none think they have made a good market in sinning, when they have hid their sins from the eyes of men; what will it avail to hid yourselves from men, when you lie open and manifest to the eye of God? read Psal. 139.12. Amos 3.2. The Apostle saith (1 Tim. 5.24, 25.) some men's sins are open before hand, going before to judgement; (that is, other men quickly see what they are, & can judge what they have done) and some men, they follow after; though they were hidden at the first, yet they are afterward discovered unto men often, as always unto God: As they are not hid from God now, so he will bring them forth at last, in the sight of men: that the Apostle adds in the next verse, Likewise also the good works of some are manifest before hand, and they that are otherwise cannot be hid. The word otherwise may have a twofold reference; First to the word manifest: As if he had said, though the good works of a man be not presently manifest, yet they cannot be long hid, they shall be opened and revealed. Secondly, The word otherwise may refer to good works, and so it reaches the point fully; that is, those works which are not good, or otherwise then good, cannot be hid, though men labour much to hid them. Sinners, leave off your hiding, leave off your hiding, for you shall not be hid. There is no way for sinners to hid themselves from God; they may hid themselves in God, in the love, in the favour and mercy of God. Thus sinners may hid themselves in God, but from God they cannot be hid. Christ is a hiding place unto his people, and he is so in a double respect; First, from trouble, or in time of trouble; thus David spoke (Psal. 32.7.) Thou art my hiding place: The name of the Lord is a strong Tower (saith Solomon, Prov. 18.10.) the righteous runneth into it (for shelter in time of trouble) and is safe. The Prophet is express in this, (Isa. 32.2.) A man (that is Christ) shall be for a hiding place from the wind, & a covert from the Tempest: Christ is truly so, as to the outward troubles and storms which men raise against his people in the things of this life; he is so, especially as to those internal troubles and storms which Satan, or our own unbelieving hearts raise against us about the things and concernments of the next life. That man who is also God, who is God-man, is the hiding place of humbled sinners, against the assault of all evils, whether temporal or spiritual. Secondly, As Christ is a hiding place from those troubles which men bring us unto for righteousness sake, or which Satan and our own hearts bring us into by raising questions about our interest in the righteousness of Christ; So he is a hiding place for us against our own unrighteousness. Sinners or unrighteous persons cannot hid themselves from Christ. And as Christ is the best hiding place from bodily dangers, so he is the only hiding place from soul-danger: Any sinner may hid himself in Christ, as to the guilt of sin, whose eyes are opened to see and acknowledge his sin. Or more distinctly, sinners under a fourfold consideration may hid themselves in Christ; First, if humbled sinners. Secondly, if confessing sinners. Thirdly, if reforming sinners. Fourthly, believing sinners Christ is a hiding place to all such sinners. Cum videri nos non credimus, in sole clausos oculos tenemus. Illum à nos abscondimus, non nos illi. Greg. l 25. c. 6. And seeing no sinner can hid himself from the wrath of God by any means of his own devising or contriving: Let all sinners give over such vain contrivements, and learn that Gospel wisdom, to hid themselves in Christ from that wrath which is to come. When we labour to hid ourselves any other way, we lose our labour, and do not hid ourselves from God, but God from ourselves; that is, we hid the favour and mercy of God from ourselves. Lastly Observe. Men are not easily persuaded that they cannot hid themselves from the sight of God. That hath much hold of us, which we are often warned to avoid. This is not the only place of the whole Scripture, no nor of this particular book where this truth is held forth. There are many and many Scriptures wherein this common truth is pressed upon us. And doth not this (if not strongly infer, yet) intimate at least that man doth not easily believe it? Yea, Is it not an argument that man is apt to nourish himself in those vain hopes, that he can hid himself from God, or that he shall be hid from God? I may cast the foolish presumptions of men about this thing into four sorts. First, Some hope to be hid in the crowd, or that they shall not be taken notice of among so many. Secondly, The eyes of others are so darkened, that their sins are hid from themselves, yea they take their vices for virtues, their evil acts for good; and because they see no evil in what they do, they are persuaded, or presume God doth not. Thirdly, Many are never so well pleased as when they are flattered, or when others not only hid the sinfulness of their ways from them, but commend and extol them as virtuous and praise worthy. And because their evil ways appear good to some men, they cannot be convinced that there is any evil in them appearing to God. Lastly, As all impenitent sinners put their sins out of their own sight, so nothing pleaseth them more than this imagination, that they shall never come into the sight of God. Surely the Lord would never urge this matter so often upon the children of men if it were not so. But let sinners consider what they will do, and what will become of them, seeing, as it is impossible that they should be hid, so it will be most intolerable for them them to appear and stand before God in the day of judgement, (Psal. 1.5.) All must come to judgement, and appear at the Bar, but it will be an inexpressible grief to appear, and not be approved, or to appear and then be condemned. Therefore be wise, and hid yourselves where you may be hid; do not attempt to hid yourselves (which is the attempt of most sinners) where you cannot be hid: They who will needs hid themselves in that darkness and shadow of death, here spoken of, shall be cast into utter darkness, and abide for ever in that infernal valley of the shadow of death, in which there is no ease to be had, and from which there is no release to be got. Darkness and death will be the portion of those sinners in the next world, who have studied to shadow their sins with any kind of darkness in this. JOB. Chap. 34. Vers. 23, 24, 25. For he will not lay upon man more than right, that he should enter into judgement with God. He shall break in pieces mighty men without number, and set others in their stead. Therefore he knoweth their works, and he overturneth them in the night, so that they are destroyed. IN the 23d verse, being the first of this context, Elihu further justifyeth the severest proceed of God with man; He that layeth upon man no more than is right, may be justified in whatsoever he layeth upon him; But God layeth upon man no more than is right, Therefore etc. The Assumption is express in the text. Vers. 23. For he will not lay upon man more than is right. The text strictly rendered, is, He will not lay upon man more. Our translators supply the words, then is right to determine what that more is which God will not lay upon man. The words have a twofold sense. First, Some interpreters render them as a direct denial of any power seated in or liberty given unto man, to plead, capitulate, or to come in judgement with God; Elihu charging it upon Job, that he had not done well in taking or using such a liberty to complain about his condition; addeth here (according to this interpretation) God neither hath nor will indulge man a liberty (as he hath not given him a just cause) to complain as if he had done him wrong. Quia non ultra unquam ponet deus super virum. i e. potestatem homini nunquam faciet, ut de se ille queri possir. Merc: Neque enim ultra in hominis potestate est, ut veniat cum deo in Judicio, Vulg: And if man when God hath once declared his mind, and published his sentence, should make his defence or offer to produce his reasonings against it, the Lord will not suffer it, he will not permit man to proceed in such a way, seeing the sentence of God and what he doth upon it is always just, and the right stands ever on his side, as well as the sovereignty is ever vested in him. Master Broughton translates the whole verse to this sense, Therefore it is not for man ever to purpose to enter into judgement before the Omnipotent; there is no appeal from God, nor will he admit sinners by any artifices, or delays, to interrupt the progress of his justice. Secondly, The words (as we render them) carry both an assertion, that God is just, and a demonstration of it; For he will not lay upon man more than is right, that he should enter into judgement with God; that is, man hath no cause to enter into judgement with God, if God should give him leave, and let him be at his liberty in that point; for God will not lay upon man more than is right. There is another supply of a word which also beareth a good sense, and suits well with this exposition; thus, Non imponet ei amplius quam ferro possit. Drus: God will not lay upon man more than he can bear, (or hath strength to bear) that he should enter into judgement with him; if we read the text so, then that of the Apostle (1 Cor: 10.13.) is a clear exposition of it, There hath no temptation taken you, but such as is common to man; but God is faithful, who will not suffer you to be tempted, above that you are able, but will with the temptation also make a way to escape, that ye may be able to bear it. A temptation or affliction common to man, is but such as man may bear; God will not overburden his people, he knoweth what flesh and blood, as also what Grace can bear. As a man would not lay such a weight upon a child, as would burden a man, (we lay a child's burden upon a child, and a man's burden upon a man) so the Lord measures and weighs out his judgements in proportion to every man's strength, he will not lay upon him more than he is able to bear. That's a good sense, and hath a clear reason in it, why man should not complain of what God layeth upon him, it being only proportionate to his strength. But I shall rather prosecute the text according to the supply given in our translation, which makes the reason why all such complaints should be forborn and silenced, to be this, because the sufferings of man are never proportioned beyond his desert. He will not lay upon man more than right. That is, more than he hath deserved, or is equitable in his case; whatsoever is laid, or imposed upon man beyond right, he hath cause to complain of, and may traverse the Judgement, or desire another hearing, yea he may appeal to some higher Judge if there be any; But if what is awarded against him be right according to Law, and suitable to Justice, let the sentence be what it will (let him be able to bear it or no, much more if he be able also to bear it, as in this case it is) he hath no cause at all to desire a review of it. Thus it is (saith Elihu) in all the deal of God with man, He will not lay upon man more than is right, that he should enter into judgement with God. To enter (or go) into judgement (as the word is) is either to begin or renew a suit, and to desire the hearing of the cause again. God makes no faulty Judgements, why then should any cause determined by him come to a second hearing? there may be reason enough among men to hear a cause again, but what God resolves, needs not be reviewed much less reversed. Here then Elihu meets with those frequent complaints of Job under his afflictions, and likewise with those his several motions, and earnest petitions, to have his cause heard afresh, as if God had pressed him too sore, or, at least, had not done him right in suffering him to be so sorely pressed by men. Thus Elihu seems to say; God never gave any man any just cause, to plead his cause over again with him, nor hath he given thee (O Job) any cause to desire it of him. 'Tis true, carnal men, yea and sometimes godly men, when (as Job here) they are greatly afflicted, are ready to think and say they are over-severely dealt with; But the reason of Elihu stands good and firm against all these thoughts and say. For he will not lay upon man more than is right. Hence note. God never wronged, nor will wrong any man. There are two special cases, in which God never did, nor ever will wrong man; First, he will not wrong man by denying him that reward, which he hath freely promised, no man shall serve God for naught; he shall not say, God hath promised, but he hath not performed. The experience of his people seal to the truth of his promises, as well as their faith embraceth it. That hope of man which is anchored in a promise of God, never miscarried not made any man ashamed. Secondly, God will not wrong man, by laying upon him a greater punishment than he hath threatened. The Magistrate cannot be charged with laying more punishment upon an offender, then is right, if he punisheth him not more than the Law alloweth. There may be a great deal of severity (I grant) in punishing up to the rigour of the Law, but there is no unrighteousness in it. The Mosaical law allowed of forty stripes; now if they had laid forty-one upon any offender, they had laid upon him more than was right, because they exceeded the Law; and to have laid full forty stripes, which was the utmost they could by Law, had been severe, therefore they usually abated one stripe at least; Hence the Apostle Paul saith (2 Cor: 11.24.) Of the Jews five times received I forty stripes save one; if they had given Paul forty stripes they had done no wrong as to the Law, though one had been too many for and a wrong to him who had not broken their law. Seeing the Lord lays no more upon the worst of sinners, than the law alloweth, he doth not lay upon man more than right, Yea not only the chastisements which the Lord layeth upon his own servants, but the greatest punishments which he layeth upon the worst of the wicked, in this world, are much less than might with Justice be inflicted. This was Ezra's humble acknowledgement before the Lord (Ezra 9.13.) And after all that is come upon us, for our evil deeds, and for our great trespass, seeing that thou our God hast punished us less than our iniquities deserve. The punishment that was upon the people of Israel, was exceeding great, in so much that Daniel saith in his prayer (Chap: 9.11, 12.) Under the whole heavens, hath not been done, as hath been done upon Jerusalem, yet Ezra speaking of that very dispensation, saith, Thou hast punished us less, than our iniquities deserve. In this life the greatest of our punishments, are less than the least of our sins. Every sin, or transgression of the Law, deserves eternal death; therefore in this life the greatest punishments that fall upon sinners, are less than their sins. As the least mercies which God bestoweth upon them, are greater than the greatest of their deservings. (That was jacob's free confession (Gen: 32.10.) I am not worthy of the least of (or I am less then) all the mercies, and of all the truth which thou hast showed unto thy servant) So the greatest punishments that fall upon them in this life, are less than the least of their sins: And in the next life, where sinners shall have full measure, heaped up, pressed down, running over, and that for ever, yet than they shall not have one grain more, either of weight or measure, than they have deserved. The Lord layeth upon no man in this life so much, nor in that to come more than is right. Hence it followeth, Secondly. Man hath no cause to complain of God, or God hath not given any man any cause to complain whatsoever his sufferings are. Why should he complain who hath but his right? As God hath not given any man a liberty to complain, so he hath not given any man just occasion, or a true reason to complain. If the burden of punishment be heavy upon any man, let him thank his own sin, or self for it, he hath but his due from God. We are often cruel to and wrong ourselves, God is usually merciful, and never but just to us; yea how great soever any affliction is, 'tis a mercy that 'tis no greater; and God can quickly make it greater, how great soever it is, and still be just. As he never doth more than he may, so he never doth so much as he can in punishing us. The Lord hath more in the treasures of his wrath, then yet he hath poured upon the worst of sinners. Nor indeed can the most capacious vessels of wrath, hold all his wrath; 'tis, as himself is, infinite. Cain said, My punishment is greater than I can bear (Gen: 4.13.) yet God could have made his punishment greater than it was. Therefore Jeremy confessed (Lam: 3.22.) It is of the Lords mercies that we are not consumed, because his compassions fail not. Whatsoever is less than utter consumption, hath some mixture of compassion in it, every punishment hath somewhat of compassion in it, except that of everlasting damnation. O then let all flesh fear and tremble to enter into Judgement with God, to complain or take offence at any of his proceed with them. There are four things considerable in God, which should stop all men's mouths, from daring to do so. First, He is most powerful; there is no escaping out of his hands. Secondly, He is most wise and seethe quite through all that man hath done with his hand, yea all that hath been contrived in his heart. Thirdly, He is most just, and will not be taken off from doing less, neither can he be provoked to do more than is right to any man. Fourthly, How should man fear to enter into judgement with God; seeing his judgements are past finding out; they are, as the Scripture saith, a great deep, we are not able to fathom them; therefore woe unto those that complain of, or murmur against them: we should always pray with David, (Psal. 143.2.) Lord, enter not into judgement with thy servant, for in thy sight shall no man living be justified: and we should always be afraid to enter into judgement with God, for he will not only justify, but magnify himself and his works in the sight of all men living. We should be so far from entering into judgement with God (which many do when they think they do it not) that we should continually beg him, not to enter into judgement with us; for we are not only unable to stand before him, but must certainly be broken before him; as it followeth, Vers. 24. He shall break in pieces mighty men without number, and set others in their stead. As Job had often complained of his own troubles, so he had sometimes of the prosperity of wicked men, or that God suffered them who were not worthy to live, yet to live in pomp, power, and pleasure. Thus he expostulated the matter, (chap. 21.7.) Wherefore do the wicked live, become old, yea, are mighty in power? etc. We may conceive Elihu removing that stumbling stone, and answering him in these words, while he telleth us what work the Lord often maketh in the world in those his lesser and particular days of judgement, among the mighty of the world. He not only striketh and woundeth, troubleth and vexeth them, but breaketh them, yea, breaketh them in pieces. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 est ictibus subigere & mollire. The words are a comparison between the mighty, & a potter's vessel, of whom David saith (Psal. 2.9.) Thou shalt break them with a rod of iron, thou shalt (not only give them a knock, or a crack, but) dash them in pieces as a potter's vessel; and he can break them so small, that there shall not be found in the bursting of them (as the Prophet speaks, Isa. 30.14.) a sh●rd to take fire from the hearth, or to take water withal out of the pit. Thus the Lord shall break in pieces, not the poor, and weak, and mean, but Mighty men. Or as some render, He shall break in pieces many men; Hieronymus interpretatur multos. the Hebrew word refers to both quantities, to great in bigness, and great in number; but because we have their innumerableness mentioned distinctly in the next clause, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ad utramque quantitatem refertur, sed malo fortes. Merc. it is best to render the word by greatness in power or might here. For least any should think God could break only a few mighty men, therefore it is said, he shall break in pieces mighty men, in all the notions of might, the mighty in corporal strength, the mighty in civil strength, power, or authority, yea martial mighty men, if they stand in his way, and hinder his work, Without number. All these God breaketh in pieces like a Potter's vessel, as if they were but a swarm of flies, and sweeps them away in a moment: As if he had said, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pro 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ita ut numerus eorum investigari non possit, Pisc. Certo numero contineri non possunt, quos propter peccata Dei justitia conteret, Aqui. God will give innumerable examples of his infinite power and unbyass'd justice in destroying the wicked, he hath and will destroy so many of them, that no man knoweth how many he hath destroyed, or will destroy. There is another reading of the words, Our Translators put it in the margin of our Bibles, He shall break in pieces mighty men without searching out, which may have a twofold interpretation. First, He shall break them in pieces, and no man ought to search or inquire into his do, or say unto him (as that mighty Monarch confessed, Dan. 4.35.) What dost thou? And thus it answers what was said in the former verse, They shall not enter into judgement with God. Some have a privilege at Sea to pass without searching, no man must inquire what they carry, or what their lading is; surely when the Lord breaketh mighty men, no man may search into his do, or inquire into his actions, further than for his own instruction and admonition, that he may answer the purpose of God in them, and give him glory. Secondly, He will break them in pieces without searching; that is, Deus cui omnia nota sunt, non opus habet, in facta hominum inquirere, Drus. without any formal examination or usual ways of Process, at least without any known to us. The Lord needs not to stand searching as men do, to find out matters against the mighty, to frame articles, or to bring in his Bill of Attainder against them; God needeth not search to know, because he knoweth all things without searching, and therefore may justly break men in pieces without this kind of searching; or, He will break them in pieces without inquisition; that is, without showing cause why. God doth not always publish the reasons of his proceed, his judgements are often secret, though never unjust. We render well, He will break in pieces mighty men. Without number. That is, how many soever they are, or though they are innumerable, yet he will break them in pieces as one man: Thus the word is used (chap. 5.9. chap. 9.11. In both which places the Reader may find the extent and emphasis of this expression, without number, further explained) only consider, that these mighty men without number, may be taken two ways. First, Collectively, as combined by leagues, or as marshaled by orders into an Host: as if he had said, though an Army of them be gathered together, even a numberless Army, yet the Lord can break them in pieces, (Isa. 8.9.) Associate yourselves, and ye shall be broken in pieces; gird yourselves, and ye shall be broken in pieces. Secondly, We may take these mighty men singly or personally; Thus the Lord breaketh in pieces mighty men without number, one after another, one at this time, and another at that time; how many of them soever arise up one after another to oppose him, to oppress his people, or to do wickedly, they shall surely be broken. Mr Broughton renders to this sense, He bruiseth, mighty men without end, he doth not break them without end, as having no end in breaking them, but as without end, notes his breaking them endlessly, or for ever. If men will sin without end, he can break them without end; he can renew destruction, as fast as they renew transgression. Hence Observe, First, God can easily ruin the mightiest men of the world. He can break them in pieces, as an earthen vessel, with an iron rod, and how soon is that done? Both the holy Scriptures, and humane Histories abound with such examples. What a number of mighty men inhabited the old world? There were Giants in the earth in those days, (Gen. 6.4.) yet God overthrew them all by a flood, they sank like lead in those mighty waters. What mighty men inhabited Canaan, before the children of Israel came to possess it? The searchers of the land brought in a report, that they were but as Grasshoppers to them, & they had Cities walled up to heaven, yet the Lord broke in pieces all those mighty men, Sihon the King of the Amorites, and Og the King of Bashan; and when David came to the Crown, he (in God's strength) destroyed the rest of them. What mighty men were they that sat upon the Throne of the four Monarchies? They had in their days the rule of the whole world, yet the Lord broke them in pieces. First, the Assyrian, than the Persian; the Grecian, and the Roman Monarches were also broken in pieces: This was revealed to the golden head in a dream, (Dan. 2.35.) Then was the Iron, the Clay, the Brass, the Silver, and the Gold broken in pieces, and became like the chaff of the Summer threshing floor. The mighty men of Israel, (when they sinned mightily) the mighty men of the ten Tribes, yea the mighty men of the two Tribes of Judah and Benjamin, God broke in pieces; his own mighty people could not stand before him, when they corrupted themselves, and would not be made clean. God breaketh mighty men, as easily as they break his commandments: And usually when mighty men come to that height of sinning, to sin, or break his Commandments with ease, he commands them (for his own ease, as he is pleased to speak Isa. 1.24.) to be broken in pieces. To sin with ease, is a sure sign of a hard heart, yea of a profane heart. He was a mighty man of this temper, whose breaking in pieces the Lord threatened in such wrathful Rhetoric by his holy Prophet, (Ezek. 21.25, 26, 27.) And thou profane wicked Prince of Israel, whose day is come, when iniquity shall have an end; thus saith the Lord God, Remove the Diadem, and take off the Crown: this shall not be the same, Exalt him that is low, and abase him that is high. I will overturn, overturn, overturn, and it shall be no more, until he come whose right it is, and I will give it him. What breaking words are here! Even a triple overturn denounced against the mighty. Thus said the blessed Virgin while her soul was magnifying the Lord, and her Spirit rejoicing in God her Saviour, (Luke 1.52.) He hath put down the mighty from their seats, and exalted them of low degree. Secondly, In that, he breaketh in pieces the mighty without nmuber, Observe. 'Tis no matter to God either how mighty or how many the wicked are. I have heretofore spoken of the multiplied acts of Divine Justice, and of the unwearied out-going of his powerful providence to abate the pride of man, and therefore I shall not stay upon it, but only caution the mighty ones of the earth, in the words of the Psalmist upon this point, expressed in the very words of this Text; for, God having said to his Son, to whom he had given the Nations for an inheritance, (Psal. 2.9.) Thou shalt break them with a rod of iron, and (in case of their non-submission to his Sceptre) dash them in pieces like a Potter's vessel, he presently adds, (ver. 10.) Be wise now therefore, O ye Kings, be instructed ye Judges of the earth; serve the Lord with fear, and rejoice with trembling; Kiss the Son, lest he be angry, and ye perish from the way. Yet though God be often at breaking work, he is not always at it; for when he hath broken in pieces mighty men without number, he (as it followeth in the Text) will Set others in their stead. We may suppose these words given in upon a twofold account. First, To show the absoluteness of the power of God, as well in setting up, as in casting down: Secondly, To show that we need not be dismayed nor discouraged, when we see God breaking in pieces some or many mighty men, for he can find out others to supply their room, Ne ex hoc credatur deperire humani generis status, addit & stare facit alios, Aquin. and fill up the breaches which he hath made. He sets others in their stead. The force of the Hebrew is, He shall make others to stand; and that's more than barely to set another in the stead or place of those that are removed and broken. God is able not only when many fall to raise up others, but he can also establish and settle those whom he raiseth up. That's the meaning of Elihu, when he saith And set others in their stead. Elihu doth not determine who or what these others are; God may make his choice where and of whom he pleaseth, in what family or tribe he pleaseth, to set up in the place of those mighty men, whom he, at any time, is provoked to break in pieces. The words are plain; Note only two things from them. First, God hath as absolute a power to set up, as to pull down when and whom he pleaseth. (Psal. 75.6, 7.) Promotion cometh neither from the East, nor from the West, Nor from the South, but God is the Judge, he putteth down one, and setteth up another. The same Sovereignty of God is asserted (Dan. 4.17.) To the intent that the living may know, that the most high ruleth in the Kingdom of men, and giveth it to whomsoever he will, and setteth up over it the basest of men. God sometimes setteth up those that are base in their conditions or manners for a scourge or punishment; sometimes he setteth up those that are base in their state or condition, being either men of meanest birth, or men laid lowest by affliction, (Psal. 113.7, 8.) He raiseth up the poor out of the dust, and lifteth the needy out of the dunghill; that he may set him with Princes, even with the Princes of his people. No man is so poor, but the Lord can enrich him; no man so low, but he can raise him up. He can bring a man from a dunghill to a Palace, and from the dust to a Throne. Saul was cast down, God broke him in pieces, though a mighty man, and set up David in his stead; He chose David his servant, and took him from the sheepfolds, from following the Ewes great with young, he brought him to feed Jacob his people, and Israel his Inheritance: (Psal. 78.70.71.) When God pulled down Haman (the great favourite of Ahasuerus) who had plotted to advance Mordecai to the gallows, and ruin the whole seed of the Jews, God did not only break him and his plot, but really advanced Mordecai into greater favour and confidence with his Prince then ever Haman had before. Secondly, Note from the force of the word, to make to stand. The Lord can establish those whom he setteth up. The Lord doth not only set up, but keep up whom he pleaseth. Though they are weak whom he setteth up, yet he can keep them up; though they whom he setteth up, are opposed by the strong, yet he can keep them up. He can make a shrub stand fast, though opposed by a Cedar; and a reed to stand firm like a rock, though opposed by an Oak. Thirdly, Note. The Lord taketh care of the Government of the world. He is not for breaking work only, he is for setting and settling too. God will not let the body of a people perish for want of a head; but when in judgement he hath broken one in pieces, he in mercy sets up another. Mighty men are like pillars, which bear the weight of a whole Commonwealth or Kingdom. God rarely deals with Nations, as Samson did with the house wherein the Philistims were assembled, who at once pulled away the pillar, and pulled down the house; but if he pulleth away one pillar, he puts in another, that the house may stand. God will not leave the world without rule or rulers: when he takes with one hand; he gives with another; when Judas the Traitor was broken, Christ found out (a better man) Mathias to set in his stead. And when the whole Nation or Church of the Jews was broken and rejected, God called in the Gentiles, and set them up for a Church and people to himself in their stead; and (which is the greatest instance of all) when Jesus Christ was taken from the earth, when he left the world, who was the mighty one (he was first broken in pieces for our sins, and afterwards taken away) yet he gave a supply, and left us another in his stead; I will not leave you comfortless, (saith he John 14.18.) I will come unto you, though not till the great day in person, yet every day in the gifts and graces of my Spirit. I will pray the Father and he shall give you another Comforter, that he may abide with you for ever; (John 14.16.) Again, (John 16.13.) When he the Spirit of Truth is come, he will guide you into all truth. God sent the Spirit in Christ's stead; he doth that for us which Christ did for us while he abode on the earth: and therefore the holy Spirit is not unfitly called the Vicar of Christ here on earth, he feeds the flock of Christ, he looks to his people, he teacheth, he comforteth them in Christ's stead. And thus in Nations, when God breaketh one Governor, he sets up an other in his stead; he will not leave Nations without guides and leaders, nor suffer the staff of Government to be utterly broken, which is the greatest plague that can come upon any people. From the whole verse take these tree deductions. First, There is a vanity and an uncertainty, at least the vanity of uncertainty in all worldly greatness and powers. God blasts and breaks them as he pleaseth: The most substantial things on earth are but as a shadow; or like the Land-sea's continually flowing and ebbing. One is cast down, and another is exalted; one is broken, and another is set up; yea, the same man who was lately exalted and set up, may quickly be cast down and broken. There is no assurance to be had of the best things here below, but only this, that we cannot be sure of them: and 'tis good for us, that we cannot be sure of the best things here below, both because we are so apt to say, It is good for us to be here, where yet our best things are not to be had, as also because by this consideration we may be provoked to look after, and make sure of better things than any are here enjoyed, even those best things which are under hope. Secondly, Great examples of God's judgements, are to be eyed and marked. Why doth Elihu call Job to this consideration, but that he might be humbled, and give God glory; it is not for nought that God breaks in pieces the mighty ones of the earth, (1 Cor. 10.11.) All these things have happened unto them for ensamples; and they are written for our admonition, upon whom the ends of the world are come. As all those things among the Jews were Types; so all that God doth to this day upon the Princes, and Powers of the world, Nunquam culpam suam reprobi nisi in poena agnoscunt. Greg. lib. 25. Moral. cap. 9 are but as types and ensamples; they are for admonition, that we should consider those sins which have brought such judgements upon men, such breaking judgements, and avoid them▪ some will never see sin in itself, but in the judgements of God all may see what sin is; when mighty men are broken in pieces, what will God do with the rest, if they sin against him, and provoke the eyes of his glory? Zenacharib that proud Prince, who invaded the land of Israel in the time of Hezekiah, being broken in pieces by his own bowels (his sons slew him) it was ordered to be writ upon his Tomb, In me intuens pius esto. Herod. lib. 2. Let every one that seethe me, learn to fear God, and not to defy him, as I have done. The breaking of the powers of the earth, should exceedingly exalt the fear of God in our hearts. Quicunque celsa dominatur aula me videat & tu Troja, nunquam documenta dedit sors majora, quam frogili loco starent superbi. Senec. in Troad. de Hecuba, Act: 1. Sc. 1. It is better to learn wisdom by the punishment of others, then by our own. Thirdly, If God will break the mighty, though many, yea though innumerable; This is comfort to the people of God when they are oppressed, and broken by oppressors, let them remember God is able to break their oppressors, though they rise up like Hydra's heads one after another; read the whole fifty and second Psalm, as also the 39th and 40th verses of the 107th Psalm, as a clear proof of this. Elihu having showed what sad breaches God makes upon mighty men, makes a fourth inference in the words following. Vers. 25. Therefore he knoweth their works, and he overturneth them in the night, so that they are destroyed. For as much as God breaketh them, it is an argument that he knoweth what they are, and what they have been doing; There is a threefold reading of these words. First, Some read them as implying God's making others to know their works, God maketh the secret sins of men visible, Propterea facit ut nota sint facta ipsorum. Bez. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cognoscit aliqui exponunt faci, cognoscere, sc. facit ut ab omnibus eorum scelera cognoscantur. Merc. by his visible judgements. Wrath seen, may give us a sight of sin. Some insist much upon this exposition; and 'tis a truth, the Lord by his judgements brings to light, and doth as it were spread open, as in the face of the Sun, the wickedness and wicked deeds of mighty men: that all may know his judgements are deserved by their works, he makes their works known. Secondly, Others render, He maketh them know or acknowledge their works; The Lord at last by sore, and severe judgements, will extort confessions from the worst of them, he will make the mighty acknowledge that their works have been nought, and their ways perverse. In Scripture the same word signifies to know, or to confess and acknowledge. Thus here, he makes them to know or to acknowledge what their works have been. Thirdly, Rather take it, as we render, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non significat notum facio quod sciam, sed tantum cognosco, ideo transtuli cognoscit. Drus. of God's act in taking notice of all they had done; Therefore he knoweth their works: As if Elihu had said, these mighty men of the earth, thought themselves under covert, or that the Lord took no notice of them, nor of their works, their works were done in the dark, and they supposed the Lord could not pierce into them; but he will make it appear, that he knew their works, when he maketh his justice appear in punishing them for their works. Hence Note. We have an assurance that God knoweth the works of all mon, because he punisheth all wicked works, or the works of the wicked so punctually and exactly. He punisheth many of them here, and will punish them all hereafter: when we see him breaking the mighty men of the world, 'tis a proof that God was in their Cabinet counsels, and saw what was done there, we may conclude he knew their works, though men knew them not; he could never lay his judgements so exactly upon them as he doth, if he did not know their works: That God knows the works of all men, is a point I have met with before, and therefore pass from it here. And he overturneth them in the night. There are several readings of this clause. First, Some thus, Therefore the Lord knoweth their works, and turneth into night; that is, he turneth their prosperity into adversity, he bringeth trouble and affliction upon them; they lived before in a day of prosperity, in a day of power and worldly greatness, but he turneth them into night. Secondly, Or, as others thus, He turneth the night, that is, he changeth the night into day, Simul atque mutavit noctum etc. Jun. i. e. Lucem protulit, qua revelantur omnia in judicio ejus. Id. he takes away the dark and close covers of their sins, and makes them as manifest as the light; Now, as the Apostle saith (Eph. 5.13.) That which maketh manifest, is light; If God were not light, he could not bring to light the hidden things of darkness, nor manifest the counsels of the heart. Thirdly thus, Therefore he knoweth their works, and when the night is turned, he destroyeth them; that is, they are destroyed and perish as soon and as easily as the day takes place of the night; or as soon as the night is turned into day, so soon doth the Lord destroy them, he can quickly make an end of them, he can destroy them with the morning light. We render, and I judge that best, He overturneth them (their persons) in the night; and so Elihu points at the season, or time, of Gods breaking and overthrowing them, he doth it in the night. We may take it strictly, as in the case of Pharaoh and the Egyptians, (Exod. 12.29.) as also in that of Belshazzer, (Dan. 5.30.) or, in the night, that is, suddenly, unexpectedly; Though a man be destroyed in the day, yet if it be done suddenly, he looking for no such matter, we may say it was done in the night; because then men are most secure: This way of expressing an unlooked for evil, the coming of in the night, was opened at the twentieth verse, therefore I shall not stay upon it, He overturneth them in the night. So that they are destroyed. Elihu said before He shall break in pieces mighty men; Here he saith, they are destroyed; that is, they shall be broken to purpose, or throughly; God doth not break them in pieces for correction, but for destruction; there are great break upon the persons and estates of some men, and yet it is but for correction; others the Lord breaketh for utter ruin, (as here) so that they are destroyed. The Original word signifieth to destroy as it were by pounding in a Mortar; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 contrivit, atirivit, contudit. and the same word is used to signify a contrite heart, a heart broken by godly sorrow under the sense of sin. They are destroyed, or, as it were ground to powder; you may break a thing into many pieces, yet not grind it to powder or dust, as corn in a Mill; or spice in a Mortar; but these (saith Elihu) are not only broken to pieces, but beaten to dust, that's the strength of the word which we render, they are destroyed. Hence Note. What God hath a mind to do, he can do it certainly, and will do it throughly. He breaks men in pieces, so that they are destroyed and brought to dust; When the Prophet declares the breaking of the four Monarchies, it is said (Dan. 2.35.) They shall be as the chaff of the Summer threshing upon the Mountains; if the Lord will destroy the mightiest, they shall certainly be destroyed; as Balak said to Balaam; I wo● that whom thou cursest are cursed; as if he had said, thou canst curse effectually, if thou wilt set thyself to it; 'tis not in the power of all the Balaams in the world to effect a curse, though they pronounce a curse, 'tis only in the power of the Lord to curse effectually; he can bless whom he pleaseth, and they are blessed; he can curse whom he pleaseth, and they are cursed. Thus as Ephraim lamenting his sin and sorrow confessed, (Jer. 31.18.) Lord, thou hast chastised me, and I was chastised; God paid him home (as we speak) if we chastise a child, he is chastised, but) when Ephraim saith, thou hast chastised me, and I was chastised; his meaning is, I was greatly and effectually chastised; that is, first, In a literal sense, I found thy hand heavy upon me, it was a sore affliction that I was under. Secondly, In a spiritual sense; Thou hast chastised me, and I was chastised; that is, my heart was humbled and broken under thy chastisements; in either notion we see the effectualness of the Lords work; Thou hast chastised me, and I was chastised. And therefore Ephraim invited the Lord to another work; Turn me, O Lord, and I shall be turned; if thou wilt but turn thy Spirit upon this hard heart of mine, it will be effectually turned, it will be not only broken for sin, but from sin: As if he had said, I have received reproofs and counsels from men, and they have not turned me, but Lord, if thou wilt reprove and counsel me, I shall be turned; thus the Lord carrieth his work home to conversion, in his spiritual deal with some, and to confusion in his temporal punishments upon others. Thus he threatened his own people for their confidence in Egypt, and contempt of his holy word (Isa: 30.13.) This iniquity shall be unto you as a breach ready to fall, swelling out in a high wall, whose breaking cometh suddenly at an instant. And he shall break it as the breaking of a potter's vessel, that is broken in pieces, he shall not spare; so that there shall not be found in the bursting of it, a sherd to take fire from the hearth, or to take water withal out of the pit; that is, ye shall be made utterly useless and unserviceable. That piece of a vessel is of no use, which will not serve for either of those little uses, the taking of a little fire from the hearth, or a little water out of the pit. And if God sometime break his own professing people thus small for their sins, how small will he break his professed enemies! read for this the last breaking and down-fall of Babylon (Rev: 18.21, 22, 23.) Therefore take heed how you fall into the Lord's hand; for he can not only break you in pieces, but break you to powder, he can break you to destruction: The Lords purposes, and the effects of them, his works, are never without effect, for good or evil, for the better or for the worse. JOB. Chap. 34. Vers. 26, 27, 28. He striketh them as wicked men, in the open sight of others: Because they turned back from him, and would not Consider any of his ways. So that they cause the cry of the poor to come unto him, and he heareth the cry of the afflicted. ELihu having in the former words showed the impartial vengeance of God upon the wicked, proceedeth to show two things further about it in these words. First, The manner of it, v. 26. He striketh them as wicked men in the open sight of others. Secondly, The causes, grounds, or reasons of it in the 27th and 28th verses; why doth God strike them? it is because they turned back from him, and would not Consider any of his ways; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 percuss●t volam ad volam, adversas manus collisit. Significat aliquid cum sono deijcere vel complodere; unde aliqui de ejectione ignominiosa cum sibilis exponunt. Alij volunt peti metaphoram à vesica vento turgente, quae pede compressa cum sonitu rumpitur. Scult: Pro improbis complosit eos. Tharg: In loco improborum complodit eos. Jun: So that they cause the Cry of the poor to come unto him; their impiety in turning from God, and their iniquity in oppressing the poor, provoked the Lord to strike them as wicked men in the open sight of others. Vers. 26. He striketh them as wicked men. The word which we render strike, specially notes the striking of one hand against the other; our hands clashed, or struck together, make a sound, or noise: Thus some Interpret the word here, He striketh them with an Ignominious sound. Many rejoice and clap their hands when they fall; They are destroyed with shouting. Others take the metaphor from a bladder filled with wind, which being cast on the ground, and stamped upon with the foot, breaks with a noise, or gives a crack in the breaking: Wicked men, in all they think, and purpose, and do, are but wind, and when they break, they break like bladders, which have nothing of solidity, only breath and fume in them. Such an Elegancy there is in this word, hitting the vanity and vacuity or emptiness of wicked men, all their filling being but like that of a bladder, which puffes them up, but never makes them wise or solid men. Further, I find this word used for striking in a threefold sense. First, For striking with sorrow and shame; such was that of repenting Ephraim (Jer: 31.19.) Who when he thought on his ways, was ashamed and smote upon his thigh. Secondly, For striking with scorn and derision (Lam: 2.15.) All that pass by clap their hands at thee, they hisse and wag their head at the daughter of Jerusalem. Thirdly, There is also a striking with anger and indignation; Thus Balak being vexed, because he could not have his purpose to bribe Balaam to curse the people of God, Smote his hands together (Numb: 24.10.) and the Lord himself is expressed expressing his angry indignation against his own people the Jews, by this gesture (Ezek. 22.13.) Behold therefore I have smitten my hands at thy dishonest gain, etc. There is then a special Emphasis in the smiting or striking here intended, besides the general meaning of it. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; Extin●it autem impios. Sept: Pro impijs strinxit eos. Bold: i. e. vinculis funibusque ligare fecit eos tanquam impios atque●●a spectandos palam deduci et proponi. Bold: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 causalis est, propterea quod impij sunt. illud quasi saepe non similitudinem sed veritatem significat; et idem valet quod utpote, etc. The Lord destroys wicked men in such a manner, that all who behold it are filled with the admiration of his righteousness, and with a detestation of their lewdness. The Septuagint say, He hath Extinguished wicked men; As if they were but smoking firebrands, or the stinking snuff of a candle. Another renders it, He binds them, the word signifying also to bind or straighten● The Lord brings forth evil men, as it were, bound hand and foot to Judgement. We say clearly, He striketh them, and that in no ordinary way, but As wicked men. So we translate; yet the particle which we render, as, may (here according to its frequent use elsewhere) carry in it a reason, He strikes them because they are wicked; so some read the text, not as we by way of similitude, how God striketh them, but as giving an account why God striketh them, even because they are wicked men. Mr Broughton saith, For the wicked he maketh plentiful riddance of them, which hath a good sense in it, but takes somewhat too great a liberty with the original text; And because the reason of this striking is held forth in the verses following, it is more distinct to say he strikes them (not because they are wicked men, but) as wicked men; that is, as wicked men use to be strucken, or as they use to be proceeded against in a way of Justice. God striketh the mighty men (of whom he spoke before) as common offenders or malefactors; Though they are great on earth, yea though they are (in title) Gods upon earth, yet God strikes them as the basest of wicked men, they shall not only die (as 'tis said, Psal: 82.7.) or fall like one of the Princes, but they shall die like the worst of men, like wicked men. Hence note. First, They that do like the wicked, shall be dealt with by God as the wicked, how high, or mighty soever they are in this world. And as they who are openly wicked shall be dealt with as wicked men, though they be high in the world; so they that are really wicked shall be dealt with as wicked men, though they make a high profession of godliness in the Church, even them will God strike also as wicked men. Christ speaks of some (Math: 7.22.) who made a l●●d profession of religion, with whom yet he dealt as with wicked men: Depart from me (saith he) I know ye not, ye workers of iniquity. Though God doth not deal alike with all wicked men, yet he deals with them all like wicked men. There is not one wicked man in the world, but he shall be dealt with according to his kind, that is, as a wicked man, and shall have that for his portion which is the portion of their Cup, who are wicked. As the Godly, so the wicked, whether profane or false and hypocritical, shall be esteemed and handled by God like themselves, or as they are. Secondly, From the first word, as it is taken causally, (upon which many insist) Note. The reason why wicked men ●ne stricken is because they are wicked. Were not men wicked they should never feel such strokes from the hand or rather iron rod of God. If any smart and are ruined, they may thank themselves for it, that is, their sins for it; their sufferings are the fruits of their sin. The Prophet told the sinful Jews so (Jer: 4.18.) they had an affliction upon them, which did reach even to the heart, God made their hearts ache, he struck them to the heart; but why did he so? the answer is, Thy sin and thy do have procured those things to thee, etc. He striketh them as wicked men. In the open sight of others. Locus videntium, locus patens frequens celebris, omnium oculis expositus. Par: Importat visionem paradigmaticam et exemplarem. Merc: These words are a further description of the manner how God strikes the wicked, he doth it openly, or (as we put in the margin) In the place of beholders, that is, in such a place, and in such a manner that all may behold it: we say, He striketh them in the open sight of others; that is, he punisheth them in an exemplary way, or that they may be an example of warning unto others. For, The place of seers, or of beholders, is some open and eminent place opposed to a Corner; as Paul said pleading his cause before king Agrippa (Acts 26.26.) This thing was not done in a Corner; no, it was done, as upon the housetop, even in the place of beholders. The Lord will not have to do with wicked men only in a Corner. He will have witnesses of his do with them. There shall be enough to take notice how he handles them, therefore he often takes open vengeance on them, in the frequent assembly and concourse of many beholders, both approving and reverencing, yea adoring the impartial equity of the supreme Judge, and his care of humane affairs. So then, the words are an allusion to the execution of Common malefactors, who die by the Judgement of the Magistrate, such being condemned and sentenced by the Judge, are not put to death in the prison, or in a hole, but are taken out and carried to some noted place of execution, or a Scaffold is purposely erected, where a multitude of spectators are admitted to come and behold the Tragedy. When our Lord Jesus Christ, who (to deliver us from our transgressions) was numbered with transgressors, when he (I say) was crucified, The Evangelist saith (Luke 23.35.) The people stood beholding, and the Rulers also with them derided him. Christ himself was strucken as a wicked man in the place of Beholders. And so have many thousands of his faithful witnesses. The wicked deal with them often, as the Lord dealeth sometimes with wicked men, they are brought forth from prison to death, and executed in the open sight of others. All things (in this world) come alike to all, no man knoweth love or hatred by all that is before them (Eccl: 9.1, 2.) The Apostle Paul speaking of himself and his fellow-Apostles (to show the public disgrace which they were put to) saith, We are made a spectacle to the world, to Angels, and to men (1 Cor: 4 9) The Greek is, we are a Theatre to the world, etc. As if he had said, all see how we are used; And as bloody persecuters make the faithful servants of Christ a spectacle, so Christ will at last make wicked men a spectacle to the world, to Angels, and to men. Thus it is prophesied (Isa: 66.24.) that all flesh who come to worship before the Lord, shall go forth and look upon the carcases of the men that have transgressed against him, etc. They shall be stricken in the place of Beholders or Seers. Some expound that word Seers, Videre saepe significat cum. voluptate aliquid spectare. Scult: as implying more than ordinary seers, or more than barely such as see what is done; namely, such as are delighted and pleased with what is done, yet not as it is a suffering of pain by man, but as it is an act of Justice from God. Hence note. God oftentimes doth Justice upon sinners openly. The Judgements of God are of two sorts: Some are secret, others are manifest; he can do execution upon men when none see it; nay he doth the severest executions upon some men when they themselves do not see it (that's the sting and severity of the Judgement, that) they have not so much as any sense of the wrath of God, when the full vials of his wrath are pouring out upon them. But many of the Judgements of God are open; As he striketh some so secretly, that none can see it, so others so visibly that all may see it. Thus the Lord commanded Moses (Numb: 25.4.) when Israel had joined themselves unto Baal-peor, Take all the heads of the people and hang them up before the Lord against the Sun. By the heads of the people, we may understand either the capital offenders, those who were most active and ready in that wickedness; or their principal Rulers, who in stead of stopping them from or punishing them for those offences, gave way to them or at least winked at them: These must be hanged against the Sun, that is, as Elihu speaks here, in the open sight of others, or, in the place of seers. Thus they were made an example of caution that all might see and fear and do no more presumptuously. Read the like executions of divine Judgement threatened (2 Sam: 12.11, 12. Isa. 26.11.) John in the Revelation (Chap: 15.4.) prophesyeth of the Saints triumphing at the fall of Babylon, and singing the song of Moses, and the song of the Lamb, saying, Great and marvellous are thy works, etc. for thy Judgements are made manifest: God hath now stricken Babylon his great enemy in the open sight of others; his Judgements were right before, (they are always right) but till than not manifest. David saith (Psal: 9.16.) The Lord is known by the Judgement which he executeth: now if the Lord be known by the Judgement which he executeth; then the Judgement which he executeth must be known; it must be an open Judgement; and such are very many of the Judgements of God, they are acted as upon a stage. And I may give you an account in three particulars why the Lord will sometimes do Justice, in the place of beholders, or in the open sight of others. First, That there may be witnesses enough of what he doth, and so a record of it kept, at least in the minds and memories of faithful men for the generations to come. Secondly, The Lord doth it not only that he may have witnesses of his Justice, but also that his Justice and the proceed of it, may have an effect and a fruit upon those who did not feel it, nor fall under it. This was the reason why the Lord threatened to punish Jerusalem in the sight of the nations (Ezek: 5.5, 6, 7, 8, 14, 15. Jerusalem dicitur medium terrae, ut pote quae su in quarto climate ideo autem urbem in medio mundi constitutam et quisi in loco videntium elegit deus, ut sicut beneficia ita et supplicia eorum omnibus essent conspicua. Pined: ) Thus saith the Lord God, this is Jerusalem, I have set it in the midst of the nations and Countries that are round about her. God is said (Psal: 74.12.) To work salvation in the midst of the Earth; that is, in Jerusalem, or among his people, who were placed as it were in the Centre, and middle part of the world: not that Jerusalem stood exactly in the midst of the world, but because many Nations stood about it, that might well be called a City standing in the midst of the nations; and therefore it is added (v. 8.) Thus saith the Lord God, Behold I, even I am against thee, and will execute Judgement in the midst of thee, in the sight of the nations. God would execute Judgement in Jerusalem a City placed in the midst of the nations, that as the nations had taken notice of the extraordinary favours, benefits, deliverances, and salvations which God wrought for Jerusalem; so they might also take notice of his judgements and sore displeasure against them. Jerusalem was not seated in some nook, corner, or by-place of the world, but in the midst of the nations, that both the goodness and severity of God towards them might be conspicuous; And that the nations round about seeing the sufferings of that people for their sin, might fear and tremble to sin as they had done; for if Jerusalem the seat of instituted worship and Gods peculiar people were not spared when they provoked God, their neighbours might well conclude, surely we shall not be spared: As the Lord himself argued it against those uncircumcised nations (Jer: 25.20.) Behold I will bring evil upon the City that is called by my name, and should ye go utterly unpunished? Certainly no! If God punish his own people in the sight of the heathenish nations when they do wickedly, what then are heathen nations to expect, who do nothing but wickedness? And this (by the way) may give the Alarm, and be a very awakening consideration to all the Churches and people of God at this day throughout the world. If God did strike Jerusalem of old, that is, his people there, as wicked men even in the open sight of others; if the Lord was so wroth with his people, that he polluted his inheritance, and gave them into the hand of the Chaldeans (Isa. 47.6.) If he forsook his house and left his heritage, and gave the dear beloved of his soul into the hands of her enemies (Jer: 12.7.) and said (v. 9) Mine heritage is to me as a speckled bird, the birds round about her are against her; yea if he (in the close of that verse) invited the worst of men under the name of beasts to spoil them, Come ye, assemble all the beasts of the field come to devour; Now (I say) If God struck his ancient people, the Jewish Church, as wicked men, by wicked men, in the open sight of others, O let the Gentile Churches take heed, lest they also be stricken after the same manner. Many Churches in Germany and elsewhere have been stricken so already in this last age, let the remnant both there and elsewhere remember themselves and give glory to God, before he cause such darkness to come upon them, and strike them also as wicked men in the open sight of others. God lets some sinners suffer or punisheth them openly, both because he would have all others take notice that he dislikes what they have done, as also because he would not have others do the like, lest they be made like them, both in the matter and manner of their sufferings. 'Tis a favour (as well as our duty) to be taught by other men's harms, and to be instructed by their strokes, to prevent our own. And as the Lord strikes some wicked men openly, that others may fear and not do the like, so, that they who have done the like may be humbled for, and repent of what they have done. God doth not always pour out the same Judgements upon all those that have done the same wickedness, (the whole world would be in blood if he did so) but he takes here and there one that the rest bethinking themselves, and (with repenting Ephraim) smiting upon their thigh, may prevent the Lord from smiting them at all, especially from striking them as wicked men in the open sight of others. It is said (Rev: 11.13.) that, after by a great earthquake the tenth part of the City fell, and in the earthquake were slain of men seven thousand, the remnant were affrighted and gave glory to the God of heaven. And surely the reason why after one man hath been chastised or stricken, others take their turns too, is because they did not take warning by his chastisements and sufferings. Did we but mind the scope of God in punishing any openly, the striking of one might save hundreds, or thousands from being stricken; but because men are so secure and so slow to take warning by what God doth to others, therefore they are called forth one after another, to suffer and feel his heavy hand in their own persons. Thirdly, God strikes some wicked men in open view, or in the place of beholders for the comfort of his own people, and for their encouragement (Psal: 58.10, 11.) The righteous shall be glad when he seethe the vengeance; not that he shall be glad of the vengeance, purely as it is a hurt, or a suffering to the creature, but the righteous shall be glad when he seethe the vengeance of God, as it is a fulfilling of the threatening of God against the sin of man, and an evidence of his own holiness. (Psal: 64.9, 10.) God shall shoot suddenly at the wicked, all that see them shall flee away; that is, they that see how God deals with them, shall get away, least ruin overtake them, or they shall flee away (which is their best course) from such courses and practices as procured them that ruin. Thus the righteous rejoice when they see the vengeance, yea they wash their fear in the blood of the ungodly; that is, they get comfort and encouragement by seeing the Lord avenge their cause against their adversaries. It is said (Exod: 14.30, 31.) that God having overwhelmed the Egyptians in the red Sea, the Israelites saw the Egyptians dead upon the shore; God did not suffer the carcases of the Egyptians to sink to the bottom of the Sea, but caused them to lie upon the shore, that the Israelites might see them: And when Israel saw that dreadful stroke of the Lord upon the Egyptians, It is said, The people feared the Lord, and believed the Lord and his servant Moses: Thus they were confirmed in their faith by God's open Judgements upon the Egyptians; They were smitten in the place of beholders, or in the open sight of others. There are yet two other interpretations of these words, which I shall touch. He striketh them in the place of beholders, In loco videntium. i e. exiflentes in statu in quo videre poterant tum per naturalem rationem tum per sacram doctrinam quid esset faciendum et quid esset vitandum. Aquin: that is (saith my Author) in such an estate or condition wherein themselves might see, both by that natural light which every man hath, & especially by the light of doctrine and instruction, what they ought to do, and what to shun or avoid. In this sense to be smitten in the place of Seers, is, to see and behold, to have light and understanding what to do, or forbear doing, and yet to act against that light, and so provoke the Lord to strike us; which is a great aggravation both of the sin, and punishment of man. A second gives it thus, He striketh them in the place of seers, or where they saw; that is, he striketh them in the eye of their understanding, or in their Judgement, he striketh them with spiritual blindness, as the Sodomites were with corporal, so that they are not able to see their way, or what becomes them to do. This is a most severe stroke. There are many who when they have abused the light, and would not do what they saw they ought, God hath struck them with such blindness, that they should not see what they ought to do. Both these are rather tropological Expositions then literal, yet they may have their use and improvement by way of allusion. In this place Elihu having thus held out the openness and exemplariness of the judgements of God upon wicked men, proceeds in the following words, to show the equity and righteousness of them. Vers. 27. Because they have turned back from him, and would not Consider any of his ways. Here, I say, lest any should surmise that God takes vengeance without cause, the cause is named and assigned why God takes vengeance; 'tis because they turned back from him, they in the pride and stoutness of their hearts (which great men especially are much subject to) refused to obey and follow God, and therefore his wrath followed and broke them. They turned back from him. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Verbum è verbo; de post eum sic alibi, scortati sunt, de post dominum. i e. deserto domino. There is a twofold turning back; First, Corporall; Secondly, Moral or spiritual, none can corporally turn back from God, though some attempt it; to what hiding place soever we turn ourselves, we cannot be hid from him who filleth every place? But there are many who morally turn back and departed from the living God. Sinners would turn their persons back from God, and hid their heads, they would get quite out of his sight and reach, though they cannot; but all of them turn back from God in their hearts. In two respects sinners in general, may be said to turn back from God; First, when he commands and they will not obey him, or withdraw their obedience from his commandments; Secondly, when he entreats and invites them, and they will not come to him, nor accept his tendered respects and favours. Thus the Lord complained of his own people (Psal: 81.11.) Israel would none of me; God wooed them, but they had other lovers, and after them they would go; even Israel lightly regarded the God of Israel, yea they made a defection from him. More distinctly. There is a threefold turning back from God, or they who turn back from God are of three sorts. First, There is a turning back from God, by those who have openly followed him, or made profession of his name; Thus hypocrites and formalists turn back from God. This the Scripture calls back-sliding, revolting, and going a whoring from God. Such as these, are like perfidious Soldiers, who enter and list themselves in an Army, marching with them for a while, & taking their pay, yet soon after forsake their colours, and turn to the enemy: Thus many apostatise from God to the Devil, and to the creature, or (as Paul said of Demas) they forsake Christ and embrace this present world. Luther was charged by his enemies that he was an Apostate, and he acknowledged, he was, but he thanked God for it, he indeed turned back from what he did once profess, but it was to a better profession; he did not turn from God to the world, but he turned from the world to God, and that's a blessed Apostasy; he did not turn from truth to error, but from error to truth; he did not turn from pure worship to Idolatry and superstition, but from Idolatry and superstition to pure worship. How wretched is their condition who are indeed Apostates! who turn from God to the world, from truth to error, from pure worship to Idolatry and superstition, from a holy conversation to profaneness, looseness and libertenisme, to a compliance with the world, and a symbolising with them in their lusts and wickedness. This abominable apostasy is a fruit of hypocrisy, Hypocrites turn only their faces to God, and Apostates turn their backs upon him, or, turn back from him. And all they who turn only their faces unto God, will for their own advantage, or to save themselves turn their backs upon him. Hypocrites when put to it, when the storm comes, ever prove Apostates. Secondly, There is a turning from God found even in the best followers of God; who is there among the Saints on earth that keeps constant uninterrupted communion with God? The least degree of inordinate letting down or turning the heart to the creature, is, a degree of turning back from God. As holiness is our motion toward God, and to act holily is to keep the eye of the soul always upon God; so, unholiness, is an aversion from God. David did not say, nor could he say (though as holy a man as lived) that he had never turned from God; he could only say that he had not wickedly departed from God (Psal: 18.21.) Thirdly, There is a turning back from God, proper to all unregenerate persons, whether they be such as are civilly honest and possibly such as do not decline the outside of that religion wherein they were borne and bred; or such as are flagitious in their lives and ways, scorning to own religion, and being even ashamed of the ways of God. These may be said to turn back from God, because they have many calls to God, and are invited to come unto him; which yet they either neglect and mind not at all, or refuse and reject, and so thrust away God from them; and when the light comes, they love darkness rather than light, because their deeds are evil (Joh: 3.19.) Such were they of whom Job spoke (Chap: 21.14.) They say to God depart from us: he doth not intent it of Apostates in a strict notion, who once made profession of godliness; but he speaks of common and profane persons, who have no mind at all to obey or walk with God, but mind only the fullfilling of their lusts, or the affairs of this present life; and so their whole life is nothing else but a turning from God. Qui quasi ●d industria recesserunt ab eo vulg: sc: a deo peccantes ex certa malitia. Aquin: Thus the vulgar translation renders the text with a good significancy, though not with a clearness to the Hebrew; who have purposely turned from God; distinguishing them from those who through daily Infirmity turn from God, as the best of his people do; whereas, these sin willingly, yea wilfully and resolvedly against God. I conceive, the words of Elihu in this text are to be understood of turning from God in this third sense; For he is not here speaking of those who were eminent professors before, and did Apostatise; much less of those that turn from God by daily failings in duty, or some neglect of duty; but he is speaking of such, whose whole course of life is as a continued turning from God, themselves never having been wrought upon by the grace of conversion, or savingly turned to him. This third sort of turners back from God are most proper to the present text, though such also are within the reach and compass of it, who do wickedly after they have made fair pretensions to the best things. This is the reason why God striketh the mighty to destruction; They have turned back from God. The reason being thus explicit and express, teacheth us, First. God never punisheth any man without cause. God doth not always show the cause why he punisheth this or that man, but he never punisheth any man without cause; if he striketh, 'tis because men turn back from him, either by a plain apostasy from what they once professed, or by a notorious course of impiety, refusing so much as to own his ways or make profession. God electeth some, and passeth by others without respect to any thing in them; Jacob have I loved, and Esau have I hated; God hath mercy on whom he will have mercy (Rom: 9.13, 15.) thus, I say, God electeth us without respect to any good in us; but God never striketh or punisheth us, but with respect to some evil in us or done by us. Secondly, Note. It is the duty of all men to follow after God. To follow God in his way, and to propose God as our end, contain the sum of all duty. That, God hath made man and given him a being, that, he placed man in the highest form of his visible creation, should draw man after him. We ought to follow God because we are his creatures, because we have our all from him, or because in him we live, and move, and have our being, as the Apostle speaks of mankind in general, even of the heathens (Acts 17.28.) And forasmuch as we are his offspring (v. 29.) our hearts should spring, or rise up to him in love and thankfulness; as the rivers, because they come from the Sea, go back thither: so we being the offspring of God, and derived from him, should be always returning to him. This nature tells us; And therefore the Apostle saith (Acts 17.27.) God hath made of one blood all nations of men, that they should seek after him, etc. The light of nature, though dim and dark, shows that a man should feel after God, as a man in the dark doth after his way. And if all men ought to follow God, because they have their natural life and breath from him; much more should believers, who have a new, a spiritual life breathed into them, and bestowed upon them, be always following after God; And the truth is, where true faith, or the life of grace is, that soul cannot live without daily returnings back to and breathe after God, even as mere carnal men, who are alienated from the life of God through the ignorance that is in them, are daily turning back from him. Hence thirdly, Note. The whole life of every unconverted soul, and notorious sinner, is a turning from God. They who set their faces sin-ward, turn their backs God-ward. They who pursue their lusts, their covetous, their ambitious purposes, they who gratify the flesh, their pride, their luxury, their wantonness, their malice, what do any of them, what do all of them, but turn back from God? The best of Saints have their turn from God, but they do not make it their business to turn from him; their business is, to draw near, to keep close to God, to keep as it were in his eye; but as for the natural man and gross sinner, his business is a departing from God (Heb: 3.12.) Take heed (saith the Apostle) lest there be in any of you an evil heart of unbelief in departing from the living God. He gives Caution to the Church, search yourselves, lest there be found in any of you an evil heart of unbelief, etc. Where unbelief remains in any measure unmortified, it may quickly do a great deal of mischief. And where it remains in full power or altogether unmortified, it doth all manner of mischief. All which is wrapped up in that one word, a departure from the living God. Unbelief is the root of Apostasy; The reason why sinners turn from God, is, because they give no Credit to the word of God; they are not persuaded God is such a one as he hath declared himself to be, and will either do that for the obedient which he hath promised, or that against the rebellious which he hath threatened. They who believe not in God cannot but departed from God; And therefore the life of an unbeliever is a continual departure from God. He sets out with his back upon God; the very first step he takes into the world is from God. As soon as we are borne we naturally go astray speaking lies; we are ever out of our way, till we look toward God, and aim at him; which we never do, till he by his mighty power changeth our hearts, turneth our course, and bringeth us home to himself. Further, Consider, how did these mighty men turn back from God? they might say, where did we see God? where did God appear to us? that we are thus charged with turning back from him? I answer; First, God manifests himself to man in his works, or in his providences. Secondly, He manifests himself in every part of his word, especially in his Commands, in his promises, and in his threaten; in his Commands, he manifests himself a holy God; in his promises, a gracious and bountiful God; in his threaten, a just and righteous God, who will neither do wrong nor suffer himself to be wronged. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Quia declinaverum de leg● del. Sept: The Septuagint make this Exposition the text, translating these words of Elihu, thus; Because they have turned from the Law of God. Hence note. They who turn from the word of God, turn back from God. When a Command comes, if you slight the authority and obligation of it, you turn back from God; when a promise comes, if you do not believe the truth of it, and hope for the good of it, you turn back from God; look what of the mind of God is manifested to you in the dispensation of the word, if you do not obedientially close with it, you neglect to close with God himself, and while you turn from it, you turn from God himself. Thus the Apostle speaks concerning backsliders (2 Pet: 2.20, 21.) If after they have escaped the pollutions of the world, through the knowledge of our Lord and Saviour Jesus Christ they are again entangled therein and overcome, the latter end is worse with them then the beginning. For it had been better for them not to have known the way of God, then after they have known it, to turn from the holy commandment delivered unto them; so that, a turning from the Commandment of God, is a turning from God himself; He turneth back from the holy commanding God, who turneth back from the holy commandment of God, and he turneth back from the God of the promise, who turneth back from the promise of God. Fifthly, Note. As it is exceeding sinful to turn back from God, so they who do so, grow every day more and more sinful. If a man be once upon a course of back-sliding and Apostatising from the commands and promises of God, he will find himself worse and worse day after day; for still the further from God any man goeth, the more vain he groweth; and the more doth lust get a hand over him. As unbelief is the root of Apostasy from God, so Apostasy increaseth all that wickedness which is in man. As the cause of all evil, whether of punishment or of sin, is our departure and turning from God; so the very nature of sin is a turning from God; and therefore the more we turn from God, the more sinful and the fuller of sin we are. As the nearer we come to God, the more holy and spiritual and heavenly we are (while we with open face as in a glass (saith the Apostle, 2 Cor: 3.18.) Behold the glory of God (that is, while we draw near to him in his holy ordinances) we are changed into the same image, that is, we become more like to God) so the more we keep at a distance from God, the more unlike we are to him, that is, the more unholy we are. And as persons unconverted, or in an unholy state, are wholly alienated from the life of God, and cannot endure to come near him; so it is in a degree by any of our withdrawings or turn from him: we are made more unholy, and are changed more into the image of those carnal and earthly things which we behold, and with which we over-intimately converse in the time of those withdrawings. Lastly, Note. A holy life consists in following of and keeping close to God. To keep close to God is both a holy and a comfortable life; 'Tis the perfection of Saints to walk with God: Enoch walked with God, and that was his holiness (Gen: 5.24.) Caleb followed God fully, Optima vivendi ratio est deum sequi. Religiosissimus dei cultus est imitari quem colis. Lactantio: lib: 5. Instit: cap: 10. and that was his holiness. A spiritual life, is nothing else but our following God. The most religious worship of God is to imitate whom we worship. And our imitation of God is our following of God, no man can imitate any thing but when his eye is upon its pattern, or the Idea of it abides in his mind. And therefore it is said of the ungodly man (Psal: 10.4.) God is not in all his thoughts (than followeth, v. 5.) his ways are always grievous. If God be not in the thoughts of a man, nothing of God is stamped upon the ways of that man. In vain are we called Christians, unless we keep close to Christ, and in vain do any pretend to godliness, unless they walk with God. Jesus Christ hath called himself the way (Joh 14.6.) chief upon this account, because by him we go to the Father, and have acceptance with God by the grace of Justification; but Jesus Christ is the way also, of our Sanctification; we must walk in him, and as he walked (1 Joh: 2.6.) that we may be holy: every departure from God lets the heart lose to sin. That which shall maintain the Saint's holiness to Eternity, is, They shall always behold the face of God; they shall never turn back from God, they shall never be taken off one moment from the actual vision, enjoyment and contemplation of God in glory; therefore they shall never be taken off from actual holiness and purity, now in proportion, as we keep our hearts and spirits steady upon God, and do not turn back from him, such is our holiness in this life; and as our holiness is, such will our comfort and peace and joy be in this life. For as because when we arrive at glory, we shall never turn back from God, much less turn our back's upon him, therefore in glory there is fullness of Joy, and pleasure for evermore; so the nearer we keep to God, and the closer we walk with him in this life, the fuller and more lasting will our joys and pleasures be. As in this former part of the 27th verse, we have had the first cause opened why God striketh the mighty as wicked men in the open sight of others, namely, their apostasy from God, Because they turned back from him. So in the latter part of this verse we have another reason assigned why God doth it, and that is, because They would not Consider any of his ways. The word which we render Consider, signifies also to understand or know, which is an act precedent to consideration; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 intellexit cognovit contemplatus est. Hinc Maschil, carmen erudiens ode didascalica, Tit: Psal: 32. Consideration is a contemplative act; by consideration we become more knowing, but we cannot consider any thing till we have some understanding or knowledge of it. And this word is often (in another Conjugation) used in the title of some special Psalms. The 32d Psalm, as also the 42d Psalm, is called Maschil, as much as to say, a teaching, or an instructing Psalm, a Psalm giving understanding and requiring deep and serious consideration. Thus in the text, they would not consider, nor understand, nor know, nor contemplate any of his ways. The Hebrew is, all his ways; that is, none at all of them. The ways of God in Scripture are taken in a twofold notion; First, for those wherein he would have us walk; such are the ways of his commandments: they are called the ways of God, because he directs us to walk in them. A holy life consists in our walking with God, and we cannot walk with God any further, or any longer, than we keep in the ways of his commandments. It is said of the children of Israel, after the death of Joshua (Judge: 2.17.) they turned quickly out of the way, which their fathers walked in, obeying the commandments of the Lord; but they did not so. To obey the commandments, is to walk in the way of them. Taking the ways of God in this sense, when Elihu saith, They would not consider any of his ways, his meaning is, they did not intent nor had any heart to set themselves to learn the mind of God revealed in his word concerning their duty, or what they ought to do; they know not the ways of God practically. The word properly denotes the wisdom and prudence, which stayeth not in notion, but proceeds to action. These men lived as if they had never heard of, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ad prudentiam & sapientiam practicam rerum agendarum pertinet. at least never understood the Law of God, which is the rule of life. They considered not the ways of God to walk in them, as Moses exhorted the people of Israel (Deut: 29.9.) Keep therefore the words of this covenant to do them. Secondly; The ways of God are those wherein himself walketh, the works of God are the ways of God; the works of his providence either in mercy or in judgement, either in doing good or in doing evil (that is, penal evil) these are the ways of God; in these God shows himself as in a way, in these he goeth forth in his power and goodness, in his mercy and justice. All these divine glories and perfections are discovered in the works of God. Thus David is to be understood when he saith (Psal. 25.10.) All the ways of God are mercy and truth, to them that fear him, and keep his Covenant; that is, all the providential works of God are mercy and truth; though all of them are not mercy in the matter, or precisely taken as works done, though none of them are mercy, respecting some persons to whom they are done, for many of them are materially chastisements, afflictions, and crosses to good men, and all of them are wrath and judgement to evil and impenitently wicked men; yet they are all mercy in the issue or result of them to good men, or to those who fear God, and keep his covenants. For whether he do good, or whether he do evil, whether he wounds, or whether he heals, all these providential ways of God, are as truth in themselves, so mercy to his people; or, as the Apostle concludes (Rom. 8.28.) They work together for good to them that love God, and are the called according to his purpose. In both these senses we may expound this Text, They would not consider any of his ways; that is, they would neither consider the Laws of God, which were the way wherein they should walk towards him, nor would they consider the works of God, which are the ways wherein himself walketh towards them. This was the spirit of that evil generation intended in this Scripture; they had not much understanding in, and less consideration of the ways of God. Hence, first we may take notice, Elihu doth not say, they did not consider his ways; but, they would not; It was not so much an act of carelessness and negligence as of contempt and rebellious resolution. Hence Observe. Evil men have no will to consider or understand the good ways of God; yea, their will is against such an understanding. A natural man liketh not to retain God in his knowledge, (Rom. 1.28.) Now, he that doth not like to retain God in his knowledge, or had rather think of any thing then of God, he can never (while such) like to retain the ways of God in his knowledge; he that layeth God out of his thoughts, will much more lay the law of God out of his thoughts. The natural man hath not only a blindness in his mind, which hinders him from discerning the things of God, (they being discernible only by a spiritual eye) but he hath an obstinacy in his Will; or, he hath not only an inability to know, but an enmity against the knowledge of that which is spiritual: He shuts his eyes, and draws a curtain between himself and the light which is ready to dart in upon him; away with this light, saith he; Thus he rebelleth against the light, and as his understanding is dark, so his affections are corrupt. Solomon gives us all this in the expostulations of wisdom with wicked men, (Prov. 1.20, 21, 22.) Wisdom cryeth, etc. How long ye simple ones will ye love simplicity, and the scorners delight in their scorning, and fools hate knowledge? That which a man hateth, he hath no will, no mind to know. An impotency or inability unto God, argues a very sad condition, but a rebellion, a frowardness, a wilfulness against it, demonstrates a condition much more sad; not to know because we have no means of knowledge, will make us miserable enough, but not to know because unwilling to receive, or because wilfully set against the means of knowledge, renders any man's condition most miserable. Such were these in the Text, They would not consider any of his ways. Secondly, Elihu saith not, they did not know any of his ways, or they knew not which way to go; but they would not consider them. There is no man but knows some, yea many of the ways of God, that is, of those ways wherein God would have him to walk; these ways of God are written in the heart by nature, there is an impression of the Will of God upon every soul, though not such an impression or writing as grace maketh there (that's another kind or manner of work) for, when once through grace the Law of God is written in, and impressed upon the heart, than the heart is suited to the Law, yea, the heart is not only conformed unto, but transformed into the Law of God, whereas by nature the Law is written only so far as to give us the knowledge of the Law, and a conviction of that duty or conformity which we own to it. The men here intended by Elihu, knew the Law or ways of God, by the light of a natural conscience, but not by the light of a renewed conscience, and therefore they would not consider any of his ways, which is a farther description of the heart of man in a state of Nature. Hence Note. That which a natural man knoweth of the will of God, he will not consider, unless it be to reject and turn from it. I (saith Wisdom, Prov. 1.24, 25.) have stretched out my hand, (as a Teacher doth to his hearers or disciples) and not man, (that is, no mere natural man) regarded, they set at nought my counsel, and would none of my reproof. Let me say what I would, they would at most but give me the hearing, they would not consider it; though the light shined in upon them, and they could not choose but see something, yet they would not sit down and roll it in their thoughts, and work it upon their hearts, to find out the excellency of what they saw. It is a very great measure of sinfulness not to know the ways of God, but not to consider what we know, but lightly to pass it by, that is a greater measure of sinfulness. Thirdly, comparing this assertion concerning wicked men, they would not consider any of his ways, with their practice in the former part of the verse, they turned back from God, and with the effect of it in the verse following, they made the cry of the poor to come up to him, etc. Observe. The reason why men are so wicked, and act so wickedly, is, because they mind not the Word of God. They who consider not the rule of the Word, are far both from righteousness towards man, and holiness towards God. If once a man throw aside the Word of God, where will he stay? He will neither abide in any ways of holiness, nor will he abide in any ways of righteousness; they cannot make conscience of the ways of God, who will not consider the ways of God. We have this clear character of a wicked man, (Psal. 50.) he is one that will possibly take the covenant of God in his mouth, he will be talking of it, his tongue may be tipped with it, but (vers. 17.) he hateth instruction, and casteth the words of God behind his back. He that would consider a thing, holds it before his eye, and keeps it, as much as he can in sight; therefore the Lord, when he would assure Zion how much he did consider her case, though she had said a little before, God hath forsaken me, and my God hath forgotten me, yet presently the Lord saith, (Isa. 49.15, 16.) Can a woman forget her sucking child, that she should not have compassion on the son of her womb? Yea, they may, yet will not I forget thee; (what follows?) Behold I have graven thee upon the Palms of my hands, thy walls are continually before me. As if the Lord had said, you may be sure I will consider your case, for I have you here portrayed upon the palms of my hands, and am always viewing your walls, either as ruin'd and demolished, to move me to pity, or in that strong & beautiful model according to which I purpose to raise them up again, or rebuild them. Thus I say, both God and man intending to consider any thing, have it always before them; but what a man hath no mind to consider, he casts it behind his back; thou castest my words behind thy back, saith God to the hypocrite, and when once the hypocrite hath got the word behind him, than he is ready for any wickedness (vers. 18, 19, 20.) When thou sawest a thief, thou consentedst with him, and hast been partaker with the adulterer, etc. Whence was all this? he had cast the word behind his back. It is David's question, (Psal. 119.6.) Wherewithal shall a young man cleanse his way? The answer is, By taking heed thereto according to thy word; that is, by continual eyeing of the word, and of his way, and by comparing them together. They that will make right work, must be always eyeing the rule; if once you lay by the rule, you will make but crooked, or bungling work: When the rule of righteousness is laid by, righteousness is laid by too. These mighty men of whom Elihu speaketh would not consider any the holy ways of God, and you see what ill favoured work they made, what soul ways they walked in. Fourthly, The Text doth not say they would not consider some, or such and such of his ways, but any of his ways. Hence Note. A wicked man liketh, delighteth in, or loveth no one way of God better or more than another. He is as much out with all as with any, they are all alike to him, that is, he likes none of them; they would not consider any of his ways. He that hateth one truth of God, hateth all truth, though possibly his hatred is not called out or acted against some truths; and he that hateth one law of God, hateth all his laws, though possibly his lusts are not drawn out against some of them. The reason why the Apostle James saith, (chap. 2.10.) Whosoever shall keep the whole Law, and yet offend in one point, is guilty of all, is, because if a man hath a mind to sin against one branch of the law, that evil principle will carry him to sin against any branch of it: If he be not stopped from without, he finds no stop within against the worst of sins, as it is a sin. Fifthly, We translate any, the Original word is [all] his ways, which imports a refusing of every one of his ways; there are several Scriptures of a like sense (Psal. 103.1, 2.) O praise the Lord, and forget not all his benefits; that is, forget not any one of his benefits; not that a man shall be excused, though he forget many of the benefits of God, or half his benefits, if so be he forget not all, or remember some: but when that Scripture saith, forget not all his benefits, the meaning is, forget not any one at all. Thus here, they considered not all his ways, (that's the letter of the Text, and so Mr Broughton translates,) that is, none of them. Taking that reading, and the Scripture sense given of it, it gives us this useful Observation. That unless all the ways of God be considered and obeyed, there is not any one of them considered or obeyed. God will not be obeyed by halves; he must have entire obedience, universal obedience, or he owneth none; there is a band or tie between all the commandments of God, and unless you keep them all, you break them all; they that submit not to all, submit to none of his laws. It is not enough for a man to say he is no adulterer, if he be a thief; or to say he is not a murderer, if he bears false witness. He that doth the one in act, doth the other in his heart; nothing hinders him but the absence of a temptation, or of an opportunity, the Law doth not. Further, [they] would not consider any of his ways. Who were they? No fools I dare say, either in their own opinion, or in the opinion of men. Doubtless those mighty men spoken of by Elihu, were worldly wise men; they were the mighty, the great men of the world, and they are commonly very considering men, as well as very considerable men; they are knowing men, as well as men much known; they are men of counsel, and sit in council to debate difficult matters, and of greatest outward concernment; these things they could consider exactly, and weigh them to a grain; but they would not consider any of God's ways. Hence Note. There is nothing so little regarded by ungodly men, as the ways of God are. Though they have wisdom and ability to understand and consider earthly things, yet they will bestow none of it upon the things of heaven. Christ rebuked Martha when he saw her so busy about worldly business, (Luke 10.41.) Martha, Martha, thou art careful and troubled about many things, one thing is needful; Martha had some care about the one thing needful, but because not so much as she should, Christ gave her a gracious check and reproof for it: How much more may Christ come and rebuke the men of the world, ye are careful about many things, ye are wife considering men about your profits and preferments, those ye can think of all night long; but there is one thing needful, my ways, my word, my commandments are to be considered, what account can ye give of or concerning them? Farther, this non-consideration of the ways of God is brought as a charge, as a high charge against those mighty men; not only were they bad men who did not consider the ways of God, but this was a part, yea I may say the whole of their badness, that they did not consider the ways of God. Hence Note. Not to consider the ways of God, is in itself a very great sin. The omission, or non-performance of what is good, is as sinful as the commission or doing of that which is evil. Not to do good is to do evil; especially when it is the not doing of such a good duty as opens a way to the doing of all evil. Should we suppose a man not chargeable with the breaking of any commandment of God, yet if we could charge him that he did not consider the commandments of God, this were the breaking of all the commandments. For as they are all to be considered that we may keep them, so if we consider them not, we cannot keep them. 'Tis the description of a godly man, (Psal. 1.2.) His delight is in the Law of the Lord, and in his Law doth he meditate day and night. Meditation is nothing else but consideration. A godly man meditates or considers day and night what the Law or Word of God is; not that he thinks of nothing else but the Law of God day and night, for than he must throw off his Calling; but the meaning is this, he is very sedulous and watchful of all opportunities both night and day, to get and keep his heart up in holy meditation; and why is he so much in holy meditation? 'Tis surely, that he may be much, yea always in holy action; and when it may be said of a man, that his meditation is not in the Law of God, neither day nor night, or that he never considers the ways of God, this is an undeniable evidence that he neither keeps in the way, or observes any one line or letter of the Law at any time. It is our sin, and that no small one, not to consider our own ways, how much more is it sinful not to consider the ways of God To consider our own ways, is a great part of our work: If we consider not our own ways, they will soon be crooked ways. The Prophet adviseth the Jews, (Hag. 1.5.) Consider your ways; the Text is, Set your heart upon your ways; that is, ponder your ways; as if he had said, the reason why your feet are so often in bad ways, is, because your hearts are so seldom upon your ways. Now, if not to consider our own ways be so sinful, and subjects us to every sin, then much more is it sinful not to consider the ways, the word and truths of God, and much more doth the neglect of this lead or lay us open and obnoxious to every sin. This neglect is not only a special sin in itself, and an effect of sin, but the general cause of all other sins: What sin is not, or may not be found in the ways of those men, who consider not the ways of God? Lastly Observe. Sin makes men stupid, and transforms them into fools. He that is not a considering man, is a weak and a foolish man; every wise man is a considering man; and the more a man is versed in consideration, the more wise he is, and the wiser he grows. The wicked man is often called a fool in Scripture, and he deserves no better a title; when he is called so, he is both served and called in his kind (Psal. 14.1.) The fool hath said in his heart, there is no God. The thoughts of the heart are the say of the heart; and sin hath made a wicked man so much a fool, that as he knows not how to say any thing of God, which is honourable, with his tongue, so all that his heart can say, that is, think of God, is, that God is not; which as it is the highest blasphemy, so the deepest piece of folly and irrationality that ever was hatched in the heart of man. Sin makes dull-heads, it stupifies the soul; sinners consider not that, at any time, which is their interest as much as their duty to consider of at all times, the ways of God, as taken for the ways wherein man ought to walk towards God. Again, If we take the ways of God in the second notion, for the ways wherein himself walks towards man, usually called his works, or the ways of his providence. Note. It is the mark of an ungodly man, not to consider the works and providences of God, how God walketh towards him, or what he doth in the world. (Isa. 1.3.) I have nourished and brought up children; that is, I have done for my people as a father for his children; but what follows? My people doth not know, Israel doth not consider: They consider not what I have done for them, as well as not what I have spoken to them; they consider not how I have nourished and brought them up, as well us not how I have instructed and given them counsel; and from this neglect God infers, (vers. 4.) Ah sinful Nation, a people laden with iniquity, a seed of evil doers, etc. they quickly proceed to the doing of all evil against God, who consider not of the good which God doth or hath done to them. Read this sin, the not considering of the works of God, with the sinfulness of all the works of those unconsidering men, (Psal. 28.4, 5. Isa. 5.11, 12.) The Scripture makes frequent mention how extremely ill the Lord takes it at the hands of men, when his works are not considered by them, when they regard not the operation of his hands. Indeed God doth much in the world, he walketh in many dark and hidden ways, which though we consider, we cannot fully understand; Thy way (saith Asaph, Psal. 77.19.) is in the sea, and thy path in the great waters, and thy footsteps are not known. God hath many invisible works both of mercy and of judgement; yet we should be, though not curiously, yet seriously searching, as much as possibly we can, Arcana imperii. even into those ways of God which are unsearchable; we should consider, though we cannot search them out. But as for those works of God that are visible and plain, which are written as it were with the beams of the Sun, which are so plain and obvious, that he who runs may read them, to neglect the consideration of these, or lightly to pass them by, how sinful is it! Those works of God which are most plain, have wonders in them, if we could find them out. As in the plainest Text of Scripture there is a world of holiness and spiritualness; and if we in prayer and dependence upon God did sit down and consider it, we might behold much more of those wonders then yet appear to us: It may be at once reading or looking we see little or nothing, as Elijah's servant, when he went once, he saw nothing, therefore he was commanded to look seven times; What now, saith the Prophet? O now I see a cloud rising like a man's hand; and by and by the whole surface of the heavens was covered with clouds. So you may look lightly upon a Scripture, and see nothing, and look again, and see little, but look seven times upon it, meditate often upon it, and then you shall see a light like the light of the Sun. 'Tis thus also with the works of God, we pass many of them by as small matters, but when throughly considered, there is a wonderful depth in them; now not to consider those ways of God wherein he is so visible, and which are the actings and exercising of his power, goodness, wisdom, and faithfulness, this must needs be a very great sin, (Isa. 26.11.) Lord, when thy hand is lifted up, they will not see, (they take no notice of it, much less lay it to heart) but they shall see, (they shall be made to see one way or other,) and be ashamed for their envy at the people, or (as the margin hath it,) towards thy people. As godly men see the hand of God, and are both confirmed and comforted for his mercy to his people, so wicked men shall see, and be both ashamed and confounded, because they both envied the people of God that mercy, and opposed it. They who will not see the works of God to give him glory, shall see them to their own shame. God hath given us his works of Creation, that we should consider them daily, as David did (Psal. 8.3.) When I consider thy heavens, the work of thy fingers, the Moon, and the Stars which thou hast ordained; What is man! etc. How was the Psalmist ravished with that contemplation? And so may we, while we consider the works of Providence, whether works of judgement, or works of mercy; whether vengeance upon the wicked, or deliverance for the godly. Let us therefore set ourselves to this soul-ravishing, and God-exalting work, the consideration of the works of God: And we are the more engaged to do it, because God hath fitted man, among all creatures in this lower world, (and he hath only fitted man) to give him glory by considering his works. The beasts of the earth cannot glorify God by considering his works; 'tis true, both they, & the fowls of the air, with the fifh of the sea, according to their kind, praise God; but man only is fitted and furnished with an intellect or understanding faculty to consider, and so to draw out from all the works of God, those peculiar excellencies which make his Name glorious: Now, for man to leave such a faculty unexercised and unacted, (as they who consider not the works of God do) is not only a dishonour to God, but a degradation of himself. As it is the privilege and happiness of a man to enjoy the benefit of the works of God, so it is his holiness and his duty to consider the beauty of them. And to all who brutishly lay by the works of God without consideration, let me add this consideration; God considers all your works or ways, and will not you consider the works, the ways of God Of this be sure, whether you consider the ways of God, his Word-wayes, or Work-wayes (of this be sure) God will consider your ways, certainly he will; those ways of yours which in themselves are not worth the considering or looking upon, your sinful ways, though they are so vile, so abominable, that if yourselves did but look upon them and consider them, you would be utterly ashamed of them, yea though they are an abomination to God while he beholds them, yet he will behold and consider them. The Lord who is of purer eyes then to behold any the least iniquity, to approve it, will yet behold the greatest of your iniquities, and your impurest ways to consider them. Thou (saith David, Psal. 10.14.) Thou beholdest mischief and spite, to requite it: God beholdeth the foulest dirtyest ways of men, their ways of oppression and unrighteousness, their ways of intemperance and lasciviousness, their ways of wrath and maliciousness, at once to detest, detect and requite them. If the Lord thus considereth the ways of men, even these filthy and crooked ways of men; should not men consider the holy the just and righteous ways of God? And that God considers all the ways, the worst of ways of the sons men appears further in the next verse. Vers. 28. So that they cause the cry of the poor to come up to him, and he heareth the cry of the afflicted. If the ways of men come up to God, then surely God considers the ways of men, even their vile and base ways, their wicked and unworthy ways; how can he but consider those ways, the cry of which cometh up to him? So that they cause the cry of the poor to come up to him. Effectum hujus malitiae affectatae ostendit. Aquin: Here Elihu expounds to us or gives us more particularly what those ways of God were which those men would not consider, as also what the sin of those mighty ones was, which provoked God, to strike them as wicked men in the open sight of others. The ways of God which they would not consider, were the ways of his righteousness and justice, of his compassion to and care for the poor, they went quite cross to those ways of God. For they caused the cry of the poor to come up to him. But do ungodly men bring the cry of the poor up to God? Certainly they have no such purpose, and therefore those words, So that they cause the cry of the poor to come up unto him, Note only a consequent, of what those men did, not the intent of those men; they aimed at no such thing by their oppressing the poor, as that God should hear the cry of the poor, yea they hoped the cry of the poor should never come up to God. They would willingly have stopped the mouths of the poor, that they should not have cried to God, and presumed the ears of God would be stopped against their cry, let them cry as long as they would: they do not say to the poor, go and appeal to God, go make your moan to God, (yet some have been thus impudently blasphemous, when they have oppressed the poor, to bid them, go cry to their God) but here we are to understand it as the issue of the oppression, not as the desire of the oppressors. Their cruel and unrighteous dealing with the poor (like that of Pharaoh with the Israelites) caused the cry of the poor to come up unto him. Further, Some render the text, not as expressing (though supposing) the cry of the poor coming up to God, but as reflecting or turning back in sad effects upon their oppressors; So that they cause the cry of the poor to come upon him; that is, upon every one of them, meaning the wicked themselves; they cause the cry of the poor to come upon them, or pull down vengeance upon their own heads. Several learned Interpreters give that reading, taking the relative Him as a singular put for a plural distributively, upon him, that is, upon every one of them; Inducendo super eorum quemque clamorem tenuis, quum clamorem pauperis exaudit. Jun: taking also the cry of the poor by a metonymy of the effect, for that punishment which they deserved by their oppression, who caused the poor to cry. As if he had said; By this their wickedness they draw down the wrath of God upon themselves. But I shall only pursue our reading, and give the sense accordingly. They cause the cry of the poor to come unto [him] that is, unto God. The cry of the poor is their mournful cry, their pitiful lamenting cry; yet this cry may possibly be, not so much vocal as real, not so much what the poor did make formally or directly to God about their wrongs, but the very wrongs and evils which they suffered cried to the righteous Judge of all the earth. Their affliction had a cry, a voice, a tongue, a thousand tongues in it. They cause the cry of the poor. The word properly signifieth those who are exhausted and drawn dry; oppressors will squeeze and suck such as they get into their power, till they have drawn out every drop; they will empty them from vessel to vessel, till they become empty vessels, and then like empty vessels the poor sound most and make the greatest cry. When oppressors have got all the money out of the purses of the poor, when they have pulled the bread out of their mouths, and even drawn the blood out of their veins, than they (poor souls!) sound out and send up their cries to purpose. So that they cause the cry of the poor to come up unto him. Hence note. First, One sin makes way for another. Turning back from God, brings in the non-consideration of the word and works of God; The word and works of God, not being considered, brings in the works of unrighteousness towards men, or oppression of the poor. One sin given way to, makes way for many more. No man knows where he shall end in doing evil, when once he gins to do evil. David having defiled the wife is led to the murder of her husband. Peter having first disowned or denied his Master, proceeded to forswear him. If good men are thus hurried from sin to sin before they come to repentance, whether will sin carry wicked men, who go onne and onne impenitently? Secondly, Note. They are the worst sort of wicked who make poor men cry. Oppression is a sin against the light and law of nature, as well as against the light and law of God; every sin is the more sinful, by how much it is committed against more light of any kind, or against more kinds of light; And those sins are extremely high, which are committed against the lowest and most common light, that of Nature. They who sin against the light of grace, against the light of the Spirit, sin (as the Prophet speaks, Hos: 6.7.) like men, but they who sin against the light of nature, sin as if they were not so much as men but very beasts, yea worse than many beasts, there being scarce any of them who (as oppressors do) devour those of their own kind, though of some of them it be said and experienced (especially of the fishes in the Sea) that the Greater devour the less, as the mighty men of whom Elihu spoke did the poor, causing their cry to come up unto God. Thirdly, Note. Oppression will quickly cause a Cry. (Isa: 5.7.) I looked for Judgement, but behold oppression, and for righteousness, and behold a cry; that is, the cry of the oppressed. As the act of oppression is a crying sin, so the effect of it is crying; Oppression cryeth loud, though the oppressed shut their mouths in silence and say nothing, yet usually the oppressed cannot forbear crying. The Apostle James (Chap: 5.3.) schools the wicked rich men of the world, with, a Go to now weep and howl, etc. Your riches are corrupt, and your garments motheaten; Behold the hire of the labourers which have reaped down your fields, which is of you kept back by fraud, cryeth, and the cries of them which have reaped are entered into the ears of the Lord of Sabaoth. As the poor labourers cried, so their hire that was detained cried also. The loud cry both of the oppressed and of oppression is often reported and recorded in Scripture, read (Exod: 2.23. Lam: 1.17. Chap: 2.18. Psal: 86.14.) The oppressed who cry are in a sad condition, but the condition of oppressors who make the poor cry is much more sad; For, as the text hath it, The cry of the poor cometh up to God. Though God should not come down to that, yet that cometh up to God. And when it is said the cry cometh up to him, and not he at the cry. This intimates the cry of oppression, a very loud cry, that's a loud cry that ascends up to heaven; Cities walled up to heaven, are high-walled Cities, and cries reaching up to heaven, are high-strained cries. The breach of a commandment makes a great crack, especially when it is such a breach as makes the poor cry too. If a Great house, or a Tower fall suddenly, what a noise doth it make? Certainly the unjust pulling down of any poor man, is like the fall of a great house, or of a tower, it makes a noise that reacheth up to heaven; he doth not speak of Gods coming down. When Cain had slain his brother Abel, the Lord said (Gen: 4.10.) The voice of thy brother's blood cryeth unto me from the ground; and so the cry of Sodom came up to God, (Gen: 18.21.) The fall of a poor man makes a report as fare as heaven. Among men the fall of Princes and mighty men, makes a huge noise, all the world is filled with the fall of a Prince, 'tis told every where, A great Prince is fallen. But I tell you the fall of a poor godly man, of the meanest of the servants of God, makes a greater cry than the fall of the greatest Prince in the world who is not so. The fall of a poor man by the oppression of the wicked, possibly is not heard a mile from the place where it was done on eatth, yet it reacheth up to heaven; oppression hath not only a voice, but a very loud voice. To wrong a rich man, who can bear the wrong and be a rich man still, is a sin which hath a voice in it; but the sin which the Scripture saith hath a cry in it, is the oppressing of a poor man. There is no liberty given to wrong a rich man, and that would be considered; Some take a kind of liberty, if he be a rich man that they are to put a reckoning upon, they think they may do it somewhat largely, and say, he is able to bear it. But be the man never so rich and able to bear it, yet to wrong him is a sin, and a sin that God will take notice of to punish. And though he can bear the wrong done, yet the wrongdoer will hardly be able to bear it when he comes to reckon with God for it. Thus (I say) to wrong the rich offends God; but to wrong the poor cryeth to God; and as it followeth in the text. He heareth the cry of the afflicted. Many cries come up to God which he doth not hear, he doth not regard them, and 'tis possible for a poor man to cry to God and God not hear him, in the sense here spoken of; Some poor men cry (as we say) before they are hurt; they cry rather out of discontent than want, they cry because they have not what they desire, not because they have not what they need. God will not hear the cry of such, though poor: but when a poor man is afflicted, when a poor man that is humbled (as the word here signifies) and laid low in his state, is low also in spirit, and lowly in mind, God heareth the cry of such a poor man. If a poor man have a proud spirit, or is humorous, God will not hear him, though he cry. The word here rendered, afflicted, signifies not only a man destitute of help, of strength, of friends, of assistance, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inopes id est, destituti , nec valentes resistere, sed malum potius tolerantes et subjicientes se dei. Coc: (such is the reach and strength of that word) but he is one of a submitting patiented spirit, or it noteth a man not only first, unable to resist his oppressor, but, secondly, unwilling at least not forward to make resistance, but sitting down by the loss quietly, or possessing his soul in patience when he hath lost all that he possessed by oppression. The Lord hears the cry of this afflicted man; he will not reject his cry, nor stop his ears against it. And when Elihu saith, He heareth the cry of the afflicted, his meaning is, he yields or grants him the thing he cries, for. Hence note. First, God graciously hears the cry of humble oppressed ones. Whosoever cry to him upon just cause; being indeed oppressed, though they are not godly, yet God will take notice of their cry; for he will right the oppressed as oppressed, and therefore the Jews had those cautions (Exod: 22.23. Deut: 24.15.) not to wrong any servant or stranger, let him be who or whence he would, lest he cry to me (saith God) and it be sin to thee. But when any are not only oppressed and suffer wrong, but are also godly, of humble and lowly spirits, they are heard much more; when it is not only a cry of nature, but a cry of grace; not only a complaining cry, but a praying cry, God will certainly hear, (Luke 18.12.) Shall not God avenge his own elect that cry to him day and night? when it is not only a complaining cry that they are under oppression, but a believing cry to be, or that they shall be delivered from oppression, when it is a holy cry, the cry of the elect, God cannot but hear their cry. He heareth other cries, he heareth the cry of the Ravens when they call upon him, and provides for them, much more will he hear the cry of Saints, the cry of believers, the cry of the humbled and humble. Secondly, as hearing notes granting, Observe. The cry of the oppressed brings vengeance upon oppressors. Read Psal. 12.6. Eccles. 10.26. Isa. 33.1. Jer. 22.16. All these Scriptures teach this truth, that the cry of the oppressed brings vengeance on oppressors: Let the mighty remember, 'Tis dangerous meddling with God's poor; 'tis dangerous meddling with any poor, but most dangerous meddling with God's poor. Some will say, there is such a great man, it is dangerous meddling with him, and they are afraid to wrong him, they dare not do it; if ever (say they) he should come to know it, he may break our backs, sit on our skirts, and crush us with his power; but if they can get an underling, a man below them, they presume there is no great danger in oppressing him; what can he do? if he bark, he cannot by't; if he hath a tongue, he hath no teeth; we can deal with him well enough. Thus, I say, men think it dangerous to wrong great men, but conclude they may do what they please with the poor, and those that are underlings; but we should more fear to wrong a poor man, then to wrong a rich man, though we ought not to do either; yet, I say, we should more fear to wrong the poor than the rich, because the poor are under the special protection of the great God; they are under more promises of protection than the great men of the world are. Therefore Solomon gives that serious caution, (Prov. 23.10, 11.) Enter not into the Vineyard of the fatherless; (do not oppress the poor fatherless,) for his avenger is mighty, and God will plead his cause for him. You think you may do any thing with the poor and fatherless; O saith wise Solomon, take heed, do not invade the heritage of the fatherless, (we are not to take the fatherless there in a strict sense, for those whose parents are dead, but any that are poor and low, are fatherless, as the Prophet calls them Hos. 14.3.) In thee the fatherless findeth mercy; beware saith he how you deal with the fatherless, for his Redeemer is mighty: though he hath no might, yet he hath a mighty Redeemer, and he will plead his cause for him. Possibly the poor man cannot plead with thee, he cannot try it out with thee in Law, he cannot see an Advocate, but God can and will be his Advocate. Therefore you that dare not wrong the mighty for fear they should crush you, be much more afraid to wrong the poor, for God is their avenger, and how easily can he crush you? Lastly, This is matter of comfort to the godly poor, to the humble and meek; they may look for help from God in all their afflictions and hard usages they meet with in this world from the hands of men; when men even eat them up as bread, and ride over their heads as if they were but dirt, they may appeal to heaven and there have audience, they may r●fer their cause to God and be righted, He that is their Redeemer is mighty, and he will plead their cause; The expectations of the poor shall not perish for ever, (Psal. 9.18.) that is, it shall never perish. JOB. Chap. 34. Vers. 29. When he giveth quietness, who can make trouble? and when he hideth his face, who then can behold him? whether it be done against a Nation, or against a man only. THis verse is an argument or proof of what Elihu affirmed in the former, that, God heareth the cry of the poor: He doubtless heareth the cry of the poor, when he stops or takes away the cry of the poor, when he sets the poor in a quiet state, or settles them in peace, in such a peace, as their proud and wrathful oppressors shall not be able to disturb. Thus the Lord dealeth graciously in reference both so persons, and Nations, that cry unto him; and that's an undeniable argument, that he heareth their cry, the cry of distressed persons, the cry of distressed Nations. Vers. 29. When he giveth quietness, who then can make trouble? and when he hideth his face, who then can behold him? whether it be done against a Nation, or against a man only. The first part of the sentence, rendered, when he giveth quietness, is but one word in the Hebrew, we had it before (chap. 3.13.) where Job supposeth if he had died in his infancy, then should he have been still, and been quiet, he should have slept, and been at rest. The grave is a silent and quiet abiding place, the dead are quitted of all worldly unquietness. And at the 26th verse of the same chapter, Job saith, I was not in safety, neither was I quiet: (that is, secure) yet trouble came. So then, as this word notes, the quietness of the dead who have no sense of trouble, so it notes such a quietness of the living as hath no fear of trouble, When he giveth quietness, or as Master Broughton translates, when he maketh rest, who etc. The Italian version is, if he sendeth home in peace, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quievit in Hiphit, quiescere fecit. etc. As if it had been said, If he by his sovereign sentence freeth out of slavery and oppression, as he did the children of Israel out of the bondage of Egypt etc. If he commandeth rest and quiet, then, as it followeth, Who can make trouble? Or, as Master Broughton renders, who can disturb? Who can disease those to whom God gives ease, or oppress those to whom God gives protection? The words bear the signification of a divine challenge, like that, (Rom. 8.31.) If God be for us, who can be against us? or like that (vers. 34.) Who shall lay any thing to the charge of Gods elect? Let us see the man, or the devil, that can charge the elect and prevail. Such is the Emphasis of the present 〈◊〉, When he giveth quietness, who then can make trouble? Where is the man, high or low, great or small that can do it? Further, the word which we translate make trouble, hath a threefold eminent signification in Scripture. First, It signifieth to be wicked, or to do wickedly; thus we read it at the 12th verse of this chapter, Surely God will not do wickedly. He that is altogether holy and righteous, doth all things holily and righteously. The same word signifieth to do wickedly, and to make trouble, because to do wickedly bringeth trouble often upon others, always upon the doers. Secondly; it signifieth to condemn; thus we translate, at the 17th verse of this chapter, Wilt thou condemn him (as one that hath done wickedly) who is most just? The same word may well signify to do wickedly, and to condemn, because they who do so, are worthy to be condemned. In this sense also we translate it, in that famous Prophecy of Christ, Ipso enim concedente pacem, quis est qui condemnat. Vulg. (Isa. 50.9.) He is near that justifieth me, who shall condemn me? or make me wicked and unrighteous. Thus some render the mind of Elihu in this place, if he giveth peace or quietness, who can condemn? Thirdly, The word signifieth, as we render, to trouble, molest, or vex; so we translate (1 Sam. 14.47.) where 'tis said of Saul, that he fought against all his enemies on every side, against Moab, and against the children of Ammon, and against E●om, and against the Kings of Z●bah, and against the Philistines; and whither soever he turned himself, he vexed, or troubled them. The word may be taken in these three significations with a subserviency one to another; for he that is wicked, or doth wickedly, deserveth to be condemned, or, men are condemned because they do wickedly; and he that is condemned by a righteous sentence is punished, and cannot but be troubled; a legal sentence of condemnation, brings a legal penalty upon the person condemned; we translate clearly to the sense of the Text, who can make trouble, when God giveth quietness? for here the word is not opposed to well doing, or acquitting, but to quietting and pacifying; when he giveth quietness, who can make trouble? And when he hideth his face, who then can behold him? The face of God, by a well known Hebraisme (very frequent in Scripture) signifieth the favour of God; Master Broughton reads, when he hideth favour. The favour which we bear to others, is most visible in the face, and therefore the face may well signify favour. David overlooking all the good things of this world, prayed for a good look from God in this expression, (Psal. 4.6.) There be many that say who will show us any good? Lord, lift thou up the light of thy countenance (or of thy face) upon us: that is, show us favour, or be favourable to us. And as the greatest good of Saints in this world, so all the good of the next world is comprehended in this one word (Psal. 16.11.) In thy presence (the text is, in thy face, that is, in the full enjoyment of thy benign and gracious presence) is fullness of joy. In like sense the word is used Psal. 21.6. Psal. 67.1. So then, to hid the face, is to withdraw favour, and kindness, love, and respect; more distinctly, this phrase of hiding the face, hath a threefold importance, or may hold out these three things. First, a distaste either against persons or things; we turn away our face from him, or that which we do not like, or is displeasing to us. The hiding of God's face is a manifestation of his displeasure; In a little wrath I hide my face from thee for a moment, saith God to the Church, (Isa. 54.8.) This form of speaking is borrowed from their usage or practice, who refuse to admit into their presence, or so much as look upon such, whom they either really hate, or would seem at least to be much displeased with; As David gave command concerning Absalon (2 Sam. 14.24.) Let him turn to his own house, and let him not see my face. When God withdraweth the wont expressions of his love and kindness from a person or a people; then (according to Scripture sense and language, he is said to hid his face from them, Deut. 30.20. Psal. 30.7.) Secondly, The hiding of God's face, notes a refusal to help those who in straits cry to him for relief and deliverance: For if we will not give a man our eye, we will hardly give him our hand; if we will not so much as look upon him, we will hardly assist him. When God hides his face, 'tis as much as his denial of succour; Thus David bemoaned himself, (Psal. 13.1.) Why hidest thou thy face? that is, Lord, why withdrawest thou thy help from me? That he was sensible of such withdraws, is plain by the prayer which he made, (vers. 3.) Consider, and hear me, O Lord my God; and by the reason of it given (vers. 4.) Lest mine enemies say, I have prevailed against him. We find David deprecating the hiding of God's face upon the same ground, (Psal. 44.24. Psal. 69.17.) The Prophet is very express in this point, (Isa. 59.1, 2.) The Lord's hand is not shortened that it cannot save, neither his ear heavy that it cannot hear; but your iniquities have separated between you, and your God, and your sins have hid his face from you, that he will not hear: that is, as he distasteth, and is displeased with you, so he denyeth you his usual help and assistance, because ye have great-sinned against him. Thirdly, the hiding of God's face, notes not only some distaste, and a denial of help; but a total slight, or refusal of any care concerning us, (Isa. 40.27.) Why sayest thou, O Jacob, and speakest, O Israel, my way is hid from the Lord, and my judgement is passed over from my God; that is, Why sayest thou, the Lord takes no care at all of me, and in that sense Job spoke, (chap. 24.1.) Why seeing times are not hidden from the Almighty, do they that know him not, see his days? that is, why seeing God doth not neglect times, and seasons, and how things go in the world, (there time is put for things done in time, why (I say) seeing God hath not cast off the care of the things of this world) is it thus with me? Why am I as a man forlorn, and utterly cast off? We may expound Elihu in all or any of these senses; when he hideth his face, or withdraweth his favour that is, when God is displeased and refuseth to help, when God throweth up the care of a man's person, or condition, it cannot but go and be ill enough with him; for as it followeth, Who then can behold him? The face of God as taken for his essential being, cannot at all be seen, nor can we at all behold him; There shall no man (saith the Lord, Exod. 33.20.) see my face, and live; But, as the face of God is taken for any manifestation of his being, whether in wrath or in love, in judgement or in mercy, so it may be seen: Now when God hideth his face, that is, his favour, and will not give out any pleasing manifestations of himself, who can behold him? that is, who can behold him with comfort? who can stand before an angry God? or abide his presence? As the gracious presence of God is the sweetest, so the wrathful presence of God is the most bitter thing in the world. When he hideth his face, who can behold him? Some expound thus; if God will not show his face, if he is not pleased to reveal himself, no man can know, or see any thing of him; that's a truth. We can know no more of God, than himself will reveal of himself to us; 'tis in his light (Psal: 36.9.) that is, in the light which he causeth to shine from himself, that we see light, or what and who himself is, who is light, and in whom there is no darkness at all. If God will hid his power, or his wisdom, or his truth, or his mercy from us, who can see any thing of them? though all these perfections be always more glorious in him then the beams of the Sun, yet unless God show them us, we cannot perceive them. We see the light of God in God's light; if God hath a mind to conceal himself, or draweth (as it were) a curtain between the creature and himself, who can behold him? we cannot by any study, or skill, or art, or endeavour of ours come to any sight or knowledge of God, further than himself makes himself known. This exposition is both true and useful; yet I conceive, when Elihu saith, Who then can behold him? his meaning rather points at these two things. First, Who can have any comfortable enjoyment of him; to behold a man whose displeasure we suspected, and find acceptance and freedom with him, is compared to our beholding the face of God. I have seen thy face as though I had seen the face of God and thou wast pleased with me, said Jacob to Esau (Gen: 33.10.) when his brother treated him so lovingly contrary to his expectation, he looked upon it as an evidence of the favour of God to him. Or Jacob being much affected with the countenance and kindness of Esau, compared his face to the face of God, because in his reconciled face he saw (as it were) the face of God smiling upon him. This was David's argument, that God favoured him (Psal: 41.11.) because his enemies did not triumph over him; much more is it an argument of God's favour, when they speak and act friendly towards us, or when we behold their face and are accepted. Joseph threatened his brethren, ye shall not see my face (or behold me) except your brother be with you (Gen: 43.3.) if you come without him, either I will not admit you at all into my presence, or I will look sourly upon you. Thus to behold God, is to see his face (as 'tis said (Chap: 33.26.) the repenting sick man should) with joy. Secondly, Who can have any confidence in him, or boldness with him; David speaking of godly and upright men, saith (Ps: 34.5.) They looked (or, shall look) unto him, and were lightened, and their faces were not ashamed; that is, they beheld God or came to him, with much assurance of his favour. Some dare not so much as look another in the face, for shame or fear; but when we look a man in the face, it showeth we have either confidence in him, and freedom with him, or courage enough against him. Now, if God hid his pleased face, or withdraw his favour, who can behold him confidently, or come to him with hopes to speed. Fierce Abner said to Asael (2 Sam: 2.22.) Turn thee aside from following me, wherefore should I smite thee to the ground (I could easily do it, and he did it presently) how then should I hold up my face to Joab thy brother. As if he had said, I can have no confidence to come to Joab, thy General, if I should kill thee. Gild of evil done to others, draws a jealousy that others will do evil to us, especially they who are nearly concerned in the evil which we have done; we cannot hold up our face to or behold them with expectation of acceptance and favour, to whose near relations we have been unkind or injurious. Thus, if God hid his face who can behold him? either with confidence or with comfort. Some refer the relative him (who can behold him?) to man, not to God; as if the meaning of Elihu were this; if God hid his face from any man, all men will hid their faces from him too; no man will look kindly upon such a deserted person, Quis favorem ei exhibebit, a quo deus vultum averterit. Drus: or give him a good look; he shall have but frowns from men, from whom God withdraweth his favour; that's a truth; He that is out with God cannot keep in long with men. Usually all sorts disowne him that is forlorn and forsaken of God, As when a man's ways please God (because then God is pleased with him) his enemies shall be at peace with him (Pro: 16.7.) so when God is displeased with a man, his very best friends shall turn enemies to him. Yet I conceive the text carrieth it rather the other way, referring to God himself; If God hid his face, who can behold him? that is, who can confidently behold God, or draw near to him with comfort? And so it generally comes to pass, or thus it is, Whether it be done against a nation, or against a man only. As if Elihu had said; What I have affirmed, that, when God giveth quietness, no man can make trouble, or when he hideth his face no man can behold him, is appliable to whole nations, as well as to particular persons. This is an extensive truth, a truth of large concernment, and therefore a truth of necessary and important consideration. That which may be any man's or all men's case, should be studied by every man. Whether it be done against a nation, etc. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The particle which we render against, signifieth also for. We find it so translated Psal: 32.6. and at the 36th verse of this Chapter. Now, to do a thing for a nation or for a person, notes the doing of it with respect to or in favour of either. Thus we commonly speak in our language, pray do such or such a thing for me. To this sense some render here, whether it be done for a nation, or for a man only. So, Mr Broughton, whether it be done for a nation, or for an earthly man alone. But, whether we read for, or against, the general truth is the same. The word and power of God in sending good or evil upon nations or persons, in acting for or against them, is uncontrollable and irresistible. Further, to clear the text, that word in the close of the verse, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 trio significat simul, pariter, solum. rendered only, signifieth, sometimes together (Ezra. 4.3.) sometimes alike (Psal: 34.15.) and sometimes as we understand it alone, or only, whether it be done against a nation or a man together, or against a man only or alone, the matter is alike or the same to God. Many or one make a great difference among men in any matter, but they make no difference with God, he can deal with whole nations (in ways of Judgement or mercy) as well as with single persons; yet because of the opposition which the text makes between one man and a nation, it is most suitable to translate it either only or alike not together. Thus we see, how the Spirit of God by Elihu hath made a double application of the foe mer part of the text (when he giveth quietness, who can make trouble, etc.) in this latter, first, to a nation; secondly, to a person. If the text were not thus expressed, it might be thus expounded and improved without any strain at all to it. But forasmuch as the Spirit of God hath told us distinctly, that this great truth concerns nations as well as persons, This Lecture was preached upon the Fifth of November 1658. therefore we have a clear ground (besides the great usefulness of it) to speak to the words in both their references. And this present memorable day (as also their native order) leads me specially to speak of them, first, under a National consideration. When he giveth quietness to a nation, who can make trouble or disturb the peace of it. And the text may well respect that national blessing, peace, because the word translated giveth quietness, signifies such quietness primarily, as is opposite unto war, sedition, and tumult in a nation (Josh: 11.23.) And the land rested from war, it is this word, so (Judg: 3.11.) The land had rest forty years. (Judg: 3.30.) And the land had rest fourscore years. (2 Chron: 14.1.) In his days the land was quiet ten years. (Zech: 1.11.) And behold all the earth sitteth still, and is at rest; in all these places we have the word here rendered quietness, in opposition to war; who knows not how great an unquietness war makes wheresoever it comes? and by a like analogy, the word is sometimes rendered to be silent. War is full of clamour (Isa: 9.5.) Every battle of the warrior is with confused noise. Not only is it so in some battles, but (saith that Scripture) 'tis so in all battles, Every battle of the warrior is with confused noise. What a noise is there in an Army, especially when joining battle with another Army? what beating of drums? what sounding of trumpets? what neighing of horses? what clashing of armour? what groan of the wounded? When God gives quietness or peace, there is none of this noise, none of this confused noise of the warrior. Hannah saith in her song (1. Sam: 2.9.) The wicked shall be silent in darkness; that is, either they shall be destroyed and thrust into their graves, where there's nothing but rottenness and stench; darkness and silence; or they shall be so affrighted & confounded with the horror and darkness of those miseries which shall come upon them while they live, that they shall not have a word to say, the mouth of iniquity shall be stopped. In this manner the wicked are silent in darkness; but the Lord can make his people silent in light, that is, he can give such quietness as shall at once silence the noise of war and all their own complaints. When he giveth quietness (this blessed silence to nations) who then can make trouble? Hence observe. First, The quietness or peace of nations is the peculiar gift of God. Whosoever hath or enjoyeth quietness, 'tis God's work, but most eminently when nations enjoy it. Of national quietness the Lord spoke by his Prophet (Isa: 45.7.) I form the light, etc. I make peace, I the Lord do all these things. As natural so civil light is of Gods forming; as spiritual; so temporal peace is of Gods making. And the Church was confident he would be their peacemaker (Isa: 26.12.) Lord thou wilt ordain peace for us. Some read it as a prayer, Lord do thou ordain (or command) peace for us; we as a profession of their faith and hopeful if not full assurance that the Lord would ordain peace for them. The Lord gives out an order, or makes an ordinance in heaven, when he pleaseth for the peace both of Churches and nations here on earth. And the Church there had this good ground of their assurance, that he would do it, even their former experiences of his great power and goodness in doing much for them, as it followeth, for thou hast wrought all our works for us; As if they had said, Lord those gracious preservations which thou hast heretofore given us in trouble, and deliverances out of trouble, strengthen our faith both in praying that thou wouldst, and in believing that thou wilt, now at this pinch ordain peace for us. To do so is a mighty and a merciful work of God, and we may consider it two ways. First, As the giving of quietness to a nation is the restoring of peace, or the settling of them in a quiet state, after they have been torn and troubled with wars and tossed with continual tempests of trouble (possibly) for many years together. To bring peace out of war, and quietness out of unsetledness, is a work worthy of God. (Psal: 46.9.) He maketh wars to cease to the ends of the earth; that is, all the world over. The end or ceasing of war is quietness. And to assure us that the Lord can make an end of wars, the Psalmist in that place showeth us the Lord spoiling all the implements, or instruments of war, He breaketh the bow, and cuts the spear asunder, he burneth the chariots in the fire; Here are three great instruments of war, the bow, the spear, the chariot, all which are sometimes comprehended under that one word the sword, which is the most known and universal instrument of war. Now, when neither sword, nor bow, nor spear, nor chariot, are to be had, we need not fear war. And therefore that great promise of peace runs in this tenor (Mic: 4.2.) They shall beat their swords into plow-shears, and their spears into pruning hooks (than presently followeth) nation shall not lift up a sword, against nation, neither shall they learn war any more; There must needs be peace when the art of war is laid by as useless, and shall be learned no more. That will be a blessed time indeed when the art military shall be out of date, and (being itself the greatest interrupter of learning) shall be learned no more. When Soldiers shall turn Husbandmen and Vine-dressers, beating their swords into plow-shears, and their spears into pruning hooks, than we shall have peace, and put away the remotest fears of war. When a man casteth away his sword, we may very well conclude he intends to be quiet. Thus the Lord gives quietness, to nations, which have been engaged in war, by causing wars to cease. Secondly, He gives quietness to nations by continuing their peace, when wars are ceased; for unless the Lord give a check to the lusts and passions, to the wrath and rage of men, plow-shears are quickly turned into swords, and pruning hooks into spears. To preserve peace is the Lords work, as much as to give peace. It requires the same or as great a power to keep our peace as to make it; Non minor est virtus quam quaerere, parta every. to keep it out of the hand of the sword, as to get it out of the hand of the sword. When the king of Assyria threatened Jerusalem with a siege, the Lord preserved their peace, and sent Hezekiah word (Isa: 37.33.) He shall not come into this City, nor shoot an arrow there, nor come before it with shields, nor cast a bank against it, for I will defend this City to save it. The continuance of peace, and quietness, is a continual giving of it. War's return after peace, as clouds return after rain, unless the Lord prevent and forbidden them. And have not we of this nation reason to acknowledge this double mercy. First, Was not the end of our late unnatural wars, the gift of God? was it not he that made our troubles to cease from one end of the nation to the other, yea throughout the three nations? If the Lord had not given the sword a check, or countermand, if the Lord had not called in the commission which he once gave the sword, it had been devouring flesh, and drinking blood to this very day. We read (as it were) a dialogue between the Prophet and himself concerning the sword (Jer: 47.6, 7.) O thou sword of the Lord, (said the Prophet being grieved for the slaughter and desolation which the sword had made even in a strange land) how long will it be ere thou be quiet? put up thyself into thy scabbard; rest and be still; Himself answers himself; how can it be quiet seeing the Lord hath given it a charge against Ashkelon, and against the Seashore? there hath he appointed it. I spoke to the sword of quietness (saith the Prophet) But alas! how can it be quiet, how can that sheath itself in its scabbard, and not in the bowels of men, seeing the Lord hath given it a charge against Ashkelon? As if he had said, I see no entreaties can persuade the sword to rest and quietness, till it hath fully executed the command of God, and done his work, though it be very bloody work, even the making of itself drunk with blood. The Lord can make the sword quiet; & it will hearken to no voice but his; if the Lord give a charge for the sword to return into the sheath than it will, and if not, it will not. The sword raged in these nations till the Lords work and will was done, and then that had done. And as we have reason to acknowledge, that the Lord hath commanded the sword back into its sheath, and given us peace out of war, so Secondly, That he hath continued our peace since the war, When he giveth quietness, who then can make trouble? Note. If God will give those nations quietness, where it was not, or continue it where it is, there is no power on earth can stop, or interrupt it. Who can make trouble; where he ordaineth peace? Balaam was forced to this confession (when he would have troubled the people of Israel, and went from mountain to mountain to seek divination) I cannot curse whom the Lord hath blessed; why not, said Balak, I will give thee a good fee if thou wilt, no, saith Balaam (Numb: 23.20.) The Lord hath blessed and I cannot reverse it. We may put this query, When he giveth quietness, who can make trouble? especially to three sorts of persons. First, To politic men; some presume they can trouble nations and shake the surest foundations of peace, with the engine of their brain, with their wit and subtlety. Yet this engine proves useless and unserviceable to that end, where the Lord gives quietness. Ahitophell was as an oracle of God for wisdom in his times, and he stretched his brains upon the tenters to make trouble, but God said there should be peace, and therefore (as David prayed) his wisdom was turned into foolishness. There is no wisdom (saith Solomon the wise, Pro: 21.30.) nor understanding nor counsel against the Lord. Secondly, We may put the question (who can make trouble?) to mighty men; their power (the strength of their Armies, and arm) cannot do it? Senacharib came with a mighty host to disturb Israel, but he could not make trouble, he could not so much as shoot an arrow against Jerusalem, when the Lord forbade it. Thirdly, We may put the question (who can make trouble?) to magical men or sorcerers; They cannot do it by their wicheryes and enchantments, by their closest correspondencies with the devil himself. This was Balaams' conclusion, who (it seems) traded that way to do mischief (Numb: 23.23.) Surely there is no enchantment against Jacob, neither is there any divination against Israel: according to this time it shall be said of Jacob, and of Israel, what hath God wrought? When God is resolved to give a people quietness, though the devil would, he cannot disturb them. We need not fear witches or magicians (who correspond with hell to trouble the earth) if God say there shall be peace; neither policy, nor power, nor witchery, can prevail against the purpose of God. Then happy are that people, who have the Lord for their God (Psal: 144.15.) what can a people desire more to make them happy, then to have the Lord for their God, if we consider these two things? First, God hath a negative voice upon all the counsels of the wisest men in the world; if he saith it shall not be, it cannot be, whosoever saith this or that shall be (Lam: 3.37.) Who is he that saith and it cometh to pass, when the Lord commandeth it not? if he gives not his assent, nothing can pass into a law. The Lords single negative stops the affirmative votes of all men joined in one. Secondly, The Lord's power is paramount; He can effect what he willeth, whether men will or no. That's plain in the text. If he give quietness, who can make trouble? To come a little nearer; This day, this fifth of November, which we solemnize in a thankful remembrance of our deliverance from the Gunpowder treason, is a very great confirmation of this truth. Who is there that was alive at that day (as several here I know were) yea who is there that hath heard of that day, of the substance and circumstances, of the matter and manner of the Gunpowder treason, but can tell us, that a Popish party at home with their correspondents abroad, intended to make trouble in this nation; surely there was a purpose to make trouble in the nation that day, if ever there were a purpose to make trouble in any nation. What did they leave unattempted, to promote the trouble of this nation? Counsels were joined for a conjunction of forces to trouble this nation. The men engaged in that plot, may properly be called Trouble-makers; It was their business or their design to trouble the waters, that themselves might fish in those waters of trouble. We may with respect to their purpose, (though God prevented it graciously) truly say to them what Ahab said falsely to Elijah, These were the men that would have troubled our Israel; they would have made trouble in every way, and in every thing, wherein trouble could be made by men. Would it not have made trouble to destroy the King the chief Governor of these three nations, with his royal issue in one day? Would it not have made trouble, to blow up the representative of the nation, the Parliament, in one day? Would it not have made trouble, to put the whole body of the people into a confused heap, without a head, in one day? Would it not have made trouble in the nation, to have seen Papal power, with Popish Doctrine and worship brought in again upon us within a few days? Would it not have made trouble, to have seen poor souls imprisoned, persecuted, and consumed to ashes for their conscientious witness-bearing to the truths of the Gospel? Would it not have made trouble, to have lost our civil liberties, and to have had a yoke of spiritual Bondage laid upon our necks by worse than Egyptian taskmasters? Would it not have made trouble, to spill the blood of thousands? Was it not an attempt to make trouble, to attempt all these things which would probably, that I say not certainly, have been the issue of that plot, if it had succeeded? Let us therefore praise the Lord, who was pleased to prevent it, and said it shall not be. They did every thing to make trouble, but make trouble; they did every thing, but prosper in their design: They took secret counsel, they took oaths, yea they took the Sacrament to assure the secrecy of those counsels and oaths. All this they did towards the making of trouble, yet they could not; God said at that time let England be in quietness; and therefore, only, those Romish Emissaries and incendiaries could not make trouble. Again, If we consider the present season wherein we live, 'tis a confirmation of this truth, God hath given us quietness for some years; and hath he not preserved this quietness hitherto, against all those both persons and things that would have made trouble? if God had not confirmed our peace, we had been in trouble long before this time, but yet our peace continueth, yet it continueth; and is it not wonderful that it should continue, if we consider. First, The sins of the nation which are the seed of trouble, especially those two general sins, first, unthankfulness for our peace; Secondly, our ill improvement of it. How have many abused their peace to nurse up their pride, wantonness and vaniy! and being delivered from the fear of men, have even cast off the fear of God what just cause is there, that we should lose that peace which we have used so ill, and have almost turned into a war with God himself! yet hitherto the Lord hath given England quietness, and none could make trouble. Secondly, If we look upon the divisions, both in opinion, and affection, that are found among us, is it not a wonder that yet we have peace! if God had not given quietness, doubtless these differences, of which we are so sadly full, had filled us with trouble long before this time. Thirdly, While we consider the different interests which have been abetted and hotly pursued by too many in this nation, is it not marvellous in our eyes, that our peace is continued! divided interests make greatest distances, & open those breaches through which trouble usually enters upon a nation. When a people are of one mind, of one heart and way, trouble can scarce find any way to come in among them. But only God (who peremptorily gives quietness) can give quietness to and prevent the trouble of a people who are divided in opinions, affections, and Interests. As therefore it is the most mercy that a people may be all united as one man, in one mind, heart, and way, according to the mind, heart, and way of God; so it is a most admirable mercy, to see their peace continued while any considerable part among them are disunited in any of, especially if in all these. Fourthly, Consider, that since the time of our peace, we have had many changes, we have been emptied from vessel to vessel, from hand to hand, from government to government, and from governor to governor; and is it not matter of astonishment as well as of , that yet we have quietness! how many have waited and hoped, yea desired and longed for our day of trouble, by these changes, revolutions and vicissitudes, but yet we have peace. Must we not then conclude, If God giveth quietness, none can make trouble; neither our sins, nor our divisions, nor our animosities, nor our changes shall put it into any man's power (though they put an advantage into many men's hands) to make trouble where the Lord our God is graciously & freely pleased to give us quietness. Yet let us be in a holy fear, lest we at last provoke God, and sin away our quietness, and make trouble for ourselves. The condition of a people who do so is very woeful; for surely (as it followeth in the text) If he hideth his face, who then can behold him? This latter part of the verse is applicable to a nation as well as the former, and therefore before I come to speak of either with respect to a single person, or a man only. Observe. God sometimes hideth his face from whole nations, even from those nations that have the outward profession of his name. As there are national mercies, so national calamities, as his people in common may have the shinings of God's face upon them, so the hidings of his face from them. Did not God hid his face from the people of Israel, his peculiar people, when they were though a professing people, yet a very sinful & provoking people? (Isa. 59.2.) Is it not said (Jer: 7.12.14, 15.) Go ye now unto my place which was in Shiloh, where I set my name at the first, and see what I did to it, for the wickedness of my people Israel; God would not always own that place which he signally called his own, and had set his name there, and that, at first (which was a great endearment of it to him) but when they sinned much against him, he would not so much as give them a look of favour, no nor of pity, till they turned from their wickedness; yea he made his severe proceeding with them a precedent to his people in another Generation, as it followeth in the same place. Therefore will I do unto this house which is called by my name, wherein ye trust, and unto the place which I gave to you, and to your fathers, as I have done to Shiloh. And I will cast you out of my sight, as I have cast out all your brethren, even the whole seed of Ephraim. There's a nation cast out of the sight of God. To be cast out of God's sight is more, if more can be, than Gods hiding his face from a people. The Church complained bitterly of this latter (Ps: 44.24.) Wherefore hidest thou thy face, and forgettest our affliction, and our oppression. We use to say, Out of sight, out of mind; and when God leaves a nation under affliction, as if he did not mind them nor cared what became of them, than the Scripture saith, he hideth his face from them, or, casteth them out of his sight. I shall only add three things about this hiding of the face of God from a nation. First, This hiding of his face, is not a sudden act of God, he doth not presently nor easily hid his face from a people. He tells them often he will do it, before he doth it once. The Lord warned the old world long, before he brought the flood (Gen: 6.3.) And the Lord said, my spirit shall not always strive with man, for that he also is flesh: yet his days (wherein I will spare him and wait for his repentance) shall be an hundred and twenty years. Of this patience the Apostle spoke, telling us (1 Pet: 3.19, 20.) That Christ by the Spirit which quickened him, went and preached to the sp●rits in prison (not in prison when he preached to them, but in prison ever since for not obeying what he preached, as the text saith) which sometime were disobedient, when once the long suffering of God waited in the days of Noah, while the Ark was a preparing: wherein few, that is, eight souls were saved by water; God did not presently hid his face from that debauched Generation, who had corrupted all their ways, but gave them long warning, even an hundred and twenty years. And how often did God give warning before he withdrew or hide his face from the people of Israel, his special people? He sent his Prophets rising early, and sending them, saying, Oh do not this abominable thing that I hate, (Jer. 44.4.) And in another place, O Jerusalem, be instructed, lest my soul departed (or be disjointed) from thee; (Jer. 6.8.) as if he had said, I am loath to departed, yea I will not departed, if thou wilt but now at length hearken to my voice, and receive instruction. Secondly, As God is long before he gins to hid his face from a Nation, so he doth it not all at once, but gradually, or by several steps: we read (Ezek. 9.3.) how the glory of the God of Israel was gone up from the Cherub whereupon he was, to the threshold of the house: Then (chap. 10.18.) The glory of the Lord departed from off the threshold of the house, and stood over the Cherubims: And then (chap. 11.23.) The glory of the Lord went up from the midst of the City, and stood upon the Mountain, which is on the East side of the City. When the Lord was departing from them, he did it by degrees; he withdrew and hid himself by little and little, as in the Eclipse of the Sun, whether partial or total, we observe the light gradually shut in and hidden from us. Thirdly, As God is long before he hideth his face, and long in hiding it from a Nation, so (which makes it dreadful) his face being once hid, continueth long hid from Nations. He doth not return presently to them, as he often doth to particular persons. The Eclipses of Divine favour abide long upon Nations and Churches. We commonly say, Great bodies move slowly; And God is usually slow in his motions both from and towards great bodies; as he doth not quickly remove from them, so he doth not quickly return to them. He stayeth long before he hideth his face, and he makes them stay long before he causeth his face to shine upon them again. When for the sin of Israel God gave up both them and the Ark into the hands of the Philistines (though the Philistines vexed with the hand of God upon them, sent it back shortly after, yet) it was long before it was fully settled among them, (1 Sam. 7.2.) And it came to pass while the Ark abode in Kirjath-jearim, that the time was long, for it was twenty years, and all the house of Israel lamented after the Lord. The Ark (which was a sign of God's presence with them) being removed, was not soon restored to its proper place; yea it was 20. years more after that, before it was set in its place by David, (2 Sam. 6.17.) And whereas it is said, that in those first twenty years, they lamented after the Lord, this signifieth, that all those years God was (comparatively to what he had sometimes been) but as a stranger in the land, leaving them under the cruel oppressions of the Philistines: nor did they recover his favourable presence, till they solemnly repent and reform, putting away their strange gods, and Ashteroth, preparing their hearts unto the Lord to serve him only, as Samuel exhorted them to do at the third verse of that chapter. The Jewish Nation in after ages had sad experience of this in the Babylonish captivity; when God hide his face from them, it was seventy years before he looked upon them again: and since that Nation provoked him (by their rejection of the Gospel) to lay them aside, God hath hid his face from them above these sixteen hundred years, and they are to this day a scattered unsettled people, and wanderers among the Nations, having their hearts hardened, and their eyes shut against the light of the glorious Gospel. And as the Jews, so many Christian Churches have for a long time felt the sad effects of these Divine hidings and withdrawings. Those seven famous Churches in Asia, mentioned in the second and third chapters of the Revelation, Ephesus, Smyrna, etc. have been under this woeful Eclipse many hundred years; nor have those ancient Churches in Africa, where Tertullian and Augustine once flourished, recovered the presence of the Lord to this day. Let the Nations and Churches abroad remember this, and tremble to provoke the Lord to such departures and desertions. God hath long hid his face from the Bohemian Churches, & subjected them again to the Papal yoke; several parts of Germany are under the same hidings: the light is departed from them, and they are left in much darkness; their state is very deplorable, and their former purity, both as to doctrines of faith, and practise of worship (as to humane help) irrecoverable. And should not the deal of God with them, awaken us in these Nations and Churches, to remember and consider the wonderful patience of God in continuing our peace, notwithstanding all our provocations, lest at last he hid his face from us also, and then who can behold him? A throng of evils and mischiefs will soon appear to us with open face, if once God hid his face. And it will not be unuseful to instance a little in this place, what those evils and mischiefs are which throng and crowd in upon Nations and Churches, when God hideth his face from them. First, When God hideth his face from a Nation, he layeth down his former care of them, and watchfulness over them, he takes little or no notice of their case and condition, of their troubles and straits, (as was touched in opening the Text) he regards not how it is with them, nor what becomes of them. Such apprehensions the Prophet had in reference unto the people of Israel, (Jer. 14.8.) where he humbly expostulated with the Lord, Why art thou as a stranger in the land, & as a wayfaring man that turneth aside to tarry for a night; a stranger or a wayfaring man, intending to stay but a night in a place, thinks not himself concerned with the state of that place; if he can but get a supper and a lodging for his money that night, he troubles himself no further: whether it be well or ill with the place, whether it be sickness or health, if he can make shift for a night, he is satisfied. Thus the Prophet conceived the Lord even as a stranger among his people, little minding what became of them, whether they did sink or swim, whether it were peace or trouble, joy or sorrow with them. And, further, he represents the Lord not only as a stranger, but as a man astonished, not only as a man who cares not to help, but as a man who cannot. An astonished man, how mighty soever he is, hath no use of his might. He that can do little with his reason (that's the case of an astonished affrighted man) can do less with his hands. Now such a one is God to his people (that is, he will do no more for them then such a one) when once he hideth his face from them. Secondly, When the Lord hideth his face from a Nation, he hath no regard to their prayers and supplications, no not to their fasts and humiliations; that speaks sadly. Prayer is our best strength, it engageth the strength of God; by prayer we have our resort to God, and fetch all our help and secure in a day of trouble from his All-sufficiency. If once God say to a people, I will not hear nor answer your prayers, they are in a most forlorn condition. Thus God resolved against the people of Israel, (Jer. 14.12.) When they fast, I will not hear their cry: And as he would not regard their own prayers, so he forbade the Prophet to pray for them, (vers. 12.) The Lord said unto me, pray not for this people for their good; yea, he tells them, he would not regard the prayers and intercessions of any others for them, (Jer. 15.1.) Though Moses and Samuel stood before me, (that is, should become Advocates in their behalf) yet my heart could not be towards this people, (that's a sure and a dreadful prognostic of ruin, as it followeth) cast them out of my sight, and let them go forth. Thirdly, When the Lord hides his face from a Nation, he refuseth to give them counsel, or to direct their way. We need the counsel of God as much as his strength; as we cannot do what we know unless he strengthen us, so we know not what to do unless he counsel us. And when ever God hideth his face from a people, he hideth counsel from a people. When God hide his face from Saul, who was in a public capacity, and in a public case, his war with the Philistines, O how he complained that he could get no counsel, (1 Sam. 28.6.15.) The Lord answers me no more, neither by Vrim, nor by Thummim, nor by Prophet, nor by Dreams; as if he had said, I cannot get a word of direction from God, what to do in this calamitous and intricate condition, wherein myself and my Kingdom are plunged, by reason of this Invasion; I know not what to do, and God will not at all give me any intimation what to do, nor how to do, what is safest, or most conducing to my own safety and preservation. The Prophet brings in the Church lamenting this effect of Gods hiding his face, (Psal. 74.9.) We see not our tokens, there is not any Prophet, nor any that can tell how long; as if they had said, heretofore God was wont to give us signs and tokens, he would even work miracles for us, or he would send a Prophet to instruct and advise us what to do, we had those who could tell us how long, that is, how long our troubles should last, and when we should have our expected end of them; but now we are in trouble, and no man can tell us how long, now we are left to the wide world, to shift for ourselves as well as we can; the Lord will not advise us what to do, nor give us his mind what's best to be done, or how to proceed; thus deplorable was their condition upon the hiding of God's face from them. Fourthly, (which is yet worse) when the Lord hides his face from a people, he doth not only withhold his counsels, but gives them up to their own counsels, & that is, to their own hearts lusts, (Ps. 81.12.) Israel would none of me (saith God) they would not hearken to my voice: What then? So I gave them up to their own hearts lusts, and they walked in their own counsels: and that was to give them up to a spirit of division, to a spirit of discontent, to a spirit of envy and jealousy, to a spirit of ambition, of self-seeking and emulation, and so to a spirit of distraction and confusion, and so to ruin and destruction: such and no better is the issue, when God gives a people up to their own counsels; then they soon become a very Chaos, and run themselves into a ruinous heap. As good have no counsel from man, as none but man's. Fifthly, When God hides his face from a Nation, he is ready to declare his displeasure, and the sorest testimonies of his fierce anger, formally, against them; God looks upon a sinfully sinning people as a burden upon his heart; he is pressed, and even oppressed with them, he loathes them, his stomach turns at the thought of them, (Isa. 1.24.) Ah! I will ease me (the Hebrew is, I will be comforted, or I will comfort myself, that is, I will unburden my soul, and satisfy myself by taking vengeance) of my adversaries, that is, of my people who have rebelled against my command, and have been disobedient to my word. These the Lord counts no more as his children and friends, but as his enemies, and numbers them among his adversaries; Ah, saith he, I will ease me of mine adversaries, and avenge me of mine enemies: I am grieved to do it, yet I must do it, I am resolved to do it. As soon as the Lord had declared that he would receive no intercession for Israel, he adds, (Jer. 15.1.2.) Cast them out of my sight, let them go forth, and it shall come to pass, if they say unto thee, whither shall we go forth? then thou shalt say unto them, thus saith the Lord, such as are for death, to death, and such as are for the sword, to the sword; and such as are for the famine, to the famine; such as are for captivity, to captivity; I will cause them to be removed into all Kingdoms of the earth, (vers. 4.) and as I will not pity them, so none shall, (vers. 5.) All these tokens of displeasure fall upon a people when once the Lord hides his face from them. Yea than the Lord himself will go forth against them as a fierce Lion, (Hos. 5.14, 15.) He was to Israel as a moth, and as rottenness, (vers. 12.) that is, a secret consumption, he would also be an open destruction to them as a Lion, yea as a Leopard by the way would he observe them, or lie in wait for them, and meet them as a Bear that is, bereft of her whelps, and rend the very cawl of their heart, (Hos. 13.7, 8.) The Lord God takes upon him the actings of the most savage beasts in righteousness, to show how much he is provoked, when he seethe his people act like beasts in unrighteousness, filthiness, cruelties, sensual pleasures; when men behave themselves unlike men, God will not meet them (as he told Babylon he would not, Isa. 47.3.) as a man, that is, either in the weakness of a man, or in the compassions of a man; but he will meet them either as a beast of prey, who hath no compassion, or as God in the fullness of his power, not drawing forth, but quite restraining his compassions. Yea, the spirit of God will strive no more in ways of mercy with such a people, but turning their enemy (Isa. 63.10.) will fight against them. He not only forbeareth to assist them against, & deliver them from their enemies, but even assisteth their enemies against them, or delivereth them up into their enemy's hand. Sixthly, When God hideth himself from a people, he removes their spiritual enjoyments; he takes away his holy Ordinances, his Worship, the light and power of his Gospel, or leaves them nothing but the shells and outside forms of them; they shall be fed with husks, because they have not improved sweet kernels and wholesome food; they shall have long shadows, but little true light or Sunshine. Vision shall cease; God will take away his Ministers and be gone, and then they are presently overrun with error and superstition upon one hand, or with ignorance and profaneness on the other. Seventhly, He will spoil them also in their Civil enjoyments, he will take away good Magistrates, who are as a staff and a stay, as a shield and a shelter to a Nation; he will break the stay and staff of Government, as he threatened (Isa. 3.1, 2.) and then (as it followeth vers. 5.) The child shall behave himself proudly against the ancient, and the base against the honourable; he will leave them to the corruption of Justice, Judgement shall be turned away backward, and justice shall stand afar off, and then truth falleth in the streets, and equity cannot enter, (Isa. 59.14.) and after all this, what will he do with them? He will either leave them to the worst of National evils, total Anarchy, or, he will give children to be their Princes, and babes shall rule over them. When God hide his face from the Jewish Nation, he broke their Government by taking away ten Tribes out of Rehoboams hand, and putting them under Jeroboam; and out of his hand they fell into the hand of several other wicked Princes, till at last they were carried into captivity by the common enemy. These & the like are the woeful effects of Gods hiding his face from a Nation; from all which we may well conclude with Elihu in the Text, who then can behold him? who can bear his wrathful presence, when his face or favourable presence is hidden from us? To shut up this point, I shall only add, that because these hidings of God's face are gradual, (as was showed before) therefore they are little taken notice of; as the Prophet complained (Hos. 7.9.) Grey hairs are here and there upon them, and they know it not; that is, they are in a declining condition, (grey hairs are the signs of old age, Eorum mihi videtur idoneus sensus & omnino Gormanus qui hanc libertatem dei, sive pacem concedendi sive condemnandi (vel turbandi) ad tyrannos tantum coardat & eos qui impiè vivunt. Sanct. which is the declension of man's life, he alludes from the body Natural, to the body Civil or Politic, they are I say, in a declining, weakening, spending condition) yet they lay it not to heart. And that's a sore, if not the chiefest judgement of God upon a Nation, when hiding his face, he hides his judgements from them, and gives them up to hardness of heart, to blindness of mind, and a spirit of stupidity, that they see not nor take notice of their own danger, nor the departure of God from them, which is the cause of it. And still the more God hideth his face from a Nation, the more miserable they are, and withal, the more insensible of their misery. So much from that consideration of the Text, as to a Nation, When he giveth quietness, who can make trouble? and when he hideth his face, who then can behold him? Whether it be against a Nation, Or against a man only. As this verse respects a man only, or a single person, it is expounded two or three ways. First, Of Oppressors and wicked men; as if he had said, When God will give a wicked man quietness or prosperity in his sinful way, who can make his estate troublous, or trouble him in his estate? He shall be quiet while the will of God is to suffer him to be so; and if God once hid his face from him, that is, Si deus pacem tribuat impiis, quis illius providentiam & arcana iudicia co●d mnare and bit. Gregor. Philip. declareth displeasure against him, who can behold him? that is, who among the mightiest of wicked oppressors, can lift himself up against, or stand before God? Secondly, The words are expounded of the oppressed, or of godly men; as if he had said, when God is minded or resolved to give peace and quietness to any of his faithful servants, who can hinder him, or trouble them? and when he is pleased for reason best known to himself, to leave any of his faithful servants in darkness, and withdraw the light of his countenance from them, who among them can behold him? that is, bear or endure his angry appearances. Quum ipse tranquillat (sc. miseros afflictos) quis inquietabit? & cum abscondit faciem (sc. ab improbis) quis contemplabitur eum. i e. quis improborum aversanti Deo ausit obsistere. Jun. A third expounds the former part of the verse according to the second Exposition of the whole verse concerning the oppressed or afflicted godly, if God will give them quietness, who can give them trouble? And the latter part of the verse, of Oppressors, if he hideth his face from wicked and unjust men, who can behold him? Further, Some who take this sense, do not understand it as an act of God hiding his own face, but as an act of God hiding the face of the wicked Oppressor; as if it had been said, When God hideth a wicked man's face, and wraps him up as a condemned man, or when, by the command of the Magistrate, after his legal trial his face is covered, being ready to seal the warrant for his execution; (haman's face was covered as soon as the King's word went out against him) than who can behold him? Some insist much upon this interpretation, in allusion to the custom of those times, when condemned malefactors had their faces covered; and indeed, when God wraps up the oppressors face as a condemned man, who can behold him, that is, who can hold up his face against God, or resist him in this work of justice. But I intent not to prosecute the personal consideration of the Text under these distinct notions, but shall only take up the general sense; When he giveth quietness to a man, who can make trouble? and when he hideth his face from a man, who can behold him? I shall only add Master Broughton's gloss upon the whole verse; when for the poor he kills the mighty, none can stay him; and when he hideth his favour, none can find it. Hence Observe. First, The quietness or peace of any man, of every man, is of the Lord. If God will have a wicked man live in quietness, to it shall be, and God hath given, and doth often give them quietness. I have seen the wicked in great power, and spreading himself like a green Bay tree, (Psal. 37.35.) David spoke this from a good witness, the sight of his eye: I (saith he) have seen the wicked in much outward pomp and splendour, and as the outward peace and quietness, pomp and splendour of the wicked is from God, so also is both the outward and inward peace of any godly man. First, The outward peace, or the peace of a godly man in his outward estate, is of the Lord, (Psal. 4.8.) I will both lay me down in peace and sleep, for thou only makest me to dwell in safety: that is, thou O Lord wilt watch over me in the night, and not suffer me to be surprised by any sudden danger, and therefore I will quietly repose myself upon thy gracious promises, and throw off those cares and fears, which as thorns in the pillow, would not suffer me to rest, when I lie down in my bed: the Lord is my safety, even the rest of my body. In the 5th chapter of this book (ver. 23, 24.) Eliphaz telleth us, how the Lord secures the outward condition of a good man, and gives him such quietness, that even the very beasts of the earth shall be in league, and the stones of the field at peace with him, and he shall know (or be assured) that his tabernacle shall be in peace. Secondly, The inward peace, the soul peace, the spiritual peace of a godly man is much more from the Lord, (John 14.27.) Peace I leave with you, my peace I give unto you, not as the world giveth, so give I unto you; as if Christ had said, I will not deal with you after the rate of the world, that is, either deceitfully and falsely, or rigorously and unjustly; I will not give you such measure as the world gives you, nor in such a manner; I give you my peace, therefore let not your hearts be troubled, neither be you afraid: outward trouble the world can give you, be not afraid of it before it cometh, nor troubled at it when 'tis come, I will give you inward peace in the midst of all your troubles. Christ invites the weary and the heavy laden to come to him, with this promise, I will give you rest, (Matth. 11.29.) soul-rest he meaneth; that Title or name of Christ, Shiloh, (Gen. 49.10. The Sceptre shall not departed from Judah, until Shiloh come) signifies tranquillity, peace, and rest; As Jesus Christ hath bought our peace and rest with his blood, so he bears it in his name. The fountain of our soul-peace is the heart of the father, Grace and Peace from God the Father, etc. (Col. 1.1, 2. 1 Thess. 1.1.) The purchase or price of this peace, is the blood of the Son, (Col. 1.22.) He hath made our peace through the blood of his Cross: Our peace cost dear, it cost blood, and that the blood of the Son of God. The conveyance of this peace is made by the holy Spirit; he is sent to bring the good tidings of peace unto believers: the Spirit speaks peace from God, and witnesseth with our spirits, that we are at peace with God. And as this peace is at first from God the Father as the fountain of it, & from God the Son as the Purchaser of it, and from God the holy Ghost as the Speaker of it; so the continuing and renewing of this peace is from the same God. He establisheth and settleth the heart in that peace which he hath given, and he restoreth that peace when at any time we have lost it, and the heart is unsettled. David's soul being unquiet, and his peace ravelled after his sin, he addressed to God for the renewing of it, (Psal. 51.12.) Restore to me the joy of thy salvation. David petitioned the restoring of his peace, while he petitioned the restoring of his joy: 'tis possible to have peace without joy, but there can be no joy in that soul, which hath not first attained to peace. We must wait upon God both for the restoring of our peace when it is departed, and for the continuance of it when it is enjoyed. When he giveth quietness to a man, either as to soul, or body, or both, Who can make trouble? Note, Secondly. The quietness or peace which God bestows upon any person is an invincible, an insuperable peace and quietness, as to all that this world can do, or he suffer in this world. If God will give a quiet outward estate, no man can disturb it; when God gave Job outward quietness, what a mighty man was he? how did he flourish? Nor could any break his outward peace; Satan confessed it in the first chapter, Thou hast made a hedge about him, and about his house, and about all that he hath, on every side; there is not the least gap open, no nor stake loosened in his hedge, who can touch him? who can come at him? I cannot touch him, Sabeans and Chaldeans cannot touch him. While the Lord giveth and guardeth our outward peace, it is inviolable. And as to our spiritual peace, if the Lord speak it, who or what can trouble the soul? First, The afflictions, tribulations, and vexations which we meet with in the world, cannot trouble this inward peace; while storms are without, there will be a calm within; the soul may be at peace, and the conscience quiet, in the greatest visible confusions. Let the world turn about and overturn, let it shake and break into a thousand pieces, this peace abides unshaken, unbroken: let the world rage in the heat either of war or persecution, yet the heart is serene, fixed, and quiet, like Mount Zion, that cannot be removed. Christ tells his Disciples (John 16.33.) These things have I spoken unto you, that in me ye might have peace; (and in the same verse he foretells them) In the world you shall have tribulation: as if he had said, you shall have a peace concurrent and contemporary with your tribulation; trouble from the world shall not hinder the peace you have from me; yea, my peace shall conquer the troubles you have in the world. Thus the Prophet triumphed in believing, (Hab. 3.17.) Though the labour of the Olive should fail, and the Vine yield no fruit, though there be no Calves in the stall, nor Sheep in the fold, etc. yet I will joy in the Lord, and rejoice in the God of my salvation. To rejoice in the Lord, is more than to be quiet, or to have peace in the lord Joy is the exaltation of peace, it is the most delicious fruit of peace: The worst of worldly evil cannot despoil us of the least purely spiritual good, much less of the greatest. Him wilt thou keep in perfect peace, whose mind is stayed on thee, (Isa. 26.3.) That's perfectly perfect to which nothing can be added, and from which nothing can be taken away; yet that is truly perfect, to which though something may be added, yet it cannot be either totally or finally taken away. Such is the soul-peace of true believers in this life, and therefore a perfect peace. Secondly, As outward tribulation cannot hinder the soul-peace of a godly man, so the policy, plots, and temptations of Satan our arch-enemy cannot, yea his charges and most spiteful accusations shall not. The great design of the devil, is, to destroy and devour souls, his own condition being most miserable, he at once envies all those who are not in the same condition, and attempts to make them so; and when he fails in that attempt, the destruction of souls, yet he will not cease to attempt their molestation, and to trouble those whom he cannot utterly devour. Now, as Satan cannot at all prevail in the former attempt, the destroying of souls, so he cannot wholly prevail in the latter, the troubling of souls. Hence that gallant challenge of the Apostle, (Rom. 8.33, 34.) Who shall lay any thing to the charge of Gods elect? it is God that justifieth: who is he that condemneth, it is Christ that died, yea rather, that is risen again, etc. As if he had said, let all the enemies of our spiritual peace rise up and combine together, they shall not be able to condemn, that is, wholly to discourage or disquiet the heart of a believer, he having received (his quietus est) rest and peace from God, in the justification of his person, and the pardon of his sins. Satan can do much, and would do more (if his chain were lengthened, and he not restrained) to the trouble and molestation of our souls, there's not a godly man living should rest an hour in quiet for him, if he might have his wish or his will; but because God gives quietness to some believers, and will not have it so much as stirred, therefore Satan cannot make any trouble at all in their souls, but they live in the constant light of God's countenance, and in the joy of the holy Ghost. And because the quietness which every believer hath is the gift of God through Jesus Christ, who hath made their atonement, and established their peace, through the blood of his Cross, therefore Satan cannot make any such trouble in any of their souls, as shall for ever destroy their peace, or dissolve their quietness, though for many reasons, all serving his glory, and their good, God suffereth satan many times, possibly for a long time to entangle and interrupt it. Temptations to the committing of sin, and accusations or charges about sin committed, may exceedingly hinder and shake the peace of a believer; but, as the sins to which he is tempted cannot hurt his peace, when he resists and overcomes them, so the sins into which he falleth through temptation, cannot destroy his peace, because those sins shall certainly be destroyed both by repentance and pardon. Thirdly, The thunders of the Law cannot take away the peace of that soul, to whom God giveth quietness. Christ having in his own person fulfiled the Law for believers, both doing the duty, and enduring the penalty of it, he hath delivered them from the terror and curse of the Law, himself having been made a curse for them (Gal: 3.13.) So than if neither tribulations nor temptations, nor the terrors of the Law can make trouble, where God giveth quietness; we may conclude, nothing can. There is a double Consideration upon both which, we may demonstrate, that if God giveth quietness, either outward or inward, none can make trouble. First, Because, as God is sovereign and so may dispose peace and quietness, to whom he pleaseth, or at his pleasure, when he will, or to whom he will; so he hath an all-sufficiency to maintain and confirm, to preserve and protect the outward peace of any man, against all the powers of this world; and the inward peace of a godly man against all the powers of hell, against the terrors of the Law, and the accusations whether of Satan or of his own Conscience. Secondly, None can destroy the peace of a godly man, because it is a perfect peace, as was showed before from that promise in the Prophet (Isa: 26.3.) Him wilt thou keep in perfect peace whose mind is stayed on thee. For, being a perfect peace it will not decay of itself; and because 'tis perfect God will neither destroy it himself, nor suffer any else to destroy it. Mark the perfect man (saith David, Psal: 37.37.) and behold the upright, for the end of that man is peace. He is a perfect man whose end is peace, and that is perfect peace which holds to the end, or which shall never end. The peace which God giveth is perfect; First, because 'tis established upon perfect righteousness, the righteousness of God. That righteousness which is the root of our peace is called the righteousness of God, both because God hath apppointed it, and because God hath wrought it. Jesus Christ God-man is the Lord our righteousness, and the Prince of our peace; or as the Apostle expresseth it (Heb: 7.1, 2.) He is Melchisedec, being by interpretation King of righteousness, and after that also King of Salem, which is King of peace. (Isa. 32.17.) The work of righteousness is peace, and the fruit of it is quietness and assurance for ever. Righteousness is such a foundation of peace, as cannot be shaken, and therefore that peace which is built upon it cannot be utterly overthrown, how much soever it may be shaken. Secondly, 'Tis a perfect peace, because it was obtained by an absolute victory over all the enemies of it. That people must needs be in perfect peace who have got a perfect conquest over all their enemies, and have got their opposers under their feet. Now the spiritual peace which God giveth his people, ariseth from a perfect conquest over all their enemies. First, the world is perfectly conquered by Christ (John 16.33.) Be of good cheer, I have overcome the world. Secondly, the Devil is perfectly conquered by Christ (Heb: 2.14.) He hath destroyed him that had the power of death, that is, the Devil. He is more than conquered who is destroyed; Christ hath destroyed the Devil, who is the destroyer, though not as to his being, though not as to his will to destroy, yet as to his power to destroy those whom he hath redeemed, and will eternally save. Thirdly, Christ hath also perfectly conquered the Law (not by destroying but) by fullfilling it. Christ was above all that the Law, required or commanded, and so he did at once freely submit to it, and fully (as to any hindrance of a believers peace) subdue it, he holdeth it under him as well as he was made under it. And he was contented for that very reason to be made under the Law, that he might hold it under him, and that we might not be under (the dread of) the Law (though we must walk and work by the rule of it) but under grace. 'Tis matter of strong consolation to poor souls, that when the Lord giveth quietness none can make trouble. And hence we also learn, that all the breaches which are made upon the peace of the people of God, are from God himself. As those breaches are meritoriously from themselves, so efficiently from God himself; till he breaks their peace none can. Thirdly, From the second branch, When he hideth his face, who then can behold him? This being applicable to a single person as well as the former. Observe. God sometimes clouds his face from his own servants, and children. These words, When he hideth his face, suppose that God sometimes doth so, and the Scripture elsewhere testifies that God hath often done so; God hath love always in his heart towards his children, but he hath not always favour in his face towards them; his appearances are not always the appearances of a friend, he may appear angry, and turn away his face as if he would not be spoken with. Of this we find frequent complaints in Scripture; and I might speak much to this point, but I have already met with it (Chap: 13.24.) and therefore I pass from it. Only from the connexion of these words, When he hideth his face, who can behold him? Note. The hiding of God's face, or the vailing of his favour is exceeding grievous unto any person. When he doth it, who can behold him? This manner of speaking doth not only hold out, that if God will hid his face no man can see him, or know him; for God is a secret to all men until he is pleased to reveal himself; yea all the truths of the Gospel are secrets, and mysteries, till God is pleased to reveal them and make them known (Math: 11.25.) Father I thank thee (saith Christ) that thou hast hid these things from the wise and prudent, and hast revealed them unto babes; that is, thou hast not opened them to the wisest, etc. (there needs no other hiding of them from the wisest of men, than a forbearance to open them) but to the babes, who are (though weak, yet) humble and teachable, thou hast opened them, and opened their eyes and hearts to see and receive them. This speech holds out not only this truth, that when God doth not reveal himself, no man can know him or any thing of his mind, or that neither his nature, or his will are known but by some way of revelation; but this form of speaking (Who can behold him?) plainly tells us, that if God hideth his favour, he is so terrible, that none can have the boldness or courage to behold him. For the hiding of his face, implieth an appearance of anger and displeasure; and when he is angry, who can behold him? If the children of Israel could not steadfastly behold the face of Moses for the glory of his countenance, as the Apostle speaks (2 Cor: 3.7.) surely than no man can steadfastly behold the face of God when his countenance is filled with wrath. Some said to Christ (John 14.8.) Show us the Father and it sufficeth; that is, reveal to us the love and good will of the Father, and that will satisfy us, that will fill up all the desires and long of our souls; we shall have nothing more to wish for, nothing more to look after, if thou wilt but show us the father. Now, on the other side, if the Father will not show himself, if the Father will hid himself from the soul, what then can suffice? what can comfort? where is our refuge or rest? Tranquillus deus tranquillat omnia. As when God is quiet and favourable to us, he can make all things favourable and quiet to us; So, if God be displeased, nothing can be pleasing to a soul that is sensible of his displeasure. A believer loses not only the joy and triumph of his faith, but his very peace, he is not only in a dark, but in a disturbed condition, not knowing where to repose himself, or rest his head, when God hideth his face. Take this inference from it. If the hiding of God's face be so terrible, then take heed of provoking him to hid his face. For though we are not tenants at will for our peace in reference unto the world, in reference to men, in reference to devils; yet we are only tenants at will for our peace in reference unto God. He can take away our peace; and he doth usually continue our peace, only so long as we behave ourselves well. As some have Letters Patents for great offices which run in that tenor; They shall enjoy them (quam diu se bene gesserint) as long as they carry themselves well; but upon default or maladministration they may be turned out of all; so I say, though we are not at the will of the world, nor of any creature, for the holding of our peace, yet we are at the will of God for it. And as he sometimes merely out of prerogative hideth his face (as was showed Job 13.24.) that he may try what a soul will do in a dark condition, and that he may declare what the strength of his invisible grace can do when nothing is visible, no not any the least ray or shine of favour from himself to support and comfort the soul, I say, though God doth thus in a prerogative way sometimes hid his face) yet usually he doth it not, but upon some default in us, especially our neglect of him; when we regard not the face of God, and grow slight as to our valuations of his presence, than he withdraweth his presence and veils his face towards us; and when we fall into any gross sin (such was the case of David, Psal: 51.) God takes us upon default, and leaves us in a sad condition, as he did David, who complained that even his bones were broken, and that he had lost the joy of his salvation, which upon the renewing of his faith and repentance, he begged earnestly might be restored to him, and it was. Therefore if you would keep the light of God's Countenance, keep close to the light of God's Commandment. No marvel if we be under the hidings of the face of God, when we are turning our backs u●on God Sin is a turning from God, a turning our backs 〈◊〉 G●d; and is it any wonder if God turn his face from sinners? To turn our back upon God is the worst of a sinful condition, and to find God turning his back upon us, or hiding his face from us, is the worst of a miserable condition. What can comfort us, when the God of all consolation will not look upon us, unless in displeasure? What pleasure (but the pleasure of sin for a season, which ends, without repentance, in endless torment, what pleasure, I say) can that soul take in whom God taketh no pleasure, or with whom he is not pleased? It is very sad with the soul, when we lose the sight of our own graces (sometimes a gracious heart cannot see any work of grace, nor perceive any workings of grace in him, but thinks he hath no faith in God, no love to God, no sorrow for sin, this is sad) but it is much more sad to lose the sight of the face of God, to have the favour of God withdrawn from us. This made Jonah complain (Chap: 2.4.) I am cast out of the sight of thine eyes; he looked upon himself as an outcast, and then Jonah thought himself as cast into the belly of hell (v. 2.) When God hides his face from us, or will not vouchsafe us a sight of his pleased face, we are as in the belly of hell, as Jonah bemoaned himself. What is the glory and happiness of heaven? Is it not the sight of the face of God? is it not the clear vision and manifestation of God? Glory is that estate wherein God will never once hid his face, nor look off from his glorified Saints, no not one moment to all eternity. Now the happiness which we have here, the heaven which we have upon earth consists in this also; when we live near God by believing, and behold his face by faith; when God lifts up the light of his countenance upon us, we are (as it were) lifted up from earth to heaven. As vision in heaven will make us happy for ever, so hidings on earth make us miserable for the time. And that which is the very hell of a godly man upon earth, the worst hell, he can or shall have, is this, when God hideth his face from him; Therefore take heed you do not put the Lord upon withdrawing from you through your default; This favour, the shine or light of God's face is continued or denied to us, usually upon these terms, as we behave ourselves well or ill towards him. JOB. Chap. 34. Vers. 30. That the hypocrite reign not, lest the people be ensnared. THese words are the conclusion of Elihu's discourse, about the executions of divine Justice, upon the sons of men; And in them we have two things; First, the power; Secondly, the impartiality of divine Justice. God is so powerful, that he can pull down the Mighty, and he is so impartial that if there be cause, he will not spare to do it. Or in the words we have to consider these three things. First, The character of the person upon whom the Justice of God is executed, The hypocrite. Secondly, The Judgement itself, 'tis a stop to his greatness, that he reign not. Thirdly, We have the grounds of this Judgement, which are twofold. First, His wicked purpose, against the people; He, if suffered, would lay snares for the people. Secondly, God's gracious protection of the people; He will not have the people ensnared. That the hypocrite reign not, lest the people be ensnared. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 significat sceleratum, profanun, plerumque autem vertitur hypocrita. What a hypocrite is, and what the importance of the original word is, here translated hypocrite, hath been opened from some other passages in this book. I shall only say thus much further, that the word imports, First, a filthy thing disguised or covered; For a hypocrite is a filthy profane person, under the cover or disguise of holiness. Our English word knave is near in sound to this Hebrew word chanaph, and some conceive 'tis derived or taken from it. And to be sure, every hypocrite is a profane person, though all profane persons are not hypocrites; Some wicked and profane ones care not who knoweth they are so; yet very many who are indeed profane and wicked cover it, what they can, and show that only whereof they have only a show, somewhat of godliness or of goodness. Again, There are hypocrites of two makes or strains; First, Religious, or Church hypocrites. Secondly, State, or Civil hypocrites, and sometimes these two are combined in one. 'Tis possible for a man who pretends not to Religion, yet to be a hypocrite; A Magistrate, whether supreme or subordinate, may offer very fair for the profit and liberty of the people whom he governeth, when he minds no such thing; yea, he may not only offer fair for the good of a people, as to their outward profits and liberties, but as to the good of Religion, and the benefit of their souls, and yet mind no such thing; we may take the hypocrite in this Text, as twisted up, or compounded of both these; The State hypocrite and the Religious are sometimes bound up together. That the Hypocrite Reign not. To reign is the privilege of Supreme Powers; By me King's reign, saith Wisdom, that is Christ, (Prov. 8.15.) and when Paul saw how high the Corinthians carried it in spirituals, he by way of allusion tells them (1 Cor. 4.8.) ye have reigned like Kings without us; ye are got (as ye suppose) to the top, and into the very throne of Religion, and you think yourselves able to manage all difficulties, and can do well enough there without our help; But to the Text. This not reigning of the hypocrite may be taken two ways. First, As a stop given him by the providence of God, In 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ne regnat Mem Negationem includit juxta linguae morem, & in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ab offendiculis similiter ut dei magis extolletur justitia simul & potentia, qui reges de throno suo dejicit ut populum ejus laqueis irretitum liberet ab illius tyrannide. Merc. from getting up into the throne, or from getting the power of a Nation into his hands; thus sometimes God saith to the hypocrite, Thou shalt not reign, that is, thou shalt not exalt thyself, though thou attempt it. Secondly, This not reigning may be taken for a stop to the progress of his power, when he hath both attempted and attained it; and that two ways, either first by taking him away from his power; or secondly, by taking away his power from him; as Daniel told Belshazzar, while he minded him of the greatness of his father Nabuchadnezzar (who had all the world (upon the matter) at his command) as also of his fall from that greatness, (Dan. 5.19, 20.) Whom he would, he set up; and whom he would, he put down; but when his heart was lifted up, and his mind hardened in pride, he was deposed from his Kingly Throne, and they took his glory from him: He was deposed, or as the Chaldee hath it, (so we put in the margin) He was made to come down from his Princely throne; either of these ways doth God (who is the King of kings, and Lord of lords) when he pleaseth, put a stop to, or check the progress of false hearted Princes, that have either got their power by flatteries and pretensions to that good which they intended not, or who exercise their power so. That the hypocrite reign not, Lest the people be ensnared. The root of the word here rendered to ensnare, signifieth the spreading of a Net, or the setting of a Grin, such as Fowlers and Hunters make use of, to take Beasts or Birds with; and thus God himself spoke concerning his dealing with Babylon, (Jer. 50.24.) I have laid a snare for thee, and thou art also taken, O Babylon, and thou wast not ware; literal Babylon was a snare to the people of God of old, and so is mystical Babylon at this day. The great Hypocrite, or Snare-setter, reigns in or over Babylon; therefore saith God, thou who hast set snares for my people, shall be ensnared, thou shalt be taken unawares, I have set a snare to catch and hold thee fast. When Elihu saith, lest the people be ensnared, it seems to intimate, that God will prevent the ensnaring of a people by the hypocrite; He shall not reign, lest the people be ensnared, or lest they should come into snares. There is another reading, which gives the reason from the snares which the people have already been entangled with, because of the snare, or because the people have been ensnared, (therefore saith the Lord) let not the hypocrite reign; thus God revengeth the people's wrong, and doth justice upon those that had set snares for them. So much for the general sense of these words, and the opening of them. There is a second reading of the whole verse, which carrieth the sense somewhat another way, and yet may be of use, and yield us some profitable considerations, but I shall not meddle with that, till I have prosecuted those observations which arise clearly from our own reading. The words in general hold forth the heart of God towards false hearted men, he cannot abide them, nor will he suffer them long to abide, especially not to abide in power and greatness; That the hypocrite reign not, lest the people be ensnared. Hence Note. First, A hypocrite is a person hated of God, and hurtful to men. He is therefore hated of God, because hurtful to men. And therefore God is not pleased he should reign, either as to reign is taken strictly, for the exercising of Sovereign power; or, as to reign may be taken largely, for the exercising of any power, and living in the height of prosperity. For the clearing of this truth, that a hypocrite is hated of God, I shall show, first the nature of an hypocrite; secondly, give the distinctions of hypocrites; thirdly, make some discoveries who is an hypocrite. To the First, An hypocrite in his general state or nature, is (as I may say) a wicked man in a godly man's clothes; he hath an appearance of holiness, when there's nothing but wickedness at the bottom. There are two great parts of the hypocrites work, first, to show himself good, which he is not; this is properly the work of simulation or feigning: secondly, to cover that real evil which he is or doth: this is properly the work of dissimulation or cloaking. The hypocrite strives as much to appear what he is not, as not to appear what he is; he makes a semblance of that purity which he loves not, and he dissembleth that impurity which he loves and lives in. Secondly, We may consider hypocrites under this distinction. First, there is a simple hypocrite, who hath not the good which he thinks and believes he hath; thus every one that professeth or nameth the name of Christ, and is not really converted, is an hypocrite; because he hath not that which he seems to have, yea, which possibly he verily believes he hath; I may call such a one (though it may seem a very strange expression) a sincere hypocrite; he doth not intent to deceive others, but is deceived himself, because he hath not the root of the matter in him, nor the power of godliness, though he brings forth some seeming fruits of godliness, and is much in the form of it. Such we may conceive shadowed out to us by the foolish Virgins; they made a profession, they had their lamps, yea, they had oil in their lamps, they did somewhat which was considerable in the outward duties of Christian Religion, and they hoped to be accepted with Christ, but they had no oil in their vessels with their lamps, as the wise Virgins had, (Matth. 25.4.) that is, they had no grace in their hearts, nor did they mind the getting of that till it was too late, (v. 10.) but satisfied themselves with that little oil in their lamps to make the blaze of an external profession. Such as these are simple hypocrites, being pleased with a shell instead of a kernel, and with a shadow, neglecting the substance. These hypocrites are in a very deplorable condition; yet these are not the hypocrites which I intent in this point, or have here to do with. There are a second sort of hypocrites, commonly called gross hypocrites, such as hold that out which they know they have not, such as know they have nothing in or of Religion, but the show of it; such as work by art, or with a kind of force upon themselves in all the good they do, and duties they perform towards God, and about the things of God. They do nothing as the Apostle saith Timothy did (Phil. 2.20.) naturally, I have no man , who will naturally care for your state. The word naturally is not there opposed to spiritually, but to artificially, or to forcedly. What a sincere heart doth in the things of God, he doth it naturally, that is, it floweth from an inward principle, it is not forced from him, but the hypocrite doth all as it were by a kind of art or force upon himself. The Lord chargeth the Jews with this kind of hypocrisy, (Isa. 58.2.) They seek me daily, and delight to know my ways, as a Nation that did righteousness; that is, they acted with an appearing forwardness, like those who truly delight to know my ways; yet all this was but as a piece of art, for as the Lord upbraided them (vers. 3, 4.) they really kept their sins, and walked in their own ways of oppression, strife, and debate; yea they made all that noise abo●t humbling themselves, that they might the more undiscernedly smite others with the fist of wickedness: and therefore saith the Lord (v. 5.) Is it such a fast that I have chosen, a day for a man to afflict his soul, etc. and then for many days to afflict both the souls and bodies of his brethren? or to abstain a day from meat, and glut himself with sin? That's the strain of the hypocrite, he (as I may say) maintains and drives two trades, he hath a trade for God, and the ways of God, and he hath a trade for sin, and the ways of wickedness; this is his course, (Jer. 12.2.) Thou art near in their mouth, but far from their reins; they speak of thee, but they have no desires to thee, no affections for thee, thou art far enough from their reins; they act a part in Religion, but they neither partake of Religion, nor with it. Thirdly, There are others, who besides that they are gross hypocrites, may also be called designing or plotting hypocrites; for they that serve God with a reserve, as to any sin or by-way, usually serve him with a design, or for an end of their own. Christ (Matth. 23.14) speaking of gross hypocrites, such as the Pharisees were, saith, they devour widows houses, and in a pretence make long prayers; they pray long in a pretence, or under a pretence; that is, they have a plot or a design in prayer, they pray, not purely to enjoy communion with God, nor purely to honour God; but they make use of prayer, and under pretence of that, do other work. Christ doth not there speak against, nor disparage long prayers, as some do, to the great reproach of the Spirit and grace of God, but he chargeth them with praying long in a pretence: pray hearty, and then pray as long as you will; other due circumstances being observed, the more you pray, the more is God pleased. But whether prayers are long or short, if done in a pretence, or with a design to do mischief to others, or only to get some worldly profit and advantage to ourselves (as those Pharisees prayed) they are an abomination to the lord 'Tis not the length of prayer, but the end of prayer which discovers hypocrisy. The prophet Isaiah (chap. 32.6.) gives us a description of this gross designing hypocrite, The vile person will speak villainy, and his heart will work iniquity, to practise hypocrisy, and to utter error before the Lord: while the hypocrites heart worketh iniquity, his tongue speaks villainy; not that all his words are villainous words, for than he were not an hypocrite, but a professed profane person; but he is said to speak villainy, because how pious, and specious, and godly soever his discourse is, yet he hath a villainous intent in speaking, and his heart at the same time is working iniquity, to practise hypocrisy. Now that I may a little more unmask this plotting hypocrite, I will show you a fourfold plot or design, which such hypocrites have in their most zealous professions of, and pretendings to Religion. First, They design their own praise or estimation among men; Christ makes this discovery in his Sermon upon the Mount, (Matth. 6.2.5.) Do not as the hypocrites, for all they do, (whether they give alms, or pray, or fast,) is not for the glory of God, but that they may have glory of men, and be pointed at for charitable and holy persons; Praise or glory with men is the food of hypocrisy. If the hypocrite have but an applause from, and acceptance with men, he doth not look after acceptance with God, which above all things a sincere heart looketh after, and laboureth for; In this we labour (saith the Apostle, 2 Cor. 5.9.) that whether present or absent, we may be accepted of him; that's the highest ambition of a sincere heart: but the hypocrites ambition is to be accepted of, and to have praise among men; and therefore hypocrites are more troubled, if at any time they fail in expressing themselves to men, then because (which they do at all times) they fail and falter in their affections to God; whereas he that is sincere and honest with God, can bear it well enough though he hath not such plausible expressions towards men, because he knoweth his affections stand right with God. That great Macedonian Alexander having run many hazards in war, turned himself to his soldiers, and said, What pains have I taken, what dangers have I under gone, only to be praised and cried up by you? As many in their worldly actings aim only at their own praise, so do this sort of hypocrites in their spiritual and holy actings; they pray, and hear, and deal about their alms for applause with men. What the Histosian writes of the Chameleon, is most true of them, they live by the air, and are fed with the vapours of an earthly praise. Secondly, Others (most of all the mighty, of whom Elihu is discoursing) act for God in the outside of Religion, to get an opportunity of revenge upon men; they put on a fair show of godliness, that they may have a fairer advantage to let out their malice, and vent their spleen. When either a real or supposed injury, falls upon an impotent and impatient spirit; malice will provoke to give that back which charity teacheth to forgive. The tyranny of this passion gives no rest to the discontented soul; all methods shall be studied, and stratagems devised to content hatred by the compass of revenge; and when common projects fail, the habit of zeal and religion shall be put on, that the conceived malice may be let out: Such a man will himself with the garments of piety, that he may cover the instruments of cruelty, and do a mischief unsuspected. Saul was a hypocrite, and false with God, yet how did he encourage David to follow the War, and fight the Lord's battles against the uncircumcised Philistines; (1 Sam. 18.17.) whereas Saul sought not the honour of God at all, nor the overthrow of the Philistines, so much, as the overthrow of David; his intent was to take his own revenge upon David, rather than God's revenge on them: for he hoped David would one time or other overact his valour against the Philistines, and lose his life, to win honour and reputation. How religiously did Abner (who was a great Prince as David called him) urge the promise of God to make David King, (2 Sam. 3.18.) and yet 'tis plain in the Text, that his design was to revenge himself upon Ishbosheth, who had put (as he thought) an affront upon him, rather than to be instrumental for the fulfilling of the promise of God to David. Jezebel a great Queen proclaimed a Fast (which is one of the highest acts of Religion) while her purpose was only to get an opportunity to feast herself upon the destruction of Naboth, and to drink his innocent blood. Herod a King (Matth. 2.8.) desired to have the young child Christ, that he might come and worship him, but his design was to murder him; and because he could not have his will to kill him alone, he resolved to kill him in the multitude, commanding all the infants of such an age to be slain, lest he should escape. We have a sad instance of this in two of the Patriarcks, (Gen. 34.) I do not say they were hypocrites, but, I say, they acted a high strain of hypocrisy, and put on a religious pretence for the compassing of revenge. Dinah, jacob's daughter being deflowered by Shechem, he sued to have her for his wife, and would wipe off the stain of his lust by a legal marriage; old Hamor pleaded for his son, and Jacob was willing enough ('tis like) to salve the credit of his daughter; but the sons of Jacob answered Shechem and Hamor his father deceitfully (v. 13.) and they said, we cannot match with you, except you be circumcised, and so become Proselytes to our Religion. If Shechem will be of their family, he must be of their faith; they stood not upon their sister's jointure, the matter stuck only upon a scruple of conscience. What argument of greater zeal for God could they have given then this? Yet while these religious words were in their mouths, they had bloody swords in their hearts: And all this pretence for circumcision, was only that they might have an advantage, to come upon them in their soreness and destroy them; which (as the holy story tells us) they soon after effected. Thirdly, Hypocrites often design worldly gain, and aim at the purse more than at God in all their holy services. Many take up a profession of Religion, as all men take up a Trade, that they may get a Living by it; the Apostle speaks of such (1 Tim. 6.5.) who purpose that gain is godliness; whereas he saith (vers. 6.) Godliness with contentment is great gain, they say, Gain is godliness; And all they look at by their profession of godliness, is worldly gain. Religion is often made (as the Apostles word is, 1 Thess. 2.5.) a cloak of covetousness; and he professeth in the same place, that in the dispensation of the Gospel, he had not used his Ministry as such a cloak, God was his witness; but there are many against whom (though men cannot) yet their own consciences do, and God will witness, that their appearance in Religion is but the hiding of, or a cloak for their covetousness. Hamor and Shechem used no other argument to persuade their Citizens to take upon them the seal of the Covenant, but only this, Shall not their , and their substance, and every beast of theirs, be ours? (Gen. 34.27.) And it seems the very mention of their own emolument overcame them; they thought it a bargain well made, to sell a little of their blood at so high a rate, and to exchange their foreskins for so many head of . And hence it is, that among those seven sorts of Pharisees collected out of the Talmud, the first are called Pharisaei Shechemitae, receiving (it seems) both their Order and Denomination from these Shechemites, because as they turned Hebrews, so these became Pharisees upon the hopes of worldly benefit. And such were those Pharisees in truth, whatsoever their Title was, who (as was touched before) devoured widows houses, and in a pretence made long prayers. As it is a very great point of ungodliness (profaneness indeed) to say, What profit is there in serving the Lord? So it is gross hypocrisy to take up Religion merely for profit; there is profit, even worldly profit in Religion; Godliness is profitable for all things, (1 Tim. 4.8.) and hath the promise of this life as well as of that to come; but woe to those that take it up designing profit, and the filling either of their purses, or their bellies. Our Saviour's Divine Spirit quickly discovered this carnal spirit in his followers, (John 6.26.) Ye seek me not because ye saw the miracles, but because ye did eat of the loaves, and were filled: Judas followed Christ, but the motive of it, was in the bag, (John 12.6.) The zeal of Demetrius to his Idol Diana, was kindled by as pure a fire as the zeal of these hypocrites to Jesus Christ, (Acts 19.24.) By this we get our living. They know nothing of the life of Religion, who are religious only that they may live: If profit be the Loadstone of our profession, our profession will never profit us; for what shall it profit a man to gain the whole world by a profession of the name of Christ, if he lose his own soul? Satan charged Job with this gross hypocrisy, (chap. 1.9.) Doth Job fear God for nought? as if he had said, Job finds 'tis not lean business to be religious, and therefore no wonder if he be found so religious. Who would not do and be as much as he in Religion, to have his fields full of , and his folds full of Sheep, and his house full of Riches? He knows well enough which side his bread is buttered on, what makes for his profit; all the account he makes of Religion is, that he perceives by his books, and the inventory of his goods, that it turns every year to a good account: Jobs slander is the just charge of many, they use Religion but as a stalking horse, to catch worldly riches. Fourthly, The gross hypocrite often designs, that which is higher in the esteem, and more taking upon the spirits of many then worldly riches, even worldly power, or to get very high, if not uppermost in the world. 'Tis no new thing for men to make religion a stair to ascend the highest rooms among men, or a stirrup to get into the saddle of honour, and when they have got high enough, than down with the stairs, or 'tis no matter for the stirrup by which they ascended. Jehu was very zealous in the cause of God, and for reformation, but his design was for a kingdom, or his own exaltation (2 Kings 10.16.) he made a noise of much piety, Come see my zeal for the Lord, yet all was but a piece of State-hypocrisie. His care in destroying Ahabs' house and Baal's Priests (according to the command of God) was but to pave the way to the throne. The same way Absolom was taking to his father's Crown; he told the people he was troubled that they were no better governed, that they had no quicker dispatch in their suits and businesses; he told his father he had made a vow, and desired the liberty of his absence from Court, that he might go and perform it; all he pretended was righteousness and religion, yet he intended only to get an advantage to make his party strong, that so he might thrust his fa her out of the throne, and get up himself. He seemed a Saint whil● he meant to be a Traitor. The History of the Church reports of Julia● the Apostate, Socrates Hist: Ecclesiast: lib: 3. c. 1. that when his predecessor (being a Christian) held the Empire, he highly pretended the profession of Christ, and read a Gospel-Lecture in the Church of Nichomedia; yet while he was in show a Christian, and in hope an Emperor, he was in heart a pagan. He saw the times served him not to act the pagan openly, and therefore he subtly betook himself to his disguise, and personated the Christian, even in the mortified way of a monastic life, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Tandem simulationem professionis christianae penitus deposuit. Socrat: ubi supra. that he might smooth his way to the Empire. To which having once attained, he presently put off his disguise, and, to his utmost, disgraced and opposed the name and faith of Christ, which he had formerly owned and professed. Thus I have touched upon the four grand designs of the Gross hypocrite: First, praise among all men; Secondly, revenge upon some men; Thirdly, the gain of worldly riches; Fourthly, the attainment of power, dominion, and Greatness in the world. These are as the four wheels of Satan's chariot, wherein he hurrieth thousands to the land of darkness, while they would be esteemed children of the light. Or some one of these is as the (primum mobile) first mover (of which Philosophers speak in their doctrine of the heavens) carrying many with a rapt and violent motion in the sphere of religion, while they have in the Interim a secret undiscerned natural motion of their own directly opposite to this, by which they hope at last to steal on fair and softly to their wished periods. Having thus fare showed the close purposes of the designing hypocrite, who is so hateful to God and hurtful to man, I shall a little discover and unmask his hypocrisy, by showing how we may know him, how we may look through these veils and see his ugly face. Designing hypocrites are usually discovered these four ways. First, By their affectation to be seen and taken notice of; they that will have praise and glory with men, must needs affect to be seen of men; for no glory comes to man, from men, but by what falls under the eye and observation of man. Job saith of murderers (Chap: 24.13.) They are of those that rebel against the light, they know not the ways thereof, nor abide in the paths thereof. The murderer cannot endure the light either natural or moral, because that tells who he is, or what he hath been about. The contrary, in one sense, is true of the hypocrite, he loveth the light, and will do nothing willingly, but as he may be taken notice of, and seen of men; as for those acts or exercises of religion, which are private retirements between God and his own soul, he is a great stranger to them, he cannot delight in them, but any thing that may fall under public observation, he can be forward enough in. Christ (Math. 6.5.) gives us this plain discovery of the hypocricall Pharisees; They love to pray standing in the Synagogues, and in the corners of the streets, that they may be seen of men. This was so much in Jehu's heart, that he could not but blab it out with his tongue (2 Kings 10.) Come see my zeal; A false fire kindled his zeal, else he had not made such a blaze. It was, insincere rotten-hearted Saul that said (1 Sam: 15.13.) Come thou blessed of the Lord, I have performed the commandment of the Lord; he was his own trumpeter, and would needs tell the story of his do himself, though he had done his business to halves; Come thou blessed of the Lord, I have performed the commandment of the Lord; as if it would not serve him to do his duty, unless Samuel had seen and taken notice of him. Abraham gave proof of the highest act of faith that ever was in the world, yet did Abraham say, Come see my faith? Moses led the people of Israel forty years in the wilderness through a series of wonderful trials and temptations, to the very borders of Canaan (which was one of the highest services that ever man undertook) and was faithful in all his house (Heb: 4.2.) yet did he say, Come see my fidelity? Joshua victoriously expelled the Canaanites, and divided their land by lot among the tribes of Israel, yet did he say, Come see my fortitude? We hear not a word of any of their do from those who were sincere. When we see men forward to invite the approbation of others by making reports of their good deeds, it gives a strong argument of suspicion, that they have done what they have done with a bad heart, or, that (as it is said of Jehu) they have not sought God with all their hearts. But some may object, Did not Samuel proclaim his own integrity before all the people (1 Sam: 12.3.) Whose ox have I taken? or whose ass have I taken? or whom have I defrauded? whom have I oppressed? or of whose hand have I received any bribe, to blind mine eyes therewith? I answer; Samuel spoke this to upbraid their ingratitude and discontent, not to extol his own justice; yea some conceive that he made this challenge, to give Saul a pattern how he ought to govern, rather than to commend his own government. I find the Apostle Paul making large reports of his own both do and sufferings (2 Cor: 11.) But if we peruse that Chapter, we shall find him hover in a suspense of doubts and fears, whether or no it were convenient or comely for him to do so. How many preambles and Apologyes did he make before he fell directly upon that unpleasing subject? Would to God ye could bear with me in my folly (saith he) and indeed bear with me. And again, I speak (as it were) foolishly in this confidence of boasting. And yet all that he spoke was not to make a boast of himself, but to vindicate his Apostleship from unjust and envious calumniations. 'Tis most certain, He that is sincere desires not to be open, but silently satisfieth his soul with the conscience of doing his duty, and takes more content, in knowing his own integrity, then in knowing that others know it. Virtue looseth nothing of her value, in his esteem, no nor of her lustre in his eye, because she is hidden from the eyes of men. Like the earth (in this point) he keeps his richest minerals, and most precious gems of grace and goodness below in his bowels, or at the centre of his heart, and will not let them be seen, till a kind of necessity digs them out. When Moses after his forty days near access to and communion with God in the Mount, perceived that his face did shine (Exod: 34.33.) he put a veil upon it; every true Moses whose acquaintance and fiducial familiarity with God, hath stamped upon him the impressions of divine light, is so fare from affecting to dazzle the eyes of others with it, that he rather puts a veil of gracious modesty upon it; and will not let so much as the light of his good works be seen, but as thereby (in which case Christ commands it (Math: 5.16.) He may glorify his father which is in heaven. And herein a Christian followeth the example of Christ, in whom though the Godhead dwelled bodily, yet he rarely shown his divine power. And when once by a miracle, he had made the blind see, he also by command made them dumb concerning that miracle (Math: 9.30.) See that no man know it. It was our Saviour's counsel to all his followers (Mat: 6.5.) Let not thy left hand know what thy right hand doth, and it was his consolation to them in the next words; Your father which seethe in secret, himself shall reward you openly; yea (which is a higher consolation than that) Himself will be your reward. Secondly, As the designing hypocrite desires to be seen in doing good, or to have the good which he hath done seen; so he is exceeding censorious and rigid towards those whom he sees falling into evil. Christ gives this discovery also (Math: 7.3.) Why beholdest thou the mote that is in thy brother's eye, but considerest not the beam that is in thine own eye; concluding at the 5th verse; Thou hypocrite (why doth Christ call him hypocrite? surely because he was so quicksighted to see a mote, that is, a smaller fault in his brother's eye, but took no notice of the beam that was in his own eye; a spot upon his brother's coat, was censured more by him, than his own wallowing in the mire. I do not say that the Patriarch Judah was an hypocrite, but, as those two other Patriacks, so he acted one very gross part of hypocrisy (Gen. 38.24.) For he no sooner heard that Tamor was with child, but he censured, yea condemned her presently to death; Bring her forth (said he) and let her be burnt; and yet himself was more faulty than she. How hard a Judge was he of that crime in another, which was principally his own? Saul had sinned greatly (1 Sam: 13.9.) in offering sacrifice before Samuel came, which was an usurpation of the Priest's office, and so great a sin that Samuel told him presently, God would therefore rend the Kingdom from him; yet he thought to put it off with a slight excuse. But in the 14th Chapter when Jonathan only offended against a rash command of his (putting a Curse upon that people if any did eat before the going down of the Sun) he sentenced him to death for it. In the 8th of John, How severe were the Pharisees to the woman taken in Adultery, they haled her before Christ, and pressed the Law that she should be stoned to death; yet, when Christ said (v. 7.) He that is without sin among you, let him first cast a stone at her, they being convicted by their own conscience, went out one by one. We ought to reprove and not flatter sin in others; yet they who are extremely severe against a sin in others, usually favour either the same or a worse in themselves. He that is sincere, pitieth others, as much as reproves them, and he reproves them, though wi●h sharpness, yet with meekness, at once considering himself, lest he also be tempted (Gal: 6.1.) and blessing God who hath kept him in or from these temptations. Thirdly, The designing hypocrite discovers himself by laying down or departing from the profession of religion, when his worldly ends are attained. Feigned zeal cools or abates, is less and less towards the things of God, as such zealots grow warmer and warmer in their nests, and find their carnal interests more and more served or secured. 'Tis reported by a Popish Author, that a Friar or Monk was observed very precise, and circumspect in all his ways, hanging down his head to the earth, very humbly and devoutly, as if he meditated continually upon his mortality, or return to the earth; who afterwards being chosen Abbot or Governor of the Covent, grew very proud, high and insolent. Some, wondering at this change of behaviour, took the boldness to ask him the reason of it; O, said he, I was but seeking the keys of the Abbey, and now I have found them. Having gotten what he sought for, he laid aside his strictness in religion, and threw off his veil. When Jehu that hypocrite was in his way to the Kingdom, how zealous was he? yet no sooner settled in it, but he was unsettled in religion, & turned Idolater, worshipping the Calves that were in Dan and Bethel. When Julian had obtained the Empire, he had done with Christ, and gave all the world a full argument against himself, that he was but a hypocrite in his former profession of Christianity. David was as zealous for God and as holy when he was upon the throne, as when he kept sheep upon the Mountains, as good when a princely train followed him, as when he followed the Ewes great with young. Moses was as faithful when he was the ruler of Israel, as when he was an exile in Midian. Joseph was as gracious when he wore a chain of Gold, and had the power of all Egypt put into his hand, as when himself was a prisoner in Potiphers house, and the iron (chains) entered into his soul. I fear God (said he, Gen: 42.18.) when he had no man to fear. And when after his father's death, his brethren feared he would reckon with them for their old faults, or at least be careless of and unkind to them, who had been so unkind and cruel to him, yet he would do them nothing but kindnesses and courtesies, and thereof bid them be confident, (Gen: 50.21.) Fourthly, As success discovereth some hypocrites, so the cross discovereth many more. The hypocrite will run from his colours when he comes to the battle, or seethe he must either quit the truths of God, or his own peace. If once he findeth that he cannot thrive by religion, he will meddle no more with it. There is a generation who will appear no further for truth, then serves their own turn; and when they see they cannot serve that, by holding the truth, they will neither hold nor profess it any longer. They will venture no further in such matters, than they may make a fair retreat, if they see themselves in danger, or cannot carry onne their own interests. Thus the second ground is described (Math: 13.20, 21.) He that heareth the word, and anon with joy receiveth it; yet hath he not root in himself, but dureth for a while, for when tribulation or persecution ariseth because of the word, by and by he is offended. He hath enough of the word, when he seethe he cannot have that, and enough of the world too. Many will get aboard the ship of the true Church in a calm, who if they see the clouds gather, the air darken, the winds rising, the storm coming, they dare not ride it out in an angry Sea, but will be calling for the boat, and row to the next shore. These never purposed to endure all winds and weathers, with the Church of God, but hoped to be transported to the cape of their worldly good hope, and wished for earthly haven. Their slight interprets their intents, and lists them among designing hypocrites. The house founded on the sand, showeth as fair in a fair day, as that founded on a rock; But when the rain descends, and the floods come, and the winds blow, you may distinguish it, by the down-fall. He was never more nor better than a mere outside professor, who doth not hold fast his profession in a day of trouble as well as in a day of peace; in the greatest distress, as well as in the highest success and triumph of the people of God in this world. To shut up this point and observation, I shall only give three or four considerations, which may move all to take heed of hypocrisy. Christ saith (Luke 12.1.) Beware of the Leven of the Pharisees which is hypocrisy. As Leven sours the whole lump of bread, so do●h hypocrisy both the persons and conversations of those who are infected with it. First, Beware of hypocrisy, or of hiding what you are, for what you are, doth always appear to God, though not to men; All things are naked and manifest unto the eyes of him with whom we have to do (Heb: 4.13.) though we are painted over, though we are cloaked, and hooded, and vizarded with pretences, yet we are naked before the eye of God. And that was the argument with which God pressed Abraham to beware of hypocrisy (Gen: 17.1.) Walk before me and be thou perfect; that is, remember thou art always in my eye and sight, therefore take heed of falseness and insincerity. We use to say, There is no halting before a Cripple; Cripples know whether yours be a feigned or real lameness. O take heed of halting before God, he knoweth how it is with you, he knoweth the temper of your souls, as well as the body of your conversations; he doth not only know what you do, but with what aims, with what heart and purpose you do it. Paul said (1 Thes. 2.5.) We have not used a cloak of covetousness, God is witness. As if he had said, God will quickly see through us, and find out our covetousness, though we cover it with never so thick or fair a cloak of devotional professions. Secondly, Consider, as the Lord seethe through you, so he will make you throughly seen, he will make you known or unmask you before men one time or other. As he will bring forth the righteousness of a godly man as the light (after it hath been long hid under the darkness of uncharitable suspicions or false accusations) and his just dealing as the noon day, Psal: 37.6.) so he will bring forth the unrighteousness of a hypocrite as the light, and his false-dealing as the noonday, though it have laid hid a while under the cloak and fair colours of the most pious semblances and protestations. God loves to uncase hypocrites, because he is a God of truth; and because it magnifieth his truth, justice, and omniscience to do so. And he doth it many times, by letting them fall into foul sins; they make fair shows in religion, through restraining grace, and as soon as that bridle of restraining grace is let lose, that very show is gone, and they show plainly what they are. The closest designing hypocrites, often prove open Apostates; and though some may abide long, (possibly as long as they live) in this vain show or form of Godliness, without discovering their rottenness, yet at last their rottenness shall be discovered: for as Solomon assureth us (Eccles: 12.14.) God will bring every work to Judgement, and every secret thing, whether it be good or whether it be evil. Or as the Apostle hath it, (1 Cor: 4.5.) He will discover the secrets of the heart, and bring to light the hidden things of darkness; which, what are they, but the hypocritical designings of men? We say, murder will out, and 'tis as true, Hypocrisy will out. The Lord many times brings it out to the shame of hypocrites in this life, and he will bring it out to the confusion of all their faces, in that great day, when the secrets of all hearts shall be revealed. Thirdly, Take heed of this designing hypocrisy; for as all who continue in it shall be discovered, so usually they continue in it; your plotting cunning hypocrites, are very rarely converted. Simple hypocrites (in the notion touched before) are often converted; all unconverted persons that make any profession in religion are hypocrites, and many of them are simple ones, they hope all is well with them, and that they have grace, though they have it not, these are often converted, but gross designing hypocrites, of what rank or degree soever, are rarely converted. This is it which Christ said to the Pharisees, (Matth. 21.31.) Publicans and Harlots enter into the Kingdom of heaven before you; Publicans were the worst sort of men, and harlots were the worst sort of women, yet these repent and received the Gospel sooner than the hypocritical Pharisees. The Evangelist made a like report of them (Luke 7.29, 30.) All the people (that is, the common sort of people) that heard him, and the Publicans, justified God, being baptised with the baptism of John, but the Pharisees and Lawyers rejected the counsel of God against themselves, being not baptised of him; yea, as Christ speaks in the next words, they were piped to, but they would not dance; they were wept to, but they would not mourn. All those various dispensations of the Gospel were fruitless to them; neither a more pleasing nor a more severe Ministry won any thing upon that generation of designing hypocrites. Fourthly, consider, As hypocrites are hateful to God, so God will deal with them accordingly; he will for ever separate them from his presence, and cast them out of his sight. A hypocrite hath a double mind, a divided heart; he is not half enough for God, (indeed he is nothing at all for God) and he is too much, yea altogether for himself, and therefore he shall have no hang at all of God, not so much as a sight of him. It is said in the 1●th of Job, The hypocrite shall not come before him: Such as we hate, we cannot endure they should come in our sight: 'Tis a suitable judgement, that they who have so often come before God with false hearts, and mocked him with a seeming desire of being in his presence, should at last be thrust for ever out of his presence. 'Tis the portion of an hypocrite to have no portion in God, of whom he hath made such a boasting profession. When the worst of punishments is spoken of, it is called the hypocrites portion (Math: 24.51.) Give them their portion with hypocrites in the Lake that burns with fire and brimstone. Hypocrites are spoken of as if they were the freeholders' of hell, or as if all other sinners that shall go to hell were but as inmates, and they the grand tenants of hell. Consider how miserable a thing it is to be an hypocrite, if this be the portion of hypocrites, to have no portion in God. And as they shall not reign at all in the glory of the next world, so they are sometimes checked (saith the text) from reigning in the glory of this world. That the hypocrite reign not. Reigning, as was showed before, being strictly taken, is the exercise of supreme power, and in a large sense may signify the exercise of any power, or a state of great prosperity. Hence note, Secondly. Hypocrites are high minded, and look after great things. David was a king, he reigned over Israel, but it was not his own ambition, but the election of God, and his anointing, which brought him to the throne. He could say of himself (Psal: 131.1.) Lord my heart is not haughty, nor mine eyes lofty: neither do I exercise myself in great matters, or in things too high for me. Though David was high in his person and state, yet his spirit was not high; nor was his spirit for high things, only God placed him on high. But here we see the hypocrite is climbing and getting to the top of the stairs, he is ascending even to the throne. Hypocrites are proud of that nothing which they have and are in spirituals, and they would have all, they would get high, they would be highest in temporals. There are two lusts which usually reign in hypocrites, and both of them respect the world. First, The lust of covetousness, which is an inordinate desire of getting and keeping the riches of this world. The Pharisees all the Gospel over are taxed for hypocrites; and when Christ had preached that parable of the unjust Steward, concluding with this sentence, Ye cannot serve God and Mammon; The Evangelist telleth us (Luke 16.14.) The Pharisees also who were covetous, heard all these things, and they derided him. Covetousness and hypocrisy go together; They who have no true hungrings and thirstings after the things of heaven, are most hungry and thirsty after earthly things. We find Job in the 27th Chapter of this Book (v. 8.) speaking of the hypocrites gain; What is the hope of the hypocrite, though he hath gained, when God taketh away his soul; which implieth that the hypocrite is a great aimer at worldly gain. The second predominant lust of the hypocrite is, ambition, or desire of getting to the upper end of the world. Christ chargeth the hypocritical Pharisees with this lust also (Math: 23.6. Mark 12.39.) They love the uppermost rooms at feasts, and the highest seats in the Synagogues. They are all to be uppermost, they must have the uppermost rooms at feasts, and the highest seats in the Synagogue, both in Civil and Church-meetings; hypocrites affected superiority, or, Diotrephes-like, to have the pre-eminence, and (which was another symptom of ambition) they (saith Christ) love greetings in the market place, and to be called Rabbi, Rabbi, which is a title of greatness and mastership. Yea many hypocrites would not only have the uppermost seats at feasts, and in the Synagogues, but the very uppermost seats in Nations & Commonwealths; They sometimes affect to be the head, who are worse than the tail of all the people. There are hypocrites of all ranks, and among all degrees of men, some of low degree are in a very high degree of hypocrisy; There are hypocrites in rags and in russet, there are hypocrites also in scarlet and in purple; hypocrisy may reign in and among those that reign. It is a maxim which some Princes have held out to all the world, as the rule of their reigning; He that knoweth not how to dissemble, Qui nescit dissimulare nescit regnore. knows not how to reign. Dissimulation is a great part of hypocrisy, there is dissimulation both as to the things of God, and the things of men; Some if they knew not how to dissemble in both (at least) with men, would not believe that they knew how to rule over, or govern men. Now as many who are great, and in power, make little conscience to dissemble, or make use of hypocrisy, to carry on their government, and secure themselves; so most hypocrites have a mind, and will use all means (not forbearing those which are bad enough) to get into power, and make themselves great. The spirit of hypocrisy is an aspiring spirit. Again, Elihu saith, That the hypocrite reign not, lest the people be ensnared; here's not one word of the good government or protection of the people, which should be the main business of those that reign; The text speaks only of snares; That the hypocrite reign not, lest the people be ensnared. Hence observe; Thirdly. Hypocrites getting into power, do either secretly or openly wrong and oppress the people. They lay snares for them in stead of being shields to them. Hypocrites in power, ensnare chief two ways. First, By their ill example, there is a great snare in that; Inferiors are very apt to be form up according to their mould and manners who are above them; R●gis ad exemplum totus componitur orbis. the example of Kings and Princes are seldom unconformed to by their Subjects. There is a great power in example, what is done persuades, as well as what is spoken. And the errors of those that rule, become rules of error; men sin with a kind of authority, through the sins of those who are in authority. Jeroboam made Israel to sin, not only by commanding them to worship the Calves at Dan and Bethel, but by commending that Idolatous worship to them in his own practice and example. Secondly, They ensnare the people by sinful and bad Laws; The Prophet denounceth a woe distinctly unto men of several ranks and places (Hos: 5.1.) Hear ye this, O Priests, and hearken ye house of Israel, and give ye ear, O house of the King; he directs his speech, in that threefold division; First, to the Priests; Secondly, to the body of the people; Thirdly, and chief to the house of the King, why to the house of the King? Because ye have been a snare on Mizpah, and a net spread upon Tabor. That Scripture may be interpreted; First, as an allusion to such as were wont to hunt upon those mountains; Mizpah and Tabor were famous places for hunting, there they were wont to set nets, and lay snares to catch their game; now, saith the Prophet, ye have been even like hunter's spreading nets and laying snares. Nimrod is called a mighty hunter before God; He was a hunter of men more than of wild beasts. Now, look what nets and snares are to wild beasts, the same are sinful laws to the consciences of honest and upright-hearted men. And it is well conceived that the Prophet there refers to those ensnaring Laws made by Jeroboam and the succeeding Princes in the Kingdom of Israel, whereby they endeavoured to draw off the people of God from his true worship, and vexed those who kept close to it. Secondly, some expound those words, Ye have been a snare on Mizpah, and a net spread upon Tabor, to signify their setting spies upon those mountains to watch and so to give information, who went to the solemn feasts, that so they might be proceeded against according to those ensnaring Laws. Which way soever we take it, 'tis clear, that Scripture reproves and threatens Judgement against the Priests and Apostatising people of Israel, complying with if not provoking the the ruling powers to trouble those who could not digest the Idolatrous worship set up by Jeroboam at Dan & Bethel, upon a politic consideration, lest the people going to Jerusalem, should fall off from him, and weaken the kingdom of Israel in his hand. Another Prophet complained (Mic: 6.16.) The Statutes of Omri are kept. Omri was a king of Israel, a successor of Jeroboam both in his power and hypocrisy, he also pretended a zeal for the worship of God after his own devising, and therefore made ensnaring Statutes to entangle those that were sincere, and persevered in the true worship which the Statutes of God apppointed. The Prophet speaks of a strange kind of bridle, or of a bridle used for an unusual purpose (Isa. 30.28.) There shall be a bridle in the jaws of the people causing them to err. A bridle is put upon the head of a horse or mule, as David speaks (Psal: 32.9.) not to cause either to err or go out of the way, but to keep them in the way. 'Tis evident by the context of this Chapter, as also by the express text of the 37th Chapter (v. 29.) that this bridle was the Lord's power against Senacharib and his host, whereby as with a bridle in their jaws he diverted them from their purpose of besiedging Jerusalem. 'Tis a truth also (to which we may warrantably enough apply those words of the Prophet in a way of allusion) that good laws are like a bridle in the jaws of a people, the multitude or the most would else be like headstrong horses, if authority did not keep them in. 'Tis a great mercy when Laws are as a bridle to keep us from erring, but 'tis sad when any Laws are a bridle in the jaws of a people causing them to err, or go out of the way of the Laws of God; such Laws are not (which all Laws should be) rules, but snares. Such were the Laws of Jeroboam, and the Statutes of Omri in Israel of old; and what Nation is there that hath not had experience in one age, or other, of such Laws as have been a bridle in their jaws causing them to err, or a snare to their souls and consciences? Fourthly, When Elihu saith, That the hypocrite reign not, lest the people be ensnared, he intends an act of divine wrath, upon hypocrites, abusing their power to the hurt of the people. Hence Note. God is highly displeased with Princes and Magistrates when they ensnare the people. We read (Isa. 3.12.) how the people of Israel were ensnared, and how the Lord was highly displeased with those who did ensnare them. O my people, they which lead thee, cause thee to err, and destroy the way of thy paths. Thy Leaders misled thee. There are two sorts of Leaders, First, Spiritual Leaders; the Ministers and Preachers of the Word now, as of old the Priests, Levites, and Prophets, were Leaders of the people (and sometimes proved their misleaders, Jer. 23.1.3.) in Spirituals. Secondly, There are Leaders of the people in Civil things; such are all Princes and Magistrates. We may understand that Text in the Prophet Isaiah, of both these Leaders; as if he had said, Thy Prophets and thy Princes misled thee, and cause thee to err; And therefore at ver. 14. of the same chapter, God declareth his displeasure against them, professing that he would enter into judgement with the Ancients of his people, and the Princes thereof. The same Prophet Isaiah (chap. 9.16.) complains of the same thing again; The Leaders of this people cause them to err, and they that are lead of them are destroyed. The Hebrew is, they that bless this people, (so we put it in the margin,) The Leaders of the people were so called, either because it was a part of their office, to pronounce the blessing upon the people; or because the false Prophets used to sooth up the people in their sins; and (as another Prophet hath it) to sow pillows under their elbows, as if they were in a very blessed condition, and should do well enough, notwithstanding all the clamours of the true Prophets against them. And so the latter words, they that are led of them, are suitable to the former in the Hebrew, being thus read in the margin, they that are called blessed of them; that is, declared or assured by them to be in the right way, and so such as should come to a blessed end, though indeed their end proved destruction. And if they who are misled (or called blessed) fall into destruction, surely their misleaders (who call them blessed) shall not escape. If the blind lead the blind, both fall into the ditch, (Matth. 15.14.) only the blind leader, or misleader, shall fall deepest into it. Fifthly, Observe. As God is displeased with the hypocrite when he useth his power to ensnare the people, so the Lord sometimes puts him besides his power, or takes his power from him, that he may no longer ensnare the people. The ultimate scope of the place, is not only to show the Lord displeased with the hypocrite, but displacing him. When the Prophet had summoned all sorts, Priests, and people, and the house of the King, he adds, Judgement is towards you, because ye have been a snare upon Mizpah, (Hos. 5.1.) Thus as God pulls down hypocrites, because they are hateful to himself, so because they are hurtful to others; hurtful to their Civil Liberties, and worldly Interests, over which God is tender; hurtful also to their spiritual Liberties, and soul Interests, over which God is more tender. The Kings of Israel (who were very wicked, and did much ensnare the people) went of their Governments, most of them, very speedily, God did not let them reign long; yea, the whole Kingdom of Israel (which had not one good King) was dissolved long before the Kingdom of Judah, which had many good Kings. God did not suffer the hypocritical Kings of Israel to hold their power, but gave them into the hand of the King of Assyria, (2 Kings 17.6.) because (vers. 8.) they walked in the statutes of the heathen, and of the Kings of Israel, which they had made. From the whole verse I would give one Note by way of Corrolary. A hypocrite is of all persons most unfit for public service. How unfit is he to have power in his hand, who can use it no better, then for the ensnaring of the people? A hypocrite is of a private spirit, he is all for himself, and therefore most unfit for public trust. We may say of the hypocrite, as the Prophet (Ezek. 15.3.) of the Vine, Shall wood be taken thereof to do any work? or, will men take a pin of it, to hang a vessel thereon? No, it is not fit for that mean purpose or service, much less would a man take a Vine to hue a beam or a pillar for a house out of it. Magistrates are as pillars of the house, or like great beams, to hold up and fasten all; the hypocrite is so far from being fit Timber to make a pillar of the house, that he is not fit to make a pin to hang a vessel on upon the wall. Power is never so improperly employed as in making snares, and yet that's the usual employment or improvement which hypocrites, high or low, put it to. Qui regnare facit hominem hypocritam propter offendicula populi. Vulg. Constituens regem hominem delatorem propter scandala quae in populo. Chald. Non sunt ita repugnantes hae interpretationes, quin una ex altera consequatur. Nam si non sinit Deus diutius regnare hypocritam, certe aliquandiu smit; that enim reges in iram. Merl. I have thus far opened the Text, and given these Notes from it, according to our reading; yet before I pass from it, I shall mind you of another reading or version of this whole verse, which carrieth the sense quite into another channel. Thus Who (meaning God) maketh (or suffereth at least) the hypocrite to reign, because of the offences or sins of the people. The Chaldee Paraphrase, the Septuagint, and Vulgar Latin agree in this, and the dependence (for clearing of it) may be made out thus. Elihu having showed in the 29th verse, that if God giveth quietness, none can make trouble; and that if he hideth his face, none can behold him, whether it be done against a Nation, or against a man only, proceeds in this verse to show the justice of God in punishing the people, by putting power into the hypocrites hand. The learned Mercer, I grant, is not satisfied with this rendering, as not being so suitable to the Grammatical construction of the Hebrew Text; yet, holding the first, he makes this as a consequent of it; confessing that it may be taken in this sense; That the hypocrite reign not who did once reign, because of the sins of the people; and so it intimates the sins both of the Prince and people. Thus both readings correspond, and are not repugnant but subservient to each other. For if God suffer not the hypocrite to reign any longer, 'tis an argument that for a time he suffered him to reign for the sins of the people, that is, to be an instrument of his wrath and vengeance upon them for their sins. The same word signifies both a snare, and sin; a snare set by others, and an offence or sin committed by ourselves; and well it may, seeing nothing doth more ensnare us then our own sins. And as some are led into sin by the snares which others lay for them; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Fort interprete pro 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cum puncta olim voealia deessent legerunt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 regnare faciens. Drus. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ne sint offendicula, quidam, propter offendicula populi. Name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etiam propter signifi●at. Drus. Posset & ita accipi, ne regnet homo hypocrita, qui quidem regnabat ob offendicula populi, ut utriusque & Regis & populi delictum notetur. Merc. so very many by sinning bring themselves into snares: and usually when a people have entangled themselves in the snares of sin, God sets evil men at once to rule over them and entangle them with the snares of those sufferings which are most proper to their sins. And thus 'tis conceived Elihu answers those expostulating demands which Job puts (chap. 21.7.) Wherefore do the wicked live? become old? yea, are mighty in power? Here are three questions, First, Why do they live? they are not worthy to breathe. Secondly, Why become they old? they deserve to be cut off in their youth, and not to live out half their days. Thirdly, Why are they mighty? Why do they command all, who use their might only to do mischief? Elihu answers these questions in a word, God giveth power into the hands of evil men, because of the sins of the people. As if he had said, if at any time you see the wicked in great power and prosperity, 'tis a sign the people are very wicked, and God will punish and scourge them by the hands of such for their wickedness. This is a truth, and much is said by some Interpreters for the making of it out from the Text; but taking it as 'tis given, I shall only give you two Notes from it. First, Bad Princes are set up by the permission, yea disposition of God. He makes evil men to reign. The same power which brings wicked men into the world, sets wicked men high in the wo●ld. It is of God that any wicked man hath a place in the woe l, and it is of God that any wicked man gets into the high places of the world. All the Kings of Israel from first to last were stark naught, Cujus jussu homines nascuntur hujus jussu & reges constituuntur, apti his qui in illo tempore ab ipsis regnantur. Irene. l. 5. c. 24. and very wicked, yet they were all of God's setting up, though their own ambition, or the satisfying of some lust, put most of them upon aspiring to get up. In the first book of the Kings (chap. 11.29, 30, 31.) Ahijah the Prophet finding Jeroboam (the first and worst of them) in the way, caught the new Garment that was on him, and rend it into twelve pieces, and he said unto Jeroboam, take thee ten p●eces; for thus saith the Lord, the God of Israel; behold, I will rend the Kingdom out of the hand of Solomon, and will give ten Tribes to thee. This Jeroboam was so bad a man, that he was not content to sin alone, but made Israel to sin; yet even him did God set up, and sent a Prophet to him to tell him so. How unholy soever men are in their place, and how unjust soever in the exercise of their power, yet the holy and just God (for reasons known to himself) placeth them in power. Secondly, Observe. God permits wicked Princes to reign, as a punishment of the reigning sins and wickednesses of the people. The power of wicked Princes is the punishment of a wicked people. Quidam reges ad utilitatem subjectorum dantur & conservationem justitiae quidam autem ad poenam Dei justo judicio in omnibus aequaliter superveniente. Irene. l. 5. c. 25. Some Princes and Magistrates are given as a blessing, for the protection, peace, and profit of a Nation, and for the exaltation of righteousness in it. Others are given as a curse, for the vexation, trouble, and impoverishing of a Nation. The Lord takes this fully upon himself, (Hos. 13.11.) I gave them a King in mine anger, etc. Angry providences are the fruit of sin. God gave Saul in anger, he gave Jeroboam and the rest of the Israelitish Kings in anger; and as he gave them in anger, so he took them away in wrath. The sins both of Princes and people, produce mutual ill effects towards one another. First, The sins of the people are the cause sometimes why good Princes are immaturely or suddenly taken away from them. Josiah that good King was removed very early for the sin of Judah; Pharaoh Necho had never slain him, had not the people been unworthy of him. Hence that of Solomon, (Prov. 28.2.) for the transgression of a land, many are the Princes thereof: He means not (as I conceive) many together, but many successively, that is, good Princes go quickly off the stage one after another for the transgression of the people of the land; But (as it followeth in the same verse) by a man of understanding & knowledge the state thereof shall be prolonged. Our Translators render these latter words in the plural number (as the margin hath it) by men of understanding & wisdom shall they likewise be prolonged; that is, when there are many godly, wise, and understanding men in a Nation, God blesseth them with longlived and aged good Kings or Governors. Secondly, Whole Nations or a people are sometimes punished for the sins of their Princes, (Jer. 15.4.) the Lord tells the Jewish state he would bring all that evil upon them for the sin of Manasseh. Regum lapsus poena populorum est; sicut enim eorum virtate servamur; ita eorum errore periclitamur. Quid enim possit habere corpus reipublicae capite languido. The sins of Princes prove oftentimes the sufferings of the people. As both by and for their goodness and virtues a people are blessed, so by and for their evils, errors, and vices, a people are endangered, yea sometimes ruined: When the Head of a Kingdom or Commonwealth is sick, the Body is seldom well. Thirdly, The sins of a people bring destruction both upon their Princes and themselves together, and wrap all up in one ruinous heap, as Samuel threatened the people of Israel (1 Sam: 12.25.) If ye still do wickedly, ye shall be destroyed both you and your King. He speaks not a word of any sin in their King, but tells them that their wickedness may bring destruction not only upon themselves, but upon him also. Fourthly, (which is the point in hand) the sins of a people cause the Lord to set evil Princes over them. When once a people refuse the sweet and easy yoke of Christ, or say, we will not have this man to rule over us, he in Judgement sends such to rule over them, as shall lay heavy yokes upon them indeed. God useth some Princes as his staff to support a people, and as his shield to defend a people, yea as his Sun to cherish and influence them with abundance of mercies. He useth others only as his sword to wound them, or as his scourge to correct them for their sin. Vterum fert civitas haec, timeo autem ne pariat, virum Correctorem malae insolentiae. vestrae. Theogn: Cur Domino Phocam imperatorem constituisti? responsum datum, qui● non inveni pejorem. Cur superbis? non es creatus Episcopus, quod dignus sacerdetio sis, sed quod civitas tali digna erat Episcopo. Anast: Deus quibusdam malis tanquam, carnificibus usus est, ad sumendum de aliis paenas; quod verum esse de plerisque tyrannis arbitror; Tale medicamentum fuit Argentinu Phalaru, Marius Romanis. Plutarch: de sera Num: Vindicta. Etiam talibus (Neroni scilicet) dominandi petestas non datur nisi summi dei providentia, quando res humanas judicat talibus dominis dignas. Aug: lib: 5. de Civ: dei. cap. 19 Some are a blessing, others are an affliction to the people. An ancient Poet observing the City wherein he lived, swollen with vanity, and bringing forth daily many monstrous births of pride, luxury, and oppression, he could not forbear to give his apprehension of the issue in this elegant fancy; This City (said he) is with child, and I am afraid it will bring forth shortly (and what will it bring forth?) some severe corrector of your evil insolences. When Phocas (a cruel tyrant) had got the Empire, and reigned, there was a good man, who prayed much, about him, and did even expostulate with God, why he would set such a wretch as he was over the Empire; the story saith, he received this answer from God; I therefore set him to govern, because I could not find a worse. And I find a like report of another, though in a lower degree of power, yet in great power, wherein carrying himself very insolently, one said to him; Why are you thus haughty and highminded, why so proud of your power, God did not put you into the government of this place, because you were worthy of it, but because we were worthy to have a man of your worthlesness set over us. The learned Moralist treating of the righteous, though late vengeance of God upon men, hath this passage; God (saith he) useth some men as tormentors to afflict and punish others. Which is verified in most tyrants. Such a bitter medicine was Phalaris in his time to the Argentines, and Marius to the Romans. St Augustine speaking of Nero, maketh this conclusion; The power of Government is not given, no not to such, but by the providence of the most high God, when he judgeth the affairs or manners of mankind justly deserve and call for such Lords and Masters. O let nations take heed; The sins of a people, are the worst snares of a people; sin provokes God to set up Princes for a snare. As therefore the Psalmist admonisheth Princes, Be wise now therefore O ye Kings, and learned ye Judges of the earth; so I may say, Be wise, O ye people, and obedient all you that are inhabitants of the earth, serve the Lord with fear, and rejoice before him with trembling, kiss the Son (submit to Jesus Christ) lest he be angry, and give you such Princes and Powers, or put you into such hands as shall break and vex you to purpose, and make you know what it is to serve men in rigour, having refused to serve God in love. Many in all nations are apt to complain much, when they have any burdens upon them by Governors, but few complain of their own sins, which cause God to burden nations with such Governors; let all leave off complaining of evil Governors, and complain more of their own evil government, both of their hearts and lives. Thus we see how this text according to these distinct translations, First, giveth warning to Princes, That the hypocrite reign not, lest the people be ensnared; and, Secondly, gives warning to people, that they provoke not God by their scandalous offences, to set wicked Princes and Powers over them. JOB. Chap. 34. Vers. 31, 32. Surely it is meet to be said unto God, I have borne chastisement, I will not offend any more. That which I see not, teach thou me: if I have done iniquity, I will do no more. ELihu having convinced Job, both of the power of God, to do what he pleaseth, and also of his righteousness, that he is just in whatsoever he pleaseth to do, proceedeth to give him counsel, how to carry himself better towards God, then by his former speeches and expostulations (hinted at the 5th verse of this Chapter) he seemed to have done. In these two verses he gives him (according to our translation) counsel consisting of three branches. First, He counsels him to a due submission, to the hand of God. In the former part of the 31th verse; Surely it is meet to be said unto God, I have borne chastisement. Secondly, He counsels him to reformation, or to a gracious resolution of laying down every sinful thing, or what ever was a provocation to God. This he doth once and again, twice in these two verses; First, in the close of the 31th verse; It is meet to be said unto God, I will not offend any more; Secondly, in the close of the 32d verse; If I have done iniquity, I will do no more. Thirdly, Elihu counsels Job, to pray for further discoveries, both of his sins, and sinfulness, as also of his duty, at the beginning of the 32d verse; That which I see not teach thou me. Thus you have the distinct points of that counsel which Elihu gives Job, according to our reading of these words. There is another reading, which I shall touch, when I have first opened and prosecuted the words as they stand in ours. Vers. 31. Surely it is meet to be said unto God, I have borne chastisement; I will not offend any more. These are childlike words, such words as a faulty, yet a submitting repenting child, speaks to a displeased father, when he is under his rod, (yet such as become the most aged and grown men in grace) I have borne chastisement, I have been under thy correcting hand, forgive me O my father, I will do so no more. Thus Elihu adviseth Job, to bespeak God his father while he was afflicting him. Some render the former part of this verse, by way of interrogation, or question, Hath he said unto God, I have borne chastisement, I will offend no more? hath Job spoken thus to God? As if Elihu (making his appeal to the bystanders) had said, Ye all are witnesses that Job hath not yet humbled himself under the correcting hand of God, but rather charged God with severity, in dealing with him, and overboldly enquired into the reason of his deal. Our affirmative translation carrieth the same sense with this interrogative, and questioning translation; for when Elihu saith to Job, It is meet to be said unto God, I have borne chastisement; he supposeth, that Job had not said so. Surely it is meet to be said unto God. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Hebrew particle which we render surely, commonly signifieth, for, as giving an account or reason, of somewhat that went before; yet we render it well both here, and elsewhere, surely, according to the scope of the place; especially seeing Elihu speaking thus, is not giving a reason of what was said before, but inferring a duty from it. Again, The word meet, is not expressly in the Hebrew text, yet it is clearly employed in it, and therefore added by our translators to fill up, and clear the sense; the original is, It is to be said unto God, we say, It is meet to be said unto God, I have borne chastisement. The word chastisement also is not expressly in the original, there it is only, I have borne, but because bearing must needs import, that somewhat is borne as a burden, and seeing according unto the subject matter that Elihu is upon with Job, it must refer to some affliction or chastisement laid upon him, therefore we fitly supply this word chastisement, It is to be said unto God, I have borne; what? (it cannot be meant of any outward corporal burden, or visible load laid upon his back; but, I have borne) chastisement, affliction, or correction; It is meet to be said unto God, I have borne chastisement; that is, I both have and will bear, whatsoever thou hast, or shalt be pleased to lay upon me; I will not dispute thy burdens, but take them up. So then, this first part of the verse is a direction ministered to Job, showing him how to behave himself in the bearing of affliction; He must not strive or struggle with them, nor with God about them, but sustain them. And this direction is not peculiar to Job's person, or to his case alone, but it belongs to all that are in affliction, let their case be what it will; all such aught to bear quietly or patiently to abide under the burden which God layeth upon them. I shall not stay upon the opening of the special signification of that word chastisement, because it is not in the Hebrew text, only thus, chastisements are usually taken for those afflictions, or afflicting providences, which God layeth upon his own children; he layeth judgements upon the wicked, and punishments upon the ungodly, but properly, and strictly, that which falls upon his own people is called chastisement. For though in Scripture, there are dispensations of God towards his own people, spoken of under the notion of judgement, yet they have not a proper sense of judgement, as proceeding from wrath, and intended for revenge. Wrath is the spring from whence judgements flow, and as to their issue, they tend to the satisfaction of Justice. This God doth not expect, at the hands of his own children, and therefore their afflictions are most properly called chastisements, Surely it is meet to be said unto God, I have borne chastisement. Hence note. It is our duty when the hand of God is upon us, or when we are under chastisements, to speak humbly, meekly, and submissively to God. We ought always to be humble, and carry it humbly towards God, but then especially when God by any afflicting providence is humbling us. The Prophet (Hos: 14.2.) calling that people to return unto the Lord, adviseth thus; Take with you words, and turn to the Lord, say unto him, take away all iniquity, and receive us graciously, so will we render the calves of our lips. As Elihu here makes a kind of directory, what a person in affliction should say unto God, It is meet to say unto God, that is, for a man in thy case, to say thus unto God; so that Prophet, by the Spirit, saith, Take unto you words, and turn to the Lord, and say or speak thus unto him; though not strictly, syllabically, in so many words, yet to this sense, and purpose, or according to this tenor, speak thus, Take away iniquity, and receive us graciously. And when the Prophet saith, Take unto you words, his meaning is not that they should affectedly study a form of words for God, much less that they should artificially counterfeit words which their hearts had not conceived, or were not correspondent to their hearts, (many speak words, even to God, which never come near but are mere strangers to the intents of their hearts) but sincere words, humble words, words of supplication, not expostulating words, not quarrelling words, not murmuring words, not mere complaining words, but take to you words of confession, and submission, and so present yourselves and your condition before the Lord. The Preacher (Eccles: 12.10.) sought to find out acceptable words, and so should we when we speak unto men; Preachers of the word should seek to find out acceptable words; not fine words, not swelling words of vanity, not slattering soothing words, but acceptable words, that is, such as may find easy passage into the heart; or such words as may make their passage into the heart, through the power of the Spirit of God. Now if the Preacher sought to find out acceptable words, when he spoke to the people, much more should we when we speak to God. O how should we labour then to find out acceptable words. All words are not fit to be spoken unto God; the words that are (in such cases as the text speaks of) may be reduced to these two heads. First, They must be God justifying words, that is, words by which we acquit the Justice of God, how sore, and how heavy soever his hand is upon us. When Daniel (Chap: 9.7, 14.) was laying before the Lord the calamitous state of that people (they were under as sore judgements as ever nation was, For under the whole heavens (saith he there) hath not been done, as God hath done unto Jerusalem) yet all the words he spoke unto God, tended unto the justification of God; O Lord (said he) righteousness belongeth unto thee, but unto us confusion of faces, as at this day, to the men of Judah, and to the inhabitants of Jerusalem, etc. We have not had one stroke more, than we have deserved, there hath not been a grain of weight more in our burden, than we have brought upon ourselves, there hath not been a drop in our cup more than we have given just cause for, Therefore hath the Lord watched upon the evil, and brought it upon us, for the Lord our God is righteous in all his works, which he doth, for we obeyed not his voice; these are words fit to be spoken unto God. Secondly, We are to take to ourselves self-condemning, self-abasing, self-emptying words. Such we find in that chapter, (v. 5, 6, 7.) To us belong shame, and confusion of face, etc. these are the words we should take to ourselves, and thus it is meet to be said unto God, whensoever his chastisements are upon us. Secondly Observe. It is our duty to acknowledge it to God, that he hath chastened us, when he hath. We must own his hand in afflicting us, as much as in prospering us, in casting us down, as much as in lifting us up, in wounding us, as much as in healing us; It is meet to be said unto God, we have born chastisement, thy hand hath been upon us. The neglect of, or rather obstinacy against this, is charged as a great sin (Isa. 26.17.) Lord, when thy hand is lifted up, they will not see; that is, they will not acknowledge thy most eminent appearances in anger against them. 'Tis so with many at this day, though there be a hand of God (as it were) visibly afflicting their bodies, and estates, their children and families; yet they will not see, that it is a hand of God; but say as the Philistines, it is a chance, or, it is our ill fortune; it is from the negligence of this man, or from the malice of that other man. All this while there is no acknowledgement of the hand of God. They say not with Eli, (1 Sam. 3.18.) It is the Lord; nor with David, (Psal. 39.9, 10.) I was dumb, I opened not my mouth, because thou didst it; Remove thy stroke away from me, I am consumed by the blow of thine hand. It is as much our duty, and for the glory of God, to confess that our afflictions are of God, as our mercies and favours. Thirdly Observe. The chastenings of God must be born, they must be endured. Many are chastised who cannot say they have born chastisements; It's an ordinary thing to be under chastisement, but it's a great thing and requires much holy skill and spiritualness to bear a chastisement; the duty of a Christian lies most in two points. First in doing, or in active obedience. Secondly in suffering, or in passive obedience, and there is as much of God, as much of grace, as much of holiness, yea I may say much more held out in bearing and in suffering, then there is in acting or in doing. But you will say, what is it to bear, that you make it so difficult a matter to bear chastisements? How must chastisements be born? or what is it to bear them? I will answer the question under two heads. First, Negatively, To bear chastisement is not First, merely to find or feel it upon our shoulders as a burden which pincheth or presseth us; so a beast may bear. Secondly, it is not a bearing merely because we cannot help it, or be rid of our burden, for so the worst of men may bear; they bear the greatest burdens that God layeth upon them, because they cannot avoid them, nor ease themselves of them. Thirdly, It is not a bearing stoutly, or slightingly, to make nothing of it; so proud men bear, men of unsubdued spirits unto God, and his word, regard not what they bear, nor what God doth to them. Fourthly, It is not a bearing them sowrly or sullenly; for so discontented persons bear; yea, so the devil beareth the burden which the hand of God hath laid upon him. Fifthly, Nor is it a bearing chastisement faintly or dispondingly; so weak believers bear. To bear and faint, is not the bearing of faith. Neither of these are the bearing of chastisement which Elihu intends in this counsel, when he saith, It is meet to be said unto God, I have born chastisement. Thus ye see the Negative, what the bearing of it is not? Secondly, I answer affirmatively, To bear a chastisement as an act or work of grace, is First to bear it sensibly; that is, feeling the weight of the hand of God, and tasting the bitterness of that cup of sorrow which he giveth us to drink. Secondly, 'Tis a bearing of it submittingly, humbly, patiently, laying ourselves down at the foot of God, and saying, as Eli did, Let him do what seemeth him good; or as David, (2 Sam. 15.26.) Behold, here I am, let him do to me as seemeth good unto him. We never bear any evil of affliction well, till we can say (with a sweet resignation of ourselves) to God, do with us what seemeth to thee good. And (for our encouragement I may say) nothing can hurt a godly man which seemeth good to God. Thirdly, 'Tis a contentful bearing, or a bearing contentedly; Thus Christ spoke (Psal. 40. and 'tis cited by the Apostle Heb. 10.) Lo, I come to do thy will, I am content to do it; what was that? It was to bear or suffer; the greatest part of what Christ was to do, was to bear or suffer the chastisement of our peace, (Isa. 53.5.) and in suffering to be made a sacrifice for us; his contentment to do the will of God, was a contentment to suffer. Of such a spirit should the people of God be; bearing chastisement not only patiently, but contentedly; this is hard, but this cannot be left out in the full exercise of that grace. Fourthly, 'Tis to bear it (more than contentedly) willingly; how free was Christ to bear, when he said (John 18.11.) The cup which my father hath given me, shall I not drink it? Surely I will, I am willing to drink it, though it be a bitter cup. We are not to will our sufferings, but to suffer them willingly; there is a vast difference between these two; I do not say we are to will our sufferings, but we are to suffer them willingly; we must suffer what, and how, and when, and how long God will; and when God willeth our sufferings, we must suffer with our wills, or be willing to suffer. Fifthly, To bear chastisement in the sense here intended, is not only to bear it with our will, but with our affections, not only willingly, but acceptably, and embracingly; 'tis to say welcome cross, because it is the will of God. There is no chastisement that we can rejoice in, or have any affection to, considered in itself, but to bear chastisement in contemplation of the will of God, should work our hearts to an accepting, to an embracing, to a welcoming of it; we should say to all our sufferings, welcome, by the will of God. Sixthly, 'Tis to bear it prayerfully; we must bear silently in opposition to complaining; but we must not bear silently in opposition to praying. While chastisement is upon our backs, supplications must be in our mouths; and we must pray, first, That we may see the reason why or for what cause God chasteneth us: Secondly, We must pray, that we may answer the ends which God aimeth at in chastening us. Thirdly, That we may have fresh power to bear his chastenings. Fourthly, That God would be pleased to remove our chastenings. While we bear chastenings, we may pray, and pray hard that God would take them away. David had no sooner said, I opened not my mouth, (that is, complainingly) because thou didst it (Psal. 39.9.) but presently he opened his mouth in prayer (vers. 10.) Remove thy stroke away from me. While we bear our cross patiently and willingly, it would be our sin not to pray for deliverance from it. To say I am under a chastisement, and let the Lord keep it upon me as long as he will, I will never ask him to take it off, were a most unbecoming frame of spirit. They that bear affliction most cheerfully, should pray most earnestly to be eased of it; we must be willing to bear them always, yet we must pray that we may not bear them long. If a child under the rod of a parent, should not say, pray father stay your hand, it is enough, but let him go on striking, and never intimate a desire of his forbearance, this were a sign of stubbornness, not of patience and submission. 'Tis as bad not to ask release from our troubles, as to murmur at them, or to be unquiet under them. Remember then, you must be as much in the exercise of prayer as of patience under the cross, and that in these four respects. Thus you have the answer to that question; by which it appears, that 'tis no easy matter to say what Elihu saith, It is meet to be said unto God, I have born chastisement? There is yet another question, (for some may demand) why should chastisements be thus born? I answer, First, We must bear them according to all the rules before given, because they come from God. Our afflictions are God's allotment, we must bear what he appoints: therefore old Eli, though he had failed, and sinned greatly, and so brought a cloud of calamity upon himself and his family (the very report whereof, as Samuel told him, would make both ears of every one that heard it, to tingle) yet he composed his spirit to a submissive hearing of it, upon this single consideration, It is the Lord, and there is enough in that consideration to make all men submit. For first, The Lord is supreme, and therefore what he doth must be born. Secondly, He is a Father, a child must bear what a Father layeth upon him; and as the Lord is a father, so he is not a hasty, imprudent, or passionate father, but a most wise and judicious father; therefore 'tis our interest as well as our duty to bear his chastisements. Yea, he is a gracious, tender, and compassionate father, and when we know he that layeth a hand of affliction upon us, hath also a heart full of compassion towards us, we should willingly bear his hand. Secondly, Chastisements are to be born in the manner directed, because they are for our good, and shall we not bear what is good for us? It is good for me (said David, Psal. 119.71.) that I have been afflicted; and so the Apostle (Heb. 12.10.) For they verily for a few days, chastened us after their own pleasure, but he for our profit, that we might be partakers of his holiness. Chastisements are for our profit, and shall not we bear that which is for our profit? If God should lay chastisements on us for our hurt, merely to vex us, & to put us to pain, or merely because he delights in our sufferings, who could bear them? But it is meet to bear what God lays upon us, because he doth it for our good and profit. Thirdly, We must bear chastisements in the manner shown, because unless we bear them so, they will do us no good, or we shall have no profit by them, and that's a misery indeed. To bear smart, and find no advantage coming in by it; to drink gall, and to have no sweetness come out of it; to endure loss, and to have no kind of profit by it is very grievous. Now what ever chastisement is laid upon any, it doth them no good, and they can have no profit by it, unless they bear it as was before described; it is not the bare being afflicted, that doth us good, but it is the wise management, or the skilful bearing of it that doth us good; and therefore we find, that the Apostle (Heb. 12.11.) when he had said, There is no affliction joyous for the present, but grievous, adds, Nevertheless afterwards it yieldeth the peaceable fruit of righteousness, (but to whom? What to every one that is afflicted, have they these sweet fruits? No, but) to them that are exercised thereby. Afflictions bring no sweet fruits to them that have them, unless they be exercised by them: how exercised? Afflictions exercise every one that hath them; they are to all a passive exercise, but to be exercised, notes here an active exercise; they who graciously exercise themselves in affliction, shall without doubt find benefit and fruit by affliction. But some may say, what is it to be thus exercised by affliction? I answer (for the opening of that Scripture) to be exercised, is, First, To be much in searching our own hearts, and ways, or how 'tis with us, and what hath been done by us, (Eccles. 7.14.) In the day of adversity consider, that is, bethink yourselves, First, What God is doing. Secondly, What you have been doing. Thirdly, What becomes you to do in such a day. The prophet points us to the two latter Duties of such a day in one verse, (Lam. 3.40.) Let us search and try our ways, and turn again to the Lord. To search our ways, is to consider what we have been doing; to turn to the Lord, is the great thing to be done, in a day of adversity. Secondly, As this exercise of the soul consists in searching our own hearts; so in searching the heart of God (if I may so speak) that is, in an humble enquiry to the utmost, what God meaneth by any affliction, what hath moved him to afflict us; and we have as much cause to search God's heart, as our own in this case. Thus in that National affliction (2 Sam. 21.1.) when the famine continued three years, year after year, it is said, David enquired of the Lord, why is it thus? he searched God's heart by desiring an answer from the Lord, what sin it was which provoked him to that sad dispensation. And thus we should be enquiring of God by prayer what sin he striketh at, or what grace he specially calleth us to act by any affliction which he sendeth either upon our families or persons. Thirdly, There is an exercising of ourselves in searching the affliction itself; first, into the nature of it. Secondly, into the circumstances of it, how timed, and measured, by what hand, and in what way the Lord deals with us; this is a great exercise, and unless we are thus exercised under affliction, we get smart, and loss, and bitterness, but no good at all by it. So much for the first counsel given Job by Elihu, It is meet to be said unto God, I have born chastisement. His second counsel as it lies here in the order of the Text, is about the reformation, or the amendment of what is amiss. I will not offend any more. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a radice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 significat magna nocendi cupiditate ardere sicut mulieres ardent desiderio concipiendi foetum; transfertur in secunda conjugations, vel ad parturientium dolores, vel ad concupiscendi libidinem. Moller in Psal. 7.14. It is fit the afflicted should say unto God, I will not offend. The root of the word here used, signifieth sometimes the pains of travel in child-bearing, (Cant. 8.5.) I raised thee up under the Appletree, there thy mother brought thee forth, there she brought thee forth that bore thee. And again (Psal. 7.14.) Behold he traveleth with iniquity, and hath conceived mischief, and brought forth falsehood: It signifieth also in Scripture to corrupt, or to pollute, (Neh. 1.7.) We have dealt very corruptly against thee, and have not kept the commandments, nor the statutes, nor the judgements which thou commandest thy servant Moses. To deal corruptly, or to do corruptly, what is it but to sin against or offend God? Every offence or sin, springs from the corruption of our own hearts, and is a corruption of our ways and manners. Both these readings, I will not offend, or, I will not corrupt, meet in the same sense; for to corrupt our ways is to offend, and to offend is to corrupt our ways; to do any evil is to corrupt ourselves, or others. So then, Non tantum in Piel, sed & in Kall videtur usurpari pro corrumpere, Zech. 11.7.14. Job 34, 31. De Dieu in loc. the meaning plainly is this, I will corrupt my way no more; the man in affliction must say to God in a deep sense of, and sorrow for his former sins, offences, and corruptions, I will offend, I will corrupt no more. Now, comparing the former counsel with this; Observe, First. Chastisement is for amendment. The evil of affliction is brought upon us, that we may take heed of, and turn from the evil of sin, (that's intimated by the connexion) therefore to go on offending, while God is chastening, is to add rebellion to our sin. It was the brand of Ahaz (2 Chron. 28.22.) in the time of his distress, he trespassed yet more against the Lord; whereas being in distress, he should have said to the Lord, I will trespass no more. Note secondly. When God chastens us, we should promise amendment. We should tell God, we will him offend no more, we will grieve him no more, we will provoke him no more, we will dishonour him no more; the least sin once committed is too much, therefore we should engage to sin no more. But it may be questioned, can any man make such a promise's, or take such an engagement upon himself, when under chastisement, that he will offend no more? Is that degree of perfection attainable in this life, to offend no more? How then is this meet to be said unto God, I will offend no more? Must we promise things that we cannot perform? Is there any man chastened that offends not again? saith not the Apostle James, in many things we offend all? Is it then meet to say this unto God, I will offend no more? Is it not sinful to make a promise not to sin? I answer, First, by way of concession. No man may promise, what ever his chastisements are, that he never will sin at all any more, no man can make any such promise, neither is that the meaning here; but he that is under the chastening hand of God, may and must, promise that he will not commit such, or such a sin any more; especially not such a sin as he most suspects to have brought the chastisement upon his back; we may make promises against particular sins, though we cannot promise we will never sin. Secondly, We may promise, when we are under the chastening hand of God, that we will offend no more, in such a manner as we have offended formerly, so foolishly, so vainly, so negligently; we may and must promise to be more watchful, that we sin not the same sin again either for matter or manner. Thirdly, When chastened, we may say unto God absolutely, we will offend no more, with respect to the purpose of our souls; that is, we must lay aside all purposes of committing any sin; yea we may, we must tell the Lord, 'tis the desire and purpose of our souls, 'tis our aim, and shall be our endeavour to offend no more. The aim of every true believer is not to sin, though (in this world) it be not the attainment of any (1 John 2.1.) My little children, these things writ I unto you, that ye sin not: As if the Apostle had said, I would fain wound up your hearts to such a pitch, that you may not sin at all; But if any man sin, we have an Advocate with the Father; I know you cannot but sin, yet let it be your care not to sin, and your prayer to offend no more. And how should we bless the Lord, if we could live without sin, and be for ever rid of it! we should wish a thousand times more to be quit of sin, than affliction; thus we must say unto God, we will offend no more. Fourthly, though we cannot promise, or take up such a resolution absolutely, nor in our own strength, yet we may and aught in the strength of Christ, or to the utmost of that strength and grace, which he gives out, and bestoweth upon us. I shall have occasion to speak further to this poin●, from those words of the 32d or next verse, (which are of near alliance both as to matter and form with these here) If I have done iniquity, I will do no more. Only before I pass from this rendering of the Text in hand, take two Notes more; In that Elihu telleth the penitent person, he ought to say unto God, I will not offend any more. Note, First. A truly humbled and repenting soul, is as careful to avoid the act of sin for the time to come, as to be freed from the guilt of sin past. This holy care is a sure argument of a good conscience. A wicked wretch may be desirous to have former offences pardoned, but he hath not any unfeigned purpose not to offend any more; and usually he hath no sooner cast up his sin by a seeming penitent confession, but he returns with the dog to his vomit by a fresh commission of his sin. Sorrow for sin yields no comfort, if not accompanied with a care not to sin. Christ was not so rigid to the woman taken in Adultery as her accusers were, yet he saith to her, (John 8.11.) Go and sin no more; as if he had said, thy case will be sad, though now thou hast escaped or got rid of thy accusers, it thou tradest on in this wicked way. And when David prayed for purging the sin past, he also prayed for establishing by the free Spirit of God, against suchlike temptations in time to come, (Psal. 51.) as if he had said, Lord, I do not ask pardon that I might take liberty to offend again, but I desire thy confirming and preventing grace, that I may offend no more. Secondly, From the extensiveness of this engagement, to which Elihu directs the penitent person, I will not offend any more, neither in one kind nor other. Note. He that is truly humbled for any one sin, will to his utmost avoid every sin. He saith, I will not offend any more. He that loves God, cannot live in the doing of any one thing which God hates; but as he expects good out of all the promises, so he hath respect to all the commandments; whosoever hath so, would not offend in any thing any more. Further, as this latter clause is translated, I will corrupt no more. Note. First, Sin is a corruption. We shall do well to look upon sin in all its notions, to make it loathsome to us; this is one notion of it, sin corrupts every thing and person it hath to do with. First, Sin is the corruption of our nature, the whole mass of mankind, and the whole of every man is leavened by it. Secondly, Sin is the corruption of our conversation, and of our way, (Gen. 6.11, 12.) God looked upon the earth, and behold it was corrupt, for all flesh had corrupted his way upon the earth. Moses warns the people of Israel against sin upon this ground, (Deut. 4.16.) Lest ye corrupt yourselves, and make you a graven image, read Psal. 53.1. Hos. 9.9. Zeph. 3.7. Zech. 3.7. Thirdly, Sinning is the corrupting of the Commandments of God, a sinner as much as in him lieth makes void the Law. Fourthly, Sinning is a corrupting of the Covenant of God; yea some kind of sinning is a corrupting the blood of the Covenant, or a counting the blood of the Covenant as an unholy thing (Heb. 10.29.) though the blood of the Covenant be in itself infinitely above all corruption, yet sin doth what it can to corrupt it. Lastly, Some render, it is meet to be said unto God, I have born chastisement, I will not break; which we may understand two ways. First, Ideo ad Deum dici debet perfero, non disrumpam. Bez. I will not again break the Commandment; so it falls in with our Translation, I will not offend. Secondly, I will not break; that is, those rods, or bonds of chastisement that thou hast laid upon me; as if he should say, Lord, thou hast bound me in these fetters of affliction, and I will abide thy pleasure under them, I will not strive, but submit, I will not break prison, but wait thy time for my deliverance. Hence Note. We must bear, not break the bonds of our affliction. Some (like stubborn children under the chastening hand of a Parent) would even break away from God; or like malefactors, when under the hand of Justice, they would break prison, knock off their irons, and get away. As the wicked do, and speak concerning the bands and cords of God's Commandments, (Psal. 2.3.) Let us break their bands asunder, and cast away their cords from us; so some speak and do about the bands and cords of divine chastisements, they will break from them, or break them, if possibly they can. Let such remember, 'tis best when they are in God's bands, to let him untie them, and when they are in his prison, 'tis good to abide there, till he is pleased to discharge and let them out. The Apostles being in prison, the Magistrates sent the Sergeants, saying, Let these men go, but Paul said unto them, they have beaten us openly uncondemned, being Romans, and have cast us into prison, and now do they thrust us out privily, nay verily, but let them come themselves and fetch us out. A godly man when under restraint by the illegal or rigorous deal of the Magistrate, will not accept his liberty, upon unworthy terms; surely than he will not make an escape out of the hand of God unwarrantably. He is ready to accept his liberty with much thankfulness, but he will not force it with violence. A godly man would free himself from sin, and get heaven by a kind of force (as Christ speaks in the Gospel) but he would not free himself from suffering by force, nor get his ease by violence. When God binds him, he saith (according to this reading) I will not break. But you will say, who may be said to break or get by force out of the chastning hand of God? I answer; First, they do it, by way of interpretation, who are impatient and unquiet in their afflictions. A child that strives and struggles under his father's rod, breaks away from him as much as he can. Secondly, They actually break from under the hand of God, who by any sinful way help themselves out of their afflictions. Such, when God hath bound them with the cords of affliction, go to the Devil to lose & let them out. 'Tis sad when God imprisons a man, But O how sad is it to go to the Devil for a release; yet so do all they who being under affliction, endeavour to free themselves by any sinful way; especially when they who are persecuted for the saith & truth of Christ, break their faith with Christ, and quit the truth before professed, that they may quit themselves from persecution. O take heed of such deliverances, rather die under the afflicting hand of God, or the persecuring hand of man, then free yourselves from either by putting your hand or suffering your mouth to sin. Better be utterly broken by affliction, than so to break the bands of affliction; better die in affliction, than sin yourselves out of affliction. Let God who ha●h laid the burden upon you, take it off, or el●e lie under it still. Thus much for these two councels given Job by Elihu; Sed ad deum fortem, qui dicit condono, non destruam, dicendum est praeterquam quod video tu doce me, si ini quitatem operit●● sum non pe●gam. Merl. It is meet to be said unto God, I have b●rne chastisement, and, it is meet to be said unto God, I will offend no more; there is yet a third thing to be said unto God, which Elihu gives al●o in counsel, that which I see not teach thou me; But, b●fore I proceed to that, I shall a while consider another translation of the verse already opened, very Consistent with the Original text, and much Insisted upon by some learned Interpreters, as being full of Gospel sense, and very spiritual matter. According to this second reading the words run thus: Vers. 31. But to the Almighty God who saith, I forgive, I will not destroy; It ought to be said, beside what I see teach thou me, if I have done Iniquity, I will not proceed to do it. The difference of the translation is very evident and eminent; we read thus; Surely it is meet to be said to God, I have borne chastisement, I will not offend any more. This translation saith, But to God who saith I forgive, etc. It ought to be said, etc. Mr Broughton, is express for this translation, rendering the text in these words; Now unto the omnipotent which saith, I pardon, I will not destroy, this shall be said, what I see not teach thou me, etc. As the words according to our translation contain an humble and a very gracious acknowledgement of the Chastening hand of God, and man's promise of reformation; so according to this they contain a most precious description of the most gracious disposition of God, speaking two things of himself too man. First, As pardoning. Secondly, As not destroying. From this double discovery of God, a double duty is inferred, incumbent upon man. For God having thus declared himself ready to forgive sin, and loath to destroy sinners, every sinner should be induced to say thus to God; I see many of my sins, and I believe I have many sins more which I see not; therefore, first, I beg of thee, O God, that thou wouldst show me what I see not, and, secondly, that thou wouldst keep me for ever from doing or committing again that evil which thou shalt show me or cause me to see. Thus the 32d verse is an Inference of a twofold duty in man, upon that twofold manifestation of the goodness of God, as a God that willingly pardoneth sin, and as a God that is unwilling to destroy sinners. Or we may give the sum of these two verses (according unto this second translation) thus; 1 Condono, in quo est remissio culpae. 2 Non destruam in quo est remissio paenae. We have first an Exhortation to repentance from the most merciful nature of God, both as ready to forgive, and as loath to destroy his creatures. The former act importing the taking away of the guilt of sin; the latter the remittal and removal of the punishment. Secondly, We have here a direction about repentance, or to the penitent, showing, how an humbled soul should behave himself toward God; He ought to say thus; What I see not teach thou me, and if I have done iniquity, I will do no more. Where we see the humbled soul in the exercise of a fourfold duty; First, He confesseth what sins he knoweth; Secondly, He confesseth or supposeth, that he hath many sins which he doth not know. Thirdly, He entreateth the Lord to show him every sin, whether of heart or life, which he knoweth not of. Fourthly, He engageth that he will not continue in any sin which the Lord shall discover to him, or give him the knowledge of. You have thus the general scope of these two verses according to this second reading. I shall now a little open the words, and give Notes from them according to this translation. But unto God who saith, I forgive. It may here be justly questioned, how the Original can be rendered into such variety; one translation saith, It is meet to be said to God, I have borne chastisemen; this other says, ●o God who saith, I forgive, I will not destroy; It ought to be said, etc. The first reading makes the words to be spoken by man; this second reading gives the words as spoken both by God and man, Verbum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 latissimè patet si quid aliud Hebraicum, inter alios tolerandi, parcendi, condonandi remittendi signifi●atum habet etiam solitariè positum ut hic. or they are a direction given by the Spirit of God to man, what to say to God, Who saith, I forgive, I will not destroy? I answer, for the clearing of that doubt, the difference of the readings ariseth from the copious signification of one Hebrew word, which is rendered many ways in Scripture, especially two. First, To bear, in which sense we translate, I have born chastisement. The word chastisement, as was showed before, is not expressly in the text, but supplied, to make out the sense, by our translators: I have born, what? thy hand, thy chastisement. Secondly, It signifies also to pardon, or to forgive; I shall refer you to one Scripture, in which that word is used in both these senses (Gen: 4.13.) And Cain said unto the Lord, my punishment is greater than I can bear; that's the text, but if you read the margin of our larger Bibles, that saith, My iniquity is greater than that it may be forgiven, or pardoned; the text saith, my punishment; the margin saith, my iniquity; the same word signifieth both sin the cause, and punishment the fruit. Again, there the text saith, My punishment is greater than I can bear; and the margin saith, my iniquity is greater than that it can be forgiven: So that according to the text, the words are cain's complaint against the justice of God; that he dealt over-rigorously with him, My punishment is greater than I can bear. And according to the margin, they are a description of his despair of the mercy of God, my sin is greater than that it may be forgiven. And as we find the word used in that place, both for bearing, and for pardoning; So in several other places it is translated by pardoning; take but one Instance in the Psalms, where we find it translated twice in the space of a few verses to forgive or pardon (Psal: 32.1.) Blessed is the man whose iniquity is forgiven. And again, v. 5th, I said I will confess my iniquity, and thou forgavest the iniquity of my sin; So that, though there be a different version and translation of the word in this text of Scripture, yet it is such as is consonant to the use of the word in other Scriptures, and also to the truth of the whole Scripture. Yea, we know that in our English tongue, to bear with a man, signifies to forgive him his present fault, or not to punish him and use extremity against him for it. And therefore according to the exigence of any place, the word may be translated either way, and here it may be safely taken in both. But to God who saith, I forgive, I will not destroy, it ought (or it is meet) to be said, what I see not teach thou me. Elihu according to the reading now before us, brings in God thus speaking, yea even boasting thus of himself, I forgive, or I pardon. Hence note. First; It is Gods own profession of his own self, that he is a sin-pardoning God. And God doth so much say or profess this of himself, that when he was entreated by Moses to show him his glory, this was the chief thing which he said of himself (Exod: 34.6, 7.) And the Lord passed before him, and proclaimed the Lord, the Lord God merciful and gracious, long-suffering and abundant in goodness and truth, keeping mercy for thousands, forgiving iniquity, transgression and sin. Here's my name (saith God) if you would know how I am called, or what I would call myself, this is it, I am a God forgiving iniquity, etc. And as God pardoneth sin, so there is none in heaven or in earth that pardoneth like him, that hath such a name for pardon as God hath (Mic: 7.18.) Who is a God like unto thee, pardoning iniquity, etc. The gods of the Earth, that is, Kings and Princes give pardons, and to do so is the sweetest and choicest flower in the Crown of Princes, and they usually show their Greatness by this act of grace when they come first to their Crown and exercise of their sovereign power. The Princes or gods of the Earth can pardon, but ('tis no disparagement to put that question) Can they pardon like God? no; their pardon is no pardon in comparison of God's pardon; yea their pardoning is a kind of condemning compared with the pardoning grace of God. The pardons which Kings give are but the shadow of his pardon, who is King of kings (Isa: 43.25.) I, even I am he that blotteth out thy transgression. As if he had said, I am he, and there is none else; this glory is proper to me, and none can partake with me in it, nor will I give this glory to another. All sins are committed against God, and (in a sense) against him only, therefore only to be pardoned by him. Who can remit the debt but the Creditor? (Psal: 51.1.) Against thee, thee only have I sinned. What debt soever we run into by any sin committed against man, God only is the Creditor. All that men can do, is but to forgive the trespass against themselves; so fare as man is wronged, he may, yea he ought to forgive, as Christ teacheth us to pray (Math: 6.12.) Forgive us our debts, as we forgive our debtors. All that we can forgive is only the trespass done to ourselves, and so forbear personal and private revenge. We cannot forgive the offence against God. For when Christ saith (John 21.20.) Whosoever sins ye remit, they are remitted; that remission is but the declaring of a pardon, it is not the bestowing of a pardon, or it is only a ministerial forgiveness, not an authoritative forgiveness; so to forgive is God's Royalty; He saith, I forgive. Secondly, To God who saith, I forgive, etc. Forgive! what? forgive! whom? Here's neither what nor whom, neither things nor persons named, God barely saith, I forgive. Hence observe. The pardoning mercy of God is boundless and unlimited. Here's no sin named, therefore all are included, no sinner specified, therefore all are intended. I forgive, I pardon; the pardoning mercy of God knows no limits; it is not limited; First, to any sort of sins or sinners; Secondly, it is not limited to any degree of sins or sinners; let sins or sinners be of what sort they will, let sins or sinners be of what degree they will, they are within the compass of Gods pardoning mercy. And as this text intimates, that the pardoning mercy of God is boundless, because it expresseth no bounds; So other Scriptures tell us expressly that it is boundless, extending itself to all sorts and degrees of sins and sinners (Math: 12.31.) Every sin and blasphemy shall be forgiven. That a sin is great, that it is extremely aggravated, is no bar at all to the pardoning mercy of God; he can as easily pardon great sins as little sins; even sins that are as Crimson and scarlet, as well as those of the lightest tincture. The die or colour of some or stuffs, is so fading, that (as we say) the next wind will blow it off, or cause it to die away, but scarlet and crimson in grain never change their colour; yet the pardoning grace of God causeth crimson and scarlet sin; to change colour, and makes them as white as the natural wool or snow, that is, takes them quite and clean away. Yea the greatness of sin is so far from being a stop to pardon, that it is used asan argument to move God to pardon. David prayeth (Psal: 25.11.) For thy name's sake O Lord, pardon mine iniquity; why? doth he say? because it is little, or only a small sin, a sin committed rashly, unadvisedly, or but once; no; he useth none of these excusatory pleas for pardon, but saith, pardon my sin for it is great. Moses was not afraid to speak for pardon upon this ground also (Exod: 32.31.) Lord (saith he) this people have committed a great sin, and have made them gods of gold, yet now if thou wilt forgive their sin, etc. There's a great deal of divine Rhetoric in that speech; Moses was not doubtful, whether God would forgive them their sin, because it was great, but he urged the Lord to forgive their sin because it was great. Where sin aboundeth, Grace doth much more abound (Rom: 5.20.) and therefore God is said to pardon abundantly, or to multiply to pardon (Isa: 55.7.) and whom doth he promise to pardon there? even the man of iniquity, so that Scripture hath it; Let the wicked forsake his way, and the unrighteous man (or the man of iniquity) his thoughts, etc. If you who have sinned abundantly, repent, I will pardon abundantly. The heart of God in pardoning sin is infinitely larger than the heart of man can be in committing sin: and as the least sin needs pardon, so the greatest may have it; nothing hinders the pardon of sin, but the sinners not coming for it, or his not ask it. The sin against the holy Ghost cannot be forgiven; but the reason is, because such as commit that sin utterly reject the grace of God, and tread the blood of the Covenant under their feet, as an unholy thing. Thirdly, The text speaks in the present tense; God saith not, I will pardon, or, possibly, I may pardon, but showeth what he both actually doth, and what he always doth, To God who saith I pardon. Hence note. God pardoneth presently, he pardoneth continually. I pardon, is a present, it is a continued act. To pardon is God's work to day, and God's work to morrow. As every soul may say of himself, Lord I sin; not only I have sinned, or I shall sin hereafter, but I sin: so saith God, I pardon; as men stand always in need of pardon, so God stands always prepared to pardon. He is (Psal: 86.5.) plenteous in mercy, ready to forgive; The heart of God is never out of frame for that wo●ke, never indisposed to it. David found him so (Psal: 32.5.) I said I will confess mine iniquity; he did not say, I have confessed mine iniquity; he was not come to a formal Confession; only he had it upon his heart to humble himself before God, and confess his sin; yet it follows; and thou forgavest the iniquity of my sin. While there was but a holy resolve upon his heart to confess his sin, the pardon of it was given him. The holy history of his sin and of God's mercy assureth us, that the word was no sooner out of his mouth (2 Sam: 12.13.) I have sinned, but instantly Nathan said, The Lord hath put away thy sin. Though God doth not pardon of course, yet he is in a continual course of pardon; therefore Moses prayed (Numb: 14.19.) That God would pardon the people according to the greatness of his mercy, and as he had forgiven them from Egypt until then. As if he had said, Lord, thou hast been pardoning all along from the very first step we took out of Egypt to this day, thou hast exercised abundance of patience, long-suffering and mercy in pardoning this people, now Lord pardon us, as thou hast done from Egypt to this day; do not stop thy acts of Grace. The very first act of pardon stands for ever, he that is once pardoned, is always pardoned: yet there are daily renewings of pardon, and fresh acts of it every day. Fourthly, The word rendered to pardon, signifies to take away; as to bear a burden upon ourselves (according to the former translation) so to bear, or lift it off from another. Hence Note. Pardon is the taking away, or the bearing of sin off from us. An unpardoned soul hath a burden of sin upon him ready to break his back, yea enough to break his heart, were he sensible of it; the Lord by pardon takes this burden off from him. David speaks of his sins under this notion of a burden, (Psal. 38.4.) My sins are gone over my head, they are a burden too heavy for me to bear. Yea sin is a burden too heavy for the strongest Angel in heaven to bear. But pardon easeth the soul of that burden, or 'tis the unburdening of the soul: Hence also pardon is called the removing of sin, (Psal. 103.12.) Thou removest our sins from us, as far as the East is from the West. Pardon removes sin even to the utmost distance, such is that of the East from the West. Pardon is called in another Scripture, the casting of sin behind God's back (Isa. 38.17.) Thou hast cast all my sins behind thy back. Ye when God by pardon takes sin from off our backs, he doth not only cast it behind his own back, but he layeth it upon the back of his Son. Sin must lie somewhere till it is satisfied for; therefore pardon takes sin off from us, and layeth it upon Christ, (Isa. 53. 6.) He hath laid on him the iniquities of us all. While sin is unpardoned, we bear it; and that it might be pardoned, Christ hath born it, (1 Pet. 2.24.) He bore our sins in his body on the tree. Pardoned sin is taken off from the sinner, and laid upon Christ; and he can do well enough with it, he can bear it, and discharge it fully, none else can: Indeed heaps of sin lie on the souls of some sinners, and they feel them no more than a fly: what's the reason of it? Because they are dead in their sins, and nothing is a burden to a dead man, throw a thousand Millstones upon him, he feels none of them: but a soul that is awakened, that hath but so much life put into it, as to feel a conviction of sin, O how is that soul pressed and burdened with the weight of sin! Yet till pardon take sin off from the soul, there it must lie, there it must abide; therefore Christ saith, (John 9.41.) Because ye say ye see, your sin remains; What's that? You are unpardoned, your sin is upon you still; you think yourselves very wise and understanding, you think you can do well enough without me, therefore your sin remaineth; that is, it stands in full power and force against you. Fifthly, Here are no conditions; God saith not, I pardon upon such and such terms, but I pardon. Hence Note. God pardons freely, he doth not clog pardon with hard terms. 'Tis the glory of God that he pardons freely. The pardon of sin may be considered, First, In the Decree of God from everlasting. Secondly, In the Execution of his Decree; which is, when any are effectually called and converted. Thirdly, As to the manifestation and Declaration of it to the person pardoned. A poor sinner may be unpardoned in his own sense, or in the Court of Conscience, when he is pardoned in the Court of Heaven. Now as pardon is free in the Decree of it, so in the Execution of it, as also in the Declaration of it to the soul; for though something, yea much must be done in the soul before pardon is declared, yet nothing is deserved, all is of free grace. God doth not manifest pardon till man reputes and believes; yet he doth not pardon him because he reputes and believes. It may be objected, Surely there is something in us which moves God to pardon, for saith not Christ of Mary (Luke 7.47.) Many sins are forgiven her, for she loved much. Hence Papists argue, that, pardon of sin is from something in us, she repent much, believed much, loved much, therefore much was forgiven her? I answer, That Scripture declares her great love to be the effect of great pardoning mercy, not the cause of it. Christ saith to Peter, much is forgiven her; this woman was a noted sinner, and it appears plainly, that much hath been forgiven her, for she loved much. That her many sins are forgiven her, this is the testimony, she loved much: The love of God to us, not our love to him, is the reason and original of pardon, (Isa. 43.25.) I am he that blotteth out thy transgressions for my own sake. God pardoneth sin for his own sake, and for Christ's sake, not for ours. In one Scripture God saith (Exod. 34.6, 7.) I will by no means clear the guilty: In another (John 6.37.) Christ saith, He that comes to me, I will in no wise cast out. Till the sinner cometh to Christ, his sins are upon his own account; that is, he stands guilty, and God saith, I will by no means clear the guilty; no man shall ever be cleared of the punishment due to his sin, while the guilt of his sin is untaken off by the blood of Jesus Christ: but besides respect to the blood of Christ (which is the ransom paid for us) God respects nothing out of himself as the reason why he pardoneth us. I forgive. I will not destroy. Our Translation reads it, I will not offend. The word signifies first to offend or sin; it signifies also to destroy; and because destruction is a fruit or effect of sin, one word may well serve for both; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so we render it (Micah 2.10.) This is not your rest, because it is polluted, it shall destroy you, even with a sore destruction. Canaan was the resting place of God himself, (Psal. 132.14.) and it was the resting place of the Jews after their travel through the wilderness, (Jer. 31.2.) but when once they had polluted the land by sin, the land gave them no rest, but destroyed them; that is, they were destroyed out of the land. Here God declaring himself gracious in pardoning penitent sinners, promiseth rest to them, and freedom from destruction. I forgive, I will not destroy. Hence observe first, God is able to destroy. Thus God reported himself by Moses, (Deut. 32.39.) See now, that I, even I am he, and there is no God with me; I kill, and I make alive; I wound, and I heal; neither is there any that can deliver out of my hand. God doth not say I cannot, but I will not destroy; (James 4.12.) There is one Lawgiver who is able to save and to destroy: There is but one supreme Lawgiver, and that's God: and this one Lawgiver is able to save and to destroy. There are many Lawgivers that are neither able to save nor to destroy; or if they be able to destroy, they are not able to save. Men in authority, or worldly Powers, have not power always to act their authority, but there is one Lawgiver that's able to save and to destroy; he can save those that obey his Laws, and destroy all those that transgress them; he is too strong for the strongest sinner, there is no making peace with him by opposing or overcoming his strength, but by taking hold of his strength, that is, by submitting to it, (Isa. 27.5.) Secondly Note. To forgive sin, or to show mercy to sinners, is an act to which God declares himself more inclined, or better pleased with, then to destroy sinners. Every one that sinneth deserves to be destroyed; yet saith the Lord, I pardon, I will not destroy; I could destroy, and any one sin committed by any man would justify me against all the world in his destruction: Every mouth must be stopped, and all the world become guilty before God upon that account, (Rom. 3.19.) yet God doth not destroy. And that he hath no content in destroying, he binds it with an Oath (Ezek. 33.11.) As I live saith the Lord, I have no pleasure in the death of the wicked, etc. as if he had said, I am not bend upon your destruction, I had rather be taken off, and save you, I pardon, I will not destroy. If any shall say, Hath God no pleasure in destruction? Hath he not a will to destroy as well as to save? I answer, God hath pleasure in destroying, but it is in the destruction of those who obstinately resist his Will, who refuse both his counsel and his Covenant; to such indeed he saith (Prov. 1.26.) I will laugh at your calamity, and mock when your fear (that is, the thing you feared) cometh, as desolation, etc. That, the men in whose calamity God laugheth are such, is evident by the character given of them at the 25th verse, Ye have set at nought all my counsel, and would none of my reproof. As if God had said, you have laughed at my counsel, therefore I will laugh at your calamity. The Lord will declare himself delighted in their destruction who have despised instruction; and he will glorify himself in the actings of his Justice upon them, who have slighted and put by the tenders and entreaties of his mercy. Yet still God declareth himself more pleased in acting and putting forth his saving power, than his destroying power. The Prophet (Hos. 11.8, 9) most pathetically represents, as it were, a debate in the breast of God himself between his Justice and his Mercy; How shall I give thee up, Ephraim? How shall I deliver thee, Israel? How shall I make thee as Admah? How shall I set thee as Zeboim? Mine heart is turned within me, my repentings are kindled together; (v. 9) I will not execute the fierceness of mine anger, I will not return to destroy Ephraim. We see after the debate, the Lord determines for sparing, not for destroying. So then, though he can, and will not only destroy, but laugh at the destruction of obstinate sinners, yet he loves to spare rather than to destroy. Thirdly, From the connexion of these two, pardoning and sparing mercy, God saith first, I pardon, and then secondly, I will not destroy; who are they whom God will not destroy? they are are such as he pardons. Hence Note. Pardoned persons shall never be destroyed. As soon as Nathan had said to David, the Lord hath put away thy sin, the very next word is this, thou shalt not die, (2 Sam. 12.13.) if David's sin had not been pardoned, Daved must have died for it. 'Tis a Logical Maxim, When the Cause is taken away, Sublata causa collitur effectus. the Effect is taken away; Sin is the cause of destruction, therefore when God takes away sin, which is the cause, destruction the effect must needs be taken away too; pardon destroyeth sin, therefore how can they that are pardoned be destroyed? Pardon swallows up sin. As the Apostle speaks of life, (2 Cor. 5.4.) That mortality might be swallowed up of life; Here, mortality swallows up our lives by degrees, but hereafter mortality shall be swallowed up at once of life; Now, as life shall then swallow up mortality, so pardon at present swalloweth up sin; for as in our glorified state there shall never any thing of mortality appear, so in a pardoned estate, nothing of sin shall appear as to hurt us. Sin pardoned cannot be found, (Jer. 50.20.) In those days, and in that time saith the Lord, the iniquity of Jacob shall be sought for, and there shall be none, and the sins of Judah, and they shall not be found; why not? The Lord answers, for I will pardon them whom I reserve: And if their sins shall not be found, surely they shall not be found guilty, and therefore not destroyed: God may chasten them whom he hath pardoned, but he will not destroy those whom he hath pardoned; pardoned persons may smart, and smart greatly for sin, but they shall not die eternally for it, they shall not be destroyed for it. David was pardoned, yet God told him, the sword shall never departed from thy house; and the Lord told him particularly of a sore destruction upon a part of his house presently; because by this deed thou hast given great occasion to the enemies of God to blaspheme, (thou being a Professor, hast opened the mouths of the wicked against profession) therefore (though thou shalt not die, yet) the child also that is born unto thee shall surely die. There are two things which the pardon of sin takes away. First, the power or reign of sin; wherever sin is pardoned, the strength of it is subdued. God doth not pardon sin as Princes do; they may pardon an evil doer, and yet he still remain as evil and as ready to do evil as ever; they may pardon a thief, and yet he continue to be a thief still; but if God pardons a drunkard, an adulterer, or a thief, he doth not remain a drunkard, or an adulterer, or a thief still; God takes away the power of that sin which he pardoneth. Secondly, The pardon of sin takes away the punishment of sin; it may leave some chastisement, but it wholly takes away the punishment. The Popish doctrine saith, the fault is taken away by pardon, but there is a commutation of the punishment, eternal punishment is changed into temporal, either in this life, or that to come; hence their doctrines of Purgatory, and of Prayer for the dead, etc. all which stuff comes in upon this account. They cast all men into three sorts, some are Apostles and Martyrs, men very eminently godly, and they go immediately to heaven: there are another sort, and these are Apostates from, or persecuters of the faith, notorious sinners, these go immediately to hell: there are a third or middle sort of ordinary sinners, and they go immediately after death, neither to heaven nor hell, but to Purgatory, where they must bear the punishment of their sins till they can be prayed out: Christ hath only got so much favour for them (say they) to change their eternal punishment into a temporal. The grace of the Gospel knows nothing of this Doctrine; that tells us when sin is pardoned, all is pardoned, both guilt and punishment, both temporal and eternal, nothing remains but only chastisement; how sorely soever a believer suffers in this life, yet strictly taken, it is but a chastisement, and there remaineth nothing for him to suffer in the life which is to come. And if so, then Pardon of sin is a precious mercy. 'Tis so, First, Because it proceeds from the precious mercies of God. Secondly, Because it comes thorough the precious blood of Christ, (Col. 1.14.) Thirdly, Because it opens a door to all precious mercies; as sin unpardoned withholds all good things from us (Jer. 5.25.) so sin pardoned opens the door for all mercy to flow in upon us. Christ said to the sick man (Matth. 9.2.) Be of good cheer, thy sins are forgiven thee. Fourthly, It is a precious mercy, because it stops and keeps off all evils and judgements strictly so called, I forgive, I will not destroy. Our comforts cannot stand before the guilt of sin, and our troubles cannot stand long before the pardon of sin; (Isa. 33.24.) The highest wtath of God appears in this, when he will not pardon; and it argues the greatest displeasure of man against man, when he prayeth that he may not be pardoned. That was a most dreadful prayer of the Prophet, (Isa. 2.9.) The mean man is bowed down, and the mighty man humbles himself, therefore forgive them not; here was a prayer that they might not be forgiven; and the ground why he prayed so, seems to be as strange, as the matter of it was dreadful. Is it a sin to be excepted from pardon, to see a mean man bow down, and a mighty man humble himself? The meaning is, they bowed themselves not to God, but to idols; all bowing and humbling ourselves either to worship an idol, or in idol worship, is rebelling against God. We have a like prayer (Jer. 18.23.) the Prophet having spoken of the plots and devisings of the people against him, turns himself thus to God, Thou knowest all their counsel to slay me, forgive not their iniquity, neither blot their sin from thy sight. Nothing can be wished worse to any man then this, that his sin may never be pardoned. And here it may be questioned, how the Prophet could make such a prayer, which seems to have the height of all uncharitableness in it. I answer, first, The Prophet was led by an extraordinary Spirit to do this. Secondly, We are not to conceive that the Prophet prayed for their eternal condemnation, but that God would call them to a reckoning, and make them feel the evil of their own do. There is a sin unto death, for the pardon of which we are not to pray, (1 John 5.16.) yet there is no sin about which we are to pray that it may never be pardoned. The worst prayer that can be made against any man, is, that he may not be pardoned; and there is nothing better to be prayed for then pardon. It shown the height of Christ's love, when hanging on the Cross, he prayed thus for his enemies, (Luke 23.34.) Father, forgive them, they know not what they do; And the Protomartyr Stephen breathed out a like spirit of charity, while he was breathing out his life (in a shower of stones poured upon him from more stony hearts, Acts 7.60.) with this prayer, Lord, lay not this sin to their charge. Thus, I have finished this 31th verse, both according to our own Translation, and that other insisted upon by many of the learned; only from the connexion of this verse with the next, according to the latter reading, (To God who saith I pardon, I will not destroy; it should be said, that which I see not teach thou me, if I have done iniquity, I will do no more.) Observe. The very consideration that God is ready to pardon sin, should make us resolved against the committing of sin. The sin-pardoning mercy of God, is one of the highest and most spiritual arguments by which the soul is kept from sin. There is forgiveness with thee (saith David, Psal. 130.4.) that thou mayst be feared; that is, because thou art so merciful as to forgive sinners, therefore they ought to fear thee, in doing what thy will is, and in avoiding whatsoever is contrary to thy will. 'Tis prophesied, that frame of spirit shall dwell upon the people of God in the latter days, (Hos. 3.5.) They shall fear the Lord and his goodness; that is, Si scirem homines ignoraturos & Deos ignoscituros, tamen non facerem. Sen●. they shall fear to offend the Lord because he is so good, and ready to pardon. It was said by a Heathen (and it may shame many who profess themselves Christians, that a heathen said so) if I did know that men should never know the evil which I do, and that the gods (so he speaks in their language) would pardon and forgive the evil which I do, yet I would not do it. Surely, the spirit of a true believer must needs rise thus high, and higher, upon the clear grounds of Gospel grace, and discoveries of the free love of God. Cannot a true believer say, though I know that God will pardon my sin, though he hath declared that my sin is pardoned, and though I could be assured that men should never know of this sin, if I commit it, yet I will not do it. To God who saith I pardon, it should be said, I will sin no more. I shall now proceed to the 32d verse, which stands fair to either reading. Vers. 32. That which I see not, teach thou me; if I have done iniquity, I will do no more. Some carry the general sense of these words, as if spoken by God himself to Job, and spoken by an irony, or in scorn, as if he had thus bespoken him; If I have afflicted thee beyond thy desert, or have overthrown thy judgement (that Job had (more than once) complained of, Si quid me fugit in te affligendo, vel si quid errarem tu me doceas. Si te venando perperam egi vel injustè me habui, non ultra, id fecero, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Merc. ) if I have not kept to the true rules of reason and righteousness in chastening thee; if in my deal with thee I have done amiss, or have not done thee right? Show me wherein (O Job) and I will afflict thee so no more. I shall not stay upon this, but take the words according to our Translation, as the whole verse intends a further description of a person deeply humbled under, and sensible of the hand, the chastening, the afflicting hand of God; who having said (with respect to all known sins) in the former verse, I will offend no more, saith here in this verse concerning all unknown sins, That which I see not, teach thou me; and if I have done iniquity, I will do no more. That which I see not. There is a two-sold sight; First, Corporal, the sight of the bodily eye. Secondly, Intellectual, the sight of the eye of the mind, or of the understanding; when Elihu represents the penitent afflicted person speaking thus, What I see not, etc. he intends not a corporal sight but an intellectual. Seeing is here (as often elsewhere in Scripture) put for knowing: the understanding is the eye of the soul. How blind and dark are those men, who have no understanding in the things of God (Eph. 4.18.) When Christ had said, For judgement am I come into the world, that they which see not might see, and that they which see might be made blind; some of the Pharisees said unto him (John 9.41.) are we blind also? (have we no eyes?) Jesus said unto them, If ye were blind, ye should have no sin, but now ye say we see, therefore your sin remaineth; that is, your sin remaineth upon you in the power and guilt of it. In that sense also Christ useth the word (Math: 13.14.) Hearing ye shall hear, and not understand, and seeing ye shall see, and not perceive; ye shall have only such a knowledge of God, and of the things of God, of his word, & of his works, as will be of no other use to you, then to leave you without excuse. Seeing ye shall see but not perceive; ye shall have a fruitless and an unprofitable sight. That which I see not (or have no understanding of) teach thou me, is the prayer of the humble soul. But what were those things, which he feared or supposed he did not see? Those unseen things might be of three sorts. First, Those sins which he did not see; and those in a double notion, either corruptions dwelling in him, or evils acted by him. What corruptions, or what transgressions I see not, acquaint me with, anoint mine eyes that I may see them. Secondly, Those favours and mercies which he did not see (we have many mercies which are not known to us, or of which we take little, yea no notice at all) those good turns, which I have received and have not been thankful, or have not improved and made suitable returns for them, show thou me. Thirdly, Among the things not seen we may number the purposes, aims, and ends of God, in laying those chastisements upon him. As if he had said, If I have not yet apprehended what thou drivest at in my affliction, show it me, I beg and hearty desire a discovery of it. And if I have acted unduly with respect to thy aims in chastising me, I will do so no more. The acts of God are plain, but his aims lie close and are not perceived, but by an enlightened, yea and a very attentive eye. That which I see not, etc. Hence observe; First. The choicest servants of God may be much in the dark about and short in the knowledge of many things which it much concerns them to know. Though every believer hath an eye, and an eye open to see the things of God, the things which concern his peace, yet the clearest-sighted among believers know but in part (1 Cor. 13.9.) We all know, but we do not know all. Those words of the Apostle may have a twosold understanding. First, we know, but a little of any thing, that which we know we have but a part of it in our knowledge; in this life we know nothing throughly, nothing to the bottom, no not common principles. David saith (Psal: 119.96.) I have seen an end of all perfection, but thy commandment is exceeding broad; There is such a perfection in thy commandment, that I cannot see, nor can any man come to the outside of it in this world. And as the holiness of God in the Law is exceeding broad, so there is a height, a depth, a length, and a breadth in the love of God revealed in the Gospel, which exceedeth all our knowledge. (Eph: 3.19.) That ye may know the love of Christ which passeth knowledge, etc. We know but a part of that love of God, the fruits and effects whereof are all our portion. We are not able to comprehend, though we labour to comprehend the breadth and length and depth and height of it. Our measure of loving God is to love him out of measure; but 'tis a very small measure of the love of God to us which we can know. Thus we know but little of that we know. Secondly, We know in part, that is, there are many things which we know not at all, we have no knowledge of some things, which may be fully known. Though we know many of our sins and corruptions, yet we have sins and corruptions which we know not of (Psal. 19.12.) Who can understand his errors? Who can understand the errors of his understanding? who can understand the errors of his will? who can understand the errors of his affections? who can understand the errors of his actions? who can understand them all? yet they are all understandable. There are many errors in all these, which we know not to be errors, therefore we have need every one of us to pray as David there did, Cleanse thou me from my secret faults. From secret faults in my understanding, from secret faults in my will and affections, in my practice and conversation. The secret faults which he asked pardon for were not those faults which he had committed in secret, or which other men know not of; but those faults which were secrets to himself, or which himself knew not of: Further, we know not our faults; First, either in reference to the doing of evil, or sins of commission; nor Secondly, in reference to the not doing of good or sins of omission; nor Thirdly, do we know our faults in reference to the manner of doing that which is good. Though we do not quite omit a duty, yet we fail many times in the doing of it. We do little of the good which we ought, and little of the good which we do is done as it ought. We have secret sins not only of commission in doing that which is evil, and of omission in not doing that which is good, but also in doing good. There are many flaws and errors in our doing of that which is good, which, though we perceive not, yet the pure eyes of God perceive. So then, as we see not all our errors in omitting duties, so we see not all our errors in performing duties; to see them requireth a spiritual sight indeed. Many can see when they omit a duty altogether, and charge themselves with a fault for it, but our faults in performance of duty, in prayer, in hearing none take notice of them, but they who have a spiritual eye, nor do they always take notice of all of them, nor fully of any of them at any time. We are much in the dark about these errors which accompany our holy duties. The iniquities of our holy things are many, and they lie very close. We may quickly and easily fall into them, but we cannot easily discern them. For, First, though we perform an act of worship, of Church-worship, of instituted worship, right for the substance, yet we may miss and err in several circumstances, and not come up exactly to the outward performance of it. Secondly, much more may we run into errors and faults in the performance of duty, as to the internal part of it, or that frame of heart with which a duty is to be performed. We seldom, I may safely say, we never come up to that zeal, to that self-abasement, to that faith, to that love and delight which should be in us when we approach to and appear before God in the duties of his holy worship, whether public or private. The best of Saints come fare short of knowing all the evil and failings of their evil and deceitful hearts, while they are engaged about that which is good, how much more are they short in the knowledge of God; and therefore what reason have we to say, as Elihu here directs the penitent soul to say; That which I know not teach thou me. Secondly, Note. It is the duty of the most knowing servants of God to confess their ignorance. When Elihu would have Job say, That which I see not teach thou me, he would have him confess, that there was some goed or evil which he did not see. He that desireth God to teach him, what he doth not see, doth therein acknowledge that he doth not see all that he ought. Our understandings are imperfect as well as our wills and affections; and our sins or imperfections wheresoever they are must be confessed. The deficiency of our knowledge, or the imperfection of our understanding must be confessed as well as the imperfection of our will to do good, and of our doing good. David layeth load upon himself in confessing the faultiness of his understanding, or inability to judge aright of what he saw before him (Psal: 73.22.) So ignorant was I and foolish, even as a beast before thee. And the special point wherein he confessed his ignorance, was about the outward dispensations of God, in suffering wicked men to flourish. He had ignorant apprehensions, and was quite out in that matter; and therefore befools himself and calls himself a beast, so far was he from seeing the mind and design of God as became a Saint. Such an acknowledgement Agur made (Pro: 30.2.) I am more brutish than any man, I have not the understanding of a man, I neither learned wisdom, nor have the knowledge of the holy. This worthy man confessed his ignorance; and as the more we know, the more we see our ignorance, so the more we know, the more we confess our ignorance. They that have but little knowledge, are especially defective in this point of knowledge to see their ignorance; and are therefore but little troubled with their ignorance. Many think they know enough; some, possibly, think they know all. They who have least knowledge, are least conscious of their own ignorance. And as there are many sins of ignorance, so ignorance itself is a sin, and therefore to be confessed and bewailed before God. Thirdly, When El●hu brings in the penitent person confessing his ignorance, and begging instruction, It teacheth us, Sins of ignorance need pardon. As our ignorance needs pardon, so do our sins of ignorance. The law of Moses teacheth this (Levit: 4.2.) If a soul shall sin through ignorance, etc. he shall bring his sacrifice. He must make an atonement for his sin of ignorance. And we have further directions about offerings for sins of ignorance, when they are discovered and made known to the sinner himself. (Lev: 5.2, 3, 4, 5, 6.) Then (saith the Law) he shall be guilty, that is, if when he knoweth his sin, he do not perform what the Law requireth in such cases, than he is not only ceremonially but morally guilty, as a neglecter if not as a despiser of the ordinance and appointment of God for his cleansing. That which I see not teach thou me. The words are a prayer for divine teaching. The teaching of God is twofold; First, Immediate by his Spirit (John 14.26.) The Spirit which is the comforter shall come and teach you all things. And again (1 John 2.27.) The anointing (that is, the Spirit) which ye have received of him, abideth in you: and ye need not that any man teach you; that is, ye need not rest in, or pin your faith upon the teachings of man; as you must not despise, so ye need not depend upon the instruction of man. Secondly, There is a mediate teaching, God teacheth by means, instruments, and ordinances. First, by the ministry of his word; Secondly, by the works of his hands. He teacheth, First, by his works of creation; Secondly, by his works of providence, they are our masters, tutors and instructers. Now when this penitent person prayeth, Teach thou me; we may understand him of both these teachings. First, of immediate teaching by the Spirit, who is the anointing. Secondly, of teaching by means, by the preaching of the word of God, and by his providences; in what way soever God is pleased to teach us, our hearts should stand open to receive instruction. And what way soever we receive instruction, it is God that teacheth us. Though men be the instruments, yet the effect is of him. Hence Note, First. God only is able to teach or show us the things which we know not. Men alone cannot. Christ said to his Disciples, when he commissioned them, (Matth. 28.19.) Go teach all Nations. And (Eph. 4.11.) When he ascended up on high he gave some Apostles, and some Prophets, and some Evangelists, and some Pastors and Teachers; yet no Teachers can bring home instruction without the teachings of God. The tenor of the new Covenant runs thus, (Isa. 54.13.) All thy children shall be taught of the Lord. And again (Jer. 31.34.) They shall teach no more every one his neighbour, etc. that is, they shall not be left to the teachings of man: or the teaching of God shall be so glorious, that all shall acknowledge it; though there be instruments, yet the flowing forth of the spirit shall be such, that instruments and means shall be little taken notice of. For when he saith, they shall not teach every one his neighbour, it is not an absolute Negative, but shows that there shall be a more excellent teaching; as when the Apostle saith (2 Cor. 3.6.) Christ hath made us able Ministers, not of the letter, but of the Spirit; This Negative is not absolute, for the Apostles did teach the Letter, and the Spirit is usually conveyed by the Ministry of the letter, or of the external word; the word is (as it were) the chariot wherein the Spirit rideth, and cometh by the ear to the heart. So that, when Paul saith, We are Ministers not of the letter, etc. his meaning is, we are rather, or we are more the Ministers of the Spirit then of the letter. The inward teaching accompanying our Ministry, carrieth the matter, both for conviction and conversion, both for illumination and consolation, not the outward teaching (John 6.45.) Every man therefore that hath heard and learned of the Father, cometh unto me. And how long soever we go to School to men, how long soever we sit under the Ministry of the ablest Gospel Preachers in the world, we come not to Christ till the Father teacheth; till he join his inward teaching to the outward teaching of the Minister, the light and life of grace is not received. It is God who teacheth effectually, men teach but instrumentally. Thus it was prophesied of the Gospel times (Isa. 2.3. & Micah 4.2.) Many Nations shall come and say, Come and let us go up to the Mountain of the Lord, and to the House of the God of Jacob, and he will teach us of his ways, and we will walk in his paths, that is, he will accompany the Ministers and messengers of his word with his Spirit, he will empower them from on high, and so we shall learn his Statutes, and understand his ways. David ascribes even his skill in Military affairs to Gods teaching, (Psal. 144.1.) Blessed be the Lord, my strength, who teacheth my hand● to war, and my fingers to fight. God only teacheth a man powerfully to be a good Soldier. Surely then, it is God only who teacheth us to be good Christians, to be Believers, to be holy. He hath his seat in heaven, who teacheth hearts on earth. Secondly, As these words hold out to us the temper of an humble sinner; Note. A gracious humble soul is teachable, or is willing to be taught. As it is the duty of the Ministers of the Gospel to be apt to teach, that's their special gift, or characteristical property; so 'tis the people's duty and grace to be apt to be taught, to be willing to be led, and instructed; naturally we are unteachable and untractable. As we know nothing of God savingly by nature, so we are not willing to know; we would sit down in our ignorance, or at most in a form of knowledge. To be willing to learn, is the first, or rather the second step to learning. The first is a sight of our ignorance; and the second, a readiness to be taught, and entertain the means of knowledge. Thirdly, The words being the form of a Prayer; Note. It is our duty to entreat the Lord earnestly that he would teach us what we know not. It is a great favour and a mercy, that God will teach us, that he will be our master, our Tutor. Now, as we are to ask and pray for every mercy, so for this, that God would vouchsafe to be our Teacher, (Psal. 25.4, 5.) Show me thy ways, O Lord, teach me thy paths; Led me in thy truth, and teach me; David spoke it twice in prayer, Led me, and Teach me: Led me on in the truth which I know, and teach me the truths which I know not. So he prayeth again, (Psal. 119.26.) Teach me thy Statutes, make me to understand the way of thy precepts. David was convinced that he could not understand the Statutes of God, unless God would be his Teacher; though he could read the Statutes of God, and understand the language of them, yet he did not understand the Spirit of them till he was taught (and taught) of God, and therefore he prayed so earnestly, once and again, for his teaching. When Philip put that question to the Eunuch (Acts 8.30.) Understandest thou what thou readest? He said, how can I except some man should guide me? Or, unless I am taught. Though we read the Statutes of God, and read them every day, yet we shall know little unless the Lord teach us. Solomon made it his request for all Israel at the solemn Dedication of the Temple, (1 Kings 8.37.) Teach them the good way wherein they should walk. God who is our Commander is also our Counsellor. Fourthly, From the special matter wherein this penitent person would be taught, which is plain from part of the latter verse, If I have done iniquity; Note. A gracious heart is willing to know and see the worst of himself. He would have God teach him what iniquity he hath done. David was often upon that prayer, (Psal. 139.24.) Search me, O God, and know my heart, and see if there be any wicked way in me. Lord, show me my sin; as I would not conceal my sin from thee, so I would not have my sin concealed from myself. A carnal man who lives in sin (though possibly he may pray for knowledge in some things, and would be a knowing man, yet he) hath no mind that either God or man should show him his sin; He loves not to see the worst of himself, his dark part; he as little loves to see his sin, as to have it seen. But a godly man never thinks he seethe his sin enough; how little soever he sins, he thinks he sins too much, (that's the general bend of a gracious man's heart) and how much soever he sees his sin, he thinks he sees it too little. And therefore as he tells God what he knows of his sin, so he would have God tell him that of his sin which he doth not know. That which I know not, teach thou me. If I have done iniquity, I will do no more. There are two special parts of repentance. First, Confession of sin, whether known or unknown. This we have in the former part of the verse, That which I see not, teach thou me. There is the confession of sin, even of unknown sin. The second part of repentance is reformation or amendment, a turning from sin, a forsaking of that iniquity which we desire God would show us, we have this second part of repentance in this latter part of the verse. If I have done iniquity, I will do no more. But why doth he say, If I have? etc. Had he any any doubt whether he had done iniquity or no? every man must confess, down right, that he hath sinned, and done iniquity, without ifs or ans. Solomon having made such a supposition in his prayer at the Dedication of the Temple, (1 Kings 8.46.) If they sin against thee) presently puts it into this position, for there is no man that sinneth not. The Apostle concludes, (1 John 1.8.) If we say we have no sin, we deceive ourselves, and the truth is not in us. Therefore, this, If I have done iniquity is not to be understood as if this or that man, as if he or any man might be without sin; but when the penitent is brought in, saying, If I have done iniquity; h● meaning is, First, What ever iniquity I have done, I am willing to leave it, to abandon it, I will do so no more. Secondly, Thus, If I have done iniquity, that is, if I have done any great iniquity, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Perverse agere. if I have acted perverseness, or perversely, as the word signifieth, I will do so no more; to do iniquity is more than barely to sin. As if he had said, though I cannot promise that I will sin no more; yet, Lord, if thou dost discover to me any iniquity, any gross sin or perverseness, I will do that no more, I will engage myself against that sin with all my might; and to the utmost of my power, by grace received, I will keep myself pure from every sin. If I have done iniquity. Hence Note. First, A godly man hath a gracious suspicion of himself that he hath done evil, yea some great evil, that he hath done amiss, yea greatly amiss, though he be not able to charge himself with this or that particular iniquity. He knoweth he hath sinned & done evil, though he knoweth not every evil he hath done, nor how sinfully he may have sinned; he doubts it may be worse with him than he seethe. Possibly he hath done iniquity. Job in reference to his children (chap. 1.5.) had an holy suspicion that in their feasting they might sin against God; he knew no sin they had run into, nor could charge them with any excess; but he was jealous they had sinned; nor did Job speak thus, as if his meaning were, that possibly in their feasting some corruption might work in them, (he knew there is no man in the best duties of his life wholly freed from the workings of sin) but, he had this jealousy, that they might have fallen into some great sin, and so provoked God greatly against them, therefore he did (as it were) waylay such guilt, and early sought reconciliation with God. As Job was thus jealous of his children, so a gracious heart, though he cannot charge himself with this or that evil, yet he is apt to suspect his own heart, and fears it may be worse with him, then possibly, it is. Secondly, When he saith, If I have done iniquity; This humble man, though he doth suppose that he might have done iniquity, yet he doth but suppose it. Hence note. A godly man may live free from the doing of any gross sin. He doth not put an if upon it whether he had sinned or no, but, whether he had done iniquity. Zachariah and Elizabeth were not without sin, but they did no iniquity; for, saith the text (Luke 1.6.) They were both righteous before God, walking in all the commandments and ordinances of the Lord blameless. It cannot be imagined but that the people of Israel sinned, yet (Num: 23.21.) God saw no iniquity in Jacob, nor perverseness in Israel. There may be such a time in the Church when the people of God have no iniquity, no provocation to be seen or found among them. Though a Godly man cannot deny but he hath sinned, yet he can affirm that he hath not indulged himself in any sin. If I have done iniquity, I will do no more. The Hebrew is, I will not add. We render, I will do no more. As if he had said; If upon trial, it be found that I have done iniquity, yet I will not add iniquity to iniquity, I will not go on, I will not persist, nor proceed in iniquity. I will not take a step more in any way which God shall discover to me to be an evil way. If I am out of the way, I will not go on in my way. Hence observe. First, A godly penitent person is resolute against sin. His will is set against it; I will do no more. I shown in opening the former verse (It is mere to be said unto God, I have borne chastisement, I will offend no more) in what sense a godly man may make such a promise, or say, I will sin no more; here I say, A godly man is resolute against sin, especially against great sins. As a carnal man hath but very weak resolves for the doing of good, he hath (as some express it) but a velleity, somewhat like a will to do that which is good; so a carnal man makes but weak resolves against evil, he hath not a settled will, but a kind of noleity against it. He makes some flourishes of profession against it, but he is not resolvedly engaged against it; whereas a godly man is resolute both as to the doing of good, and the not doing of evil. If a godly man might have his will, he would never sin more; And as a Godly man waiteth joyfully for that state of glory wherein he shall sin no more; so a resolution to sin no more, hath, as I may say, somewhat of glory in it. In glory we shall sin no more, and where grace is in truth, that soul would gladly be rid of sin, and sin no more. A godly man is resolved against all ungodliness; and this is a kind of entrance into glory. Again, Whereas the penitent man saith, I will do no more. Note. Continuance in any known sin (for, saith he, what I know not teach thou me) or in that which is made known to us to be sinful, is inconsistent with true repentance. Repentance for and continuance in sin, cannot consist in the same subject. This is the voice of every gracious soul, I would not sin any more, or I would not continue any longer in sin. To sin is common to man, but to continue in sin, is proper to a wicked man. To err and fail that's humane, but to persevere in error is diabolical. Sin will continue in us while we continue in this world; but they that are not of the world, do not, will not continue in sin, how long so ever they are in the world. Sin may be considered three ways. First, as remaining in us; Secondly, as reserved; Thirdly, as preserved by us. There is sin remaining in the best of Saints on this side heaven (Rom: 7.20, 21, 22, 23, 24.) Sin is reserved only in carnal men, they save their sins, and would be saved, not from but in their sins. Sin is preserved or maintained and defended in the worst of wicked men. Sin is heightened to the utmost, where 'tis not only retained, but maintained and preserved. The Apostle having closed the fifth Chapter of his Epistle to the Romans, in the triumph of Gospel grace. That as sin hath reigned unto death, so grace might reign through righteousness unto eternal life by Jesus Christ our Lord, gins the next with a prevention of the abuse of this Grace; What shall we say then, shall we continue in sin that grace may abound? God forbidden. How shall we that are dead to sin, live any longer therein? How can we continue in sin, that are partakers of Gospel grace? Sin will continue in us, but we cannot continue in it. The question implieth a kind of impossibility. We were once dead in sin, but now we are dead to sin, how then can we live or continue in it? Perseverance is either our best or our worst. To persevere is best when we persevere in good, and to persevere is worst when we persevere in evil. It is bad to be or do evil, but it is worse to abide in evil. The first best is not to sin, the next best is not to continue, nor lodge in sin, no not for an hour. Paul said in another case (Gal: 2.5.) To whom we gave place by subjection, no not for an hour; We should not give place to sin, no not for a minute, but resist it to the utmost, and totally displace it, if we can. Lastly, From the Hebrew elegancy, which saith, I will not add. Note. A godly man may commit sin after sin, but he doth not add sin to sin. When he hath committed any one sin, he breaks it off and dedestroyeth it by repentance. He doth not add sin to sin, because the sin formerly committed is destroyed by repentance. His former sin is taken off the file before he acts a second, who hearty repenteth of the first, and as hearty resolveth not to commit a second. Such a man doth not run a round of sinning and repenting, though he sinneth after ●he hath repent. Daniel gave that advice to Nabuchadnezzar (Dan: 4.27.) Break off thy sins by righteousness, and thine iniquities by showing mercy to the poor. If thou repentest indeed, the sin that cometh after will not be added to thy former, because that is done away through Grace. A godly man (according to the former point) would not add or commit another act of sin to his former; as it is said of Judah (Gen: 38.26.) who had committed folly with Tamar, He knew her again no more. Though his sin was great, yet doubtless his heart was humbled, and he returned not to his former sin. But the wicked man continues in his wickedness, yea, he blesseth himself in his heart, saying, I shall have peace, though I walk in the imagination of mi●e heart, to add drunkenness to thirst (Deut: 29.19.) Every new sin is an addition to his former sins, because he always liveth in sin. They who would not have the captives brought into the City, gave this reason (2 Chron: 28.13.) For whereas we have offended against the Lord already, ye intent to add more to our sins, etc. O take heed of sinning so, as to join sins together. As in Arithmetic when we add sum to sum, what an huge sum may we quickly make. Therefore break off sin by repentance, that if thou sinnest again, it may not be an adding of sin to sin. That's a dreadful prophecy and threatening (Psal: 69.27.) Add iniquity to their iniquity, and let them not come into thy righteousness. How doth the Lord add iniquity to iniquity? will he cause any to sin more? or will he do any iniquity? No; the meaning is (as our margin intimates) the Lord will add the punishment of their iniquity to their iniquity; or he will give them up to the power of their own lusts and vile affections, so that they cannot but renew the acts of sin, and add one iniquity to another. It is a blessed work when we are much in the additions of grace to grace, and of good works to good. 'Tis the design and business of a gracious heart to add grace to grace, that is, the exercise of one grace to another, till every grace be exercised (2 Pet: 1.5.) Give diligence to add to your faith virtue, and to virtue knowledge, and to knowledge temperance, and to temperance patience. Here is a blessed addition. When a good man hath done well once, he adds to do more, he adds more acts of the same kind, and he adds to do good acts of any other kind; He adds patience to godliness, and to godliness brotherly kindness, and to brotherly kindness charity; thus he is busied in a blessed way of addition. But the addition of sin to sin, is the bitter fruit of rebellion against God (Isa. 30.1.) woe to the rebellious children— that cover, but not with a covering of my Spirit, that they may add sin to sin. They that make excuses for sin committed, add sin to sin; yet by these cover, we may understand not only excuses and pretences, for sin acted, but our own good acts; for to cover sin with any thing of our own, is to add sin to sin. Yet I conceive, the adding of one kind of sin to another, is the addition there meant. The Israelites said to Samuel, when they were brought to a sight of their sin (1 Sam: 12.19.) We have added unto all our sins this evil to ask us a King. They refused the Lords government, and asked a king in the pride of their hearts, and so added sin to sin. Thus 'tis said of Herod (Luke 3.20.) That to all his evil deeds, he added this, that he shut up John in prison. And as there is an adding of several kinds of sin, so of several acts of the same kind of sin, oath to oath, and adultery to adultery, and wrong-dealing to wrong-dealing; this day some oppress their brethren, and the next day they do the same. O let such remember what additions the Lord will make to them, he will add punishment to punishment, he will add the same kind of punishment several times, he will add sword to sword, and famine to famine, and pestilence to pestilence, and he will add punishments of various kinds. The Prophet reports what various or (if I may so speak) heterogeneal kinds of sin men added and strung up together. (Hos: 4.2.) By swearing, and lying, and killing, and stealing, and committing adultery, they break out and blood toucheth blood. Surely, God will make blood touch blood in a way of punishment, as men make blood touch blood in a way of sin. The adding of sins makes an addition of plagues. When Jehoiakim the King heard the roll read, he threw it into the fire and burned it (Jer: 36.) but could he burn or make an end of the threaten? no (v. 32.) And there were added besides unto them many like words. It is said (Rev: 22.18.) If any man shall add unto these things, God shall add unto him the plagues that are written in this book. To add any thing to the holy word of God, is as sinful as to take from the word, or act against it. God can add plagues as fast as men add sins. When sin is added to sin, than guilt is added to guilt, and punishment to punishment. Take heed of this addition, resolve with the penitent soul in the text; If I have done iniquity, I will add no more. JOB. Chap. 34. Vers. 33, 34, 35. Should it be according to thy mind? he will recompense it whether thou refuse, or whether thou choose, and not I: therefore speak what thou knowest. Let men of understanding tell me, and let a wise man hearken unto me. Job hath spoken without knowledge, and his words were without wisdom. IN the Context of these three verses Elihu doth chief these two things. First, he appeals to the Conscience of Job (v. 33.) Should it be according to thy mind? ask thyself whether it should be so, yea or no. Secondly, he appeals to the judgement of Jobs friends, yea of all wise and understanding men, concerning what Job had spoken, or whether he had not spoken unwisely, in the 33d and 34th verses; Let men of understanding tell me, and let a wise man hearken unto me. Job hath spoken without knowledge, and his words were without wisdom. The scope of Elihu in these words is yet further to humble Job, and to provoke him to repentance for his inconsiderate speeches. Yet Elihu doth not call Job to repentance upon the same grounds or terms as his three friends had done. They moved him to repentance upon the Consideration of his former wicked life, as they supposed; but Elihu moves him to repentance upon the Consideration of his imprudent and rash speeches under the afflicting hand of God. Vers. 33. Should it be according to thy mind? This verse is delivered in as much variety as any text throughout the whole Book; and as a learned writer upon it concludes; Si omnes lectiones versiones interpretationes persequeremur, plus tenebrarum quam lucis afferemus. Pined: If we should stay upon all the various readings, translations, and interpretations of it, we should rather darken then enlighten, rather entangle both hearers and readers, then unfold the text. There are at least six distinct translations of this verse, which I shall pass only with the naming of them, and then proceed to open the words as they stand in our own; which comprehends the sum and substance of what is held out in most of them. First, Some give it thus; Should he reward it according to thy mind, though thou hast despised the one, and chosen the other, yet will not I, therefore speak what thou knowest. As if he had said, Why should God reward him, as thou wouldst have him do it? Though thou hast refused to submit to God's mercy, and hast called for justice, yet I dare not do so. If thou know better teach me. Secondly, Another thus; Should it come from thee, how he should recompense is, when thou hast refused his correction? but thou shalt choose and not I, therefore speak what thou knowest. The sense of which translation may be thus represented; Shouldest thou who hast sinned, and refusest to be corrected, teach God how he should correct thee? Thou mayest think so, but I do not, show me better if thou canst. Thirdly, Should that come from thee, which he will punish? I speak it, because thou hast refused God's correction, because thou hast chosen that which I would not. Now speak what thou knowest. As if he had said; Why shouldest thou speak against Gods proceed, to bring farther trouble upon thee? my desire of easing thee is the cause, why I speak thus; I should never have accused God as thou hast done, if I had been so handled by him. But if thou hast any thing to except against what I say, speak freely. Fourthly, Did such a speech come from thee? He will recompense it, that thou hast rejected him; But thou choosest this way and not I: now speak what thou knowest. As if Elihu had thus expressed himself to Job; I never heard thee speak so humbly, as I have taught thee (v. 31, 32.) Surely God will punish thee, because thou hast spoken proudly against his proceed with thee. But this is nothing to me, who like not of such courses. If thou canst defend thyself, so do. An ergo (haec oratio profecta est) a te? rependet illud si spreveris (si: hac oratione tuti, etc. Jun: Thus Junius connecting this verse with the former, wherein is showed what a penitent person should say to God, translates and expounds the whole to this sense; Now therefore consider, hast thou spoken in such a manner, surely God will recompense it to thee, if thou refusest to speak so, (thus he deterreth him by the consideration of the event, or of what might follow upon his refusal, and then he deterreth him by his own example) but if thou choosest to do otherwise, truly I will not. (Thou shalt go alone for me) Now then speak what thou thinkest. Fifthly, An igitur en tua opinione rependet deus illud quod homo fecerit dicendo, &c▪ Pisc: Should therefore God recompense that which man hath done according to thine opinion, saying, because thou dislikest this, it is but equal, that thou shouldest choose another and not I And what dost thou know? speak man. Sixthly, Mr Broughton renders thus; Should that come from thee which he will punish; as thou dost loath, as thou likest, where I would not? Now speak what thou thinkest. All these renderings may be reduced to this one common sense; O Job, whatsoever thou sufferest, or by what means soever thou art fallen into this misery, is it fit that God should be ordered by thy opinion and Judgement? And surely, O Job, I must tell thee plainly, nor canst thou deny it, that thou hast not rested nor sat down quietly in the determination and decree of God concerning thee; But thou wouldst rather be choosing and prescribing to God, how and in what way he should deal with thee, and dispense his providences to thee, then satisfy thyself in his appointments and pleasure. Fare be it from me, that I should follow thy example, or tread in thy steps as to this matter; yet if thou hast any thing to reply to what I have urged, say onne, bring it forth, let me and all in thy presence, hear and judge of it. Thus Elihu points Job to his grand error, that he did not readily approve, nor quietly submit to the Judgement of God in his own case. And so had not spoken reverently enough of God, nor humbly enough of himself. The reason of these various readings and renderings mentioned, is the conciseness of the Hebrew text, which leaves some words to be understood and supplied for the completing of the sense. And because the most skilful Interpreters are not perfectly acquainted with the dialect or manner of speech used in those more remote and ancient times, therefore they must needs differ both in their translations and expositions, yet (which may free the reader from all prejudices against the holy Scriptures, either as obscure or dubious) they all centre and agree in that which is true in itself, as also in the principal scope and drift of Elihu in this discourse with Job. Having thus given some account of the various translations of this verse, I shall now close with the explication of our own. Should it be according to thy mind? Thus Elihu bespeaks Job; Should it be? he doth not say what, but leaves us to the whole matter, should this, or that, or t' other thing, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or any thing be according to thy mind? the Hebrew text is but one word, which we translate, according to thy mind, or, as thou wouldst have it? Num ex tuo consilio et arbitratu rependet illud sc: bonum vel malum, sed de malo proprie accipio. Merc: should it be from thee? that is, should God take counsel or direction from thee? or go to thee as an Oracle to be taught which way to deal with thee, or with any man else; should it be from thee? The matter which Elihu insists upon, respects the dispensations of God; So his meaning is, should God cut out the works of his providence according to thy order? should God reward, or should God punish? should God set up, or should God pull down? should God bring trouble, or should God cause peace according to thy mind? must he needs ask counsel of thee, before he proceed to any of these resolutions? no! He will recompense it whether thou refuse, or whether thou choose. The former part of the verse, is a question or Interrogation, Should it be according to thy mind? He will recompense, etc. That's the answer; and it contains both a negative and an affirmative, he will not do according to thy mind, but he will do according to his own; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a radice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He will recompense it. The verb signifies to pay, or appease, and make quiet, and the reason why the same word signifieth paying, or recompensing, and peace, is because where payment is made, peace is obtained, where recompense is given, there quietness is settled; He will recompense, or he will pay, that is, give our and distribute in his providences as he pleaseth. Whether thou choose, or whether thou refuse. There are two special acts of the will, choosing and refusing; and these two are Intrinsecall and Essential to the will; as the proper act of the understanding is to apprehend, and then to assent; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 denotat rejicere cum fastidio tanquam vile et contemptum quid. so upon those representations which the understanding makes to the will, the will doth either refuse or choose. Further, the word which we here translate to refuse, signifies more than that simple act of the will, it signifies to refuse with a kind of disdain and great disgust; to refuse a thing as altogether unworthy to be received; or to refuse a thing as being much displeased and burdened with it. Eliphaz useth this word (Chap: 5.17.) Despise thou not the chastening of the Lord; that is, do not refuse it with a dislike, or as a thing that is grievous and nauseous to thee. That which is contrary to our appetite, the stomach refuseth and vomits it up again; such a force there is in this word, he will recompense it, whether and how much soever thou refuse or whether thou choose. He puts that in, to show that it is neither the refusal of man that stops God, nor is it the choice of man that brings God onne to his work, he will proceed purely from himself; he will recompense whether thou refusest, or whether thou choose, and not I. As if he had said, it is God that will do it, it is God that will bring this upon thee, and not I; that's the sense of our reading; But according to other readings, and not I, refers, to thou; do thou refuse or choose whether thou wilt obey the dispensation or no, for my part I will not stand upon those terms with God, but refer myself wholly to his dispose. From the words thus opened (Should it be according to thy mind? etc. Observe; First. Man would have every thing go according to his mind. He would have his mind the measure both of all that he is to do for God; and of all that God doth to him. We love to do all things according to our own minds, and we love to have all things done according to our own minds. Man naturally would do nothing according to God's mind; nor would he have any thing done to him according to God's mind, unless it accord with his own too. The Apostle (Rom: 8.7.) proclaims that Innate Enmity that is in the heart of all men naturally against the mind and will of God; The wisdom of the flesh is Enmity against God: It is not subject to the Law of God, neither indeed can be; that is, while a man remains flesh, or in an unregenerate state, he is altogether at enmity against the Law of God; both against what God appoints him to do, & against what he appoints him to suffer. Man equally riseth up in his thoughts, and rebels against both. And as this enmity doth remain whole and unbroken in all men by nature, till they are renewed by grace and borne again; so there are remainders of it, even in those who are renewed by grace; there is somewhat of this opposition against God in every godly man; he would fain have things go according to his mind; and he hath much of this mind in him; I do not say, a godly man would do nothing according to God's mind, that's the natural man's frame; but a godly man would very fain have God do things according to his mind, as may appear, especially in four things. First, He would have God reward, or do good both to himself and others, according to his mind; He would have God lift up those whom he would have lifted up, and prefer those whom he would have preferred; he would feign have God show favour to or bestow favours upon those whom he favours. Secondly, As to punishment and Judgement, he would have God punish according to his mind; such a man is proud; he is an oppressor, he is an opposer of goodness and good men, therefore he would have the hand of God heavy upon him, to cast him down out of hand, or without delay. Thirdly, He would have God go according to his mind in chastening and afflicting himself; though he would not be totally uncorrected, yet he would have God correct him only in such a kind, in such a manner and measure as he would choose; he doth not refuse chastening, but he would be chastened in what himself pleaseth, or in his own way. He saith in his heart, if God would correct me in this or that, I could bear it, but I do not like to be corrected in such a thing, or in such a way; one saith, if God would smite me in my Estate I could bear it, but not in my body; Another saith, if God should smite me with sickness, I could bear it, but not in my Children; or let the affliction be what God pleaseth, if God would afflict me but thus much, or thus fare, in such a degree, I could submit, but my heart can hardly yield to this measure of affliction. Thus we would have it according to our minds, as to the measure, as also for the continuance of our afflictions. We would be corrected for so long, for so many days, but to have months of vanity, and years of trouble, this is not according to our mind. Fourthly, He would have God govern (not only himself but) the whole world according to his mind: Man hath much of this in him, he would have God order nations as himself and other men like himself desire. Some one man would prescribe and direct what God should do, and how he should do to all men. Luther writ to Melanchton when he was so exceedingly troubled at the providences of God in the world; Admonendus est Philippus ut desmat mundum regere. Our Brother Philip is to be admonished, that he would forbear governing the world; we can hardly let God alone to rule that world which himself alone hath made; Should it be according to thy mind? to this man's mind, or that man's mind? it must not be as it is; if every man might have his mind, he would govern and rule the world in another way than God doth. There is scarce any Good man that is satisfied in the government of particular nations, if he might have his mind, he would cast things into another mould and method than the providence of God hath cast them in at this day. Yea, 'tis seldom, that it either reins or shines according to our mind; The weather which God is pleased to send, whether wet or dry, fair or foul, rarely pleaseth us. Secondly, When Elihu saith, Should it be according to thy mind? This question implieth a strong Negation; certainly, it should not. Hence note. 'Tis beside the duty and above the line of man to desire that things should be according to his mind, either with himself or with others. There's nothing more against the mind of God, nor against our own good, then that all things should be according to our mind; we may quickly undo ourselves and dishonour God by having our own desires. And that it is sinful, very sinful to desire to have our own desires, may appear, by considering the spring or root of such desires, I shall show a threefold very evil root from whence those desires spring. First, They spring from pride and an overweening conceit of ourselves; and that upon a double account; First, from pride as to our deserts; for if God do such men good, they are apt to think they have deserved more good, than God hath done them; and if God afflict them, they are ready to say, surely they have not deserved so much affliction. We think we have deserved greater kindness than God exhibits; and that we have not deserved to great a cross as he inflicts. Is not this a great piece of pride? Again, These desires spring from pride in our own wisdom & understanding; as if we knew how to order matters more equally then God. Is it not a huge piece of pride, of luciferian pride, to think that there might be a better measure of things than the mind of God is? doth not such a man make himself wiser than God? and more prudent than God? doth not he suppose, that he sees further into things than God? when as alas we cannot see an hour before us, but God hath the prospect of all things, He seethe the end from the beginning, and hath all in his eye from all Eternity. When we thus make ourselves wiser than God, is not this a high point of pride? Here's the first evil root of desiring to have things according to our mind, pride, or an opinion that we deserve better, or could order things better. Secondly, These desires proceed as from pride, so from discontent with the deal of God, and 'tis pride that fills us with discontent; he that would have things according to his mind, must needs be dissatisfied when they are not. Thirdly, when they spring not from direct discontent, yet they do from some degree of impatience. There is not such a quietness of spirit or acquiescence as should be in the heart of man, otherwise he would let things be according unto God's mind, and never be troubled, when they are not according to his own. Now consider what can spring from these three roots, Pride, Discontent, and Impatience, but very evil and bitter fruit; therefore, to desire to have things according to our mind is very sinful, exceeding sinful. Thirdly, This question, Should it be according to thy mind? implieth a sharp rebuke and a reproof upon Job, as desiring a thing which was altogether against rule and reason. Hence Note. It is most unreasonable and absurd, to desire that things should be ordered as we would have them, and not as God would have them. Is it not unreasonable in a family that things should be as the children would have them, and not as the Father would have them? Or, that things should be done according to the mind of the servants, and not according to the mind of the Master? Do not the Magistrates and Governors of the world think it an unreasonable thing that Nations should be governed according to the mind of Subjects, and not according to the mind of the Prince, regulated according to the known Laws of the Nation? Who doth not think it an unreasonable thing, that a journey should be disposed according to the mind of the Horse, and not according to the mind of the Rider? Should the horse guide the Rider, or the Rider his horse? Is it not an unreasonable thing that a man's sense should guide his understanding, when his understanding is given on purpose to guide his sense? Is it not an unreasonable thing that passion should order reason, when as reason should be the bridle of our passion? Is it not an unreasonable thing that unlearned ignorant men should teach the knowing, when the learned & knowing are set up to teach the ignorant? and is it not much more absurd and unreasonable for us, to desire that things should be according to our mind, either with ourselves or others, families, or Nations, and not according to the mind of God? Should things be as the best, as the wisest, as the holiest men in the world would have them, and not as God would have them; it were more absurd and unreasonable than that things should go in a family according to the mind of the servants and children, rather than according to the mind of the Master and Father; yea it were more absurd than any of those absurdities. Should it be according to thy mind, O Job? how unreasonable a thing were that! Fourthly, From those words, He will recompense it, whether thou refuse, or whether thou choose. Note. God will not yield to men, nor be subject to their pleasure. God will do what he pleaseth, as I may say, in spite of any man's teeth. Things must pass in such a way as God hath appointed, and sees meet to dispose of them; and not as we would have them. He will recompense: God is resolute for the doing of his own will, and men are usually over-resolute for the doing of theirs; and indeed some are as it were wholly changed into will, or rather wilfulness; they will do this, and they will do that; they will have this, and they will have that. Men may quickly, but God can never act too highly, too strongly, too confidently upon his own will; the reason is, because his will is an holy will, and the rule of righteousness. Only Consider from the whole. Man is never displeased with what God doth, till he forgetteth what himself is. Man forgets that he is a worm, and no man, he forgets that he is a creature, he forgets himself to be dust and ashes, else his spirit would not be wrought up to such a height, to have things go according to his mind, and not according to the mind and will of God. And seeing God will have every thing go according to his mind and will, know there's no striving nor struggling with God; if man will not bow to the will of God, he shall be broken by the will of God: if he will not submit to it, he must fall by it. There's no avoiding one of these two, for he will recompense. Therefore let us yield up ourselves freely to God, to be ruled by him, and not set him the rule, no nor so much as give him advice; let us receive the Law, and take advice from him. God is our Commander, but we must not be so much as his Councillors. The Apostle speaking of the eternal purposes and decrees of God, saith (Rom. 11.34.) Who hath been his Councillor? As God had none to counsel him concerning his eternal purposes, so we must not adventure to counsel him as to his daily providences or dispensations, either toward ourselves, or others; the true rule of our life is, to yield ourselves to be ruled by God. He will recompense it, whether we choose, or whether we refuse. And not I. As if he had said, If thou wilt struggle with the will of God, thou mayest, but I will not. God will go his own way, and do as he sees good, say thou what thou canst, or howsoever it please or displease thee. And for mine own part, I dare not entertain or give way to a thought of prescribing to him in any of these things, what he should do; no nor be unsatisfied with, much less censure, what he hath done. Therefore, if thou canst acquit thyself of this crime and accusation which I have laid to thy charge, as thou didst theirs who spoke before, do it, say what thou canst for thyself. Hence Note. He that sees another do amiss, aught to take heed of doing the like himself. Again, As these words, and not I, refer to the word recompense, He will recompense, whether thou choose, or whether thou refuse; the meaning of them may be conceived, as if Elihu had thus bespoken Job, If thou dost smart for thy pride, and the height of thy spirit, if God pay thee home for it, do not lay the fault upon me; I have given thee counsel to direct thee better, I desire not thou shouldest come under such a handling, but certainly God will do it. When we have declared the mind and will of God, in the severity of his judgements upon sinners, it is good for us to say, God will do it, and not we. The Prophet Jeremiah (chap. 17.16.) having warned them of an evil day, adds, Nor have I desired the woeful day, Lord thou knowest it: Jeremy had spoken woeful things against that people, but (saith he) I have not desired that woeful day, though I have prophesied of it. So Elihu seems to speak, he will recompense, and not I; though it be not in my mind, yet I assure thee 'tis the mind of God. Yet further, Some read these words with the former as an Interrogation or rebuking question made by God himself; What? Should you choose, and not I? Election or choice is my privilege, not thine, thou must not think to prescribe to me. Verba Dei per Mimesmesse puto. Merc. I will chasten and afflict, as I think fit, or according to my own will, not according to thine. Thus he brings in God speaking to Job; thou findest thyself much aggrieved, and complainest that thou art afflicted more than is meet; It should seem then, that I must do what thou thinkest fit, not what I think fit myself. Surely thou must give me the rule, how much, how long, and in what manner I must correct both thyself and others. Should you choose, and not I: How uncomely! Therefore speak what thou knowest. Here Elihu gives Job time to reply, as he had done (at the 33d chap. vers. 5.) as if he had said, If thou knowest any thing against what I have spoken, or art able to make any objection against it, speak; if thou thinkest I have not spoken right, show me my error, and spare not. Hence Note, First; When we have declared what we judge to be the mind of God in any case, we should give others liberty of speaking their minds also. This is my opinion, speak what thou canst against it; we should speak (2 Cor. 1.24.) Not as having Dominion over the faith of others, but as helpers of their joy; The Ministers of Christ must speak as Servants to, not as Lords of the faith of others. Elihu did not carry it as a Lord over the faith of Job; but left him to make good his own opinion and practice if he could. Secondly Note. Knowledge is the fountain of Speech. We need no other light to speak by then that of reason, the understanding should feed the Tongue; we must not speak at a venture, but keep to Rule and take our aim. The Apostle Paul tells us of some who make a great noise, but know not what they say, nor whereof they affirm (1 Tim: 1.7.) they speak they understand not what, and vent what they can give no account of; Speak what thou knowest. Thirdly Note. We should speak (when called) what we know. Knowledge is a Talon, and must not be hid in a Napkin; if thou know better than I speak, pray speak, do not hid thy knowledge. As Elihu would have Job speak in his own case, so he inviteth others to speak about his case, as it followeth in the next verse. Vers. 34. Let men of Understanding tell me, etc. In this 34th verse Elihu turns his speech to Job's friends again, presuming of, or not questioning their consent to what he had said, being confident that himself was in the right, and that they were wise enough to apprehend it. He was persuaded that all wise men either were, or (upon hearing the matter) would be of his mind, and that therefore what Job had spoken, was very defective of wisdom, as he concludes in the thirty-fifth verse. Let men of understanding tell me, etc. He appeals to Jobs friends, or any other men of understanding: let them (saith he) Consider what I and he have spoken, Viri cordis. i e. cord●ti; cor notat fapientiam et carere cor dicitur qui descipit. Cum Jobo non putat amplius producendum esse colloquium. Quare viros vocat intelligentes. Sanct. Et vir sapiens audit. i e. audiet me, et mihi acquiescet in hoc. Merc: and give their judgement impartially concerning the whole matter in debate between him and Job. Let men of understanding tell me, etc. The Hebrew is, men of heart: the heart is the seat of understanding, according to Scripture language, there we read of a wise heart, and of an understanding heart; and it saith of a foolish or indiscreet person, he hath no heart; he is a man without a heart. Ephraim is a silly dove without a heart (Hos: 7.11.) that is, he doth not understand. Mr Broughton translates; Sad men of heart will speak as I, and the wise person that hears me. As in the former part of the verse Elihu called for speakers; so in the latter he calleth for hearers; Let men of understanding tell me, And let a wise man hearken to me; or as some render, a wise man will hearken to me. The word rendered hearken, signifies more than to hear, even to submit, to obey, a wise man will hearken to me; that is, he will assent to, and consent with me, he will vote with me, and declare himself to be of my mind. In that Elihu appealed to wise and understanding men. Note, First. It is not good to stand to our own Judgements altogether, in dealing with the Consciences of others. Let wise men, let men of understanding, hear and consider the matter, let them speak their minds; we should not lean to nor rely upon our own understanding in the things which concern ourselves only, much less in those, wherein others are concerned more than ourselves. Eyes see more than an eye. And though it be an argument of too much weakness to see with other men's eyes; yet it is an argument of much goodness and humility, to call in the help of other men's eyes. Secondly, Note. The more wise men agree in any matter, the greater is the Conviction. One man may speak to Conviction, but if many speak the same, it is a very strong Conviction. Many (I confess) may centre and agree in a wrong Judgement; yet we ought to have a reverend esteem of, and not easily differ from that Judgement wherein many wise and understanding men agree. Christ speaking of Church-proceeding and censures, saith (Math: 18.19.) If two of you (who constitute the least number, much more if a greater number of godly wise men) shall agree on earth as touching any thing that they shall ask, it shall be done for them, etc. So still the more wise, holy, and learned men agree in any point, the greater is our conviction, and the stronger our obligation to submit to it. He that doth not hear a single brother, his fault is great; much more if he hear not two or three; most of all when he doth not hear the Church speaking to him, and testifying against him in the name of Jesus Christ. Thirdly, Elihu having made a long discourse, appeal's to wise men. Hence note. He that believeth he hath spoken truth, is not afraid to have it considered by those who are best able to judge what is true. Truth fears not any test, or trial. He that offers pure gold and silver, cares not who toucheth it, or takes the Assay. Wisdom is (sure enough to be) justified of her children. They who understand truth, and love it, can do nothing against the truth, but for it. Fourthly, Elihu having discoursed long, is willing to refer it to men, and to let them judge of it. Hence note. He that hath spoken truth in his uprightness, hath reason to believe that he shall have the Consent of the upright with him. There is a sameness of spirit in all wise and godly men for the main, and for the most part it is so in particulars. If a godly man conscientiously judge such an opinion to be truth, he may be much assured, that other wise and godly men will be of his opinion too. He dares say, as Elihu, Let wise men hearken unto me. Fifthly, and lastly, In that Elihu makes his appeal to wise men; to men of heart. Note. All men are not fit to give their Judgement in a case. All are not Competent Judges, nor prepared to give an opinion; and if they do 'tis not much to be regarded; wise men, specially godly wise men, men of a holy understanding, are the men whose judgement and opinion is to be regarded. Elihu having bespoken the thoughts and opinion of wise men, seems to give his own in the next words. Vers. 35. Job hath spoken without knowledge, and his words were without wisdom. When Elihu had offered it to the Consideration of wise and understanding men, whether Job had spoken right about that great point, Submission to the absolute Sovereignty of God, he forbore not first, and plainly to declare his own understanding of it. Job hath spoken without knowledge. The Hebrew is, not in knowledge, or, not knowingly; that is, ignorantly, foolishly; a very high charge; Job hath spoken without knowledge; yet we are not to understand it as if Elihu thought Job an Ignorant, or an unknowing man, he could not but know otherwise; but as to this particular case, he reports him as a man that had spoken without knowledge, and declared himself both beside his duty, and the rule. Hence note. They who are very wise and knowing in many things, yet may be out in some. The best of men are not perfect, either in grace, or knowledge. We may know much, and yet come short in what we ought to know; A man may speak some things very understandingly, and yet speak other things very erroneously; A Job may be out sometimes. Job hath spoken without knowledge. And his words were without wisdom. When the Lord comes to decide this great Controversy in the last Chapter of this Book, he tells Jobs three friends, that their words had not been right, as the words of Job; and yet here Elihu saith, Job's words were without wisdom, or, not in wisdom. When God said, the words of Job were right; we may understand it, that they were so according to their general tenor, or they were so comparatively to what his friends, Eliphaz, Zophar, and Bildad had said in his case, or at least his last woe ds (after God had throughly convinced and humbled him) were so, though in many things he had failed in speech, or spoken those things which were not right before. Yet here Elihu spoke truth, while he said, his words were without wisdom in the special point he had to do with him about; and so much Job himself acknowledged, I have spoken once, yea twice, but I will speak no more; I will no more set my wisdom against the wisdom of God, nor presume to have things go according to my mind, let God do what he will with me hereafter. Consider, how well this good man took the plain-dealing of Elihu; It might be expected that Job would quickly have risen up in passion, especially when he heard himself thus urged; But being convinced, with what Elihu spoke, he gave him not a word, much less an angry word. Hence note. A good man where he is faulty, will hear reproof with patience. A gracious heart, will soon be angry with himself for speaking or doing amiss, but he can take it well to hear himself reproved, when he hath indeed either spoken or done amiss. Nor are there many greater and clearer arguments of a gracious heart than this. To bear a reproof well is a high point of commendation. Grace may be showed as eminently by our patience when we are rebuked for doing that which is evil, as by our forwardness and zeal in doing that which is good. When Nathan the Prophet applied the parable home to David after he had not only committed but continued long impenitently in his grievous sins of adultery and murder, telling him to his face, Thou art the man (2 Sam: 12.7.) and not only telling him so, but at once upbraiding him with all the former benefits and kindnesses of God to him, & threatening him with many dreadful future judgements (v. 8, 9, 10, 11, 12.) when (I say) he was thus sharply dealt with, it might have been feared, that this Great king would have risen up in passion, and roared like a fierce Lion upon the Prophet; yet we hear nothing from him but words of sorrowful confession, and humble submission (v. 13.) I have sinned against the Lord. The boldness of Paul was great in blaming Peter openly, and Peter's meekness was as great in bearing that blame (Gal: 2.14.) Nor do I know whether the patience of Job were greater in bearing the great afflictions that God laid upon him, or in bearing the great reproofs which this man laid upon him. I grant, he complained often of those bitter reproaches which his three friends cast upon him, charging him for a wicked man or a hypocrite, and then he replied and replied home: but here Elihu reproved him sharply for his rash speeches and intemperate carriage under his affliction, and he took it both meekly and silently. A good man will not storm, nor rage, nor revile, nor threaten, when he is justly reprehended, but lies down under it, and takes it quietly, yea thankfully, and goes home and blesseth God that he hath met with a knock; These are very hard words, Thou hast spoken words without wisdom; But Job seems to confess and patiently bear them: It is best for us not to do or speak any thing that deserves a reproof: and 'tis the next best, to receive a reproof well for what we have either done or spoken ill. JOB. Chap. 34. Vers. 36, 37. My desire is that Job may be tried unto the end, because of his answers for wicked men. For he addeth rebellion unto his sin, he clappeth his hands amongst us, and multiplieth his words against God. IN these two verses Elihu winds up his second speech to Job, and in them we have two things considerable; First, his motion made in reference to Job at the beginning of the 36th verse; My desire is (or this is the thing that I move for) that Job may be tried unto the end. Secondly, we have the reason of this motion, which some make threefold, others fourfold, taking the latter part of the 36th verse for one of the four; My desire is that Job may be tried to the end, why? First, Because of his answers for wicked men. Secondly, I desire he may be tried unto the end, why? for he addeth rebellion unto his sin. Thirdly, I desire he may be tried unto the end? why? he clappeth his hands amongst us, and Fourthly, I desire he may be tried to the end, why? he multiplieth his words against God. Others take the latter words of the 36th verse, only as the subject matter about which Elihu desires Job may be tried, that is, concerning his answers for wicked men. And so the 37th verse contains three reasons why he desires he may be brought to that trial. Vers. 36. My desire is that Job may be tried. So we translate, and we put in the margin, O my father, most or many translators put that into the text, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 voluit cupiit, undo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pater, quasi benevolus dictus. Pater mi probetur Job usque ad victoriam. jun: O my father, Let Job be tried unto the end. The first word of the text hath a twofold signification; some taking it as an application to God by the name or title father. The reason of this difference is, because the root of that Hebrew word which signifies a father, signifies to desire, to will or wish. Mr Broughton renders, O my father (and he adds, O my father which art in heaven) Let Job be tried unto victory. As if Elihu (saith he) looking up to heaven, by O father, meant what followeth, O father which art in heaven. And he quotes Abraham Peritzol (a learned Rabbin) expounding the words so translated, at large. Father is one of the sweetest and most honourable compellations of God. (Isa: 63.16.) the whole Church of the Jews is brought in bespeaking God in that Relation; Thou art our father, though Abraham be ignorant of us, etc. And God speaking of himself, saith (Mal: 1.6.) A son honoureth his father, if I be a father, where is my honour. Apud Gentiles pater commune nomen erat Deorum; undo Diespiter, Merspiter, Jupiter. It was usual even among the heathens to add the name father to their Idol gods, thereby to express their reverence, or veneration of them. O my father. They who embrace this translation take special notice of that pronoun My, O my father. He doth not say only or barely, O father, but O my father. Those appropriating possessive pronouns, mine, thine, have a kind of deliciousness in them, and breath abundance of affection. Luther said the sweetness of the Gospel lieth in pronouns; when a believer can say (with believing Thomas) My Lord, and my God. Those things or persons which we love most we call ours; we say of a single special friend, he is mine; and to say, such a one is mine, is as much as to say, he is much beloved, much prized or esteemed by me, he, as it were, lies next my heart; property raiseth the price of all good things. We rejoice in God most, when we can call him ours; and so doth God in us, when he takes us for his own. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Ex quo omnis paternitas. Vulg: Paternitatis nomen ex seme ipso largitur omnibus; sicut enim solus bonus dicitur quia bonitatem alijs communicate, etc. Hieron: in Epist: ad Ephes: cap: 3. We have a meeting or union of several possessive pronouns in one verse (Cant: 8.12.) My vineyard which is mine is before me: My, mine, before me; implying how much Jesus Christ did appropriate the Church unto himself, or how much he thought himself concerned in the prosperity of the Church. And as the Title Father is sweet and comfortable, so glorious and honourable; God is the father of all, and all fatherhood is derived from God. That of the Apostle (Eph: 3.15.) which we translate, of whom the whole family, etc. Others render, the whole fatherhood, in heaven and earth is named. For as God only is good, and other things are good only by communication from him, so God only is a father, and all other fatherhood is by derivation and communication from him. O my father, let Job be tried unto the end. We say, My desire is. The Hebrew text is as clear for that; and whether we say, O my father, let Job be tried, or, my desire is that Job may be tried to the end, the general sense is the same. We render the word by desire (Chap: 9.26.) where Job tells us, that his life or the life of man is like the swift ships; we put in the margin, ships of desire (it is this word) that is, like those ships which being most desirable (as being laden with the richest and most precious commodities) make most haste home to their harbour, or proper Port. Thus here, My desire, or the thing that I strongly wish is, etc. The Chaldee paraphrase renders, My will is, or I will Volo ego ut probe●ur Job, etc. Targe: That Job may be tried. But had not Job been tried already? was there any need to call him to a farther trial? had he not been in the furnace a long time? why then doth Elihu so earnestly importune that Job might be brought to trial? I answer; The word signifies a twofold trial; First, a trial by way of examination, or argumentation; we try a man when we examine him, and argue with him, when we scann and search out what he hath spoken, or what he hath done. In this sense the word is used (Chap: 12.11.) and at the 3d verse of this Chapter, the care tryeth words; that is, the ear examineth the sense and meaning of those things which are spoken; and by the ear, he means not only the sensitive faculty taken abstractly, but the sensitive faculty joined with the intellectual. A beast hath an ear and can hear, but a beast cannot try or examine that which is spoken and heard; only they that have rational faculties joined with the sensitive are able to try words, and matter delivered by them. I desire Job may be tried to the utmost, that the words and speeches which have passed from him, may be fully considered, or considered to the end, that it may, at last, appear what he hath asserted and maintained. Sunt qui intel-iligunt probari pro exagitari disputatione, sed praestat ut ad tentationem referatur per afflictiones. Merc: Secondly, It signifies a trial by affliction (Zech: 13.9.) One third shall be brought through the fire and tried. As mettle gold or silver is tried and refined in the fire, so shall they in the fire of affliction. Jesus Christ is called a tried stone (Isa: 28.16.) and he was so in both these accounts; he was examined and argued with to the end, and he was afflicted, and grieved to the end, he was a man of sorrows, and acquainted with griefs all his days; Behold I lay in Zion a tried stone, a sure Corner stone; that which is tried is sure; we may trust that which hath been tried. We say, try me and trust me; we may understand Elihu in both, or in either of these senses. My desire is that Job may be tried, that what he hath said may be further examined, Optatum ut tantisper flagelletur Job donec deo vincenti cedat et responsis vanis renunciet. Jun: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 verbum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 significat instare et urgere opus donec ad finem perductum fuerit. or that his affliction may be continued, till he be brought to a sight of his errors and mistakes. I would have him corrected till he submits to God as a conqueror, and recanteth his rash and inconsiderate answers. My desire is that Job may be tried Unto the end. He doth not say barely, tried, but, tried unto the end; that is, fully and throughly tried, not by halves, overley and slightly; If he be indeed just and sincere, the fire of this trial, how long soever he continueth in it, will do him no hurt, it will only purge and refine him from his remaining dross; but if he be unsound and nought, he will evaporate and fume away into vain complaints and murmur; Therefore let him be tried to the end. Some of the Latins translate, I would have him tried to death, which is the end or period of man in this world. The word signifies sempeternity, as also victory, because that which continueth ever, must needs be victorious (1 Sam: 15.29. Plerisque latini, ad mortem usque reddunt quod in Originali habetur, usque in saeculum vel in sempiternum. Vatablus longo Tempore; Gregorius, Ad huc. Philippus Jugiter. ) The strength of Israel will not lie; we put in the Margin, The eternity or victory of Israel (that is, the eternal God, who is victor over all) will not lie. Thus some render here, I desire Job may be tried unto victory, that is, that God would never give over trying him, till he hath overcome him and brought down his spirit, for still the man is too high, too stout, his spirit is still too big, too unbroken; my desire therefore is that God would try him to victory, till he hath brought him upon his knees, and made him eat his words, or till he give glory to God by humbling himself and confessing his sin; I would have him fully convinced by argument and throughly humbled by chastisement, till he at last resigneth up himself to the will of God. The Italion gloss puts it in the form of a prayer; Withdraw not thy visitation from Job, until thou hast brought him to the duty of a child; Further, this word, unto the end, doth not imply a desire of the everlastingness of his trial, but of the profitableness of it. He would not have him always kept upon the rack, or under the rod, but he would have him effectually dealt with, that the matter might issue well with him. From the words thus opened, note first. Affliction is a trial. It makes us appear what we are; most have but an appearance till they are tried; and being tried, what they are doth really appear. Afflictions try our graces what they are; and afflictions try our corruptions what they are. Afflictions draw forth the spirit of a man, they turn his inside outward, and set him (as it were) in the open light. Take trial in the second sense by way of examination, and it yields us the same truth. He that is throughly sifted will appear in his own likeness. Let a man be fully dealt and argued with, let his speeches and his actions be brought to the rule of the word, what he is, and what they are, will soon be seen. That's the trial which the Apostle means (1 Thes: 5.2.) Prove all things; prove what men say and hold, prove their assertions and opinions, and you shall come to a clear understanding of them. Rectum est index sui et obliqui. The rule of the word is a strait or right rule, and that which is right will show you both itself, and that which is crooked, or any way swerving and departing from it. Secondly, As trial is taken in the former notion for affliction, My desire is that Job may be tried unto the end. Note. It is lawful to pray or wish for afflictions upon others in some cases. We may pray for and wish afflictions upon others for their good, or for the glory of God. It is not good to wish evil as evil upon any man, no not upon the worst of men. Job professed against that (Chap: 31.29, 30.) If I have rejoiced at the destruction of him that hated me, or have suffered my mouth to sin by wishing a curse to his soul, then etc. As if he had said, If I have prayed or wished that any evil might befall mine enemy as evil, I should have done very ill, and deserved to suffer ill. For that had been an evil wish. Yet, as we ourselves ought to choose affliction rather than sin; so we may pray for affliction upon others, rather than that they should go on in sin. As in that case of the Churches proceeding to the sentence of excommunication; which is the delivering of a person up to Satan, or a putting him into the very power of the devil for a time (1 Cor: 5.4, 5.) it is the end or design which makes this lawful: our business in the ministry and in all Church-administrations, is to put souls out of the power of Satan, to rescue them out of the hand of the devil, to recover those that are led Captive by him at his will; yet saith the Apostle, Deliver such a one unto Satan, put him into the devil's hands, for what end? For the destruction of the flesh, that the spirit may be saved in the day of the Lord Jesus. This makes the prayer or act of the Church lawful, because the intendment is the destroying of that which ought to be destroyed, or to destroy that in man which will be the destruction of man, his flesh, his lust, his pride, his covetousness, his wantonness; For the destruction of this flesh deliver him to Satan, that the Spirit may be saved in the day of the Lord Jesus. Thus we may pray and wish for affliction upon others; but 'tis a prayer which must be managed with a great deal of caution, lest our prayers to God in that kind, be found ill wishes to men. That which Elihu had in his thoughts, when he desired Job might be tried to the very end, was, that he might be prevented from going on in the way wherein he was to the end. Yea, I conceive a man may pray for afflictions upon himself, rather than he should go on in a course of sin, or, when he finds that other ways and means which God hath used with him, have not been effectual to subdue his corrupt heart, to mortify his lusts, and to bring him off from a course of sin, but that (as it is said in the next verse) he is in danger of adding rebellion to his sin. A godly man had much rather that God should make him poor, sick, weak, and nothing in this world, then let his corruptions have dominion over him; He desires rather God should take the world quite out of his hand, the● that the world should get into his heart, or be as fuel to feed and inflame his lusts. Thus Elihu desired that Job might be tried, Bono ipsius optat hoc, non odio aut malevolentia. Drusi. because trials by affliction are for our purging, refining, and bettering. Love was the root of this wish, nor hatred or ill will. Let Job be tried to the end. Why? we may take the latter part of the verse for a reason why, as well as for the matter about which he would have him tried. Because of his answers for wicked men. Propter responsiones (communes) cum hominibus improbis. Bez: Tanquam unus è numero virorum vanorum. Pisc: Let him be tried concerning those words which he hath spoken in common with or after the manner of vain men. He hath spoken words wherein he seems to comply with wicked men, to say as they say, to consent with them, and to be of their opinion, this was charged upon him directly by Elihu at the 8th verse of this Chapter; What man is like Job, who drinketh up scorning like water, which goeth in company with the workers of iniquity, and walketh with wicked men; that is, though Job in his conversation or carriage of his life hath not, yet in this discourse, he hath strengthened the hands of wicked men, or confirmed them in their opinion, speaking so much of the heavy pressures of God upon him, and desiring to often to come to a hearing, as if he had some wrong done him. We are not to understand these words of Elihu, Because of his answers for wicked men; As if he charged Job to do so directly, or as if he had formally taken upon him to plead or advocate the cause of wicked men; we are not (I say) to understand him so grossly, nor had it been true to say, that Job opened his mouth, or spoke thus for wicked men; but his meaning is, he hath spoken such things as in common apprehension seem to comply with the opinions of wicked men; or with the speeches which they use when they are (like him) in a troubled condition. Or again, Because of his answers for wicked men; that is, that he may acknowledge the answers he hath given, are not such as do become a godly man, but rather savour of such a spirit as unbroken proud persons hold forth in the time of their affliction; who are never pleased with, but always complaining at divine dispensations. Lastly, These words, Because of his answers for wicked men, may, possibly, have this sense; Because he hath spoken such things as may serve the turn of wicked men for answers, or, as if he would instruct them what to answer, when at any time they are under the hand of God. He may be said to answer for another man, who any way prompts him how or what to answer. And while a good man speaks amiss, in any case, he teacheth, yea and encourageth bad men to speak so too. Yet I rather incline to the first interpretation, that Elihu would have Job tried, because his answers were such as it might be judged he had taken wicked men for his pattern in giving them, and not as if in them he had given a pattern to wicked men. Hence note. First, A good man may sometimes act the part of a wicked man, or he may speak like wicked men, as if he were one of them. Though his state be as different from the state of wicked men, as light is from darkness, or as sweet from sour, or white from black, yet as to some actions or speeches, he may bear a resemblance to them. Good men and bad men do, as I may say, enter-common in many things; a wicked man whose heart is nought, who is yet in an unregenerate estate (for I mean not by a wicked man, him only that is flagitious, a murderer, a whoremonger, a drunkard, but a wicked man is any one that is unregenerate, whose heart is not yet changed; Now I say, a wicked man) may speak and do many things like a godly man; he may hear the word, and pray, and perform outward duties, which are like and are (take them materially) the same which godly men perform. Thus he enter-commons with godly men; and this is the case of all hypocrites, who make a pretence of religion, when they have no acquaintance with the power of it. And thus through temptation, and in some very burdensome afflictions a godly man may speak as a wicked man; such hasty rash provoking speeches may pass from him as proceed from the ungodly, only here is the difference, those evil speeches or actions proceed from the state of the one, and only from the temptation of the other. Secondly; From the phrase or form of speech, in which the original expresseth wicked men; The words are, Men of wickedness, or iniquity; As if it had been said, the worst of wicked men. This shows us what man naturally is; he is a man of wickedness; nothing but wickedness, altogether wicked. The Lord looking down from heaven upon all the children of men (in a state of nature●) said, There is not one that doth good, no not one. Take any wicked man he hath no good in him, no not one good thought in him; he is a man of Iniquity, he is mere wickedness, till he be changed, till his heart be broken by Godly sorrow, till he be united unto Christ by faith, and through the Spirit. I know this expression is used several times in Scripture, to note those men who are sinners of the first form, being not only sinners in their state, but in the highest degree of activity. Thus Antichrist is called, The man of sin (2 Thes: 2.) And when the Prophet saith (Isa: 55.7.) Let the man of iniquity turn from his evil way; he means the worst of men. Yet this is a truth, every man in an unconverted estate is a man of iniquity; he hath no goodness, nothing of God in him, he bears only the Image and impress of the devil upon him. Christ told the Pharisees, who were high in reputation with the world for good men (John 8.44.) Ye are of your father the devil, and the lusts of your father ye will do. The natural man is so sinful, that he is merely sin. And sometimes a godly man speaks and doth as if he were so too. Job spoke like men of Iniquity. Elihu proceedeth more fully to declare both the reason why he would have Job further tried, and likewise what he meant by his answers for wicked men. Vers. 37. For he addeth rebellion (or trespass) to his sin. Nomine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 intelligitur peccatum ex errore commissum; Nomine vero 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 scelus propriè rebellio. Here are two words, sin and rebellion; the first which we render sin, signifies sin in common; the least transgression of the Law it is sin; the least vain thought of the heart, the least idle word of the tongue is sin; but every sin is not rebellion; that hath many special marks or brands rather upon it. To rebel is to sin with a high hand, to rebel is to sin with a stiff neck, to rebel is to sin with obstinacy and resolvedness of will; he addeth rebellion to his sin. But did Job rebel indeed? I conceive the rebellion which Elihu chargeth Job with, is not rebellion in a strict but in a qualified and comparative sense; As if he had said; Job sinned before, but now his sin is heightened, we see him now (in words) rising up against God, complaining of his justice, or as if he had dealt unjustly with him. What he did in the time of his prosperity, those slips & falls which he had then, weighed nothing as laid in the balance with the intemperate speeches which he hath uttered in the day of his trouble. He addeth rebellion unto his sin. So we render as respecting what he was and had done before. Others render it potentially not indicatively; Let Job be tried unto the end, because of his answers for wicked men, for otherwise he may add rebellion to his sin; we know not whether his corruptions may carry him if suffered to go onne. This is a more favourable reading of the text, not as a charge of natural but feared rebellion against God; As if he had said, I see the man's spirit is so entangled, that if he be not well and wisely dealt with, possibly he may come to add even rebellion unto his sin; and whereas he sinned before out of ignorance or imprudence, he may shortly sin out of contumacy and perverseness. Hence Note. First, There are sins of several degrees. Every man sinneth, he that saith he hath no sin, or doth not sin, there is no truth in him (1 John 1.8.) But every man's sin is not rebellion, every man doth not rise up to that height and degree of sinning. If any shall inquire, when is a man's sin rebellion? I answer. First, That man's sin grows to be rebellion, whose will is much in it. He that will sin rebels. The Apostle Paul saith (Rom: 7.19.) The evil which I would not, that I do. This is the case of every godly man at his best, he doth those evils which he would not; this is not rebellion, because the will of a godly man is changed and turned off from sin; he can say, the evil which I would not do, that do I. Rebellion is the doing of that evil which we would. Secondly, In rebellion, or in rebellious acts of sin, there is much of the understanding as well as of the will; that is, a man seethe clearly what he doth is sin, or that the rule is against him; to rebel is to sin against the light. It is said in the 24th Chapter of this book, The wicked are of them that rebel against the light; that is, they cannot abide the light; he means it there of the natural light; the adulterer and the thief cannot endure Sun or daylight: it is much more true of mystical light, if he hath any light of knowledge, he resists and rebels against it. It's great rebellion to resist the receiving of light offered, but 'tis greater rebellion to resist light received; sins against knowledge are rebellious sins. Thirdly, A rebellious sin is a sin against reproof, admonition and warning; when we have been often told of such a sin, and admonished of such an evil course, and yet we will go on in it, here is rebellion; such a man hath not only light in his understanding, that what he doth is sinful, but this light hath been brought home to him and wrought upon him by reproof, counsel, and admonition; here is still greater rebellion. Therefore in the proceeding of the Church, spoken of (Math: 18.) when an offending brother hath been reproved and told of his fault, first in private by a particular brother, then by two or three, then by the whole Church; if after all these admonitions and reproofs, he doth not repent, he is to be cast out as a rebel, and accounted as a heathen or a publican. Lastly, As 'tis rebellion when we sin as against the reproofs of man, so against the providences of God; and those of two sorts. First, When we sin against the favourable providences of God, I mean those which are outward; when God bestows many mercies and comforts upon us, when he gives us health and riches in the world, and fullness of all things, then to sin against him is rebellion. (Deut: 32.15.) Jesurun waxed fat and kicked, and rebelled against the Lord, and lightly regarded the rock of his salvation. When we have received many and great mercies, then to grow vain and wanton, and nourish ourselves as in the day of slaughter, this is rebellion against God. Secondly, When the providences of God have broken us by this evil or that evil, when we are broken in our estates, broken in our names, broken in our relations, broken with sickness after sickness, and yet persist in a sinful way, this is rebellion, this is sin in the very height of it. This was the rebellion of Ahaz (2 Chron: 28.22.) Who in the time of his distress, trespassed yet more against the Lord. And this was the rebellion of Judah (Isa: 1.5.) Why should ye be strieken any more? ye will revolt more and more. Take heed of this; 'tis too much that we sin at all, let us not be found adding rebellion to our sin. I may say these two things concerning the habit or any act of sin. First, It is a burden to a Godly man; O wretched man that I am (said Paul) who shall deliver me from this body of death? Secondly, As it is a Godly man's burden when he sins, so it is his care and study not to sin; he would not sin at all; he watcheth himself that he may not sin in the least degree. That was the Apostle John's desire and care for all the Churches (1 John. 2.1.) My little children, these things I writ unto you, that ye sin not. I would have you watch over your hearts and ways so narrowly, that no sin might slip you; that ye might not have a wrong thought, nor speak an idle word; how much more should we take heed, that we add not rebellion to our sin. There is somewhat of rebellion in every sin, even in the sins of good men; but 'tis sad when they add rebellion to their sin. Samuel gives a dreadful description of that sin which is rebellion (1 Sam: 15.23.) Rebellion is as the sin of witchcraft, and stubbornness is as Iniquity and Idolatry. Witchcraft is that sin wherein men have much converse and compliance with the devil; The devil and the witch, or the devil and the Diviner (as our Margin hath it) act as loving companions; they have mutual converse, yea commerce, they trade together. Rebellion is that sin, or we sin rebelliously, when we declare ourselves most averse to God. The witch declares himself a friend to the devil; the rebellious soul defieth and despiseth God; now those sins that have most compliance with the devil, and most defiance against God, are put together; if a man doth much set himself to oppose God, by sinning against light, against reproofs, and against providences, whether the gracious or afflicting providences of God (If a man (I say) rebel thus against God) it is like the sin of witchcraft, which is compliance and converse with the devil. Here is an extreme on the one side, and an extreme on the other side, yet both meet, rebellion is as the sin of witchcraft, and stubbornness is as Iniquity and Idolatry. These latter words are exegaticall; stubbornness (that is, when a man is stout and will go on his way) is as Iniquity and Idolatry. We may consider a great elegancy in those words; Stubbornness is as Idolatry. What is Idolatry? it is worshipping or giving honour to a false god, which is indeed worshipping the devil; all Idolatry is devill-worship; the witch worshippeth the devil intentionally, and so doth the Idolater, though he intent it not (1 Cor: 10.20.) The things which the Gentiles sacrifice, they sacrifice to devils and not to God. I do not say, every error or failing in worship is devill-worship, but that which is Idolatry indeed, or the setting up of a worship of our own devising is Idolatry, and devill-worship. Thus stubbornness is as Idolatry, and rebellion is as witchcraft. What is witchcraft? compliance with the devil. What is Idolatry? devill-worship, a falling down to the devil. Let the wicked consider what they do when they rebel; and let the people of God take heed of any sin, or way of sinning, which may be accounted rebellion. To sin with much will against much light, against many reproofs from men, and against the reproving, or against the inviting providences of God, hath rebellion in it; He addeth rebellion to his sin. Secondly, Taking the words in the mildest sense, Note. Sometimes a good man may go backward, he may be worse and worse, and do worse and worse. We should be always growing in grace, that's the condition of believers and their duty, yet under some dispensations they may decline for a time and grow worse and worse, adding that which is like rebellion to their sin. Thirdly, If we consider these words in connection with the former; Elihu having prayed for further trial upon Job, as fearing, that else he might add rebellion to his sin. Note. He that is not throughly convinced and chastened, may quickly grow worse and worse. He may, or he will add rebellion to his sin. I do not know where a man's sin will end, if the Lord should let him alone. 'Tis a mercy that any man, especially that God hath a continual inspection over us; if some men's ways were not tried and questioned, they might add rebellion to their sin; who knows where they would stop? it is a mercy to have both words and actions examined by brethren and Churches, how sadly else would many wander, yea it is a mercy to be tried by affliction. When God keeps us from a foul way by building a wall against us, it is a mercy, else we might add rebellion to sin. No man knows the measure of his own evil heart, or what it would do; for though believers have a general promise to be kept by the power of God to salvation; yet how lamentably have good men ●●llen, though kept from falling away? Elihu aggravates this yet further by the example of Job in the latter and last part of the verse. He clappeth his hands amongst us, and multiplieth his words against God. He clappeth his hands, or, maketh a noise amongst us, as Mr Broughton reads it; clapping of the hands in Scripture hath a threefold signification. First, It implieth passion or sorrow. A man under affliction claps or wrings his hands for grief. Both those gestures are of the same significancy. Secondly, There is a clapping of the hands with indignation; when we are very angry, than we clap our hands. Thirdly, There is a clapping of the hands for joy, or in a way of triumph; when a man thinks he has conquered and got the day, he claps his hands, and so do they who are on his side. (Psal: 47.1.) O clap your hands (all ye people) shout unto God with the voice of triumph. Explosurus esset nos, ut qui vicisset nos disputando. Pisc: I conceive Elihu intends Job clapping his hands in this third sense; he clappeth his hands amongst us, or insults over us, as if he had conquered and won the Garland; and therefore Elihu prayed that he might be further tried. This is another aggravation of that ill frame which Elihu conceived Job to be in. And indeed to clap our hands when we have done or spoken evil, is worse than the evil, which we have either done or spoken; He clappeth his hands; And multiplieth his words (or, may multiply words) against God. Solomon saith (Pro: 10.19.) in the multitude of words there doth not want sin; that is, there is store of sin in the multitude of words. They that will be speaking much, slip much. Job (saith he) multiplieth words against God. There is a multiplying of words against God two ways; First, directly; Secondly, by way of reflection or rebound; Elihu could not say, Job had spoken, nor could he presume he would speak one word, much less multiply words against God directly. He knew Job was a godly man, but he asserts he had, or feared he might multiply words against God reflectively, that is, speak such words as might cast dishonour upon God, such words as God might take very ill at his hands, and interpret as spoken against himself. Hence note. They who speak unduly of the ways and proceed of God with them in this world, speak against God himself. The business of Elihu in all this discourse, was to hold forth the evil frame of Jobs heart, signified by the intemperance of his language under the deal of God. God had afflicted and chastened Job, he had multiplied wounds upon him, and Job in the heat of his spirit and bitterness of his soul, making many complaints about the workings of God with him, is charged with multiplying words against God. We may speak against God before we are ware; yea we may speak many words against God when we think we have not spoke one word against him. While we speak impatiently of the proceed of God in the world, and murmur at his dispensations to our families or persons, what do we but multiply words against God? we speak much for ourselves to God, yea (I may say) we highly commend ourselves to God when we submit to his do, and say nothing, but in a silent admiration adore his deal, and wait for a good issue of them. Aaron proclaimed both his humility and his faith in holding his peace, when the Lord slew his two sons Nadab and Abihu, strangely with fire, for offering strange fire before the Lord, which he commanded them not (Lev: 10.1, 2, 3.) But how many are there who proclaim their pride and unbelief, by not being able to hold their peace under the afflicting hand of God, when his hand scarce toucheth them, or when he doth but lay the weight of his little finger upon them, in comparison of that heavy stroke which fell upon Aaron. We are in much danger of sinning, when at any time we speak many words, or (as Elihu speaketh) multiply words, he is a rare man that speaketh many words, and but some amiss, Now, if to multiply words at any time (even when we are most composed) exposeth us to error in our words, how much more when our tongues utter many words in the bitterness and discomposure of our spirits? And as to speak amiss in any matter is to s●n against God, so to speak much amiss of our sufferings, or of the severest providences of God towards us, is to speak much, or to multiply words (though nor intentionally) yet really and indeed against God. O then forbear this multiplication of words, lest you multiply sins. Speak but little, unless in the praise of God; take heed how you speak of what God is doing to others, or doing to yourselves. Let your words be few, and let them be weighed, for God will weigh your words; and you may hear from him in blows, what he heareth from you in words. 'Tis a dangerous thing to be found speaking words against God; yet this may be the case of a good man, whose heart is with God, and whose heart is for God: even while he hath a general bend of heart to lay himself out in speaking and doing for God, he through passion and temptation may be found speaking against God. What we speak discontentedly of the ways or works of God, is a multiplying of words against God himself. Thus I have given out and finished my thoughts upon the Preface which Elihu made to lead in his discourse with Job, as also upon two stages of his discourse with him. Job sits silent and answers him not a word, which Elihu perceiving takes liberty to urge him further with two distinct discourses more, contained in the three Chapters following; which, if the Lord give life and leave, may be opened and offered to the reader's use and acceptance in convenient season. A TABLE Directing to some special Points noted in the precedent EXPOSITIONS. A ABraham, a threefold gradation in his name. 13 Acceptance with God is our highest privilege. 429 Accepting of persons, wherein the sinfulness of it is. 119, 120. To accept persons in prejudice to the truth is a high offence. 121. Some special ways wherein we run into this sin. 124, 125. 630. God is no accepter of persons. 631 Account, God giveth no account to man. 253. All men must give an account to God. 254. 322. God will call all men to account. 664 Accusations not to be taken up hastily, or merely by hearsay. 195, 196 Addition of sin to sin proper to the wicked. 828. It is very dangerous to make such additions. 830 Adversity, a night. 688 Affliction must not be added to the afflicted. 90. The afflictions of some men more eminently from the hand of God. 91. These afflictions which are most eminently from God, seem to bear the greatest witness of the sinfulness of man. 91. Four grounds of it. 92. Yet it is no concluding argument. 93. Godly men most afflicted, seven ends God hath in afflicting them. 93, 94. What use we should make of it when we see godly men much afflicted. 94. In affliction it is better be found bewailing our sin, then reporting our innocency. 208. We hardly keep good thoughts of God, when we are afflicted and suffer hard things. 223. Afflictions put a double restraint upon us. 224. How affliction carrieth in it matter of disgrace. 225. God speaks to us by affliction. 340. Nine designs of God in afflicting man. 343, 344. Times of affliction must be times of confession. 450. Afflictions designed for the good of man. 472. No pleading of our innocency or righteousness for our freedom from affliction. 515, 516. The Lord takes liberty to afflict them greatly, whose sins are not great, 529. We must not complain of the greatness of our affliction, how little soever our sins are. 529. In affliction, we should speak humbly and meekly to God. 789. The hand of God must be acknowledged in our afflictions. 791. Affliction or chastning must be born, 791. What it is to bear affliction, shown many ways. 792, 793. We must pray for the taking away of an affliction, while we are willing to bear it. 794. What it is to be exercised under affliction. 796. The sin and danger of breaking out of an affliction. 801. Who may be said to break from or out of an affliction. 801. Affliction tryeth us. 852. How it may be lawful to pray or wish for affliction to fall upon others. 852 Alexander the Great, his speech to a Soldier of his own name. 12 Amazement, what. 103 Anarchy, the worst of national judgements. 746 Angels, good or bad sent to destroy. 362. How the Angels come to know the mystery of the Gospel. 408 Anger, full of heat. 10, 11. Anger in the cause of God is good. 15. Anger prevails most in those who have least reason. 27. They who give counsel must bridle anger. 28. We should see good reason to be angry before we are. 40 Answer, unless we answer home, we give no answer. 82. A fourfold way of answering. 232, 233. Apostates, who are so. 620. Apostasy or turning back from God. 700. Apostates grow worse and worse every day. 705 Archimedes much transported with joy and why. 85 Arrow put for a wound. 525. Two sorts of arrows. 525 Attention, the best men may need to have their attentions quickened. 551. B Barachel, what that name signifieth. 11. Behold, a fourfold use of it in the Scripture. 460, 461. Behold, to behold taken two ways in Scripture. 658 Belial, what it signifieth, and who may be called Belial. 622, 623 Bernard, his description of an Opinionist in his time. 115 Best, not barely good, but the best things to be looked after and chosen. 508, 510 Binding, the great use of it for healing. 608 Bladders, wicked men how like them. 691 Blindness spiritual, or of the understanding, to be smitten with it, how sore a judgement. 699 Boasting, man is very apt to boast of himself. 83, 84 Man is apt to boast in the evil he doth, much more of the good he doth. 84. His boasting of wisdom. 85 Bones, what they are to the body. 337. Pain in the bones grievous. 337, 338 Breath, and spirit their difference. 590 C Call of God, it is dangerous to refuse or not hearken to his first call. 268 Cato, his answer to a voluptuous person. 505 Change or turning of a man into another man twofold. 55 Changes, God can quickly make the greatest changes both in natural and civil things. 418 Charities done rightly produce a great increase. 566 Chastisements are documents. 340. What properly a chastisement is. 789. Chastisement is for amendment. 797. When God chasteneth us, we should promise amendment. 797. In what sense we may promise (being chastened) to offend no more. 798 Chirurgeon, three things required in him, answerably those three in those who would cure the soul. 101 Christ, remembrance of his humbling themselves, a great means to humble us. 325. Christ the Angel of the Covenant. 371. We must have union with Christ, else we can have no benefit by him. 429. Christ the only hiding place for sinners. 672. Sinners under a fourfold consideration, may hid themselves in Christ. 672 Churches of the Gentiles to be warned by the severe deal of God with the Church of the Jews. 697 Choosing, or choosing of Instruments, how it differs from Gods. 61. Choosing or election, what it is. 506. The choosing of judgement what. 506. It is not enough to know or do good, unless we choose it. 509 Clay, that all men are clay, how it should work. 187 Comforts, the best in the creature vain. 347 Company, to choose ill company the sign of an evil man. 538, 543. To be much in the company of good men, a sign of goodness. 540. In what sense a good man may be said to go in company with evil men. 541, 542 Condemnation supposeth a man to be wicked. 29. To condemn and make wicked the same in Scripture. 29, 30, 31. Condemnation out of our own mouth, must needs stop the mouth. 196 Condemn, to condemn those whom we cannot answer, how sinful. 29, 30, 31. To condemn God the great wickedness of it, and in what sense many do it. 618, 619 Conditional acts of grace. 398 Confession threefold. 445. Sin must be confessed. 449. Whether a general confession be enough. 449 Confidence or trust in man, a strong argument against it from man's weakness. 600 Conviction, what, or when a person may be said to be convinced. 78, 79. Three great convincers showed. 80, 81 Conversion, the work of God not of man. 89 Consideration, what it is. 707, 711. Not to consider the ways and word of God very sinful. 713, 714. The duty of consideration pressed. 717 Corruption, doth not prevail upon the dead body of man till the fourth day. 328. Corruption, why sin is so called. 797, 800 Courtesies; They watch for a discourtesy, who ask courtesies of us beyond our power. 210 Croesus, the answer which the Oracle gave him ambiguous. 160 Cry of the oppressed will go up to God. 718. Their affliction hath a cry, though they cry not 719. They are the worst of wicked men, who cause the poor to cry. 720. God graciously heareth the cry of humble oppressed ones. 722. Vide oppressed. D. Darkness, twofold. 666 Death is a going down to the pit. 402. Sickness hath a tendency to death. 402. When man dyeth he is gathered to God. 593. Death is called a gathering in a threefold sense. 594. No man hath privilege against death. 597. Death of two sorts. 639. Death of any sort may befall all sorts of men. 640. Death comes suddenly upon many men, and may upon all men. 640. Violent death sweeps away many in a moment. 641 Declining, how a good man may decline and grow worse. 860 Defer, God sometimes deferrs to do his servants right. 520. Deferring are very afflictive. 520 Deficiencies of the best men two ways to be considered for their humbling. 323 Delaying dangerous, though God be patiented. 467. Delays in business may be no stop of it. 483 Delighting in God, what. 545, 546 Deliverances of five sorts. 399. Deliverance is from God only. 403. God conveys deliverance by man or means usually. 403. Our deliverance from sin is costly. 410. Deliverances are obtained three ways. 410, 411. Temporal deliverance by Christ also. 412. Great deliverances give us a new life. 470 Despair of the end, puts an end to endeavour. 6. Despair in creatures, yet hope in God. 528 Destruction, in whose destruction God hath pleasure. 811 Devil's sin and condemnation, what. 86 Diadumenus, his resolution. 12 Differences, what hinders the healing of them. 483, 484, 486, 487, 488 Diligence how it makes rich. 635 Discontent the Devil's sin. 59 Diseases and death not fare asunder. 360. Diseases are destroyers. 365. Diseases at the command of God. 400 Displeasure of God renders all outward comforts nothing to us. 348 Disputing, tough and hard work. 3 Disputation the true law of it. 193 Drawing and withdrawing, two gracious acts of God towards man. 299 Dream what it is. 280. Natural dreams caused four ways. 281 Diabolical dreams. 282. Divine dreams, five messages upon which they are sent. 282, 283. It hath been the use of God to reveal himself by dreams. 285. Five reasons why God revealed himself in dreams. 286. Dreams the way of Gods revealing himself to the Church of old. 287. Luther's prayer about dreams. 288. A profitable use may be made of dreams at this day. 289 Drinking, what it signifieth in Scripture. 533. A threefold measure of drinking. 534. To drink scorning like water, what it imports. 535 Dust, in what sense all men are but dust. 598. Humbling considerations from it. 599, 600 E Eagle, how she reneweth her strength. 419 Ear twofold. 290. The ear naturally stopped against the teachings of God. 291. Seven Eare-stoppers. 291 God openeth the ear by four means. 292. Ear how it tryeth words. 499. The use of the ears. 501. How the word must be tried by the ear, before 'tis submitted to. 502, 503. The reproof of those who use their mouths more than their ears. 504. Ear its power. 850 Earth, what it signifieth in Scripture. 576 Easiness to follow or be led by others very dangerous. 99 Eldership twofold. 36 Election an act of absolute free grace. 397. Election as an act of man vid: choosing. Elihu, what that name signifieth. 11 Eloquence, how it may be burdensome. 191 Error, an error cannot always be maintained. 105. Errors both of understanding, will and ways, many times secret to us. 818 Evil, not to know to do evil, or to be a bungler at it is best. 130, 131. The spirit of a good man is set against it. 132. They that do evil have reason to expect evil. 138. Example of superiors in doing evil very powerful. 778 Examples of God's Judgements are to be eyed and marked. 686. Exemplary punishment, all beholding. 694, 695 Three reasons why some are punished so. 696 Excuse, they who excuse a fault, show they have a mind to continue in it. 549 Exercise of the soul under affliction, in what it doth consist. 796 Eyes of God, what they signify. 656 Eyes see more than an eye. 843 F Face of a man, why put for his person. 119 Face of God what, and what it is to see his face. 431. Face of God sometimes hid from his people and why. 433. It is the sole privilege of the favourites of God to see his face. 434 It is our greatest joy and happiness to see the face of God. 435. Face of God what it signifieth. 727. The hiding of God's face notes three things. 727. How the face of God may be seen. 729. Not to behold the face of God what it imports. 729, 730. Hiding of God's face from nations; Vide Nations. The hiding of God's face is exceeding grievous to his people. 755, 577. Caution to beware of provoking God to hid his face. 756 Faith, our faith not be pinned upon men, how great or ancient soever. 67. Faith is our vision of God in this life. 432 Father, a relation or title of great honour and comfort. 849 Fatherhood, God the fountain of it. 849 Favourites to God, who. 427. A godly man is used by God like a favourite. 429, 430, 433 Fear twofold. 42. A good fear what, they seldom do amiss who fear they may. 44 Flattery is iniquity. 127. A twofold flattery opened. 127, 128. The other extreme to be avoided. 129 Flattery is a wrath-provoking sin. 135. To suffer ourselves to be flattered is very dangerous. 136. To give flattery hath a double danger. 136, 137. More sinful to flatter those that do evil, then to do evil. 231 Flesh, what meant by it in Scripture. 349, 350. Flesh a fading thing. 352. Flesh called grass in two respects. 352. Six practical inferences from the fadingness of the flesh. 354, 355. Man not called flesh till after the fall. 595 Flight, or to flee for our lives, is a grievous Judgement. 648 Folly, refusal of obedience to God the folly of man. 64 Forgiveness of sin. Vide pardon. Fortune, the wickedness of ascribing any thing to it. 583 G Gain of worldly things a strong temptation. 454 Gifts of the mind, wisdom and understanding come from God. 55, 56, 57 Gluttony kills more than the sword. 367 God is to be eyed in all our ways. 140. God who gives us life, fits us also for all the services of this life. 172, 173. God so good that he never seeks occasions or advantages against us, nor needs he, we give him too many. 215, 216. We are apt to have hard thoughts of God, when we suffer hard things. 222. We should maintain good thoughts of God when we suffer evil. 223. God is great, the use of it. 234, 235. Vid: Greatness of God. His power and dominion absolute, he gives no account and why. 253, 254. His word of command is effectual. 419. God usually deals with men according to what they do. 438. Unworthy thoughts of God should be rejected with indignation. 554. God neither doth nor can do any unrighteousness. 556, 557, 574, 578. Two inferences from it. 572. Those four things which cause men to do wrong, are at furthest distance from God. 573. All things and times as present to God. 574. Power of God primitive and unlimited, showed in five particulars. 579, 580. A fourfold universality of the power of God. 582, 583. Admonition to those that are in and under power, from that consideration. 584, 585. God can easily do whatsoever he hath a mind to do. 591. Two inferences from it. 592. God is most just, showed in three things. 616. That God is just in punishing, proved by seven particulars. 617. God can do the greatest things alone. 653. Two inferences from it. 654. God how he hideth himself. 668 Justice of God, Vide Justice. What God hath a mind to do, he can and will do. 689. All should follow after God. 702. God his teaching; Vide teaching. Good men, they that are truly good and gracious, are willing to know and see the worst of themselves. 824 Good, in the doing of it many sins are mingled, as well as it is sinful not to do good. 819 Gospel known from the beginning. 412 Government, a spirit for it the most proper gift bestowed upon Princes. 56 God taketh care of the government of the world, or to maintain government. 684 Good, what is properly our good. 510. Goodness and strength where they meet, how useful. 555 Grace, though it abideth always, yet it doth not act always alike, where it is. 247. Two eminent acts of grace in God towards man. 299 All our mercies flow from the free grace of God. 393. That all comes from grace implieth five things. 394. God usually gives out acts of grace when we repent, etc. 395 Graciousness of God opened, 391, 392 To be gracious notes two things ●n God. 393. Two sorts of 〈…〉 acts. 〈◊〉 Great men, wisdom 〈…〉 with them. 63, 64. Therefore no taking things upon trust from them. 64, 65 Greatness of men, or their abilities either to reward or hurt us, must not turn us from the right. 122, 123 Greatness of God opened. 234. Five inferences from it. 235, 236. We may both say and believe that God is great, and yet not answer it in our practice. 239. who they are that indeed acknowledge God in his greatness. 240. Our not laying to heart the greatness of God, causeth our unsubmission to him. 241 Gild, a godly man is as careful to avoid the act of sin, as to be freed from the guilt of it. 799 H Halting of two sorts. 213 Hand, striking the hands together in a twofold signification. 692. Hands, clapping of them in a threefold sense. 861. Hand taken two ways in Scripture. 191 To be taken away without hand, what, 638. To do a thing without hand notes three things. 650 Hast often doth hurt. 483 Haters of all good, many such. 610 Health to be prayed and praised for. 366. Health to be carefully preserved. 367. Health and strength of body, the gift of God. 417 Hearers, several sorts of faulty hearers. 146. Six considerations upon which the whole mind of God is to be heard. 147, 148. He that would be a profitable hearer, must be an attentive hearer. 476. The most prudent speakers are also patiented hearers. 483. The sin of those who either hear and do not, or do not hear. 505 Hearing, good men may be dull of hearing. 498. The sense of hearing is a great mercy, and of great use to mankind. 501, 505 Harkening, more than hearing. 144, 145. What it is to hearken. 146, 475 Heart and tongue should go together. 154. Three ways in which men speak against their own hearts. 155 Heart of man prone to and fixed in evil. 299. Setting of the heart upon any thing, what it notes. 587. Heart, the several ways of it. 657 Heartless man, who. 552 Hearty man, or man of heart, what it signifieth. 551 Holiness, two things argue much the holiness of any man's heart. 15. Holiness consists in our keeping close to and imitation of God. 706 Holy things, the iniquity of them not easily discerned. 819 Honour, how to be given all men. 128 Humble, God is highly pleased with the humble. 427 Humbled, a truly humbled soul much in the exercise of a fourfold duty. 803 Humility, low thoughts of ourselves best. 45. Three degrees of humility. 129 Hypocrites, much discovered, by sickness and affliction. 359. What the Hebrew word for a hypocrite imports. 758. Two sorts of hypocrites. 759. A Hypocrite is hated of God, and hurtful to man. 761 The nature of an hypocrite. 761 A threefold distinction of hypocrites. 761, 762. A fourfold design of hypocrites opened in their making profession of religion. 763, 764. Four things by which hypocrites may be discovered. 768, 769. They love to be seen, and are very censorious. 770, 771. Several considerations moving all to take heed of hypocrisy. 773, 774. Hypocrites rarely converted. 775. Hypocrites are highminded and look after Great things. 776. Hypocrites under the power of covetousness and ambition. 776, 777. Hypocrites getting power abuse it to the wronging and ensnaring of the people. 778. They ensnare two ways. 778. A hypocrite is most unfit for public service. 781 I Idols, how and why called terrible things. 189 Jealousy, Vide suspicion. Ignorance. It is the duty of the most knowing to confess their ignorance. 820. Sins of ignorance need pardon. 820. They who have but little knowledge, are little troubled at their ignorance. 820 Imitation, It is not good to imitate any in what they do ill. 98, 99 Imitation of God is our holiness. 706 Incorruptibility twofold. 170 Indians, their modesty in not speaking before their Elders. 38 Infirmities, it is uncharitableness to take much notice of them in others, but holiness to take notice of them in ourselves. 217. God is not strict to take notice of our infirmities. 218 Iniquity, what strictly. 202 Interpreter, taken three ways. 375 A threefold interpreter, 375, 376 The Ministers of Christ are the interpreters of the mind of God to sinners. 376. Ministers are the people's interpreters to God four ways. 377. Two inferences from it. 377, 378. True interpreters very rare. 379. Interpreters or Ministers, few in a twofold reference, with the reasons of it. 380, 381. Interpreters in truth but few, compared with those who are so in title, shown five ways. 381, 382. Faithful interpreters to be much prized. 383. The great work of an interpreter or minister, is to show man his uprightness, or how he may stand upright with God. 386 The interpreter should uld be very tender towards troubled souls. 390 Innocency is our safety. 200 Instruments, God can furnish such as he calleth to his work, with gifts proper for their work. 112. Why God useth instruments. 584. God can work without instruments. 653 Injustice, the sinfulness of it. 553, 555 Inspiration of God what meant by it. 52 The inspiration of God sufficient to qualify all men for all duties, and without that nothing can. 56, 57 Seven useful inferences made from it. 57, 58, 59 Intercession of Christ sues out our deliverance. 411 John of Times, why so called. 46 John, what it signifieth, and why the Baptist was so called. 392 Job, his innocency had a threefold testimony. 205. Five things in favour of him, while he spoke so much of his own innocency. 205, 206. His patience how to be considered. 242 Judges, it is abominable for them to do unrighteous things. 553, 559 Judging, before we judge we must hear diligently. 498. We must take time to judge of things. 504, 508 Judgements of God must needs be all right. 662. Visible Judgements make secret sins visible. 687 Judgement taken two ways in Scripture. 65, 507. A threefold notion of Judgement in Scripture. 517. Judgement how it is taken from a man. 518 Julian, once a great pretender to Christianity. 768 Just, some think they are just enough, if they give man his right, though they deny God his right every day. 231, 232 Justice, nothing should weigh with us but truth and right, and that in a fivefold opposition. 121. Justice perverted five ways. 555. Four things cause men to pervert Justice. 573. Some men are haters of Justice. 610. To hate justice is a most hateful thing. 611. Justice-haters are most unfit to be Governors. 613. The Justice of God shown divers ways. 616. God will not allow any man a liberty to complain of his Justice. 674. God never wronged any man. 676. God doth Justice upon some sinners openly. 695. A threefold reason of it. 696 Justification, wherein it consists. 17. Justification of ourselves two ways; What lawful, what unlawful. 18 Justification an act of absolute free grace. 397 Justify, to justify ourselves layeth us open to the reproof of others. 17. To justify is taken four ways in Scripture. 17, 18. In two cases a man may justify himself. 18, 19 Five ways shown wherein men justify themselves sinfully. 21, 22. How God is said to justify the ungodly. 22. To justify ourselves rather then God, very blasphemous. 23. When or how we may be said to justify ourselves rather then God. 24. Two inferences about this sin. 25, 26 Justified persons have confidence to look up to God. 436. Such are righteous. 440. A justified person, when and how he may lose the sight of his righteousness. 441. When that sight returns Joy returns. 442 K Keeping a man back three ways. 326 Kings and Princes, It is most uncomely and sinful to revile them in word. 626. 'Tis a degree of blasphemy. 627. With what tenderness (though with plainness) and by what rules the faults of Princes are to be reproved. 628, 629 Know, not to know, taken three ways. 130. The choicest servants of God may be short of knowing many things, which it much concerns them to know. 817. We know but little of that we know, and there is much, which we know not. 818 Knowledge, much knowledge should be in those who have enjoyed much means of knowledge. 48. Knowledge ought to be communicated. 49 Knowledge or what we know is to be communicated. 72. Two things hinder some from communicating what they know. 72. What and whose knowledge puffeth up. 85. A man of knowledge who properly. 495. A twofold knowledge. 507 Sinning against the light of knowledge very sinful. 699. Knowledge the fountain of speech. 842 Knowledge of God over all. 660 Vid: Omniscience. L Law, how it convinceth. 80. Two ways of keeping the Law. 624. Law of God how written in the heart by Grace. 709 Laws, bad Laws, great snares. 778 To lie, what it signifieth in Scripture. 522. To lie or bear false witness against ourselves is very sinful. 523 Life of man in this life, at longest, short. 42. Several divisions of man's life. 42. Life is the gift of God; a threefold inference from it. 171. The life of man is at the call of God. 592 Life and soul how they differ. 329 Life a great blessing. 459 Light, to see light, what it imports. 458 Love, and to love, not to love God and good things is to hate them. 611, 612 Love of God to man, what and how great is little known. 818 Lusts in the understanding as strong as those in the sensual appetite. 44 Luther, Erasmus, Melancthon, their different character. 60. Luther, how he thought himself rebuked by God. 99 Luther a man of great courage. 113. His prayer about two things. 288. How he confessed himself an Apostate. 700 Ly, to deceive with a lie the worst deceit. 203 M Magistrates, how they should be to men like a Harbour to Ships. 200. Why expressed by the same word in the Hebrew which signifieth both binding and healing. 609. God highly displeased when they mis-governe a people. 780 Maker, God is the maker of all men in a threefold consideration. 132. It is good to remember God as our maker. 133. God is the maker of our bodies. 162. Three inferences from it. 164. That God is the maker of all men, should make all men meek one towards another. 174 Malefactors, their faces covered. 748 Man and man are of a measure. 182, 183. Two inferences from it. 183 Man a frail creature. 187 Many or one make no difference with God. 731 Marius, what he was to the Romans. 789 Meat, dainty meat, two cautions about our using it. 348 Meekness, both in hearing and speaking the word, how necessary. 101. It is good to use meekness towards all, especially the afflicted. 143, 189, 192. 230 Maschil, the title of some Psalms, what it signifieth. 707 Men, not made by God all of a rank. 625. All men are the work of God's hands in a twofold respect. 633. All men divided into three sorts by the Papists in respect of their soule-state. 813 Mercy, God declares himself more inclined to it, then to wrath and Judgement. 811 Method in speaking how useful. 178 Midnight trouble, what it signifieth. 644 Mind of man, man would have his own mind, vide will. Ministers should speak as in God's stead. 184. And are so to be heard. 185 Their meekness in dealing with souls. 192, 193. Ministers are Messengers. 372. How they should speak. 373. They ought to be heard, and how because Christ's Messengers. 374 Vide Interpreter. Mighty men of three sorts. 649. The mightiest men have no might against God. 652. God can easily overthrow the mightiest men of the world. 681, 682 Ministry of man nothing without God. 822 Misjudging one another very common. 9 Moderator, or composer of differences between others, four things required in him. 101, 102 Moment, what it signifieth in Scripture. 639 Mouth, the opening of the mouth imports four things in Scripture. 149 Murderer, how hateful. 400 Murmuring, no cause to murmur at any of the deal of God, showed in four things. 678 N Names, the giving of significant names to children, very useful. 11, 12 Nations, God sometimes hideth his face from whole Nations. 739. Three things noted concerning Gods hiding his face from a Nation. 740. What those mischiefs and evils are which throng in usually upon a Nation, when God hideth his face from them. 743 O Obedience to the Law, if not universal, is not obedience. 711, 712. Obedience twofold, takes in the whole duty of man. 792 Obstinate persons not to be further dealt with. 7. They must be left to God. 90 Occasion, God loveth to see occasion of doing good to men. 446 Occasions, to seek occasions against others a great piece of uncharitableness. 210. How to do so is against the law of love, showed by seven steps. 211, 212, 213. It is a sign that we look upon a man as an enemy, when we seek occasions against him. 221 Old age doth not make men wise. 65, 66. Spirit of God not tied to any age. 66 Old men, a twofold stamp of God upon them. 38. Old men elegantly called men of days. 45, 46. How old men should speak. 46. Old men have reason to be wiser than the young. 48. Old men should be apt to teach. 49. 'Tis a reproach to old men to be ignorant. 49 Omission-sins, or the neglect of doing a duty easier to be observed then failings in doing a duty. 819 Omniscience of God, caution from it. 226. God knoweth all our go. 569. The exactness of God's knowledge of all things. 660. The everlastingness and universality of God's knowledge. 661, 662. Five inferences from it. 662. to 665 Once, taken three ways in Scripture. 266, 267 Opinion, our opinion or what we hold is to be showed, and how. 72. Nine honest ends in showing our opinion. 72 Oppression cryeth, though the oppressed do not. 718, 719. Oppression will cause a cry. 720. Cry of the oppressed brings vengeance upon oppressors. 723 Oracles of the devil doubtful. 160 Ordinances of worship, why called the face of God. 431 P Pardon, God pardoneth greatest sins. 236. Free grace extendeth to the pardon of the worst sinners. 451. Pardon of sin, proper to God. 805. How man is said to forgive or pardon him that hath wronged or offended him. 805. The pardoning grace of God is boundless. 806. God pardoneth presently, and continually. 807. Pardon takes sin off from us. 808. Pardon is free, not clogged with hard terms. 809. God will never destroy any, whom he hath pardoned. 812 Pardon of sin takes away two things. 813. Pardon of sin is a precious mercy, showed upon four grounds. 814. The consideration of God's readiness to pardon sin, should make us resolved not to sin. 815 Passion, we must not answer nor reprove with passion, but with reason. 100 Patience provoked turns to greater passion. 40. Patience of God towards sinners. 466 Peace of nations, the special gift of God. 733. That peace considered two ways. 733. If God will give peace to nations none can stop it. 735 Three sorts of men most likely to do it cannot. 736. Two reasons why not. 736, 737. A wonder that the peace of our Nation is continued, four considerations why. 738, 739. Peace of particular persons twofold from God. 748. Peace personal of believers, how it comes from the Father, Son, and Spirit. 749. The peace of believers how an insuparable peace. 750. Two demonstrations of it. 752. Peace of believers in what sense perfect. 753 How we are tenants at will for our peace with respect to God. 756. Peace, holding our peace, or silence, what it may signify. 478 A twofold holding of our peace. 479. In three cases especially we should hold our peace, 480. It is a great point of prudence to know, when to hold our peace. 481 People troubled and in a tumult described. 642, 643 Perfection, three reasons why God calls us to it, though we cannot attain it in this life. 514 Perishing, twofold. 596 Perseverance is our best or our worst. 828 Fantasy, the power of it in sleep. 281 Pit, and deliverance from it, what. 457 Princes, what they ought to be. 624 Promises of God always performed. 676 Provocation, doth not excuse, yet somewhat abate a sin committed. 206 Pharisaei Shechemitae, why so called. 766 Phocas, the prayer of a good man about him, how answered. 785 Poor men of two sorts. 631. Poor men are as much the work of God as the rich. 633. It is the Lord who makes men poor or rich. 634 The fall of a poor man oppressed makes a loud cry. 721. What cries of poor men are not heard by God. 722. 'Tis dangerous meddling with God's poor. 723 Pope, his great cheat put upon the world. 67 Power, men in power cautioned. 584, 585 Princes and people, their sins produce mutual ill effects towards one another. 784 Pronouns, how the sweetness of the Gospel lieth in them. 849 Prayer, good things must be asked of God. 57 Endeavour must be joined with prayer. 58. There are but two restrictions upon the grant of whatsoever we pray for. 148. Prayer, how a battle fought in heaven. 178 Strong prayer. 422. Sickness is a special season for prayer. 423. God only the object of prayer. 424. We must ask mercy if we would have it. 424. The Lord is ready to hear and give when we pray. 425. Till the person is accepted, his prayer is not. 428. Length of prayer not disapproved by Christ, if other things be right. 763. We must pray for the removing of our affliction, while we bear it cheerfully. 794 Pride, man naturally proud. 83. God hideth pride from man two ways. 304. Pride, why put for all sin. 305 Man very prone to pride. 306 Pride shows itself three ways. 306 Eleven things named of which men are proud. 307, 308. Five conceits as so many roots of pride discovered. 311, 312. Pride is a vile and odious sin, showed upon six considerations. 313, 314. Great, wise, and rich men most subject to pride. 316 Pride the greatest sin for four reasons. 316. God by various means gives check to pride. 317. Four pride-subduing considerations. 318 Seven means to cure man of pride. 320, 321 Protection from sin the best protection. 200 Proud men, scornful and contentious 537 Property, our property to any thing makes us love it the more. 849 Providence a continued creation. 165 Not to consider the works of providence, is the mark of an ungodly man. 715 Punishment of sin in this life is not equal to sin. 452. Humbled sinners confess their greatest punishments less than their sin. 453. The justice of God in his punishments shown seven ways. 617. Wicked shall not be unpunished. 663. No man ever punished by God beyond desert. 676, 677, 678 Purposes of evil, man is very forward to them. 298. Until God withdraw him, he will go on in them. 300 Five ways by which God withdraweth men from evil purposes. 301 It is a great mercy to be hindered in evil purposes. 302 Q Questions, which are unprofitable. 44 Quietness of the dead and living, what. 725. Quietness opposed to war. Vide Peace. 732 R Ransome, who and what our ransom is. 405, 406. The deliverance of sinners by a ransom is the invention of God. 407. God is to be highly honoured for this invention. 409. That we are ransomed should mind us of five things. 413 Reason, we ought to hear reason whosoever speaks it. 71 Rebellion, when a sin may be called rebellion. 857 Redemption, the benefit of it set forth two ways. 459 Repentance, a truly penitent person is resolute against sin. 826. Continuance in any known sin is inconsistent with true repentance. 827 Reproof, there must be proof before there can be reproof. 79. Negative reproofs more easy than affirmative. 229. Reproof to be tempered with meekness. 230. Reproofs should be given with plainness. 230. Reproof to be taken with humble silence. 549. A good man will take reproof with patience. 846 Resurrection, shadows of it. 420 Revenge, the highest acts of revenge from God are but the awards of justice. 92 Rewarding, if the Lord should not reward those that serve him, he were unrighteous. 556. Righteous shall not be unrewarded. 663 Rewards both good and evil, such as men are, and according to what they do. 438. What God renders to man according to his work is called a reward in a fourfold respect. 560 Rich and poor men of two sorts. 631 What rich men are not, what are regarded by God more than the poor. 632. How men make themselves, and how God makes them rich. 634 Right, what it is. 448. What it is to pervert right. 448 Righteous, there are three sorts of righteous persons. 4. How a man in a good sense may be righteous in his own eyes. 5. How being righteous in our own eyes, is hateful both to God and good men. 8. A justified person is righteous. 440 Righteousness, how it delivers from death. 403. Righteousness twofold. 437. Why the same word in the Hebrew is used to signify Alms and righteousness. 437. Righteousness how it cannot be lost. 439, 440. Several sorts of righteousness. 514 Most dangerous to be proud of or trust to our own righteousness. 516 Running with God, and in the ways of his commandments, what it implieth. 544 S Scorners are the worst sort of men. 536 Scorning two ways taken. 534 Seals, a threefold use of sealing. 294 Sealing of instruction what it is. 294 295 Senators, why so called. 37 Season to be observed for speaking. 106 Such speak to most advantage. 108 Season, to hit a right season of speaking very advantageous. 36. Season, the danger of neglecting it. 268, 269 Self-love, a bad glass for any man to see himself in. 311 Service of God, to account it unprofitable, how sinful. 546 Shadow of death, what it signifieth in Scripture. 667 Shewbread, why so called. 435 Sick persons should be wisely minded of death. 361. They should pray and desire prayers. 423. A sick man being recovered should report the goodness of God to him. 445 Sickness, three expressions gradually setting it forth. 336. Sickness comes not by chance, nor only from natural causes. 341. Sickness brings down the strongest men. 342. Several ends for which God sends sickness. 343, 344. In sickness, all creature-comforts are vain and tasteless to us. 347. Sickness brings great decay upon the body. 351, 352. Sickness, in what sense called a spending time. 356. Sickness makes a wonderful change in man. 358. Sickness near the grave; three inferences from it. 361, 362. Other cautions from the nature of sickness. 367, 368. Sight, twofold. 816 Silence, or holding our peace, Vid: peace. Sincere persons do not affect to be seen. 770 Sin, to say we have no sin, how extremely sinful it is, showed in four things. 202, 203. That shown further. 515. Sin, three things in it. 31. How man is sinned against, God only sinned against properly. 167. All sin reducible to three heads. 198. Sin a defection from God. 198. Sin is a defilement. 199. Sin a hurtful thing, three ways. 201. Every step in sin is a step to misery. 331. What sin is. 448, 450. Sin pretends to bring in profit to the sinner. 454. No good can be gotten by sin. 455. Sin is exceeding dangerous and destructive. 455. Sinners shall confess at last, there is no profit in sin. 456. The heart strongly set to sin. 472, 473. The more easily any man sinneth, the greater is his sin. 537. Sins of others, how they may become ours. 562 Sin unpardoned a great burden, yet by some unfelt. 809. We have many unknown sins. 818. A godly man desires God would show him his sins. 824. A godly man may live free from gross sins. 826. Sin, considered three ways. 827. A godly man may commit sin after sin, but he doth not add sin to sin. 828. The addition of sin to sin a great and most dangerous sio. 830. To sin rebelliously, what. 856. When a sin may be called rebellion, showed in four things. 857, 858. 'Tis the burden of a godly man to sin, and 'tis his care not to sin. 858, 859 Sinners would but cannot hid themselves either from the eye or revenging hand of God. 669, 670. Sinners would hid themselves upon a twofold account. 670. Four things upon which sinners think themselves hid from God 672, 673 Surnames or titles of two sorts. 126 Sleep, what it is. 280. Three words in the Hebrew signifying sleep. 284 Sovereignty of God shown. 255, 839 Man is never displeased with what God doth, till he forgets what himself is. 840. Sovereignty of God, in afflicting the most innocent person. 515. The Sovereignty of God shown in five things. 580. Three inferences from it. 581. God hath an absolute power to pull down and set up whom he pleaseth. 683 Soul of man why called the breath of the Almighty. 169. The soul floweth immediately from God. 169, 170, 594. Three inferences from it. 170. Soul, put for the whole man. 359 Speaker, he that speaketh is at the mercy of his hearers. 530 Speaking, twofold. 46. 'Tis very painful not to speak in some cases. 114 He that speaketh his mind, easeth his mind. 116. The right end of speaking. 116. To neglect speaking where duty calls very dangerous. 117 A fourfold consideration is to be had of what we speak. 149. We should first try and taste what we are about to speak. 152. Three sorts who speak amiss doctrinally. 156, 157 How or when God is said to speak. 264. Several ways of Gods speaking to man. 265 Speech, they who have most ability are usually most sparing of speech. 45 Spirit, often taken for the soul of man. 51. Spirit of God free, not tied to age nor to any order of men. 66, 67 Spirit, an imposing Spirit how bad. 193. Spirit of God mightily overpowers some men both to do and speak. 114. Why our making is attributed to the Spirit. 162. The Spirit of God is God. 165. Eight reasons from Scripture proving that the holy Ghost is God. 165, 166, 167, 168. The Spirit supplies the absence of Christ in the Church. 685 Spiritual things are not understood by a natural or unregenerate man. 275 Two reasons of it. 276. They that are spiritual do not always perceive spiritual things. 277. Three grounds of it. 277, 278 Striving, fourfold described. 243. Man is apt to strive with God. 248. Four ways showed in which man striveth with God. 249. Striving with God very uncomely and sinful. 250. Striving with God a presumptuous sin. 251. Striving with God an irrational thing. 252. Striving with God of two sorts. 255, 256. Seven considerations why we should not strive with God. 258. Seven preservatives against striving with God. 259, 260 Three things to be striven with, 261 Submission with silence to the will of God always a duty. 479 Sufferings, we may not will our sufferings, though we must suffer willingly. 793 Suspicion, a godly man suspects himself, that he is worse and hath done worse than he knows by himself. 825 Sword, put for all violent calamities. 330 T Talent, not to be hid. 72, 108 Teachers, should be leaders. 489 Teaching of God twofold. 821. God only can teach effectually. 821. We should pray and wait for the teachings of God. 823 Teachableness, or a willingness to learn, shows an humble and gracious spirit. 823 Threaten, it is good to think of them. 139 Tongue, he hath a great command over his spirit, that can command his tongue. 208. Tongue an unruly member. 547 Troubles, both national and personal at the command of God. 644 Troubles overtake many when they least expect. 645 Truth must be held and held to in all cases. 121. Clear truth should be spoken. 158. We should speak truth clearly. 159. Truth to be maintained with all our might. 179. A good man seeks not victory but truth. 487. We should grow up into highest confidences about the truth. 569. Why some truths are and aught to be often repeated. 571, 572 Trial, word preached to be tried before it be received. 502. Trial of two sorts. 850. A person tried may be trusted. 851. Trial by affliction. 852 Turning back from God, how sinners do so. 700. Three sorts of them, who turn back from God. 700, 701 How some good men, and how all unregenerate men turn back from God. 701. The whole life of a person unregenerate is a turning from God. 703 Twice, considered three ways. 270 Twice, thrice, what it implieth. 464 V Vanity of all earthly greatness. 685 Vision of God in this life, what it is. 432 Visitation or visiting a threefold sense or use of it. 575 Unbelief a striving with God. 249 Unbelief is the root of Apostasy. 704 Understanding of man taken two ways▪ 52. God can furnish the weakest man with much wisdom and understanding. 61. In what sense every man hath not an understanding. 602, 604. Three attributes of the understanding. 603. Only a spiritual understanding can receive spiritual things. 604, 605. What we hear we should labour to understand. 605 Unity among the Saints, the great argument moving to it. 175 Vocation an act of absolute free grace. 397 Uprightness of heart in speaking, standing in a threefold opposition. 153 Uprightness of man what it is, and how shown him. 384, 385. Many good men see not their own uprightness. 385. What the uprightness of our state is, and what the uprightness of our life shown. 386, 387. Caution to Ministers about showing man his uprightness. 389 W Waiting on man, in three cases necessary. 35. Waiting imports three things. 74 Walking with God, what. 539, 706, 707. Walking as man, what. 539 Warnings, God graciously gives them once and again. 270. We have no ground to expect frequent warnings. 271. No man knoweth how oft he shall be warned. 272. Warnings by words being neglected, blows follow. 339. The punishments of others should be our warnings. 697. 698 Water, to drink iniquity like water, what it signifieth. 536 Ways of a man twofold. 657. Ways of God twofold. 707. Ways of God not regarded by wicked men. 713 Not to consider the ways of God a great sin. 713 Wicked men, they who do like the wicked, shall be dealt with by God as wicked men. 693. The same word signifies to be wicked, to condemn and trouble, why. 726. A good man may in some things and at some time's act and speak like a wicked man. 855. Every man naturally is wicked, yea a man of wickedness. 855 Will, man hath not only a weakness, but a wound in his will. 278. The will of man is naturally bend against the ways of God. 709, 710. Will more than the action alone. 544. The will of a natural man is weak against the doing of evil, and for the doing of good. 827. Two proper acts of the will. 834. Man would have all things go according to his will. 835 That man would have his will, showed in four things. 836. The sinfulness of desiring things to be after our mind or will, showed by a threefold evil spring of it. 837. The absurdity of desiring to have our will. 838. God will not give man his will. 839 Wise, a man wise in his own eyes, hard to be reduced. 4. Greatness of birth or place can make no man wise. 63. None are so wise but they may learn more wisdom. 490, 497. Nothing is worth the learning but makes us truly wise. 490. A wise man how distinguished from a man of knowledge. 495. The wise will hear as well as speak. 496, 497 Wisdom twofold. 47. Wisdom most probably to be found in old men. 47, 48. Wisdom or understanding is the gift of God. 53. Man apt to be proud of that which he calls wisdom. 85. What that wisdom was which our first parents sought. 86 Two reasons why there is such a temptation in wisdom to pride. 86, 87 True wisdom consists chief in two things. 489, 490. Spiritual wisdom is the best lesson. 491. Wisdom is the savoury knowledge of things. 500 The beginning of true wisdom. 607 Wish, how we should be and do according to the wish of others. 181 Witness, to bear false witness against ourselves very sinful. 523 Word of God is fitted for all sorts and sizes of men. 497. They who turn from the word of God, turn from God himself. 704. The not minding of the word of God, is the cause of all wickedness. 710, 711 Words, straining of words, of two sorts. 16. Words well meant may sometimes justly fall under an ill interpretation. 27. Words should be well weighed before they be uttered. 76 Words acceptable to be sought, what they are. 77. Our words should be well ordered, like an Army, etc. 95, 96. An idle word, what. 145. Hard words as grievous as blows. 192 Not to offend in word a great point of perfection. 208. Words of good men often worse than their meanings. 529, 547. Inconsiderate words render us obnoxious to severest censures. 548. Words multiplied seldom without sin. 862, 863 Work of a man and his way, how they differ: 563 Works in what latitude to be take●, when it is said, God will render them to us. 561. Every man shall have according to his works. 563 Two objections against it answered. 564, 565. Several inferences from it. 566, 567. Works of God, to speak unduly of them, is to speak against God himself. 861, 862 Works of God to be deeply considered. 463. Works of God perfect, or he will perfect his work. 466 Works of God called his ways. 708. The plainest works of God have many wonders in them. 716 Workers of iniquity, who. 668 World, a twofold disposition of it. 577 Wound without transgression, how to be understood. 526. The wounds which God makes, cannot be healed by any medicines but his own. 527 Wrath of God makes quick dispatch with sinners. 137. Wrath of God appears highly against man, when he saith, I will not pardon. 814 Y Yoke, they that will not bear the yoke of Christ, shall never have any benefit by his cross. 623 Young men should show respect to their elders. 37. Young men apt to run into mistakes. 43. What young men say or hold is not to be despised because of their youth. 68 Old men when and how to be preferred before young. 69 Youthful lusts, which. 44 Z Zeal should kindle for the defence of truth. 113 A TABLE OF Those Scriptures which are occasionally cleared, and briefly illustrated in the foregoing EXPOSITIONS. The First Number directs to the Chapter, The Second to the Verse, the Third to the Page of the BOOK. Chap. Verse. Page. Genesis. 3. 17. 475. 4. 10. 721. 4. 13. 804. 6. 3. 468, 271. 6. 5. 658. 6. 8. 392. 6. 12, 13. 350, 328. 6. 17. 595. 18. 25. 571, 559, 554. 20. 5, 6. 298. 25. 21. 421. 33. 10. 729. 39 22. 463. 42. 16. 88 44. 17. 554. Exodus. 4. 10, 11. 57 7. 23. 588. 12. 23. 362. 16. 21. 181. 23. 20. 371. 25. 10, 17, 21. 406. 25. 30. 435. 32. 23. 299. 34. 6, 7. 810. Leviticus. 10. 1, 2, 3. 862. 19 32. 37. Numbers. 14. 34. 215. 20. 12. 258. 20. 24. 594. 23. 21. 451, 218. 25. 4. 695. Deuteronomy. 1. 16, 17. 123. 21. 15, 16, 17. 612. 25. 1. 30. 29. 19 829. 32. 4. 557. Judges. 2. 17. 707. I Samuel. 2. 3. 660. 2. 9 732. 3. 1. 379. 7. 2. 741. 10. 6, 9, 11, 12. 55, 56. 12. 3. 769. 15. 23. 859. 15. 29. 851. 26. 8. 267. 28. 19 160. TWO Samuel. 2. 22. 730. 3. 36. 251. 5. 20, 21. 135. 12. 13. 396. 12. 31. 330. 23. 3. 614. I Kings. 11. 9 273. 17. 12. 270. 21. 13. 627. 622. TWO Kings. 6. 10. 271. 10. 16. 84. 16. 3. 330. TWO Chronicles. 16. 8, 9 661, 657. 16. 9 664. 32. 25, 26. 309. 34. 28. 594. Esther. 4. 14. 117. Job. 5. 6. 91. 7. 11. 327. 11. 12. 86. 37. 11. 395 38. 36 53. Psalms. 1. 1. 537 1. 2. 714. 2. 12. 134. 4. 6. 727. 4. 8. 749 5. 3. 178. 5. 5. 462. 7. 5. 329. 7. 8. 19 8. 2. 61. 9 18. 724. 9 16. 696. 10. 4, 5. 706. 10. 11. 670. 10. 14. 717. 10. 3. 84. 10. 5. 601. 11. 4. 657. 13. 1. 728. 14. 4. 538. 16. 8. 140. 16. 10. 328. 16. 11. 727. 17. 14. 364. 18. 23. 300. 19 11. 547. 19 12. 818. 23. 4. 667. 25. 10. 708. 25. 11. 806. 25. 4, 5. 823. 26. 9 593. 28. 3. 138. 30. 7. 727. 32. 5. 807. 33. 6. 165. 34. 16. 431. 37. 3, 6. 646. 38. 16, 17. 213. 39 1, 2, 3. 114. 39 11. 342, 335. 37. 37. 753. 34. 5. 730. 36. 9 729. 40. 6. 293, 147. 46. 9, 10. 733, 256. 49. 20. 604. 50. 17. 711. 50. 18.19. 544. 51. 4. 805. 51. 12. 624. 51. 15. 314. 52. 1. 6 2. 58. 10, 11. 698. 62. 10. 588. 64. 9, 10. 698. 66. 11. 273. 68 13. 426. 69. 27. 829. 72. 1. 613. 72. 13. 471. 73. 1. 223, 26. 73. 15. 223. 73. 22. 820. 74. 9 744. 78. 5. 648. 78. 36. 127. 78. 49. 363. 81. 12. 744. 81. 11.700 303. 82. 7. 641. 89. 35. 266. 90. 3: 592, 365. 92. 15. 556. 97. 9 582. 101. 4. 131. 103. 1, 2. 712. 103. 1.5. 418. 103. 10. 565. 103. 14. 600. 104. 30. 165. 105. 14. 621. 109. 7. 30. 110. 3. 624. 111. 4. 463. 116. 10. 154. 118. 17. 471. 119. 6. 711. 119. 18. 378. 119. 126. 451. 121. 4. 184. 130. 3. 589. 131. 1. 307. 136. 25. 595. 138. 6. 313. 141. 5. 231. 147. 6. 305. 147. 10, 11. 427. 147. 20. 245. Proverbs. 1. 5. 497, 52. 1. 20, 21. 709. 1. 22. 537. 1. 24. 339. 1. 26. 811. 1. 29. 509. 3. 29. 476. 4. 17. 535. 10. 19 861. 11. 4. 403. 12. 19 639. 12. 23. 304. 13. 8. 413. 15. 3. 658. 16. 1. 54. 16. 26. 190. 17. 11. 363. 17. 15. 485, 30. 18. 1. 490. 18. 22. 297. 18. 23. 632. 20. 12. 501. 21. 24. 537. 21. 27. 567. 22. 2. 132. 22. 6. 182. 22. 18. 110. 23. 2. 367. 23. 10, 11. 723. 24. 7. 149. 24. 31. 461. 25. 27. 313. 27. 19 182. 28. 2. 784. 28. 17. 399. 28. 21. 121. 29. 11. 110. 30. 12. 4. Ecclesiastes. 2. 26. 54. 5. 3. 281. 7. 9 28. 7. 16. 524. 7 24. 378. 7. 29. 386. 12. 1. 507, 133. 12. 7. 593. 170. 12. 10. 790, 77. Canticles. 2. 14. 427. 8. 12. 849. Isaiah. 1. 3. 715. 1. 5. 6. 1. 10: 628. 1. 24. 745. 2. 21. 601. 2. 9 814. 3. 5. 38. 3. 6, 7. 609. 3. 12. 780. 5. 18. 300. 6. 10. 276. 7. 13. 249. 8. 19 112. 9 5. 732. 9 2. 667. 9 16. 780. 10. 15. 584. 11. 2. 54. 11. 3. 32. 11. 4. 334. 26. 3. 753, 751. 26. 11. 716, 279. 26. 12. 733. 27. 5. 811. 27. 11. 163. 28. 16. 851. 30. 1. 829. 30. 13. 690. 30. 18. 447, 395. 30. 24. 158. 30. 28. 779. 32. 2. 671. 32. 3. 475. 32. 4. 62. 32. 5. 632. 32. 17. 560. 35. 5. 502. 40. 2. 144. 40. 6. 595, 553. 40. 27. 728. 41. 14. 364. 41. 23. 167. 44. 5. 126. 44. 24. 653. 45. 4. 126. 45. 9 251. 45. 15. 668. 47. 3. 746. 48. 8. 293. 49. 15, 16. 711. 50. 4. 377, 293, 116. 52. 7. 383. 53. 1. 384. 53. 3. 352. 54. 13. 822. 57 17. 657. 58. 2, 3, 4, 5. 762. 58. 11. 522, 355, 338. 64. 8, 9 163. Jeremiah. 2. 2. 435. 2. 23, 24. 299. 4. 22. 131. 5. 4, 5. 552, 63. 6. 10. 551. 7. 12, 14, 15. 740. 13. 16. 667. 14. 8. 743. 17. 5. 600. 18. 18. 67. 18. 23. 814. 20. 10. 213. 25. 16. 64●. 31. 18, 19, 20. 396. 31. 18. 689. 31. 34. 822. 41. 6. 156. 47. 6, 7. 735. 49. 16. 585. 50. 24. 760. 50. 38. 188. Lamentations. 2. 14. 137. 3 4. 351. 3. 37. 736. 3. 28. 581. 4. 6. 641. Ezekiel. 5. 5, 6, 7, 8. 696. 7. 10. 306. 13. 18. 136. 29. 21. 150. 36. 37. 394. Daniel. 2. 27. 88 2. 34. 651. 4. 17. 684. 4. 34, 35. 558. 4. 27. 828. 6. 4, 5. 210. 12. 4. 661. Hosea. 1. 7. 654. 2. 6. 224. 4. 4, 17. 7. 5. 1. 778. 5. 13. 528. 5. 14, 15. 745. 7. 9 747, 418. 7. 11. 843, 552. 10. 13. 476. 13. 1. 45. 13. 7, 8. 745. 13. 14. 414. 14. 2. 789. Amos. 2. 4. 467. 2. 6. 121. 3. 3. 539. 5. 13. 150. 7. 2. 237. Obadiah. 00 21. 404. Jonah. 1. 7. 465. 4. 1, 8. 16. Michah. 2. 10. 810. 4. 2. 822, 734. 6. 9 265. 7. 17. 43. 7. 18. 805. Nahum. 1. 15. 622. Habakuk. 1. 14. 658. 2. 3. 35. 2. 4. 387. 3. 17. 751, 522. Zephaniah. 3. 9 158. 3. 10. 422. Haggai. 1. 5. 714. Zachary. 2. 13. 257. 9 11. 412. 13. 9 850. Malachy. 1. 14. 237. 2. 15. 112. 3. 1. 372. Matthew. 3. 19 308. 5. 3. 9 5. 18. 646. 6. 27. 252. 7. 1. 509. 7. 3. 771. 9 38. 106. 10. 14, 15. 374. 10. 17. 105 11. 19 485. 11. 25. 755. 12. 31. 168. 13. 14. 817. 16. 17. 350. 16. 26. 455. 18. 15. 78. 18. 19 844. 21. 16. 62. 21. 31. 775. 23. 14. 763. 24. 51. 776. 25. 4. 761. 25. 29. 442. Luke. 7. 29, 30. 485, 17. 7. 47. 809. 12. 10. 104. 12. 25. 649. 14. 26. 612. 18. 14. 9 17. 10. 315. John. 1. 13. 350. 2. 25. 658. 5. 25. 292. 5. 40. 278. 6. 27. 597. 6. 44. 299. 7. 38. 110. 7. 48, 49. 64. 8. 9 80. 9 41. 809. 14. 8. 755. 14. 6. 706. 14. 27. 749. 15. 2. 467. 16. 7. 80. 16. 12. 606. 16. 13. 685, 166. 16. 33. 751. 20. 23. 401. Acts. 5. 36. 311. 8. 9 311. 9 11. 396. 12. 22, 23.6, 2. 136. 13. 8. 17. 17. 27, 28. 703. 18. 28. 79. 23. 5. 616. Romans. 1. 28. 709. 2. 17, 22. 310. 3. 5, 6. 554. 3. 19 481. 4. 1. 350. 4. 5. 564, 22. 7. 8, 11. 211. 8. 7. 835. 8. 28. 472. 8. 33, 34. 751. 9 14. 557. 9 15, 19 255. 12. 3. 312. 12. 10. 108. 13. 1. 360. 13. 3. 190. 13. 7. 128. 13. 14. 354. 14. 12. 322. 14. 13. 21●. 15. 18. 173. I Corinthians. 1. 26. 6●. 1. 27. 61. 2. 10, 11. 166. 2. 12. 432. 2. 16. 377. 3. 2. 539. 3. 5. 89. 3. 18. 59 4. 7. 58. 4. 9 695. 4. 14. 487. 5. 4, 5. 853. 6. 19 164. 8. 1. 85. 9 2, 3. 296. 10. 11. 686. 10. 13. 675. 13. 6. 486. 13. 7. 211. 13. 9 888. 14. 19 116. 15. 44. 600. TWO Corinthians. 1. 23, 24. 192. 3. 6. 822. 3. 18. 705. 3. 17. 436. 3. 14. 292. 5. 1. 651. 5. 9 429. 5. 7. 434. 5. 13. 20. 5. 14. 110. 5. 16. 1●4. 5. 20. 143. 6. 14. 542. 6. 14, 15. 622. 10. 12. 323. 11. 13, 14. 156. 11. 24. 677. 12. 14. 356. Galathians. 1. 10. 129. 6. 1. 144, 101. 6. 3. 312. 6. 12. 354. Ephesians. 2. 2. 539. 2. 1●. 133. 3. 10. 458. 3. 15. 849. 3. 19 818. 4. 4, 5, 6. 175. 5. 27. 416. Philippians. 1. 16, 17, 18. 156. 2. 3. 129. 2. 20. 76●. 3. 3. 351. 3. 19 84. 3. 21. 599. Colossians. 2. 3. 569. 2. 11. 6●1. 3. 3. 669. I Timothy. 1. 9 623. 3. 6. 85. 4. 2. 157. 4. 12. 37. 5. 24, 25. 671. 6. 16. 171. TWO Timothy. 1. 6. 277. 2. 22. 44. 2. 26. 100 3. 2. 311. 3. 9 106. Hebrews. 1. 1. 265. 2. 14. 754, 363. 3. 7, 13. 268. 3. 12. 703. 5. 11. 498. 5. 1●, 12. 50. 5. 13. 376. 6. 10. 556. 6. 18, 19 266. 9 27. 593, 268, 266. 10. 10, 26. 268. 11. 1. 78. 11. 25, 26. 507. 12. 4. 262. 12. 5. 79. 12. 9, 10. 594, 92. 12. 14. 434. James. 1. 5. 57 1. 17. 54. 1. 20, 21. 100 2. 1, 2, 3, 4, 5. 124. 2. 9 80. 2. 10. 712. 2. 12. 147. 4. 12. 811. 5. 15. 398. I Peter. 1. 12. 408. 1. 18. 598. 3. 6. 220. 3. 19, 20. 740. 4. 11. 159. 4. 17. 94. TWO Peter. 1. 9 441. 1. 18, 19 266. 3. 16. 9 I John. 1. 9 556. 2. 19 155. 2. 27. 821. 3. 7. 4. 5. 16. 815. Judas. 0. 6. 317. 0. 15. 197, 81. Revelation. 2. 9 155. 3. 0. 155. 10. 8. 3●8. 11. 3. 270. 14. 13. 560. 15. 4. 695. 21. 17. 183. ERRATA. PAge 14 line 27. for History, read Historian. p. 145. l. 22. for words, r. word. p. 236. l. 11. for inseparable, r. insuperable. p. 238. l. 13. for hath, r. had. p. 328. l. 23. supple, Christ, p. 338. l. 8. for epithet, r. epithet. p. 339. l. 24. deal, and. p. 239. l. 26. for, to, r. being. p. 355. l. 38. for 61. r. 11. p. 390. l. 9 for in, r. to. p. 392. l. 30. for, yet more, r. Thus. p. 409. in the Margin, for Cato r. Calvin. p. 511 l. 14. deal, yea. p. 639. l. 9 for 2. r. 12. p. 652. l. 30. for 58. r. 52, p. 709. l. 23. for God, r. good. p. 787. l. 39 for, yet a, r. but. FINIS. Books lately printed for Thomas Parkhurst, at the Sign of the three Crowns over against the great Conduit at the lower end of Cheapside. A Commentary upon the three first Chapters of Genesis, by Mr. John White, in fol. A learned Commentary, or Exposition upon the first Chapter of the second Epistle to the Corinthians, by Dr. Richard Sibbs, published for public good, by Thomas Manton, Folio. There is come forth Mr. William Fenner his Continuation of Christ's Alarm to drowsy Saints, with a Treatise of effectual Calling: The Killing Power of the Law: The Spiritual Watch: New Birth: A Christians engrafting into Christ: A Treatise on the Sabbath, which were never before printed, bound in one Volume, Fol. and may be had alone of them that have his other Works, as well as bound with all his former Works, which are newly printed in the same Volume. The History of the Evangelical Churches of the Valleys of Piedmont: Containing a most exact Geographical Description of the place, and a faithful account of the doctrine, life and persecutions of the Ancient Inhabitants. Together with a most naked and punctual relation of the late bloody Massacre, 1655. and a Narrative of all the following transactions to 1658. Justified partly by divers ancient Manuscripts written many hundred years before Calvin or Luther. By Samuel Morland Esq; in fol. Divine Characters in two parts, acutely distinguishing the more secret and undiscerned differences between the Hypocrite in his best dress of seeming virtues and formal duties, and the true Christian in his real graces and sincere obedience, by Mr. Samuel Crook, in fol. The humbled sinner resolved what he should do to be saved; or faith in the Lord Jesus Christ the only way of salvation by Mr. Obadiah Sedgewick, in 40. The Fountain o●ened, and the water of life flowing so th' for the refreshing of thirsty sinners, by the same Author, in 4. Anatomy of secret sins, presumptuous sins, sins in dominion and up ightnesse, on Psal. 19.12, 13. together with a Treatise of the sin against the Holy Ghost, by Obadiah Sedgewich. The hypocritical Nation described, with an Epistle prefixed, by M●. Samuel Jacomb, in 4. A Sermon of the baptising of Infants, by Mr. Stephen Marshal, in 4. The unity of the Saints with Christ the Head by the same Author, in 4. Truth brought to light, and discovered by time, or an Historical Narration of the first fourteen years of King James, in 4. The Trial of the marquis of Argyle, wherein you have his Indictment, and his Answer, together with his last speech and words upon the Scaffold, in 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or the Great Mystery of Godliness, opened by way of Antidote against the Great Mystery of Iniquity, now a-work in the Romish Church, wherein 1. The Incarnation of the Son of God is fully displayed. 2. Ceremonies in point of Worship proved to be by Christ abrogated. 3. Christian liberty with its 8 Steps and 5 Boundiaries, by Thomas Douglass, M. A. in 4. Moses and Aaron, or the Privileges and Boundaries given by God both to Magistrates and Ministers. Mr. robinson's christian's Armour in large 8ᵒ. A Book of Emblems, with Latin and English verses made upon (Lights) by Robert Farlie, small 8ᵒ. The one thing necessary; By Mr. Thomas Watson, Minister of Stephens Walbrook, 8ᵒ. The Riches of grace displayed, in the offer and tender of salvation to poor sinners, by Obadiah Sedgewick, in 12. Hidden Manna by Mr. Fenner, in 12. Picturae Louventes, or Pictures drawn forth into Characters, in 12. A most excellent Treatise containing the way to seek Heaven's Glory, to fly Earth's Vanity, to fear Hell's Horror, with godly Prayers, and the Bell-mans' Summons, 12. The singular Actions of sanctified Christians, in several Sermons, on the 5. of Math. 47. An Exposition on the whole book of the Canticles, by R. R. There is printed an Exhortation of the Churches of Bohemiah, to the Churches of England, wherein is set forth the good of unity, order, discipline, and obedience, in Churches rightly constituted; With an Exhortation premised of the order and Discipline used in the Churches of the Brethren of Bohemia: Dedicated to His Most Excellent Majesty, Charles the IId. in Holland, at His departure for England, if possibly it may be for an accommodation among the Church of Christ; By J. Amos Comenius, the only surviving Bishop of the remains of those Churches. Grace to the humble, as a preparation to the Sacrament in five Sermons, by Dr. John Preston. Jonson's Essays expressed in sundry Exquisite Fancies. Zion in the House of Mourning, because of Sin and Suffering, being an Exposition on the fifth Chapter of the Lamentations, by D. S. Pastor of Vpingham, in the County of Rutland. Groans of the Spirit, or the Trial of the Truth of Prayer. A Handkerchief for Parent's Wet-eyes, upon the death of their children or friends. The Dead Saint speaking to Saints and Sinners living, in several Treatises, viz, On 2 Sam: 24.10. on Cant. 4.9. on John 8.15. on John 1.50. on Isa. 58.2. on Exod. 15.11. Never Published before. By Samuel Bolton, D. D. late Mr. of Christ's College in Cambridge. People's Need of a Living Pastor, at the Funeral of Mr. John Frost, M. A. by Mr. Zach. Crofton. A Treatise against the Toleration of all Religions, By Mr. Thomas Edward's. Catechising Gods Ordinance; in sundry Sermons, by Mr. Zachary Crofton, Minister of Buttolph's Algate, London, the second Edition, corrected and augmented. A Theatre of Political Flying Infects. Wherein especially the Nature, the Worth, the Work, the Wonder, and the manner of the Right-ordering of the Bee is discovered and described. By Samuel Purchas, M. A. and Pastor at Sutton in Essex. The second part of Man's wilful Impenitency, upon Ezek. 18.32. By Mr. William Fenner, late of Rochfort in Essex, With some other Pieces of his, preserved by a special Providence.