ELIPHAZ now enters his third and last contest with Job; in which some tell us that he behaveth himselfe like a man who seekes Victory rather then Truth: who though he hath been sufficiently answered, yet will not seem to be overcome; yea that he takes up the same weapons to maintain this third, with which hee maintain'd his two former Encounters; The first in the fourth and fifth Chap­ters, and the second in the 15 ^th. as if he were resolved to con­tradict, [Page 2] though he could not confute the reasons wherewith Job had made his defence.

But as such a carriage as this in Disputation is altogether vaine in it selfe, so it is most uncomely in a wise and godly man; who ought not to refuse truth and reason though spo­ken by an Adversary, but rather modestly to sit downe and confesse his own errour and mistaking: And therefore though Eliphaz in this answer or triplication doth but roule the same stone, and move upon the same hinge in generall; still adjudg­ing Job to suffer for his sinne, and to be punisht as an evill do­er; yet he puts all into a new method, and varies the sceane or manner of his argumentation, which may be reduced to this forme; as if Eliphaz had said: O Job! if thou sufferest all these evills for some cause (as certainely thou dost, for these things could not come by chance, but by the wise disposure and providence of God) then that cause or reason for which thou sufferest, must either be found in God or in thy selfe: If thou sayest the reason is in God, and that he doth it by his prerogative, thou dost rashly intrude thy selfe into his secrets, and art over-bold or curious in searching into his hid­den counsells; and when thou hast made out thy conjectures, we may as easily denie as thou dost affirm: but if thou hast recourse to, and re­fl [...]ctest upon thy owne selfe for the cause of thy sorrows and sufferings, surely thou canst finde out or pitch upon nothing else but thy sinfulnesse and abounding transgressions, which while thou refusest to acknowledg, thou dost but harden thy heart against God, and growest impatient un­der the rebukes of his afflicting hand, therefore I admonish thee to re­pent, &c. This seems to be the summe of that whole discourse which Eliphaz gives in this Chapter, as will further appear in the explication of the parts.

Againe we may contract his scope and give it in this briefe; Job having constantly affirmed against his friends, that God equally afflicts the righteous and the wicked: and having said (which might have gained respect to what he was about to say) that hee pleaded for God (Chap. 21.4. As for me, is my complaint to man, or for man, no, it is to God, or in Gods behalf.) Hereupon Eliphaz taxes him with this presumption, as if he would needs undertake to be a patron for God, and so to bring him in some advantage, or to stand him in stead, for the maintaining of his cause; therefore he begins his speech with this chiding expostulation; Can man be profitable unto God? or (suppose [Page 3] thou wert (which I shall presently disprove) as thou hast often boasted, righteous, yet) is it any pleasure to the Almighty that thou art righteous?

This seems to be the intent of the whole Chapter, in which we may further take notice of two distinct parts. The first is reprehensory, Eliphaz reproves and rebukes Job sorely, to the end of the 20. verse.

The second is hortatory; Eliphaz moveth Job earnestly to repentance, in which he coucheth many Promises, and gives Assurance that it shall not be in vaine, from the 20 ^th ver. to the end of the Chapter; Acquaint now thy selfe with him, and be at peace, thereby good shall come unto thee, &c.

The first part, his reprehension begins at the second vers.

There are three readings of these words. First thus, Can a man be compared to God? Numquid Deo comparari potest homo etiam cum perfectae fuerit scientiae. Vulg. Some labour much in the defence of this reading, but I shall not stay upon it. For though it be a truth that man cannot be compa­red to God, how wise or how good soever he is. What's the wisdome or the goodnesse of man to God? Yet the Originall Text doth not freely yeeld it selfe up to that translation which bears this truth.

2. Master Broughton renders thus. Can the humane wight teach the Omnipotent? that word which we render to be profitable, he, Quidam verb­um [...] pro docere expo­nunt in utroque hamistichio. Merc. to Teach; The Chaldee Paraphrase favours this translation, and some render it so in both parts of the verse; Can a man teach God, As he that is wise may teach himselfe? If a man should be so bold to take upon him to teach God, would God regard his teachings? but I shall passe by this also, especially consi­dering that Eliphaz had no reason to tax Job with such a Pre­sumption, as if he had taken upon him to direct God how to order his affaires; when as Job himselfe ( Chap. 21. v. 22.) had strongly repressed and condemned such a boldnesse. Shall any teach God knowledge? Job having so lately exalted God a­bove mans teaching (as was shewed in opening that verse) it is not probable that Eliphaz should reprove him, as conceit­ing himselfe wise enough to teach God: Or that he thought Job either had done, or was about to doe that which with his last breath almost, he confessed no man could do.

The third is our reading, Can a man be profitable unto God? Can a man? he doth not mean an ordinary weak, sickly, frail man; but a man, yea any man at his best: the word here used [Page 4] notes a man in his health, strength, and glory; a man in the flower and perfection not only of his naturall abilities, but in the richest furniture and array of his acquired, yea inspired a­bilities. Take this man, a man of these atttainments, a man thus accomplisht, and Can he be profitable to God? For as when the Psalmist saith ( Psal. 33.17.) A horse is a vaine thing to save a man; By the horse there, wee are not to understand a leane, poor, weak, slow-pac'd horse, or a strong, swift horse un­man'd; Such a horse indeed is a very vain thing to save a man by; Such a horse may do a man more hurt then help when hee comes into danger; but the Psalmist means a horse of the grea­test strength, courage, and swiftnesse: A horse exactly man'd, and taught all his postures, even such a horse is a vaine thing to save a man. Againe, when the Scripture saith, Christ came to save sinners, we must not understand it of lesser, lower, or of the ordinary sort of sinners only, but even of the highest and the greatest, for such Jesus Christ came to save as well as the least of sinners. So here when 'tis said, Can a man be pro­fitable to God? we must expound it of the highest, of the learn­edst, of the holiest, of the best of men; Can a man be profitable un­to God? The word is El, The strong God; Can the strongest man be profitable unto the strong, the mighty, the omnipotent, the Al­mighty God? Can he be profitable? Can he bring any advantage, gaine, or profit to God? Should he reason with unprofitable talke (saith Eliphaz. Chap. 15.3.) or with words that bring in no Profit? A word of the same root, signifies a Treasurer, who is a keeper of publique Profits ( Esay 22.15.) Goe, get thee unto this Treasurer, even unto Shebna. Can a man be profitable? Thus E­liphaz reproves Job for insisting so often upon his own inno­cency, as if that were an Advantage to God? As if he had said, how holy or righteous soever any man is, the Lord receives no advantage by him. So that Eliphaz (it seems) apprehended Job trusting or boasting of somewhat in himselfe, as if he had thought God his debtor, or that hee had done somewhat for which God was beholding to him. And upon this ground, that God is debtor, or beholding to no man; Eliphaz under­takes Job: And though his supposition was false, yet his posi­tion was true, and gives us this profitable observation, ‘That the best of men cannot oblige God, or merit any thing at his hand.’

That which is our duty to doe, cannot merit when we have done it. We cannot oblige either God or man by perfor­ming our owne obligation. Thus Christ argues, Luk. 17.7. Which of you having a servant ploughing or feeding Cattell, will say unto him by and by when he is come from the field, goe and sit downe to meate? And will not say unto him, make ready wherewith I may sup, and gird thy selfe, and serve me, till I have eaten and drunken, and afterward thou shalt eate and drinke. Doth he thanke that ser­vant because he did the things that were commanded him? I trow not. So likewise yee, when yee have done all these things which are com­manded you, say, wee are unprofitable servants, we have done that which was our duty to doe. Where Christ proves, that because the servant had done no more then was his duty to doe, therefore he did not merit in doing it. When you have done all that is com­manded you, say yee are unprofitable servants. He that doth all those things that are commanded him, is a man indeed, a man of worth, a man of men, yet (let that be granted that he reacheth to the utmost line of the Command) he is an unprofitable servant, he hath but done his duty.

There is another Parable in this Gospel of Luke that seems to be somewhat opposite to this ( Chap. 12. v. 36, 37.) And ye your selves be like unto men that waite for their Lord when he will re­turn from the wedding, that when he cometh and knocketh, they may open to him immediately. Blessed are those servants, w [...]om when the Lord cometh, he shall finde so watching, that is, at their worke. Watching is not meant here of a bare waking, or not being a­sleep, for a man may watch, in that sense, and yet be as bad as a sleeper: To be found awake, and yet idle, to be found awake yet doing nothing, is as blameable as to be found asleep: So that to be found watching, is to be found intent upon, and la­bouring in the work of the Lord. Blessed be those servants whom when their Lord cometh he shall find so watching) what wil he do? Verily I say unto you, that he shall gird himselfe, and make them to sit down to meate, and will come forth to serve them. In the 17 ^th Chap. Christ saith; If a servant have been hard at worke in the ser­vice of his Lord, even as a man that is come from Plow, or from feeding his Cattell, yet his Master doth not say to him, sit downe to meate, but first bids him gird him self and serve him, and afterward goe to meat. But here 'tis said, the Lord pre­sently [Page 6] girds himself, and makes his servants sit down to meat, and will come and serve them: so that here he speaks, as if the Lord were much beholding to these servants, whereas before hee speaks of them as unprofitable servants, to whom he was not at all beholding.

For the clearing of these two Parables, we are to distinguish them by their scopes. The scope of the Parable in the 12 ^th Chapter is to shew, that the diligent servant shall receive much from the hands of the Lord, or that the labour of the diligent servant shall not be in vaine, or unprofitable to him.

But the scope of the Parable in the 17 ^th Cha. is to shew, that the most diligent servant cannot doe any thing that is profita­ble unto his Lord. He may do that which may be profitable to himselfe, but he can do nothing that can be profitable to his Lord, that's the scope of the 17 ^th Chapter, which falls in fully with the Text, and Observation that I am now upon. There is a wide difference between these two parables. To shew what a diligent servant may expect, is one thing, and what the most diligent servant can challenge or require is another. For in­deed those servants in the 12 ^th Chapter, to whom the Lord administers the Supper, or to whom he ministers at Supper, must say that they are unprofitable servants to the Lord; though they are to acknowledg (to the praise of their Lord) that his service hath not been unprofitable unto them, and they must say so upon these Considerations.

First he is their Lord, they his servants, not their owne (1 Cor. 6.20.) Yee are bought with a price, yee are not your owne, therefore glorifie God in your bodies & in your spirits which are Gods. God is the owner of our bodies and spirits, our selves are the Lords. Now if we our selves, our bodies, and our spirits are the Lords, then much more are our services his. If the person be anothers, all the work done by him must be his too.

Secondly, the house wherein these servants are feasted is the Lords. The whole fabrick of heaven and earth is his house, He hath set it up to entertain and feast his people in.

Thirdly, All the cheere and good things with which the Lord feasteth his servants (all the comforts which grace holds out in this life, or glory in the next life) are of his owne pro­vision, the whole furniture of the Table is of his cost and [Page 7] charge, therefore they are obliged to their Lord, not their Lord to them; he is indeed profitable unto them, but they are not profitable unto him: They by their sloath and idlenesse might deserve to be sent supperlesse and hungry to bed, but by all their pains and diligence they could not deserve their Sup­per; Can a man be profitable unto God?

Secondly, Observe, ‘That God is absolutely Independent and Perfect in him selfe.’

If there be an impossibility that man should be profitable unto God, then he is Self-sufficient, and altogether Independ­ent, in reference to man: He that cannot receive any addition is perfect in himselfe, and he that is self-sufficient, needs not: to receive any addition from another, is an argument of im­perfection. And seing God neither receives, nor can receive any thing from another, he must needs be perfect in himself. David (Psal. 16.2.) speaking of himselfe (as the type of Christ) saith, O my soule, thou hast said unto the Lord, thou art my Lord (that is, thou art my Portion and my All) but my goodnesse extendeth not to thee, I am not able to doe any good which rea­cheth to thy benefit, or encreaseth thy happiness, for thou art mine. In the 50 ^th Psalm the Lord asserts this his own indepen­dency; If I were hungry, I would not tel thee, for the world is mine & the fulnesse thereof. If I had any hunger (that is, any defect up­on me) I need not go to the creature to aske a supply, I could supply my selfe if there were any need, but there's none: The Lord is infinitely above all hunger, above all wants and de­fects whatsoever. He indeed threatens Idolaters, that he will famish all their gods (Zeph. 2.11.) Idols shall be hungry, they shal be famisht, and have none to administer any thing to them. This the Lord doth, when hee with-draws their respect and worship, that name and reputation which once they had in the world from them; worship is the food of Idols, that keeps livelesse Idols (as it were) alive, and therefore fals gods are fa­mished, when their false worship is cast downe; but who can famish the Lord? If I were hungry, &c. I would not tell you; Can man be profitable unto God?

But it may be objected; Cannot a man be profitable to God? is man no advantage, no help to him? why then ( Judg. 5.23.) Sings Deborah, Curse ye Meroz, said the Angel of the Lord, [Page 8] curse yee bitterly the inhabitants thereof, because they came not to the help of the Lord, to the help of the Lord against the mighty. It should seem then that the Lord had need of the help of these inhabitants of Meroz, and if they had come forth, it had been an advantage to him, why else were they cursed for not co­ming forth to the help of the Lord?

I answer, man is said to help the Lord, when he helps in the Lords cause. Personally the Lord needeth not my helpe, but the Lord may be helped relatively, in his Cause, and in his people. Thus we help the Lord, when we help man, when we help the Church, and people of God; It is our honour as well as our duty, to help his People, and give assistance in his Cause; This the Lord takes so well at our hands, that he rec­kons it as help given to himself.

Againe, if wee consider the help as given to the Lords peo­ple, we are not to conceive that the Lord needed the helpe of these men of Meroz, as if hee could not helpe them himselfe without the assistance or ayd of man. For when he seeth that there is no man, then his owne arme brings salvation, Isa. 59.16. 'Tis the duty of man to come forth and draw his sword in the Lords quarrell against the mighty, but the Lord needeth not the sword of man to subdue the mightiest.

Secondly, It may be objected; Cannot man be profitable unto God? he speaks of the Church of the Jewes, in such language as implies them a profit to him. Exod. 19.5. Now if yee will o­bey my voyce indeed, and keep my Covenant, then shall ye be a peculi­ar treasure unto me above all people. And is there no profit in a treasure? Again, Deut. 32.9. The Lords portion is his people, Ja­cob is the lot of his inheritance. Hath a man no profit by his por­tion? no advantage by his Inheritance? Now if the Lords People be his Portion, his Inheritance, his Treasure, his pecu­liar special treasure, how then can it be said, they are no pro­fit, no advantage to him?

I answer, the Lords people are his treasure, not because they enrich him, but because he hath a high esteem of them. The Lords People are his treasure, not because they profit him, but because he protects them: If I say to a man, you shal be a treasure to me; I may do it, not because I expect any pro­fit from him, but because I have a high esteem of him, and re­solve [Page 9] to protect and defend him as I do my own portion and treasure; In this sense doth the Lord say of his People, Yee are my treasure. We esteem treasure, and treasures are under pro­tection, lest any take them from us. Thus the Lord speaks of his People, not that he hath any profit or gaine by them, as men who ordinarily have Portions and Inheritances in Fields or Houses which are their stock and livelihood. Indeed there is a Revenue which the Lord hath by his People as they are his portion; that is, a Revenue of glory and honour, not a reve­nue of profit. But if you say glory and honour is profit, and an advantage to man, is it not then an advantage to God to be glorified by man?

I answer, It is no advantage to God when he is glorified by man. Our glorifying of God doth not add any glory to him that he had not, but it is only the setting forth of that glory which he had; there is no encrease of his fullnesse by all the ho­nour and glory that the creature gives him. We are comman­ded to glorifie God. ( Matth. 5.16. Let your light so shine before men, that they may see your good works and glorifie your Father which is in heaven.) But God doth not receive any additionall glory by us, how much or how clearly soever our light shineth be­fore men. A candle adds more light to the Sun, then all the creatures in the world can adde to the glory of God, when they have studied his glory, and laboured to glorifie him to the utmost all their dayes.

Thirdly, that of David may be yet objected, Psal. 4.3. The Lord hath set apart for himselfe the man that is godly. And is so, then it seems he intends to make some profit of him; it is an allusion unto those that vend wares: A Merchant looks upon this and that commodity, and then saith this is for my turn, this I like, set it apart for me. Seeing then the Lo [...]d sets the god­ly apart for himselfe, it sounds as if he meant to make some gaine or advantage by him.

I answer, the meaning of that Scripture is not, that God sets a godly man apart as one that he gets profit by, but as one that he intends to bestow mercy upon; or he sets him a­part for service, not for gaine; The Lord serves his own ends by the service of man every day, and sets apart the godly man for his speciall service.

Yet a little further, I shall demonstrate that a man cannot be profitable to God.

First, God had all perfection before man was, therefore man cannot profit God. Psal. 90.2. From everlasting, and to everla­sting thou art God, shat is, thou art infinite in glory and excel­lency from everlasting. God was God as much before there was a creature, as he hath been ever since the creatures were; therefore creatures adde nothing at all to him.

2. All the goodnesse and profitableness of man comes from God, therefore no profit goes unto God from man: that's the Apostles argument, Acts 17.25. where he shews that man can­not advantage God, no not by worship. He is not worshipped with mens hands as though he needed any thing. What, doe you think God calleth for your worship, because he needs your worship? or as if hee could not tell how to be without your worship? Nothing lesse; Seeing he giveth to all life and breath & all things. He that gives all things to all men, needs nothing of any man: heres the Apostles argument, the Lord giveth out all things, life, breath, and all comforts whatsoever to all men, therefore he needs nothing of any man, no not the wor­ship of any man. 1 Cor. 4.7. The Apostle assigns that reason against boasting: What hast thou that thou hast not received, where­fore then dost thou boast? When do men boast? even when they think they have done God a good turn. What hast thou that thou hast not received? therefore why dost thou boast as if thou hadst not received it. What can he receive of us from whom we re­ceive our all? And though wee must returne all to him in a way of thankefulnesse and duty, yet God needs not that we should return any thing to him in a way of largesse or supply.

3. Take this demonstration of it; they who live much in God, even they (upon the matter) need little or nothing of the creature; they (upon the matter) are Independent as to the creature who depend fully upon the Creator. The good or e­vill of this world is not much to them, who are much with God. They have but little to do with the creature, and can do well enough without the creature. ( Hab. 3.17.) Al­though the figtree shall not blossome, neither shall fruit be in the vines, the labour of the Olive shall faile, and the fields shall yeeld no meate; the flock shall be cut off from the fold, and there shall be no herd in [Page 11] the stalls; yet I will rejoyce in the Lord, I will joy in the God of my salvation. As if he had said, what if all creature comforts are taken away from me, I can live upon God alone. The life of a Believer is much above the creature, how much more is the life of the Creator? The Apostle (2 Cor. 6.10.) speaking of himself, saith, as having nothing, & yet possessing all things. If Paul by the high actings of his faith & dependencies upon God could say he possessed all things, while he was as having nothing in the creature. Surely God hath all, when he hath nothing of or from the creature; He may say in the strictest sense, having nothing (of these things) and yet possessing all things. Lay these two observations together.

First, That the Creature cannot oblige God.

Secondly, That God is Independent, absolute, perfect without the creature, and the result of both will rise up in these eight con­clusions.

First, this will follow, That we should not murmure, nor be dis­contented with our Estate whatsoever it is, why? we are not pro­fitable unto God, we have deserved nothing at his hand. Dis­content ariseth from pride, from an opinion that we are not answered according to our worth; we should never be discon­tented, were we convinced that we are altogether worthlesse. Do but sit down in this thought that man cannot be profita­ble unto God in any state, and then be discontented with your state if you can.

Secondly, If the creature cannot be profitable unto God, Then, all that God doth for man, yea for Angells, proceedeth from his free grace. We give him nothing afore-hand, nor any thing afterward, therefore it is grace before, and grace after grace in all. We receive grace when we have no grace, and we re­ceive more grace when we have it; yet by the grace we have we do not deserve to receive more; As we received the first grace, meerly of gracc, so we doe the second. No man is aforehand with God; if any think they are, let them shew their Bills, what they have brought in, and it shall be acknowledged. Rom. 11.35, 36. Who hath first given, and it shall be recompensed to him again? For, of him, and through him, and to him are all things, to whom be glory for ever, Amen.

Thirdly, If man cannot be profitable unto God, then as [Page 12] none should dare to come to God in their owne worthinesse, so none should feare to come to God because of their unwor­thiness. We should not be discouraged, though as yet dead and fruitless, though vain and unbelieving; The worst of men should not keep off from God, because they are unprofitable, seing the best cannot profit him. If we have don much it is nothing to the Lord: and if we have done nothing, it is no barr to the Lords do­ing much for us. God will not turn us back because we bring him nothing, nay he invites us to come without any thing ( Esay 55.1.) Ho every one that thirsteth come to the waters, buy, &c. Here is buying, but for what? for profit? no, but come buy wine & milk without money and without price. God doth not expect any profit; there is a kind of buying, but its not for money, nor for money worth. As the Lord sometimes sells his people, so he alwayes sels his graces and comforts, for nought (Psal. 44.12.) Thou sellest thy people for nought, and dost not encrease thy wealth by their price. That is, thou leavest thy people under miseries and afflictions, by which it doth not appeare that thou gettest any honour. Now as the Lord doth sometimes sell his people, so he also sells his mercy and grace to his people (as to any de­sert of theirs) for nought; hee sells without money and with­out price, therefore be not discourag'd if you have nothing of your own of any worth to present unto him. Say not, Where­with shall we come before the Lord? The poorer you come in your owne thoughts, the richer you shall returne; For he filleth the hungry with good things, but the rich he sendeth empty away.

Fourthly, If man cannot be profitable unto God, then our gifts and parts, yea our holinesse and graces do not make us necessary unto God. God may say unto the great Ones of the Earth, I have no need of you, and to the rich I have no need of you, and to the wise, I have no need of you; yea he may say unto the godly and to the holy, I have no need of you neither. There is no creature necessary to God, seeing he cannot only (as we say) live, but live in the heights of happinesse without the Creature.

Fiftly, If no man can be profitable unto God, then whatsoever God requires of us, he aims at our profit, and not at his own; all is for us, or for our good, which will appear more fully in the [Page 13] opening the n [...]xt clause; He that is wise may he profitable to him­self. The Lord hath designed all our wisdom and obedience to our own benefit: So Moses spake to the people of Israel (Deu. 6.24.) The Lord commanded us to doe all these statutes, to feare the Lord our God for our good alwayes, that he might preserve us alive, as it is at this day. It is not for the Lords good, but it is for our good that he commands, and we obey. And as the Lord com­manded all things in the Law for our good, not for his own: so he commands us to believe the Gospel not for his good, but for our own; he is not to be saved by it, it is we that are to be saved by it. He doth not call us to work as men do their ser­vants, that he might play the good husband, and get some profit by keeping us hard at labour. Indeed the Lord keepeth his servants hard at labour night and day, they must be conti­nually upon duty: But he doth it not (as I may say) to play the good husband, to encrease his stock by it, but it is for our profit. That which Christ speaks ( Mar. 2.27.) about the Sabboth, is true of all other the commands of God, we are apt to think, that God requires a seaventh day, because it is for his profit and advantage; no saith Christ, the Lord hath not an eye to himselfe, but to man; The Sabboth was made for man; that is, for mans advantage, that he might look heaven ward, that he might worke in the things which concern his owne blessednesse, therefore hath the Lord appointed him a resting day. The Sabboth was made for man, and not man for the Sabboth.

Sixtly, Then our disobedience cannot hurt God, our sinn [...] cannot disadvantage him, impaire his blessednesse, o [...] dimi­nish his glory. As mans obedience is no profit, so his disobe­dience is no disprofit to God. Sinners shall be punished, as they who have wronged and dishonoured God, they shall be dealt with as such: But really, all the sinnes of the world doe not bring any damage or disadvantage to God; Elihu is ex­presse to this point, in the 35. Chap. of this Book, vers. 6, 7. If thou sinnest, what dost thou against him? (Every sin is against the mind of God, but no sinn is against the happinesse of God) or if thy transgressions be multiplyed, what dost thou unto him? is God impair'd by it? Surely no, God doth not loose a pinn from his sleeve (as I may say) by all the sinnes committed in [Page 14] the world; He hath no dependance at all upon our obedience for his blessedness; our sins cannot hurt him, as our obedience cannot help him, which Elihu shews in the next verse; If thou be righteous, what givest thou him? or what receiveth he of thine hand?

Seventhly, hence see the honour of God, that hath made so many creatures, and man especially of whom himselfe hath no need, that hath so many to serve him, and yet needs none of their services. Give God this glory: Wee think those men are very glorious and honouurable who have but as much of the creature as will serve thier turn; all creatures are the Lords, yet he is not necessitated to serve his turn by any of them.

Eightly, then, see what an obligation lyeth upon us conti­nually to blesse God, to be thankfull to him, to walk humbly with him, who gives us so many profits, when as we doe not profit him at all. God prizeth that highly by which himself hath no benefit; hee prizes the actings of faith and holinesse highly, but he hath no advantage by them: God gives us profit by these, though himselfe be not profited, though he is not the better by any thing we do, yet we are the better; The Lord binds himself by promise, that the least good we do in sinceri­ty shall have a good reward; He that gives but a cup of cold water to a Disciple in the name of a Disciple, shall not lose his reward. But if we give thousands of Gold and Silver to poore Disciples, what profit hath God by it? And yet though none of the pro­fit comes to his hand, yet he reckons it as if all were put into his hand. All the charity and compassion shewed to his peo­ple, Christ taketh to himself ( Matth. 25.) In that yee have done it unto these, ye have done it unto me. Christ had no need of alms, of visiting or cloathing, yet he counts it as done to himselfe, when we do it to any of his.

Some give the meaning of the words thus: Doth it follow, that a man can be profitable unto God, because a wise man may be profitable to himselfe? our reading reaches the same sense. Can a man be profitable unto God, as he that is wise may be profitable to himself? It doth not follow, because A man may [Page 15] profit another man, or profit himselfe, that therefore he may profit God. That's the summe of the argument. [...] Intellexit pru­dens fuit, per Metonymiam faelix prosper fuit, quod pru­dentibus omnia feliciter cedant; prudentiam fae­licitas fere se­quitur.

The word in the root of it signifies to Understand, to be Prudent; and by a Metonymie to be happy, or to prosper, because usually affaires succeed well and prosper in the hands of wise men; and happinesse usually followes wisedome; therefore to be wise, and to be profitable, are signified by one and the same word in the Hebrew. So in this Text, He that is wise is profitable to himselfe, that is, his affaires shall pro­sper. We finde this Title prefixt to divers Psalms, Maschil, Maschil, intel­ligens prudens, carmen erudiens ode didascalica. In titulis Psal­morum ter & decies legitur. which is as much as A teaching Psalme, a Psalm making wise, a Psalm for Instruction. This Title is given those Psalms, which as they have some extraordinary matter, so usually they are Psalmes of complaint under affliction; and the reason of that is, because there is much instruction in correction, much light of holy knowledge is to be had in the School of the Crosse: therefore usually those Psalms that describe the afflictions of the Church, are called Maschil, Psalms of Instruction. Schola crucis, Schola lucis. Luth.

He that is wise, and instructs: or he that is wise as having re­ceived instruction, may be profitable to himselfe. All wise­dome is not profitable to man, for there is a wisedome of which the Scripture saith, that God will destroy it; a man can­not profit himselfe by that; and there is a wisedome which is earthly sensuall and devillish (Jam. 3.15.) A man (be he ne­ver so wise according to this wisedome) shall not profit him­selfe by it. There are a sort of wise men whom the Lord will take in their craftinesse (1 Cor. 3.19.) and how can such profit themselves by their wisedome? There are wise men whose thoughts the Lord knoweth to be but vaine, that is, unprofitable, therefore these cannot profit themselves: Then what is that wisedome which Eliphaz means when he saith, He that is wise may be profitable to himselfe?

I answer, The wise man here intended is not the man that is politickly wise, worldly wise, carnally or craftily wise, but the man spiritually wise, his wisedome will bring him in profit. He that is guided by holy and godly wisedome, shall reap the benefit and eat the fruit of it. We have such wisdome [Page 16] described ( Psal. 111.10.) The feare of the Lord is the begin­ning of wisedome, a good understanding have all they that keep his Commandements; he doth not say, a good understanding have all they that know his Commandements, for many may know the Commandements, and yet not have a good under­standing; but they have a good understanding indeed that do his Commandements. And when the Psalmist saith, The feare of the Lord is the beginning of wisedome, the word Beginning sig­nifies not on [...]ly the first step or entrance into a thing, but the head or hight of it; so that Beginning is as much as chief, or principall, the best wisedome, the chief, the top wisdome, the head wisdome, or the head of wisdome, is the fear of the Lord. Job gives the same description of wisdome, in the last words of the twenty-eighth Chapter, Behold the fear of the Lord that is wisedome, and to depart from evill that is understanding. Would you know what is true wisedome, 'tis the fear of the Lord: would ye know who is wise? The godly man is the truly wise man, yea he is the onely wise man.

But then it may be questioned, May a wise man be profitable to himselfe? Doth not the Apostle say ( Rom. 14.7.) None of us liveth to himselfe, &c. Then how can a man be wise to him­selfe? And doth not the Apostle give the rule (2 Cor. 5.15.) Christ dyed for all, that they which live should not henceforth live unto themselves: If we may not live to our selves, how then doth he say here, that the wise man is profitable to himself? He that is profitable to himself, lives to himself, doth he not?

I answer, First, the wise man must not make his own profit the end or the designe of his wisedome, but he may look upon his own profit as that which will be the issue, frui [...], and con­s [...]quent of his wisedome. A carnall man looks to and loves his work for the rewards sake: A godly man may look to and love his reward for the works sake. ( Prov. 9.12.) If thou be wise thou shalt be wise for thy self, that is, the fruit or the good of thy wisedome will drop into thy owne bosome. A wise man may look for his advantage in the end of his worke, though he is not to make his own advantage the end of his work. We are not to make either temporal or eternal advantages, the end of our wisedome; but we may look upon them as fruits and effects that God leads us to by the exercise of wisedome.

Secondly, I answer, a wise man cannot be profitable to him­selfe as the founder of his own happinesse, or as having a suf­ficiency in himselfe to make himself happy; but a wise man may be a means or an instrument of his owne happinesse; and walking in the way of wisedome, he walks in the way to his own happinesse. Thus he that is godly wise, or that feareth God, may be profitable to himselfe.

Hence Observe, ‘He that is truly wise, godly and holy, shall find fruit and benefit by it.’

The Apostle (1 Tim. 4.8.) assureth us that Godlinesse is profitable for all things. The greatest gain in the world is God­linesse, It hath the promises of this life and of that which is to come. Whatsoever drops out of any promise of the Gospel, fals into the lap of a goly man; the promises are his, and therefore the good of the promise is his. When the promises open at any time, and give forth their vertue, they must needs give it forth to him that is wise, to him that is godly, for godlinesse hath the promises. When the Apostle had rebuk'd a sort of men that made godlinesse onely a stalking-hors to get gain, he pre­sently adds, But Godlinesse is great gaine, if a man be content with what he hath. Godlinesse it selfe is great gaine, if we have no more, but godlinesse brings in gaine, abundance of gaine, be­sides it selfe. ( Matth. 6.35.) Seeke first the Kingdome of God, and the righteousnesse thereof, and all these things shall be added (or cast in as an advantage) to you. The Apostle ( Rom. 6.21.) puts a kind of holy scorne upon sinners, come, tell me, What fruit had you of those things whereof you are now ashamed? What fruit have you by your folly, pride, worldlinesse, envy, what fruit have you found in these things? Bring me in an account of your gaine by trading in any sin. The end of these things is death; there is no great profit in that. But now being made free from sin, and become servants to God, ye have your fruit unto holiness, and the end everlasting life. Here are fruits good store, and all good fruits both for here and hereafter. We can never want fruit our selves, while we are bringing forth fruit unto God: All obedience is attended with a blessing, and though as was toucht before, we cannot be the founders of our own blessed­nesse, nor must we meerly designe our own happinesse, or aime [Page 18] at our owne pro [...] [...] that is mercenary service) yet we may look at our owne happinesse and profit, yea and Lay up for our selves a good foundation, as Paul adviseth rich men (1 Tim. 6.1 [...].) We then make the best of our riches, when we lay up for our selves a good foundation. But can a man lay a foun­dation of his happinesse in his riches? what a rotten foun­dation will that be? what hay and stubble (in this sense) will gold and silver be? What's the meaning of it then when the Apostle saith, Laying up for your selves a good foundation?

I answer, we do it by the right improvement of riches (for he speaks there to rich men) not that we can lay any foun­dation to build upon beside Jesus Christ, for other foundation can no man lay then that which is laid, even Jesus Christ; but when our hearts are not glued to the creature, but we use them in a holy manner, here's our laying up a good founda­tion. A godly wise man may look upon his right improve­ment of worldly riches, as an effect of the grace and love of Christ dwelling in his heart; and thus he may be said to lay up for himselfe a good foundation. And further, a beleever may looke upon his worldly profits as a fruit of the same grace, the Lord having promised that he will blesse and pro­vide for him, so that every way a wise man may be profitable to himselfe. Thus Eliphaz hath at once asserted a possibility for a man to be profitable to himselfe, and denyed any possi­bility that a man can be profitable unto God, which he fur­ther explaines in the next words.

In the former Verse Eliphaz denyed in generall that God receiveth any benefit from man: In this third Verse he speaks the same thing, but somewhat more distinctly, denying first that he receives any pleasure which might add to his blessed­nesse, or secondly any gaine which might add to his abun­dance. Is it any pleasure to the Almighty that thou art righteous? Is it any gaine to him that thou makest thy way perfect? As if he had said. Is the blessednesse of God encreased by thy righteousnesse? [Page 19] Or doth the perfection of thy wayes augment his treasure? Is he ei­ther the happier or the richer by any thing thou art or canst doe? That's the scope and sence of the words in generall.

The word which we Translate Pleasure, signifies the will, [...] Notat voluntatem cum complacentia, vel acquiescen­tia. and because it is so great a pleasure unto man to have his wil, therefore the same w [...]rd signifieth both pleasure and the will. So the word is used ( Psal. 1.2.) Blessed is the man whose de­light is in the Law of God; that is, whose will is there, or who takes pleasure in the Law of God, his will being resolved into the will of God. Then we take pleasure and delight in a thing when we conforme to it, or close with it. The judgment of God is so expressed upon Coniah (Jer. 22.28.) Is this man Coniah a despised broken Idol? Vas in quo non est voluntas. Is he a vessel wherein there is no plea­sure? A Vessel for the lowest use, as 'tis interpreted, ver. 21. A vessel in which there is no complacency, it is onely for ne­cessity. So the word is taken also ( Prov. 3.15.) He is more precious then Rubies, all the things thou canst desire (or have plea­sure in) are not to be compared to him. And againe, ( Isa. 58.13.) If thou forbeare to do thy pleasure upon mine holy day. What is the pleasure of a carnal man upon the Sabboth, upon the holy day of God? It is to doe his own will, and not the will of God. If thou forbear to doe thine own pleasure, that is, thine own will upon my holy day. Thus here, Is it any pleasure to the Almigh­ty that thou art righteous? [...], &c. Sept. The Septuagint Translate somewhat differently, What cares the Almighty if thou art unblameable in thy wayes? Thus a man usually speaks of that wherein he hath no pleasure, What care I for it? Is it any pleasure, &c.

Righteousnesse is two-fold: First of Justification (so some understand it here) Is it any pleasure to the Almighty that thou art justified? Or secondly there is a righteousnesse in Conver­sation, so most understand it here; Is it any pleasure to the Al­mighty that thou art holy? Which is the same with the latter clause of the Text, That thou makest thy way perfect.

Further, the word signifies to plead our own justice, as wel as to have a justice or righteousnesse of our own. And thus it [Page 20] may be Expounded in this place. An oblectationi est omnipotenti quod justificas te? Jun. Is it any pleasure to the Al­mighty that thou art righteous, that is, that Thou dost justifie thy self or (as Mr. Broughton) pleadest justice. Dost thou justifie thy selfe, or stand upon thine owne integrity, and then think to please God, Se justificare non tam est ju­stum esse quam contendere & conari adversus calumnias & scelera sibi ob­jecta & ex ra­tione coram ju­dice respondere. or to carry the day against man, upon those tearms? Is it any pleasure to the Almighty? That word fully hits the design of Eliphaz, it signifies both Almighty and All-suffici­ent, one that hath all in his own compa [...], that needs not goe out of himselfe to fetch in any supplies or aid from abroad. He is self-sufficient, and he hath a sufficiency for all others. Is it any pleasure to this Almighty one, that thou dost thus justifie thy selfe?

As it is no pleasure, so no gaine. The second Verse before o­pened clears the mind of this clause. What there he calleth profit, is here called gaine, in different words: And the word here used is rendred indifferently both gaine and profit. ( Gen. 37.26.) When Joseph was cast into the pit, Judah said, What pro­fit is it to slay our Brother, let us sell him; let us make gaine of him that way, slaying him wil be no profit to us. And as it signifies gain, so covetousnes, & the reason is because covetousnes hath gaine for its object, covetousnesse provokes men to seek gain. Jethro (Exod. 18.21.) gives councel that Magistrates should be Men fearing God and hating covetousnesse, or hating gaine, that is not onely all covetous practices, but inordinate desires of gaine, for these lead into unlawful wayes of gaine, even to the perverting of Justice.

Is it any gaine to him that thou makest [thy way] perfect? That is, thy life, thy conversation, thy course; what though thou strivest after the highest attainments of grace, the purest purity of life, is this any gaine to the Lord? The Septuagint render, That thou makest thy way simple. The simple, sincere, plain way is the perfect way. The perfection of our way is the simplici­ty, sincerity, and uprightnesse of it.

Another reads, Is it any pleasure to the Almighty that thy way is undefiled, Or cleane, that thou doest sweep and wash thy way, so that there is no spot to be seen upon it. ( Psal. 119.1.) Blessed are the undefiled or perfect in the way. The severall [Page 21] parts of this Psalm begin with a new Letter, Alphabetarius est hic Psalmus, ostendens par­vulos ab ipsis statim elemen­tis & pueritia, infarmandos esse ad pieta­tem. Hilar. according to the order of the Hebrew Alphabet, intimating that it ought to be learned even of Children, as one of the Ancients infers from it. The undefiled in the way are such (properly) as have been holy or pure from their youth, such as did never corrupt their wayes. Timothy is said from a Child to learn the Scriptures. Suppose thy way thus perfect, that none could tax thee with any grosse sin, even from thy Child-hood, could this be any gaine to the Almighty?

There is yet another Translation, Aut an lucro quod integras asseris vias tu­as. Iun. which implyeth not on­ly the study of holinesse, but a boasting in holinesse, Is it any pleasure to the Almighty that thou doest justifie thy selfe? Or is it a­ny gaine to him that thou dost affirm thy wayes are perfect? So it fals in with the third rendring of the former clause.

For the understanding and further clearing of these words, I shall draw them forth into distinct Propositions, which will be as so many Observations from the Text. It may seem a ve­ry Paradox to assert that it is no pleasure to the Almighty that a man makes his way perfect, therefore take the sense first in three Affirmative Propositions, and then in three that are Negative.

First, The Lord hath pleasure in us as we are righteous in Christ. Yea he loves to hear us boast of this righteousnesse, and glo­ry in it; and the more we doe so, the more pleasure he taketh in it. ( Isa. 45.25.) Surely shall one say, in the Lord have I righ­teousnes, even to him shall men come, &c. In the Lord shall all the seed of Israel be justified and shall glory. The seed of Israel are righte­ous in the Lord, and glory in that righteousnesse; yea the Lord is pleased to hear them glorying in that righteousnesse, for that's the righteousnesse of his Son, in whom he is well plea­sed, (Mat. 3. [...]7.) And because the Church is cloathed with this righteousnesse, therefore she is called The Lords delight, (Isai. 62.4.) Thou shalt no more be called forsaken, neither shall thy Land any more be termed desolate, but thou shalt be called Heph­zibah, & thy land Beulah, for the Lord delighteth in thee. Thou shalt be called my delight, or my pleasure is in her. The word of the Text, the Lords pleasure is in the Church, and therefore the Lords pleasure is in the Church, becaus the Church is adorned and beautified with the righteousnesse of Jesus Christ; this is [Page 22] it which causeth the Lord to call his Church Hephzibah, My pleasure is in her. When Eliphaz enquireth, Is it any pleasure to the Almighty that thou art righteous? We may answer, the Lord hath pleasure in this righteousnesse, and as he tels the Church, so every perticular Believer, his delight and pleasure is in him.

Secondly, God takes pleasure also in us as we are righteous in Conversation. David (Psal. 147.10, 11.) gives a clear proof of it both in the negative and in the affirmative. The Lord de­lighteth not in the strength of a Horse, he taketh not pleasure in the leggs of a man. The Lords delight is neither in Horses nor in men, neither in their strength, nor in their beauty: wherein is the Lords pleasure then? The next words shew us where, He takes pleasure in them that feare him and hope in his mercy. This Scripture seems to speak directly contrary to Eliphaz in Job, he saith, Is it any pleasure to the Almighty that thou art righteous? But David saith, The Lord takes pleasure in those that feare him; therefore we must not understand Eliphaz in this sense, as if the Lord had no delight or contentment at all in the holinesse of his people, as if it were all one to him whether they are holy or unholy: There is a Generation who say, that all a­ctions are alike, and that it is all one before God, whether men be righteous or unrighteous, whether they doe good or evil: wo to them that understand this Scripture in such a cor­rupt sense, for the Lord doth not onely hate iniquity, but he is Of purer eyes then to behold any iniquity. He hath no pleasure either in unrighteousnesse, or in the unrighteous, but both righteousnesse and the righteous are his pleasure. There are three things which I shall touch for the confirmation of it.

First, the Lord cannot but take pleasure in his own Image: Now that righteousnesse which is implanted in us, and put forth by us, the righteousnesse of our natures and of our acti­ons, as we are regenerate, is nothing else but the Image of God renewed upon us. Seeing then God cannot but take pleasure in his own Image, therefore it is a wickednesse to think that God takes no pleasure in a righteous man or in his righte­ousnesse.

Secondly, as this righteousnesse is the image of God in us, so it is the very workmanship of God upon us ( Ephes. 2.10.) [Page 23] For we are his workmanship; we are so not only first in our na­turall capacity, as we are men, and secondly in our civil ca­pacity as such or such men, high or low, rich or poor, but al­so (which is the thing intended by the Apostle) in our spi­ritual capacity as Saints. Thus we are the workmanship of God, created in Christ Jesus unto good works, which God hath before or­dained that we should walk in them. The same Apostle saith a­gaine, He that hath wrought us for this selfe same thing is God, (2 Cor. 5.5.) Is it possible that God should have no plea­sure in his own works? We read in the first of Genesis, that when he had made the world, the Lord saw all that he had made, and behold it was very good. God hath an All-seeing eye, he al­wayes beholdeth all things, but when 'tis said, he saw all that he had made, this imports a special act of God, after the man­ner of men, who strictly view and behold what they have done, delighting in it; Thus the Lord saw all that he had made, he (as it were) came to view his own work, he saw and behold it was very good, he took pleasure in it. Now if God took pleasure in that structure and fabrick of the world, the first Creation, how much more doth he take pleasure in that ho­linesse which he hath wrought in the hearts of his people, which is a second creation? and that's a more curious and noble structure then this visible world is. The new Creation is more excellent then the old. Therfore the Lord cannot but delight in a righteous person for he is his workmanship. What Job (Ch. 14.15.) assures himselfe of, is most true in this respect. Thou wilt have a desire to the worke of thine hands. Job speaks there of his outward man: my body (he means) was made by thee, 'tis the work of thy hands and thou wilt fetch it back again, thou wilt redeem it from the dust. Whatsoever hath the work­manship of God upon it, he hath pleasure in it as it is his work, and a speciall pleasure in that, which (as any work of Grace is) is his speciall work.

Thirdly, this Consideration shews that the Lord must take pleasure in a righteous person, because he bears the form of his will revealed in his word. Holinesse is our conformity to the will of God: Now the Lord cannot but take pleasure in those who conforme to his will. Samuel tels Saul (1 Sam. 15.22. and there he useth this word in the Text) Hath the Lord [Page 24] as great delight in Burnt-offrings and sacrifices, as in obeying the voyce of the Lord? God gave thee a word, a Command, to which he expected thy conformity, but thou hast thought to please the Lord with Sacrifices, which he commanded thee not, this was thy mistake and thy folly. We honour God when we do his will, surely then he must needs take pleasure in those that doe it. Man takes pleasure when he can have his will (though it be a corrupt and sinfull will) fulfilled: It cannot but be a pleasure to God when his holy will is fulfilled, or done on earth as it is in Heaven. Thus we see the second Propnsition cleared, for the understanding of these words, That as the Lord takes pleasure in those who are righteous by the impu­ted righteousnesse of his Son, so even in those also who are reghteous by the Implanted righteousnesse or holinesse of his spirit.

Thirdly, God takes pleasure to see a sincere and upright person justifie himselfe, or plead his owne justice against all the false accusa­tions and suspitions of men. The Lord likes it well to hear a man who is falsly accused, to stand up and maintaine his own innocency, yea it is our duty, and we are bound in conscience to maintain our own innocency. So David in the seventh Psalm and in the eighteenth Psalm justified himselfe against Saul. And thus Job all along in this Book justified himselfe against the opinion of his friends; in this sense God takes pleasure, when we are so righteous in all our dealings, and perfect in all our wayes, that we dare encounter whosoever speaks the contrary, and can wash off all the aspersions which either misguided and mistaken friends, or professed Enemies cast upon us. You have now had those three affirmative Pro­positions for the understanding of the Text. Take three more in the Negative.

First, God hath no pleasure to see us justifie our selves before him, or to plead our own righteousnesse with him, yea he is extreamly dis­pleased at it. This some conceive the chief thing which Eliphaz aimed at. Is it any pleasure to the Almighty that thou doest justifie thy selfe? No, thou dost highly provoke him in doing so, to plead with or to justifie our selves before God that we are righteous, is worse then all our unrighteousnesse, for this o­verthrowes the whole design of the Gospel, which is (1 Cor. [Page 25] 1.29.) That no flesh should glory in his presence, but be that glori­eth, let him glory in the Lord. And ( Rom. 3.19, 20.) The Law convinceth all, That all the world may become guilty before God, therefore by the deeds of the Law there shall be no flesh justified in his sight. God will have every mouth stopped, or cry guilty, and therefore for any one to open his mouth and justifie himselfe before God, is to overthrow the Gospel. They are ignorant of the righteousnesse of God, who goe about to establish their own righte­ousnesse (Rom. 10.3.) And as God hath no pleasure in them who boast of their righteousnesse to justifie themselves before him, so

Secondly, God hath no pleasure in them who boast of their owne righteousnesse, and contemne others. Though a man may assert the righteousnesse of his Conversation against all them who que­stion it; yet God resents it highly when any proclaim their own righteousnesse to the despising of others. Christ speaks a Parable against those (in the 18 ^th of Luke, v. 9, 10, 11.) who trusted in themselves that they were righteous, and despised others. Two men went up into the Temple to pray, the one a Pharisee, the o­ther a Publican: The Pharisee stood and prayed thus with himselfe, God I thank thee that I am not as other men are, extortioners, adul­terers, unjust, or even as this Publican. Here was one that advan­ced his owne active righteousnesse, and he did it with the con­tempt of another, I am not as this Publican. The Lord takes no pleasure in this, yea the Lord is highly displeased with this. And ( Isa 65.5.) the Prophet represents the Lords indig­nation against this pharisaicall spirit in dreadful eloquence, Stand by thy selfe, come not near to me, for I am holier then thou. Thus they pleaded their righteousnes in contempt of others. These (saith the Lord) are a smoak in my nose (that is, gree­vous, and displeasing) a fire that burneth all the day.

Thirdly, God hath no pleasure at all in any of our righteousnesse, either in the righteousnesse of our Justification, or the righteousnesse of our Sanctification, as the least addition to his owne happiness. The reason of it is, because (as was shewed from the former Verse) God is self-sufficient, and hath no dependance at all upon the Creature: So that what pleasure soever the Lord hath in the righteousnesse of our Justification, or of our Sanctification, we cannot put it to this account, that we add any thing to his happines.

And therefore the work which Jesus was to doe on Earth, is called the pleasure of God (Isa. 53.10. Deus nullis re­bus quae extra ipsum sunt tan­gitur aut mu­tatur.) It pleased the Lord to bruise him, he hath put him to grief, when thou shalt make his soule an offering for sin, he shall see his seed, he shall prolong his dayes, and the pleasure of the Lord shall prosper in his hand. That pleasure of the Lord was the work which the Lord put into his hand, or which he gave him to doe, even the bringing about his eter­nal purpose, for the recovery of lost man; that's a work in which the Lord takes pleasure, so much pleasure, that the Pro­phet calleth it His pleasure. And thus the Apostle speaks ( Eph. 1.5, 6.) Having predestinated us to the adoption of Children, by Jesus Christ, according to the good pleasure of his owne will, &c. The good pleasure of God is onely in his owne will, that's his pleasure. The Lord delights to see his will accomplisht in the saving of sinners, as well as in the obedience of Saints, that's a part of the good will of God: why doth he take pleasure in the obedience of Saints, even because his own will is done. It's not any thing in us that doth it. So when he saves us, the pleasure which he takes is in the fulfilling of his owne will, rather then in our salvation. Is it any pleasure to the Almighty that thou art righteous?

The Question is to be resolved into this negative, He will not reprove thee for fear of thee, &c.

[...] arguit redarguit, cor­ripuit, judica­vit.The word signifies first to argue or dispute, and so to con­vince by the authority of reason.

Secondly, to plead, so to convince by evidence of the Law and fact ( Mich. 6.2.) Hear yee O Mountaines the Lords Con­troversie, and ye strong foundations of the Earth, for the Lord hath a controversie with his people, and he will plead with Israel. The Mountaines and the strong foundations of the earth, are the great men of the earth, or Magistratical powers, with these [Page 27] the Lord threatens a Controversie, and that he will plead or argue his cause with them.

Thirdly, it signifies to argue or plead not with words one­ly, but with blowes, to reprove with correction. Job 5.17. Happy is the man whom thou correctest. The word which here we render reprove, is there rendred to correct, which is reproving by blowes.

Fourthly, Some translate it to evidence, to evince, and de­termine: Thus it is said ( Gen. 20.16.) that Abimilech repro­ved Sarah, that is, gave evidence that she had a husband: And Abrahams Servant said ( Gen. 24.44.) She that saith to me, both drink thou, and I will also draw for thy Camels, let her be the woman whom the Lord hath appointed for my Masters Son. That is, let this token be an evidence to me, that it is she whom thou hast appointed for his wife. Some here take it so, Will God evi­dence or determine concerning thee, by thy feare, or the worship which thou givest him, That thou art righteous. We expresse it ful­ly enough, Will he reprove thee for fear of thee?

Both these expressions are of the same sence; and these words [for fear of thee] may be read in the close of the Verse, Will he reprove thee, or will he enter with thee into judgment for fear of thee?

Feare may be taken here two wayes: Either first Actively, or secondly Passively.

Take it Actively, and so it notes the Fear of Job, Putasne te ple­cti ob religionē tuam. Will he re­prove thee because of thy Feare? And then by his Fear we are to understand his Religiousnesse or Holinesse; so Mr. Broughton, Would he reprove thee for thy Religion?

Take this Fear Passively, An de religione tua argueret te? Iun. and then it implyeth a Fear which God himselfe might be thought to have of him; as if Eliphaz had said, God is not afraid of thee. The Prophet saith ( Isa. 51.12.) Who art thou that thou shouldest be afraid of a man, &c. Quis vel hoc desipiens senti­at, quod Domi­nus ex timore nos arguat & ex metu judici­um suum contra nos proponat. Greg. Much more may we say, who or what is man that God should be a­fraid of him? One of the Ancients following this Interpreta­tion, professeth that no fit or comely sense can be given of these words, but concludes that Eliphaz spake very foolishly and grosly, or as a man forsaken & left of God: For (saith he) can any one imagine such a thing as this, that Job should have a thought [Page 28] that God was afraid of him? But we may very well accommo­date the sense in either of these Considerations of Fear, whe­ther Actively, or Passively, and judicious Interpreters carry it both wayes. Let us weigh it a little in both.

P [...]tasne, quod ille te affligat, quia [...] religi [...]sus sis & Dei ti­meus ac integer ut d [...] te ipse pre­dicas, minime vero, quiu po­tius quod sis irreligiosus. Merc.First Actively, as Fear is taken for the Fear which Joh fear­ed, that is, for his religion and worship, or the exercise of it, then the meaning is this, Dost thou think that God doth punish thee for thy goodnesse, or because thou art righteous? No, it is because thou art irreligious: Is not thine iniquity great, and thy sin infinite? As he speaks out in the n [...]xt words, Doest thou think that God punishes thee for thy holinesse? No, he can find sins enow to doe it for. And Eliphaz might speak to such a sense (I con­ceive) because Job pleaded his integrity so much; as if he should say, Never think that God afflicts thee for thy holinesse, or righteousnesse, but rather acknowledge thy sins and thy wickednesse to be the cause of thy afflictions, Are not thine iniquities manifest?

There is a tru [...]h in this, God doth correct many who fear him, but he doth not correct [...]ny one for fearing of him; many holy persons are afflicted, but no man was ever afflicted for his holinesse. God hath made many promises to the godly man, that he will reward him, and doe him good. Say to the righteous it shall be well with him. Godlinesse is profitable for all things, having [...]he promises of this life, and of that which is to come. Therefore no man needs feare that God will hurt him for his holinesse: though a holy man may receive many rods and scourges from God, yet holinesse never received the least scourge from God.

Numquid ex ti­more tuo judi­cabit te? Deus quando te judicabit, non respiciet ad ti­morem tuum tantum & con­nivebit ad mala quae feceris. Hoc fine subijcit, nonne malum tuum amplum est? ostendit autem nullam pietatem homi­nis esse perfect­am, ut mae ju­stus judicari a deo possit. Coc.Againe, as fear is taken Actively for Religion, or for holi­nesse, the sense may be given thus, in pursuance of the fourth signification of the word Reprove, before [...]xplained, When God comes to judge thee, or when he declares what thou art, he will not look to thy fear onely, to thy profession of Reli­gion, and holinesse, and over-look or wink at thy sins; and therefore he presently subjoynes, Is not thy wickednesse great? Hereby arguing, that no mans piety is so perfect, that thereby he can be accounted just or righteous in the sight of God, or that a mans profession, yea and practice of Religion is of no value, either to escape the punishment of his sin, or to deserve a reward at the hands of God. Some expound that ( Psal. 50.8.) in a paralel sense to this, the Original word being the [Page 29] same. I will not reprove thee for thy Sacrifices (which is the same with Fear in the Text, according to this Interpretation, being put for all outward worship or religiousnesse) or for thy burnt-offrings continually before me; For those words, to have been, which our Translators supply, may be left out, and the sense remain perfect: Or if those words be continued, then the ne­gative particle not, is (as in many Scriptures it is) to be re­assumed out of the first part of the Verse, and the whole read thus, I wil not reprove thee for thy sacrifices, or for thy Burnt-offrings not to have been continually before me. That is, I will not charge thee with a neglect of outward duty or worship, the inward and spiritual (of which he speaks, ver. 14. Eliphazo propo­situm est osten­dere quod reli­gio hominis non prosit ad deme­rendum deum, vel peccati pae­nam evadendā. Coc.) being that which is most pleasing unto me. Now as to the paraleling of this place in the Psalms, with the sence of Job's Text now under hand, we must read them thus, I will not judge thee for thy Sa­crifices, that is, when I determine concerning thy righteous­nesse, I will not doe it by having an eye to or respecting thy Sacrifices, thy religious course and exercise of holines, though thou hast bin much yea even continually conversant in them; I shall only argue and declare thee righteous as thou trustest in me and by Faith takest hold of my Covenant. Thus as the Lord is conceived saying in the Psalm, I will not judge or de­clare thee righteous for thy Sacrifices, so here Eliphaz, will he (that is certainly he will not) judge or declare thee righte­ous for thy feare? And so the latter part of the Verse may re­ceive the same Exposition, Will he enter with thee into judgment, namely for thy feare? Will God deale with thee upon the ac­count of thy piety? And when he comes to justifie thee, will he impute that to thee? Or when God enters into judgement with thee, will he suffer thee to present thy fear, thy piety, or goodnesse to him, and so thereby answer his plea, or take a­way the action which he brings against thee? When God en­ters with us into judgement, we may boldly plead our inte­rest or Faith in the Mediator, but we must not plead our fear, the Grace or Holinesse either of our persons, or of our ser­vices.

Thus we see the Doctrine of the Text according to this Ex­position, and the Active signification of the word Feare, car­rieth in it the very life and spirit of the Gospel. All the worth [Page 30] and merit of our works as to righteousnesse, is nul'd and laid prostrate, and we taught to glory in nothing but the free gift and grace of God by our Lord Jesus Christ.

Secondly, As Fear is taken passively, Will he reprove thee for feare of thee? That is, is God afraid of thee, doth he pick quar­rels with thee for fear of thee? Or seek occasions against thee when there is none? only lest thou shouldest stand in his way, or be a detriment to him. This appears plainly to be the sense of our Translators.

Whence Observe, ‘God is above the feare of the Creature.’

As in the former Verse God is above any advantages or hopes that the Creature can give him, so he is above the feare of any hurt that the creature can doe him. As the goodnesse or righteousnesse of man cannot benefit the Lord, so the wick­ednesse and sinfulnesse of man cannot at all impaire the eter­nall glory and happinesse of the Lord. Though the wicked­nesse of man be a darkening to the manifestations of his glo­ry (and for that wicked men shall be judged) yet as to his essential glory all the wickednesse in the world cannot dar­ken that, nor be the least abatement to it. Will he reprove thee for feare of thee? No, man cannot hurt the Lord by all his wickednesse, and therefore

The punishment which God layeth upon wicked men is not after the manner of men. God doth not punish as man pu­nisheth.

Eliphaz here speaks of that w ^ch is often indeed a true ground among men why they reprove or punish other men. Some reprove others upon a vaine fear of them, and some upon a just fear of them. Why did the Jews accuse and reprove Christ? Was it not for fear of him? at least they pretended a fear, why else were they so hasty to have Jesus Christ brought to judge­ment? ( John 12.47, 48.) Then gathered the chief Priests and Pharisees a Councel, and said, what doe we? for this man doth many Miracles, if we let him thus alone, all men will beleeve on him, and the Romanes shall come and take away both our place and Nati­on. They Crucified Christ for fear (though it was but a vain fear) that he would be the ruine of their state; the Ro­manes must needs come and destroy them if they let him alone. [Page 31] Feare makes men cruell, and they are most ready to hurt others, who continually suspect hurt from others. It hath been an ancient Observation, that Cowards are murtherous and revenge­full; while a man fears that such a man will be his ruine, he ruines him if he can, and removes that out of his way which he supposeth standing in the way of his owne safety. Why did Pharaoh give Command to slay the Male-Children of the Jews, and oppresse that people? It was upon a vaine or cowardly fear, Come let us deale wisely with them, lest they multiply, and it come to passe that when there falleth out any warre, they joyne also with our enemyes, and fight against us, and so get them up out of the Land, (Ex. 1.10) It is sayd at the 7 ^th verse of that Chap. that the children of Israel were fruitfull and (God fullfilling herein his promise made to Abraham) encreased aboundantly, and multiplyed and waxed exceeding mighty, and the Land was filled with them. When God thus cast a gratious eye upon them, Pha­roah and his Councellers cast a jelous eye upon them; and be­gan to suspect their multiplying might at last diminish him, that their rising might prove his ruine. Therefore upon reason of state he must find out a way to suppress and keepe them un­der as slaves and bondmen, whom his Ancestors received as welcom guests, and had to that day, enjoyed as faithful friends. Pharoah being captivated with this feare, saw no way to free himselfe, but by taking away the freedome of that whole Peo­ple. As some through the prevalency of their owne feares dare not doe justice, so others through the prevalency of feare doe that which is unjust. Take one instance more, why did He­rod (Matth. 2.) send out to slay all the Children? It was for fear of the King of the Jewes, he was afraid of Christ, and therefore that he might murther him, he gave that horrible sentence to slay all the Infants. Again, some reprove and judge upon a due fear, for as Tirants and wicked men are full of fear because full of cruelty, and have suspitious thoughts that o­thers will wrong them, because they have a mind to wrong every man: so just and righteous Magistrates when they see e­vil working, they must reprove and punish it lest it spread to the endangering of the publick Peace. This is a just fear, and such as becomes a man, even a man of courage and integrity; [Page 32] such may feare that if seditious spirits be let alone, Verissimum est illud, quod in­ter argumentā ­dum assumit E­liphaz, ex ti­more frequenter nasci aut vehe­mentius accen­di solere severi­tatem in irro­gando supplicio Pined. they will undermine a whole Nation, and destroy thousands. A Magi­strate reproves and Judges Theeves and Murtherers out of fear that if they encrease no man shall live quietly. Such as either openly or secretly contrive evil against a Nation, the Magi­strate from a just ground of fear deals with them & reproves least they should disturb or infect the whole.

But the Lord doth not reprove any man for fear of him, he is of such infinite strength and stability, so far out of the reach of all the plots and contrivances of the wicked, that he needs not call them to account lest they should hurt his state, pull him out of his Throne, spoile his Kingdome, or get his Do­minion from him; the Lord is not afraid of any of these things, but the true reason why the Lord reproves wicked men, is, because he hates their iniquities, and is a God of truth and judgment. Though Magistrates may punish not only out of the love of Righteousnesse and Judgment, but because they fear a State may be ruin'd if they do it not, yet the Lord hath none of this fear, in regard of his State, but he doth it meerly out of love to justice, and as a hater of wickednesse.

He reproves man because he hath sinned against him, not be­cause he is afraid of him, as Eliphaz shews in the words which follow.

The question may be taken two wayes; either conjectural­ly, and doubtingly, or assertively, and affirmingly. Usually in Scripture such questions are resolved into assertions and so divers Interpreters resolve this here; Is not thy wickednesse great? That is, I conclude against thee, that thy wickednesse is great, and that thy iniquities are infinite; so M ^r Broughton renders; Doubtlesse thy evill is great. Others conceive it more cleare to the minde of the Text, that this question should be inter­preted conjecturally; Non tam haec ei ex professo obij­cit, quam cogi­tandum ei relin­quit, num haec fecerit. Merc. Is not thy wickednesse great? That is, may we not suppose, that thy wickednesse is great? may we not from (at least) probable grounds thinke thus of thee? And that, First, from the generall state of man by nature, mans heart being sinfull he may sinne, and sinne (as it were) with­out bounds, greatly. There is no man (sayth Solomon, 1 Kings 8. [Page 35] 46.) that liveth, and sinneth not; Solomon puts it as a parenthe­sis in his prayer, but it is such a parenthesis, as hoocks in all man kinde, it takes all in, Who is there that sinneth not? so ( Pro. 20.9.) Who can say I am cleane from my sinne? Now upon this generall ground Eliphaz might suppose, Is not thy wickednesse great? All men have this in their nature, and hast not thou made improvement of it in thy life? All men being sinfull by nature, art not thou extreamely sinfull in practise?

Againe, He might make the supposition upon this ground, his present condition, or his affliction; thou art greatly af­flicted, thy afflictions are not of an ordinary sise, or measure, therefore is not thy wickednesse great? and thine iniquity be­yond the ordinary measure? Upon this common rule he might suppose his sin very great; for usually God doth proportion, and measure out punishments by our sinnes. Thy sufferings are very great, therefore are not thy sinnes great too? Thus he might speake conjecturally upon both these considerations; And yet if we consider how positively he speaks of particulars at the 6 ^th and 7 ^th verses, &c: Thou hast taken a pledge of thy bro­ther for nought, and stripped the naked of their cloathing, &c. He gives us but too much ground to thinke, that he did more then bare­ly conjecture, while he sayd; ‘Is not thy wickednesse great?’

The word which we render wickednesse, [...] malum tuū vox Hebraea pertinet ad im­probitatē quan­dam & impu­dentiam, contra jus & aequum omnia concul­cantem. is by some specially expounded of that wickednesse which hath a kinde of impu­dence in it, and which doth not onely breake, transgresse, or step over the Law, but spurns against it; every man that sinneth steppeth over the Law, over the line, but there are some that kicke at it, some who trample upon it, yea they would de­stroy it; so some highten the emphasis of the word.

Againe, the word is rendred by others as signifying the evill of punishment in this part of the verse, and not the evill of sinne; Is not thy affliction great, therefore thy iniquity is infinite. Malitia in sa­cris interdū est afflictio, aerum­na, vexatio, pro malo paenae non culpae acci­pit. Rab: Lev: The Greeke word ( Matth. 6.34.) answers this, Sufficient to the day is the evill thereof, that is, the trouble, and the sorrow of it: ( Amos 3.6.) Is there any evill in the Citie which the Lord hath not done? So here, Is not thy evill great, thy evill of punishment? therefore thy iniquity is infinite. But I rather fix it upon the [Page 36] former: though the word sometimes signifies the evill of afflic­tion, yet here I shall take it for the evill of sinne, or as we translate, wickednesse, which denotes not ordinary but great sinne; for though every wicked man be a sinner, yet every sin­ner is not properly a wicked man.

Further, wickednesse in the former, and iniquity in the lat­ter part of the verse, may be thus distinguished; wickednesse spe­cially respects those acts by which we hurt, and wrong others, iniquitie, those in which we passe by or neglect the duty which we owe to others; Malitiam dicit plurimam, sed iniquitates infi­nitas, quia in pluribus peccat homo omittendo quam commit­tendo. Aquin. and therefore Eliphaz calls his wickednesse great, but his iniquities infinite; because sinnes of omission are more in number then sinnes of commission; Man fayles oft­ner by not doing the good required, then by doing the evill forbidden. Nature can easier forbeare that which it likes, or pleaseth it, then be conversant in that which it likes not, or with which it is displeased.

The word signifies both magnitude and multitude, and it may be taken both wayes here, for great in bulke, and great in number.

But it may be said, whose wickednesse is not great? or is any sinne little? Why then doth Eliphaz fasten this upon Job, Is not thy wickednesse great?

I answer, first, that it is unbecoming any man, to say his finnes are little; we should not little, or lessen our sinnes, or have low thoughts of them; as wee ought not to have low thoughts of any of the mercies of God, but to thinke them all great to us, yea too great for us; so we should not have light thoughts of any of our sinnes, but judge the least of them great, and the lightest of them heavy; yea even too great and too heavy for us to beare. Nor doth any thing more greaten a mans sinne, then his opinion that it is little.

Secondly, I answer, that indeed no sinne is little; in the least sinne that ever was committed, there is a greatnesse, as committed against the great God, as it is a breach of the Law, and an abuse of the love of the Great God. Neverthelesse, though every sinne, thus considered, is great, yet comparative­ly some sinnes are but little, and sinnes being weighed one [Page 37] with the other, we may give this distinction of them into lit­tle and great, light and heavy. And as some Godly men are faithfull and feare God above many, so some wicked men are sinfull and dishonour God above many. Is not thy wickednesse great?

Hence note; ‘'Tis our duty not onely to take notice of our sinnes, but of the great­nesse and degree of our sinnes.’

Eliphaz doth well to put Job upon that enquirie, Is not thy wickednesse Great? Though he did ill so groundlesly to sus­pect, much more to conclude that it was so. When Moses (Exod. 32.31.) interceded for the people, after they had made the golden Calfe, he makes report of their sin to God in the fullest aggravation of it; O, this people have sinned a great sinne, and have made them Gods of Gold; he doth not onely confesse in their behalfe, that they had sinned, but they had sinned great­ly, They have (sayth he) sinned a sin, that's more then to doe a thing that is sinfull, and which is yet more, They have sin­ned a great sin, and which is most of all, they (though they have been taught and have professed that God made them) have made them gods of Gold. David makes this the ground why he did beg pardon of his sin ( Psal. 25.11.) Pardon mine iniquitie for it is great. As we are to looke upon the greatnesse of sinne, to hum­ble our soules with godly sorrow, so we are to looke upon the greatnesse of sinne when wee sue to the Lord for pardon; pardon my sinne for it is great; our very senciblenesse that our sinne is great, is a prevayling argument with God to par­don it; and our insenciblenesse that our sinnes are great, gives the greatest stop to the pardon of them. And as every sinne hath the more need of pardon, by how much the greater it is, so God will have the more glory in pardoning it, by how much the greater it is. The great wounds, and sicknesses of the Patient have the more need of curing, and if a Phycitian cure a great wound, or sicknesse, he hath the more honour by the cure. Now that we may take the truest measure of our sinnes, we must looke upon them, first in their nature and kinde, of what sort they are, and to what they relate in their commis­sion; secondly, in their circumstances, when, how, and in [Page 38] what manner they have been committed. That sinne which is but little in the nature of it, may be a very great one in the circumstances of it. As there are some mercies which we re­ceive from God, little in their kinde, yet great in their circum­stances, and very obligeing; so are our sinnes. Some finnes are very horrid in their owne nature, they lay the conscience wast, and eate out the very principles of Godlinesse, such are Atheisme, Blasphemy, and Idolatry. The sinne of the people of Israel in making Gods of Gold, how detestable was it? a golden God, what an ugly sight is that? and indeed there are many sinnes which by how much they have the more externall beauty and glory upon them, the more ugly and filthy they are. Other sinnes are small in their kinde, yet by additionall considerations they swell into an immense vastnesse, and be­come out of measure finfull.

For Instance, first to sinne against light, that is, not onely to commit a knowne sinne, but to commit it knowingly. (Tis possible, that while we know such a thing to be a sinne, yet to doe it unknowingly, or not to know that we have done it; He that knoweth it is a sinne to tell any untruth, may yet tell one and not know it: But) when we doe that which is a knowne sin, and likewise know that we doe it, then we have no cloake for our sinne.

Secondly, To sinne against many received mercies, greatens it exceedingly; Thus the Lord aggravates the sinne of David, I have done thus, and thus, for thee, and if this had been to lit­tle, I would moreover have given thee such and such things; Wherefore hast thou despised the commandement of the Lord to doe evill in his sight, 2 Sam. 12.8, 9.

Thirdly, It greatens sinne when continued in after warn­ings, and renewed admonitions; He that being often reproved hardneth his necke, shall suddenly be destroyed, and that without re­medy, (Prov. 29.1.) The Greatnesse of his punishment, (he shall be (not afflicted, but) destroyed) the quicknes of it (he shall suddenly be destroyed) the irrecoverablenes of it (and that without remedy) all these with one consent vote the greatnes of that sin, whatsoever it be in its kinde, which is persisted in after perswasion to desist and depart from it. The Church is commanded to passe her extreamest censure upon [Page 39] that offending brother, who having been told his fault; first, by that brother alone whom he hath offended; secondly, by him and two more associated as witnesses; thirdly, then, by the Church gathered in the name of Christ. ( Matth. 18.16, 17.) But if be will not heare thee, then take one or two more, that in the mouth of two or three witnesses, every word may be established: and if he shall neglect to heare them, tell it to the Church: but if he neglect to heare the Church, let him be unto thee as a heathen man and a pub­licane. It is dangerous enough to sin against a rule, but tis more dan­gerous to sin against a reproofe; especially against the reproofe of a whole Church.

Fourthly, When we sinne in the sight of judgements upon our selves, or others, whether for the same, or other sinnes: This is as if a theife should steale before the Judge, or under the gibbet, while he seeth others arraigned or executed for stealing. It is very evill to sin against judgements threatned, but it is far worse to sin against Judgements executed. That wrath which is revealed from heaven against all unrighteousnesse to the eare in the word of God, should stop us from sin, much more that which is revealed to the eye in the workes of God.

Fiftly, When we sinne against our owne promises not to sinne, when our owne words condemne us, as well as the word of God, this staynes every sinne with a double guilt.

Sixtly, The greatening of a sinne is from the repeating of it after it hath been repented of. To fall into any sinne out of which we have risen, makes our fall the more grievous; when a sinner lickes up his owne vomit, when he builds againe the things which he had destroyed, he makes himselfe a transgres­sor indeed. They who repent not cannot expect mercy, what remaines then for them but a certain fearefull expectation of Judgement, who repent of their repentings?

Seventhly, Sin is greatly encreased when acted with deli­beration; to be hurried into a sinne though great, is not so great as to doe a lesse evill consultively, or to advise upon it and doe it; some sinne for want of advice, many sinne against advice, and not a few sin with advice, that is, advisedly. Tis hard to finde out a way to give them comfort, who sinne with counsell. They who are wise to doe evill, or who doe evill as a piece of their wisdome (such every deliberate action is esteemed to [Page 40] be) will be found the greatest fooles. All sin is folly, but those sins have most of the foole in them, which we thinke, we doe wisely. In all these cases, we may well say to any man, as Eliphaz here to Job; Is not thy wickednesse great?

[...] perversi­tas & non finis iniquitatibus tuis. Heb. [...]. 70. Rebellio aeterna. Vatabl.The word which we translate iniquitie, implyeth perverse­nesse, or frowardnesse in sinning; Is not thine iniquity infinite. The Hebrew is, There is no end to thy iniquity, or thou dost com­mit iniquity without end. The Septuagint render it thus; Are not thy iniquities so many that they cannot be numbred? are they not innumerable? Another thus; Is not thy rebellion eternall? And so the sence reacheth eyther the multiplication of acts, or the continuation of time. Our reading is comprehensive of both; Is not thine iniquity infinite?

But how could Eliphaz make such a supposition as this? seeing there is nothing infinite but God, and it is altogether impossible that there should be two infinites. The heavens cannot hold two Sunnes, much lesse can the world hold two infinites. God is The onely Infinite; therefore sinne is not infinite as God is in­finite; First, that is infinite which is without end; secondly, that is infinite which is without bound, in both God is infi­nite; As he had no beginning, so he shall have no end or pe­riod of his being; He is infinite in reference to duration or time; and he is infinite in reference to place or extent; He fills heaven and earth; and the heaven of heavens cannot containe him. The Hebrew phrase in the Text, without end, answers our translation, infinite; for infinite is that which hath no bounds or end. So then in a strict and proper sence, there is nothing infinite but God. And infinity runneth through all the titles of God, he is infinite in power, infinite in wisdome, justice, righteousnesse, and mercy; It remaines then to be further con­sidered, how we may understand this question, Is not thine ini­quitie infinite?

I answer, sin is not infinite properly, yet in a vulgar sence, sinne may be called infinite, for according to common accep­tion, we call that infinite which is very great, or which ex­ceeds all ordinary bounds, though not all bounds; onely that is properly infinite which exceeds all bounds, but we usually [Page 41] say, that is infinite which exceeds ordinary bounds. Thus some mens sins onely are infinite. For though every sin be a break­ing of the bounds which God hath set us, eyther in excesse or in defect; yet they who sin after a common rate or proporti­on of sinning, may be said to keepe their bounds in sinning. For what the Apostle speakes of some tryalls and Temptati­ons (1 Cor. 10.13.) the same may be said of some sinnes and transgressions, that they are common to man. But they who sin (as the Prophet speakes) with a high hand, or with both hands greedily, they who draw iniquitie with coards of vani­tie, and sin as i [...] were with cart-ropes, these doe not onely breake the everlasting bounds of the Law, but the ordinary bounds of sin. Their sins are not common (in the act, though the principle be) to man; They sin as few men ever sinned, they sin like devills rather then like men, and therefore (un­der this notion) their sin is deservedly called infinite.

Secondly, We may say, that sin hath an infinitenesse in it in reference to the object, God, and so not onely a great sin, and many sins, but small sinnes, or any one sinne may be said to have an infinitenesse in it, because it is committed against an infinite God. And hence it is that nothing can expiate sinne but what hath an infinitenesse in it; the least sin, calls for the bloud of Christ to take it away, which bloud hath a kinde of infinity in it; for though the sufferings and bloud of Christ were not properly infinite, because they were the sufferings of the humane nature, yet the divine nature shed forth an infinite worth and value upon his sufferings; and therefore we are sayd to be redeemed (or purchased) by the bloud of God (Act. 20.28.) that is, by the bloud of that person who is God, though the humane nature onely was capable of having bloud shed. Thus we may say, that the least sin, with respect to the object is infinite, God himselfe being offended and wronged by eve­ry sin.

Thirdly, As this infinitenesse may be considered in refe­rence to the extent of any one sinne (that reaching as high as God) so to the number, or rather to the numberless of our sins. There is an Arithmeticall as well as a Geometricall in­finity in sin. Thus the Septuagint (as was sayd before) ren­der the Text; Are not thine iniquities innumerable? That hath a [Page 42] kinde of infinity which cannot be numbred; but cannot our sinnes be numbred? are they infinite in number?

I answer, sinnes may be considered two wayes: first, in their species and kinds; secondly, in their acts, if we consider sinnes in their species and kinds, so they are not innumerable, for it is possible to number up all the severall heads, divisions, and kinds of sinne; but if we consider sin in reference to acts, so every mans sins are innumerable; yet this innumerablenes of sins in reference to acts, may be considered either absolutely, or as to us. The acts of sin, are not absolutely or in them­selves innumerable, but as to us they are innumerable: they are more then any man can number. John sayth, ( Rev. 7.9.) After this I beheld, and lo a great multitude, which no man could number (besides those that were sealed of every Tribe,) of all Nations, and kindreds, &c.) This great multitude was not in it selfe without number, but as to mans arithmeticke it was, no man could number it. The haires of our head, and the sands of the Sea, are numerable to God, but to us innumera­ble. David (Psal. 40.12.) speakes first of innumerable evills, and then of innumerable sinnes; innumerable evills compasse me a­bout, mine iniquities have taken hold upon me, so that I am not able to looke up: they are more then the haires of my head, therefore my heart faileth me; when he sayth, they are more then the haires of my head, his meaning is, they are innumerable; I can no more tell the summe of my sinnes, then the summe of my hayres. Christ to assure his Disciples in time of their afflictions and sufferings, that he will take care of them, tells them; The very hayres of your head are all numbred, (Mat. 10.30.) As if he had sayd, seing God taketh care of those inconsiderable (not parts, but) excrements of the body, surely then he will take care of those more noble parts of your bodies, and most of all of that most noble part of you, (which is your all) your soules. The hayres of our heads are innumerable to us, but God numbers them. The sins of our hearts and lives are all numbred by God. Thou tellest my wandrings, (sayth holy David, Psal. 56.8.) he meanes it of his wandrings by persecution, and 'tis as true of his wandrings by transgression. But what man knowes the errors or wandrings eyther of his heart or life ( Psal. 19.12.) He that hath fewest sins, hath more then he can number; and [Page 43] therefore every mans sins are to him, in number infinite.

Fourthly, Iniquities may he called infinite in reference to the will, or the spirit of him that committeth those iniquities: those sinnes are without bounds, to which man would never set a bound. The natural man would never end sinning, there­fore his sins are without end, or infinite. The Prophet ( Jer. 13.27.) speakes reproveingly to that people in the name of the Lord; I have seene thine adulteries, and thy neighings, the lewdnesse of thy whoredome, and thine abominations on the hills in the feilds; wo unto thee, O Jerusalem, wilt thou not be made cleane, when shall it once be? As if be had said; O Jerusalem, thou hast no will to be made cleane, or thou wouldest never be cleane, if thou mightest have thy will; When shall it once be? The time is yet to come when thou wouldest have it to be so; thou hast a mind to pollute thy selfe still, but no minde to wash thy selfe from thy pollution. The sins of a person or people are then infinite, or without end, when they discover that they have no minde to leave sinning. A godly mans desires to doe good are infinite, and so are the desires of a wicked man to doe evill. This Pro­phet had spoken to Jerusalem in the same language ( Chap. 4.14.) How long shall vaine thoughts lodge in thee? when wilt thou be weary of these lodgers, when wilt thou bid these guests be gone, whom thou hast thus long bid welcome? The Church of God doth sometimes suffer evill to lodge very long in her, even in the middest of her, as it were, at her very heart; but the world lodgeth or lieth (continually) in evill (1 Joh. 5.19.) and there (as it is the world) it will lie for ever, soakt and steept in evill. Some give this as one reason to justifie the in­finitnesse or everlastingnesse of the punishment that is laid up­on impenitent sinners in hell. The damned are under endlesse sufferings, because they would have sinned without end; Vellet sine fine vivere ut posset sine fine pecca­re. Greg. A wicked man would live long, yea he would have no end of his life here, he would live ever, that he might sinne ever; there­fore the Lord giveth him a life, not such a one as he would have, but such a one as he deserves to have, which is indeed a death for ever. They dye eternally for sin, who would have lived eternally in sin. Take a Scripture or two more to illu­strate this way of the infinity of mans sinne, ( Jer. 8.5.) Why is this people of Jerusalem slidden back, by a perpetuall back-sliding; [Page 44] they hold fast deceite, they refuse to returne; Here are three phra­ses noting this one thing. First, They hold fast deceit; secondly, They refused to returne; thirdly, Their's was a perpetuall back-sli­ding, or as some reade it, an eternall rebellion, an obstinate rebellion, a strong and mighty rebellion; the Seventy call it, an impudent shamelesse rebellion: all these are proper Epithites of that obsti­nacy, and setlednesse of resolution, which is in the heart of man by nature to continue in sinne; yet there is a further ren­dering of the words, which as the Originall will beare, so it hath an elegancy in it, Why is this people of Jerusalem slidden backe by a conquering, or a prevailing back-sliding? A perpetuall back-sliding hath conquest or triumph attributed to it upon a twofold consideration; first, in reference to other sinnes; finall obstinacy, or impenitency lifts up its head above all other sinnes, and sits as King among them; impenitency un­der any sin committed, is greater then the sin committed; not to repent of the evill we have done, is worse then the evill which we doe. Impenitency seales the soule under condem­nation. Repentance conquers sin, but impenitency is the con­quering sin. Secondly, 'tis called a triumphing or conquering sinne, because it seemes (as it were) to carry the day against the mercy and goodnesse of God, that's a sad conquest indeed; not that any sinne, no nor impenitency for sinne, exceeds the mercy and goodnesse of God; for his thoughts of mercy are as high above our acts of sin, as they are above our thoughts of his mercy, & that is as high as the heaven is in comparison of the earth. ( Isa. 55.9.) But the mercy of the Lord is said to be overcome by perpetuall backslidings, because the Lord will not be mercifull to such; thus final impenitency may be cal­led a triumphing or conquering sin, seing the mercy of God seemes to yeeld unto it; They will not humble themselves to seeke mercy, yea they slight and despise mercy, therefore they shall not finde mercy. The Prophet Jeremie represents the LORD thus expostulating againe with the Jewish Nation ( Chap. 5.22, 23.) Feare ye not me, sayth the Lord, will yee not tremble at my presence, which have placed the sand for the bound of the Sea by a perpetuall decree that it cannot passe it, and though the waves thereof tosse themselves, yet can they not prevaile, and though they roare, yet can they not passe over it; but this people hath a revol­ting [Page 45] and rebellious heart, they are revolted and gone. The words, as I conceive, have these two things in them; first, that the Lord is to be feared who doth such things, who sets bounds to the Sea, &c. Secondly, that the wickednesse of mans heart is ad­mirable, or rather that we are to be astonished at the wick­ednesse of mans heart, which is more boysterous and disobe­dient, then the raging waves of the Sea. The Lord sets bounds to the waves of the Sea, which waves in their owne nature are altogether boundlesse; liquid waves have no bounds of their owne, yet the Lord having put bounds to them, they are kept in bounds; The sand bounds the Sea, so that though the waves thereof tosse, they cannot prevaile, though they roare they cannot passe over; but this people have revolted, and are gone; As if he had said, I the Lord have put a bound to the Sea, I have also set a bound to the wickednesse of mans heart; what is that? my Word, my Law. The Law of God is a moral bound to stop and keepe in compasse the raging waves of mans corruption. God doth not alwayes put an externall bound by sword and judgement to stop men whether they will or no from sinne, but he al­wayes puts a morall bound to stop them; this is supposed in the Text, I put a bound to the Sea, to the Sea also of mans heart, to the wickednesse that is there, but this people are re­volted and gone, they have broken all my bounds, even that perpetuall decree of my righteous Law. Now as when the Sea breaks its bounds, the waters flow infinitely, there is no stop­ping them; so when the heart of man breaks bounds, revolts and is gone, he sinnes infinitely, he makes no end of sinning. By these Scriptures we may understand in what sense the ini­quities of wicked men may be sayd to be infinite; though no­thing is infinite in a strict and proper sence, but God him­selfe.

But hath Job given Eliphaz any just occasion of this surmise, that his sin was in this sence infinite? Did he ever observe ey­ther wickednesse in generall, or those particular wickednesses which he presently enumerates, taking a pledge, denying re­liefe of the poore, stripping the naked, &c? had he seene any of these evills acted by Job? certainly he had not; Job was a [Page 46] man of another frame of life then these things import; these blacke lines and colours would never make the picture of Jobs heart or life; this is as ill a draught of a man as could be made; yet Eliphaz puts all this upon Job, at least by supposi­tion; is it not thus? but what reason had he for this suppo­sition? none but this, the greatnesse of his affliction; the infi­nite troubles that were upon him; God set no bounds to Jobs sorrows, therefore he thought Job had sinned beyond all bounds.

Hence observe; ‘Wee are ready to judge their sinnes great, who are the greatest sufferers.’

Though we know nothing by them, though we can charge nothing upon them, yet this thought riseth naturally in us, when we see any under great and extraordinary sufferings, surely they are great, and extraordinary sinners. The worst of sinners never suffered more in this world, then the best of Saints; Witnes those Jewish Worthyes, whose torments are reported by the Author to the Hebrewes (Chap. 11.37.) and as these were adjudged to suffer, because they were thought the worst of sinners, so, doubtlesse, many who saw them suffer thought them such, though they knew nothing done by them to make them such. Read also this Spirit ( Luk. 13.2. Act. 28.4.) This hath been formerly observed from other passages in this booke, and therefore I onely touch it, and passe away.

Againe, Eliphaz seemes to take Job off from the wrong ground of his sufferings, and tells him, though he looked to other reasons, yet the true reason was the greatnesse of his wickednesse, and the numberlesnes of his iniquities.

Hence observe; ‘That few thinke of, or hitt upon any other cause of suffering but sinne.’

Sin is so much and so often the cause of suffering, that we doe it no wrong to suspect it as the cause of all sufferings; and it is indeed one kinds of cause (causa sine qua non) of all our sufferings; so that we can hardly wrong sin by this suspi­tion, but we may easily wrong both God and man by it. When the blind man came before Christ, his Disciples asked him, saying; Master, who did sin, this man or his parents, that he [Page 47] was borne blind; they could hit upon nothing but sin, why the man was borne blind, ( Joh. 9.2.) But at the third verse, Christ answered, Neither hath this man sinned, nor his parents; he vindicates both from this suspition. What man was this? and who were his parents, that they sinned not? were they cleane from sinne? not so neyther, but the meaning of Christ is this, neither hath this man sinned, nor his parents, so, as that eyther his sin or theirs should be reckoned the speciall cause why he was borne blind. There was somewhat else in it, which the Disciples tooke no notice of, nor did they under­stand. Christ doth not deny but that a mans owne sinne, and the sin of his parents may be a cause of blindnesse; but neither the one nor the other was the cause in that mans case; as if Christ had sayd; Can you thinke of nothing else why a man is afflicted but onely his sinne? There are many other causes of suffering besides that. The cause why some suffer, is the try­all of their graces. The cause why many suffer, is to beare witnesse to the truth, and to encourage others both in the pro­fession of it, and in persecutions for it. And Christ particu­larly assignes another cause of the sufferings of the blind man, That the worke of God might be made manifest in him: That the worke of God in his power and mercy might be seene in re­storing this man to his fight, therefore was he borne without the power of seing. The blindnes of that man was an occasion to make a very glorious discovery of God. Much of God had not been so eminently seene at that time, if that man had al­wayes seene. Many are cast downe upon beds of sicknesse, or into a state of poverty, that the worke of God in raysing them up to health and plenty may be made manifest. The designe of God lookes beyond the sin of man in the afflictions of most men, yet man seldome lookes beyond it.

Thirdly, Note from the whole verse; ‘That we are more ready to judge the sinnes of others great, then our owne.’

Is not thy wickednesse great, and thine iniquities infinite? Eliphaz might have sayd as much of himselfe and his owne sinne; and it had been but a duty to have done so; we should not aggra­vate the sins of others, nor extenuate or lessen our owne, we [Page 48] should not set the sinnes of others in open light, nor provide coverings for our owne, yet most commonly we run the con­trary course: we have a favourable opinion, and excuses rea­dy for what we have done, while we have hard thoughts of, and give harsh censures upon what others doe; our owne sins we can call moats, and the sins of others beames. The better any man is, the better he judges others, and the worse of him­selfe; Paul spake no complement, while he sayd, that he was lesse then the least of all Saints, and the chiefe of sinners; usually they who are the severest observers and censurers of others, eyther flatter, or have not well observed themselves.

Fourthly.

Forasmuch as Eliphaz seing Job under great sufferings, sayth to him; Is not thy wickednesse great? The counsell in it selfe was seasonable.

Hence observe; ‘That in time of suffering, it is good both to put our selves and o­thers upon inquiry about our sinnes.’

So the Prophet ( Lam. 3.39, 40.) Why doth a living man complaine, a man for the punishment of his sins? Let us search and try our wayes, and turne againe to the Lord; times of afflictions should be times of inquisition, when the Lord is smiting, we should be searching; when we have received many wounds, it is time for us to be suspecting our selves of many sinnes; and the counsell of others is not to be rejected, when seing us in sorrow, they advise us to consider what our sinnes are, how great, and how many. For though we should be tender in pressing those who are under the load and burden of afflicti­on, with the burden of their sinnes, yet they who are so, shall doe well and wisely to presse it upon themselves.

Fiftly, Whereas Eliphaz sayth; Is not thy wickednesse great, and thine iniquitie infinite? and in the next verse, concludes upon it; Thou hast taken a pledge from thy brother for nought, &c. All which were but conjectures and suspitions.

Observe; ‘That suppositions and conjectures are no fit grounds, upon which to build a judgement concerning the faultines of others.’

We must not Censure upon, I heare so, I suppose so, I thinke so, but upon, I know it is so; many have run into great sinne by [Page 49] judging the sins of others Great. Judge not (saith our Saviour, Matth. 7.1.) that ye be not judged. He speakes not against all judgement, but eyther, first, against severe and harsh judging, or secondly, against false judging, or thirdly, against inconsi­derate and rash judging. When we judge without due ground, not knowing the why or wherefore of our Judgement, take heed of such judging, that ye be not judged, that is, lest having judged others unduely, ye receive your due in Judgement. Eliphaz had nothing upon knowledge to charge Job for, yet while he questions, Is not thy wickednesse great? He doth more then seem­ingly conclude that his sin was very great, and his iniquities infinite. And in the next verse in stead of querying, he comes to peremptory concluding;

Now begins the speciall charge, or inditement, now he in­numerates severall sinnes; As if he had said; What doest thou stand looking for matter, or reasons why thou art thus afflicted, here are the reasons, I will name them to thee; Thou hast taken a pledge fram thy brother for nought. Thus Eliphaz powreth upon him, and dischargeth whole volyes of deadly shot, but all at ran­dome, and besides the marke. Before, he spake in the third per­son, he speaks now in the second, thou, thou, thou art the man, thou hast taken a pledge. Againe, Eliphaz had formerly dealt with Job as an hypocrite; he then granted that he had some shews of holinesse, and some appearance or counterfeit of goodnesse at least, now he denieth that; now he pulls off his visour or maske, and objects against him barefaced. Before he charged him with falsenesse of heart, while he professed and practised Religion; but now he objects such practises against him, as no man doth who hath but a profession of Religion. He objects those crimes against him which are proper to prophane open sinners, to common oppressors, who raise themselves upon the ruins, and inrich themselves by the spoyls of their weaker bre­thren; These are sinners not onely against the Law of God, but light of nature; these are acts not onely of impiety, but of cru­elty, inhumanity, and tyranny.

Job was a Magistrate, and this would have aggravated his sin exceedingly, if it had been true; for any man to oppresse another is very wickednesse; but for a Magistrate who is set up to be a protector, a releiver of others, a helper of the freindlesse, and a Judge of the widdow, for him to carry him­selfe thus, for him to oppresse and grind the faces of the poore, is most tyrannicall. Tyrannus est, qui ita domina­tur, ut ad pro­prium commo­dum & utilita­tem omnia con­ferat. Arist. lib. 4. polit. & 1. Ethic. Thus Aristotle defines a Tyrant; He is one that rules so as to turne all to his owne private benefit or profit; he that governs so, governs for himselfe; Whereas true govern­ment seekes and respects the good of others. Just governours are a generall blessing, and their ayme is the common, not their private wealth. Thus Eliphaz renders Job a very tyrant, who when he should be a nursing-father to his Country, proves a devourer of it, and when he should provide bread for those about him, he takes their bread, yea their blood from them, and gives them a stone.

There are three aggravations of his supposed sinne in these words.

First, That he tooke a pledge.

Secondly, That he tooke it of a brother.

Thirdly, That he tooke it for nought.

Thou hast taken a pledge] The Hebrew is no more then this, Thou hast pledged. In Hebraeo sim­plex est verbum [...] quod est pignorare aut pignus accipere idem est obliga­re. The word signifies also to bind, or fasten a thing as with a coard, and the reason is, because a pledge gi­ven is an obligation, a ty or bond to performe the promise made, or pay the debt contracted. A promise is an audible bond, but a pledge is a visible bond. It is no sinne in it selfe to take a pledge, no more then it is a sinne to buy, sell, or to in­gage a man any other way, to performe a bargaine, or repay a debt. The Law of God published by Moses allowed the ta­king of a pledge, what is it then which Eliphaz chargeth upon Job as sinfull in taking a pledge? I conceive there are two things which shew sinfulness in taking a pledge, and that both are implyed here.

First, He intimates that Job did not waite to receive a pledge [Page 51] at the hand of his brother, but he did as it were rush in upon him, and tooke the pledge; for so tender was the Lord in re­ference to the poore of his People, or to those that should be in need to borrow of their brethren, and so give a pledge for security; that he giveth this speciall order ( Deut. 34.10.) When thou dost lend thy brother any thing, thou shalt not goe into his house to fetch his pledge (it was not unlawful to receive a pledge from his brother, but to goe into his house was against the Law) but thou shalt stand abroad, and the man shall bring it out to thee. Some conceive that this was the sinne charged upon Job; Thou hast taken a pledge from thy brother, thou hast not according to this expresse Law of God tarried for it; and supposing that Eliphaz and Job lived before the giving of that Law, yet the light of nature teacheth, that we should not presse a man, or pull his pledge from him, but that the borrower should goe into his house, and bringing his pledge, deliver it up freely with his owne hand into the hand of the lender. It is an affliction to have need to borrow, Ipsa pignoris e­tymologia, do­cere hominem videtur pignus non tam propria manu auferen­dum ab invito & misero debi­tore, quam ac­cipiendum non nisi ipsius debi­toris manu ob­latum: pignus e­nim appellatum est a pugno, quia res quae pignori dantur, manu tradun­tur. Cajus and therefore the borrower should be so tenderly dealt with by the lender as not to adde affliction to him. It is a curtesie to lend to him that is in need, but as some in giving, so most in lending spoyle all the curtesie of it; while they lend their money, they snatch or gripe at their se­curity; whereas the old Law sayd (the equity whereof, though not the formality, remaines to this day) Thou shalt not goe into thy brothers house to fetch his pledge, but thou shalt stand abroad and the man shall bring it out to thee. Some Critticks tells us that this is signified in the Etymologie of the Latine word, which sig­nifies a pledge. Namely, that the lender should not take but re­ceive it from the hand of the borrower. It is the duty of bor­rowers to pay: The wicked borroweth and payeth not againe, (Psal. 37.21.) The Apostles rule to the Godly is; Owe no man any thing but to love one another, (Rom. 13.8.) Now, as it is the duty of the borrower to pay, so of the lender to be mode­rate, and not to exact or impose heavily upon him, for the as­suring of his payments. As he that buyeth should be as if he bought not, so he that lends should be (in this respect) as if he lent not; He should lend with so much mildnesse and meeknes of spirit, as if he gave, rather then lent; or as if (the contrary whereof Solomon found in his experience, Pro. 22.7.) himselfe [Page 52] the lender, were servant to the borrower. Job is charged first with fayling in this; As if he had over eagerly pressed upon his brother for a pledge; Thou hast taken a pledge from thy bro­ther.

Secondly, The taking a pledge from a brother, may be ex­pounded of withholding a pledge when it is called for, or of the not restoring it, when the Covenants are performed. This is not onely to take it, but to take it away; suppose the pledge hath been given into a mans hand, yet if he will not restore it, or give it backe out of his hand when called for, but make ex­cuses, or delayes, This is to take away the pledge. And thus some make out the sin of the Text; Thou hast taken a pledge; that is, thou hast swept it quite away, thou hast refused to restore the pledge, when that which was borrowed upon it, hath been in due time tendered to be payed or restored. The Prophet Eze­kiel (Chap. 18.14, 15, 16.) numbers the contrary practices among those Negatives, for which the Lord declares himselfe much pleased with the son of a wicked father; A son that seeth all his fathers sinnes, that he hath done, and doth not such like; that hath not eaten upon the mountaines, neither hath lift up his eyes to the idolls of the house of Israell; that hath not defiled his neighbours wife, neither hath oppressed any; that hath not withholden the pledge, ney­ther hath spoyled by violence, &c. he shall not dye for the iniquitie of his father, he shall surely live. Here sinning in the matter of a pledge, is pitcht upon with-holding it, not upon taking it. For though a man have a pledge fayrely delivered up to him, though he doe not rush into the borrowers house, and there be his owne carver, taking what himselfe listeth to secure that which he hath lent, yet if he withhold the pledge when it is re­quired, and desired to be returned upon promised satisfaction made, this is very sinfull and oppressive. Some when they get a good thing in their hands, they are loth to part with it, and will have a device to prove it forfeited by the borrower, when indeed, 'tis onely coveted by the lender.

Hence note; ‘That violently to take or unjustly to detaine the pledge committed to us, is to act the part of the oppressor.’

That Law which saith; Thou shalt not steale, doth as much for­bid [Page 53] the detaining in our hands, as the laying of our hands up­on that which is our neighbours. And he that withholds the pledge when the debtor is ready and offers to redeem it, is like him that withholdes the debt when the lender desires him, and he is able to repay it. Thou hast taken or withholden a pledge. That's thy sinne.

Secondly, There is a further aggravation of sinne in the words respecting the person from which the pledge was taken; A Brother: Thou hast taken a pledge from thy brother. This addeth to the sinne; we should be kinde to all, but especially to a bro­ther. A brother, may be taken either strictly for one next or neere by birth or bloud, a brother by consanguinity: such are in the most proper sence, our brethren and our owne flesh. Or the word brother may be taken in a large sense, for any that are neere to us, as being eyther of the same profession of Reli­gion with us, or living in the same Cit [...], society, or under the same Government with us. These are our brethren and our owne flesh too. And so the Prophet calleth them even when pinched with hunger and nakedness, the more to move the bowels of our compassion towards them, ( Isa. 58.7.) When thou seest the naked, that thou cover him, and that thou hide not thy selfe from thy owne flesh; As richly cloathed as thou art, and as naked as they are, thine owne flesh they are. When Eli­phaz saith, Thou hast taken a pledge from thy brother, he takes in brethren under all distinctions. This he adds to highten Jobs sin; Thou tookest a pledge from thy brother.

Hence note; ‘That as it is unjust and uncharitable to wrong any man, so most of all those that are neere to us.’

To wrong a brother of any latitude or degree is sinfull, and still the neerer the brother is, the more sinfull it is to wrong him: the sinne which a man commits against himselfe is therefore greatest of all, because a man is neerest to himselfe; so in proportion the neerer any one is to us in any relation, the more we sinne in wronging him. The Apostle puts it un­der that notion; If a brother or a sister be naked, and destitute of dayly food, &c. Jam. 2.15. And againe, 1 Joh. 3.17. Whosoever hath this worlds good, and seeth his brother have need and shutteth up [Page 54] his bowels of compassion from him, how dwelleth the love of God in him? That is, the love of God doth not at all dwell in him, or at best it dwelleth very poorly and undiscernably in him. To see strangers yea enemies destitute and not relieve them, is uncharitable; but to see a brother or a sister, and chiefly a bro­ther or a sister in spirituall relation (for of such I conceive the Apostle speakes particularly, in those places, I say, to see such) destitute and not to releive them, this is highest uncha­ritableness.

Againe, Some render thus, (not thou hast taken a pledge from thy brother, but) Thou hast taken thy brother for a pledge. This speakes yet louder, and is a sin of a blacker colour then the former; thou hast not onely taken thy brothers pledge, but himselfe, his very person for security or for payment. But what is it to take a mans brother for a pledge? In pignus acce­pisti fratres tuos. Sept. or how was that done? These [...]wo things may be in it, either first more generally thou hast imprisoned him. As ( Mat. 1 [...].28.) 'tis sayd of the cruell Creditour that he took his brother, and cast him into prison till he should pay the utmost farthing: now though all kinde of imprisonment be not sinfull, not onely as to the law of Nations, but as to the Law of God; yet cruell imprisonment is very sinfull; Thou hast taken thy brother for a pledge: Thou hast not spared his person when he had not a purse to pay thee; Thou hast (as it hath been sayd among us) made dice of his bones. Some would never pay, were it not for feare of a prison; but to put and detaine a poore man in prison when he hath no­thing to pay, is not onely unchristian, but barbarous and in­humane. Or secondly (which was used in ancient times) Thou hast taken thy brother for a pledge, that is, thou hast made him thy slave: To be cast into prison is a slavery, and a man may be made a slave, yet not imprisoned. And though it may be a duty (when we have nothing else to satisfie it with) to worke out a debt, yet it is a very high severity to force a deb­ter to pay with his worke. We reade how the poore widdow came to Elisha the Prophet, and bemoaned her case to him, (2 King. 4.1.) Thy servant my husband is dead, and thou knowest that thy servant did feare the Lord, and the creditour is come to take unto him my two sonnes to be bondmen; This is to take a brother for a pledge; The Prophet seemes to ayme at this while he de­scribes [Page 55] those hypocriticall fasts among the Jewes ( Isa. 58.6.) Is not this the fast that I have chosen, to loose the bands of wickednesse, to undoe the heavie burdens, and to let the oppressed goe free, and that yee breake every yoake; To fast and not to reforme, is to mocke God rath [...]r then to humble our selves. Here are the true fruits of fasting. And they all run into the poynt in hand, the avoy­ding and turning from all injurious and vexatious dealings with our Brethren. First, the bands of wickednesse, that is, of oppressing Laws or pinching Contracts. Secondly, heavie bur­dens, eyther of services or taxes; From these the oppressed should be freed, and every yoake imposed, by these or any o­ther way of grievance, broken from off the neckes of our bre­thren.

There is yet one word more, very considerable in the Text, for the hightning of this sinne.

Thou hast taken a pledge of thy brother for nought; or without cause; This word was opened ( Chap. 1.9.) where Satan sug­gests against Jobs sincerity, doth Job serve God for nought. And againe ( Chap. 2.3.) where the Lord asserts and vindicates the sincerity of Job against Satans calumniations; Thou movedst me against him to destroy him without cause; That is, thou hadst no cause to move me so against him; he is no such mercenary ser­vant as thou hast maliciously pretended. Thus here; Thou hast taken a pledge of thy brother for nought, or without cause; that is, without any necessary cause, there was no reason thou shouldest take a pledge from thy brother when thou tookest it; thou mightest have trusted him, but thou wouldest not any further then thou hadst full security put into thy hand, or ra­ther then thou didst take it into thy hand, whether he would or no. As if he had sayd; Thou wouldest not releive thy bro­thers poverty, upon the promises which God makes to those who charitably releive the poore; thou wouldest neyther take Gods word, nor trust thy brother in any case, further then thou didst see him; unlesse he would put into thy hand, thou wouldest not put into his. True charity must and will make some ventures; Cast thy bread upon the waters (saith Solomon Eccl. 11.1.) A good man is a Merchant and will trust his bread where he hath no more assurance of a safe returne, then the Merchant hath of his Ship and Lading from the winds and waters.

Againe, Without cause or for nought, may have this meaning, thou didst oblidge thy brother to restore that which really and indeed he never received from thee; thou didst put a debt to thy brothers account which he never made by borrowing. Solent divites fingere se cre­ditores & alioe debitores. David complaines of such kinde of unkinde usage ( Psal. 69.4.) They that hate me without cause, are moe then the hayres of my head: They that would destroy me, being mine enemies wrongfully, are migh­ty: then I restored that which I tooke not away; That is, which I tooke not away, eyther as borrowed of them, or as stolne from them. I was neyther a debter, nor a theife, I had nothing of theirs in my hands, yet I was forced to restore. This is the worst sort of taking a pledge for nought.

Thirdly, For nought; That is, when there was no reason to take so great a pledge of thy brother, the thing which thou didst lend him was but some trifle, yet thou wouldest have a pledge of thy brother for it; thou wouldest have great secu­rity for an inconsiderable debt; that's the course of many op­pressors, by lending a little they will have much to secure it. And this is to take a pledge from a brother for nought, there should be some equality between the debt and the security, he that lends a trifle, a small matter, and requires great assurance, takes a pledge of his brother for nought. So that all unreaso­nable and unequall demands for security, eyther taking (where charity bids us trust) from the poore, or taking it (where in justice we should not take any thing) when nothing was lent, or when there is no reason we should take so much; any of these harsh and injurious practices, is the taking a pledge of our brother for nought.

Hence observe; ‘That the lesse cause we have to doe any evill, the greater is the evill which we doe.’

But hath any man a cause to doe any evill; he hath not; by cause I meane a provocation; there is no cause for which we should doe any evill, but there may be many provocations or temptations to doe evill; Peninah provoked Hannah sore to make her fret (1 Sam. 1.6.) It was not for nought or with­out cause that Moses his passion was stirr'd, and that he spake [Page 57] unadvisedly with his lips, the murmuring and complainings of that unsteady people provoked his Spirit. (Psal. 106.33.) Now the lesse provocation, the greater alwayes is the sinne; as to sinne against admonition, or against any of those meanes that might keepe us from sinne, makes the sin greater, so when there is no occasion leading us unto sinne. This was one rea­son of greatening the sin of our first parents in eating the for­bidden fruit; why did they eate? were they ready to starve? were they in any streights? had they not the whole garden before them? did they not eate the forbidden fruit without cause, or for nought? Solomon saith ( Pro. 6.30.) Men doe not despise a theife, if he steale to satisfie his soule when he is hungry; for though to steale for meere hunger doth not take away the sinfullnes of the fact, yet it doth much abate it; because the man is provo­ked to doe it for the supply of his present and pressing need; But for a rich man (who hath no need) to steale, for a man to steale who is not hungry, how sinfull is it! Our greatest ne­cessities cannot wholly excuse our sin, but to sin where there is no necessity, doth greatly encrease our sinne. Saul thought he should come off without blame, when he had so much to say for his rash sacrifice (1 Sam. 13.12.) I said the Philistines will come downe upon me to Gilgal, and I have not made supplication unto the Lord; I forced my selfe therefore, and offered a burnt offering. But doth Samuel approve this plea? We have his resolution in the next verse; Thou hast done foolishly, thou hast not kept the Com­mandement of the Lord thy God. Though Saul found himselfe un­der a moral force to doe what he did, yet that did not free him eyther from guilt or punishment when he ventured to doe it. David smarted for numbring Israel, though Satan stood up against Israel, and provoked David to number them (1 Chron. 21.1.) What shall we say then of those, who doe more then David altoge­ther unprovoked by Satan, who rather tempt themselves, then are tempted unto evill? As the Good we doe is so much the better, so the evill we doe is by so much the worse, by how much we doe it the more freely and unconstrained. Thus Eli­phaz aggravates the first Instance of Jobs supposed wickedness. To take a pledge from a man in the manner expounded, is not onely illiberal, but sinfull; To take a pledge from a brother in distresse is more sinfull, but to take a pledge of a brother for [Page 58] nought, is a degree of sin, which hath many degrees of sinfull­nes beyond both the former. Eliphaz hath yet but begun Jobs Inditement, this is the first Crime objected; A second, and a third, and more are following. Thou hast taken a pledge of thy brother for nought, ‘And stript the naked of their Clothing.’

It may be questioned; If they were naked, how could they be stript of their clothing? he that is naked hath no cloaths to be stript of. Nudus nec a centum viris spoliatur. 'Tis gon into a Proverb, A naked man cannot be stript by a hundred men; hee that hath nothing, can loose nothing. How then is it said here; Thou hast stript the naked of their cloa­thing?

I answer; The naked, are not here to be taken strictly for such as have no cloaths at all, but for those who have but few cloaths, or for such as are but meanly and thinly clothed; any that are poore and low, any who are in want, may be numbred among the naked. 'Tis frequent, as in Scripture, so in Common speech to expresse those as beeing quite without that of which they have but little. Quaedam etiāsi vera non sint propter similitu­dinem eodem vocabulo com­prehenja sunt; sic qui male ve­stitum & pan­nosū videt nu­dum se vidisse dicit Sen. l. 5. Ben: cap. 13. Wee say of a man that hath but a little knowledge, he is an Ignorant man; and of a man who hath but a little learning, that he is an Illiterate, or an unlearned man. Thus we may say of a man that hath but lit­tle store of cloaths, little store of the world about him, that he is naked, that he hath nothing. The Apostle useth this Lan­guage (1 Cor. 4.11.) Even to this present houre, wee both hunger, and thirst, and are naked, &c. not that the Apostles went about without cloaths, but they were but mean in their Apparrell, poore in their Appearances, and that he calls nakednes. So the Apostle James in the second Chapter of that Epistle, vers. 15. If a Brother or a Sister be naked, &c. Hee doth not mean it onely of such as have never a ragg to cover their nakedness, but of such as are ill furnished with cloaths. The Lord threatens his owne People ( Deut. 28 ^th from the 4 ^th ver. to the 48 ^th) in case of their disobedience, with this affliction; Because thou servedst not the Lord with gladness of heart in the abundance of all things, therefore thou shalt serve thine enemies in hunger, and in thirst, and in nakednes, &c. That is, thou shalt not have thy Wardrobes sto­red and filled with change of rayment, but thou shalt feele [Page 59] and be pincht with want and poverty. So here; Thou hast stript the naked of their clothing; That is, those that were ill clothed, thou hast uncloathed, and in stead of releiving their wants, thou hast encreased them.

And thus the words may allude to the taking of a Pledge, about which Eliphaz spake before; Thou hast stript the naked of their cloathing; That is, thou hast taken a pledge from thy neigh­bour, and stript him quite of it. Therefore the Law provided against this oppression ( Exod. 22.26.) If thou at all take thy neighbours rayment to pledge, thou shalt deliver it to him before the Sunne goe downe, for it is his Covering. The breach of which Law is discovered and reproved ( Amos 2.8.) And they lay themselves downe upon cloathes layd to pledge; That is, they detained them all night, whereas they should have delivered them before the going downe of the Sunne. And thus their sin is aggravated in that it is sayd in the next words, that they did this by every Altar. It was their sin to make many Altars. And this encrea­sed their sin, that they durst doe acts of wrong to men, where they pretended to worship God. Chaldeus legit lectulos oppig­neratos Vel certe pro illo ipso vesti­mento quo & se operit inter­diu, at (que) noctu etiam jacons se contegit. The like Law is given about the Pledge, Deut. 24.6. No man shall take the upper, or the nether mil­stone to pledge, for he taketh a mans life to pledge; That is, he takes the thing away without which he cannot live; If his milstone be taken away from the Mill, how shall he grinde his Corne, to make bread, which is the Staff of life? And againe at the 13 ^th verse of the same Chapter, the Law is renewed in refe­rence to rayment; In any case thou shalt deliver the pledge againe before the Sun goeth downe, that he may sleepe in his owne Rayment and Bless thee, and it shall be Righteousness unto thee before the Lord thy God. Thus wee may conceive Eliphaz speaking here, though not eying that express Law, yet from the Common light of nature, which teacheth that the poore and naked should not be stript of that little provision and small pittance which serves onely to protect them from cold and starving.

Further, By these words; Thou hast stript the naked of their Cloathing] Wee may understand not cloathing onely, but all the necessaries of this life, any thing which is of such concern­ment to our lives as our Cloaths are; for as bread in Scrip­ture is put for all the necessaries of this life; So is Cloathing. Esa. 3.6. When a man shall take hold of his Brother, saying; Thou [Page 60] hast Cloathing; Be thou Ruler over us, &c. Thou hast cloathing, that is, thou hast goods, thou hast an Estate, thou canst make provision for us; there Cloathing is put for all outward Con­veniencies, as in other Scriptures Bread is. So that according to the extent of this interpretation, Thou hast stript the naked of their Cloathing, takes in all sorts of bodily grievances put up­on the poore.

Hence observe.

It is our duty to Cloath the naked, how great then is their sin who strip the naked of their cloathing? it is sinfull & unjust violently to take cloaths from him that hath greatest variety of cloathing, wee may not rob the rich, what is it then to take from them who have not? [...]oe (as we say) to rob the Hospitall. Solomon (Prov. 28.3.) tels us of an oppression which is very grievous, and that is the oppression of a poore man, which is true both actively and passively, when the poore man is the oppressor, 'tis so, 'tis so also when the poore man is the op­pressed. Solomon intends both, for he makes the poore to be the oppressed, and a poore man the oppressor. The poore man that oppresseth the poore is as a sweeping raine, which leaveth no food. 'Tis worse with the poore when the poore oppresse them, then when the rich oppress them, the rich may oppress them much, but they come not so neere, as when a poore man oppresseth; for as the imbecilitie of the oppressed poore man can give him no helpe, so the necessity of the oppressing poore man will shew him no mercy. Nothing doth more harden the heart of a man then his owne want, and he hath little feeling of anothers misery, who is under the feeling of his own: He that hath no­thing takes what he can get, and his owne hunger devoureth all. The rich man oppressing the poore is a dashing raine, the great man oppressing the poore is a thundering raine, but the poore man oppressing the poore is a sweeping raine. As they who never knew poverty, so they who know it most, have the least stocke of pitie for the poore. Such are a sweeping raine indeed. There is a refreshing, a fatning, a filling raine, which the Lord sends upon the thirsty Earth, this produceth store of food. It raines corne and wine, milke and butter; There is also a [Page 61] sweeping raine that takes away food, and destroyes the fruits of the Earth. Such a raine is a poore man oppressing the poore. Want is the greatest spoyler.

Secondly, Wee may expound the Text thus; And stript the naked of their Cloathing; That is, Thou hast stript them till they are naked; for in Scripture wee finde the denomination to be taken from the End of the action, or that which the action tends to. As to Illustrate it a little ( Esa. 47.2.) Take the mil­stones, and grinde meale. Now wee doe not grinde meale, but whole Corne to make meale. So ( Esay 44.15.) Hee baketh Bread; Now we doe not bake bread, but dough, that it may come to be bread, when it is bread once it needs no more bake­ing. So ( Dan. 2.21.) He giveth wisdome to the wise; that is, he giveth wisdome to those who before were rude, and so makes them wise. Thus here, the denomination of the act is gi­ven from that to which the act hath a tendency, Thou hast stript the naked, not that they who are naked indeed can be stript, but thou hast stript them, & so made them naked. This very phrase is used ( Hos. 2.3.) Lest I strip thee naked, saith the Lord to the Church, that is, lest in stripping thee I leave thee naked, lest I take away all the good things with which thou art Encom­passed. So here, Thou hast stript the naked of their Cloathing; That is, thou hast stript them till thou hast made them naked.

From this learne; ‘That there is such a Principle of unnaturalnesse in the nature of man, as to take away all, and leave nothing.’

Wee finde more then Cloaths taken away by some, they goe closer then to the cloathing (as the Lord complaines, Mic. 3.3.) Who eate the flesh of a People, and flay their skin from off their backs; There's oppression and cruelty in blackest colours, they will not leave them so much as their skin upon their backes. Skin is naturall Cloathing, as Garments are Artificiall Cloa­thing. These tooke away not onely the cloathing which art, but that which nature had provided and put upon them, they flayed their skin from off their backes. Yet we are not to con­ceive that they were so cruel to pull off their skin, but because they would have all to their very skin, therefore they are sayd to take skin and all. They who are so unmercifull, that they [Page 62] will not leave a ragge to cover the skin, are justly charged with that unmercifullness, which will not leave so much as their skin to cover their flesh, yea, (as it followes in the same place) that they would gnaw their bones, they will have all, Cloaths, skin and bones, from another, rather then not have enough for themselves. Cruelty joyned with Covetousnesse, knows no bounds.

Eliphaz having thus shewed some of those particular evills, which he supposed Job had done, proceeds to shew what Good he had not don. Sins of omission render a man as foule and vile, as sins of commission doe. He that doth not the good which he ought and can, doth evill.

Water is a very Common thing, and the word which is here used takes in all naturall waters, the whole Element of water. Seing then water is not under lock & key, but lyes open to all commers, how comes it to be any mans gift? I answer, first, If we understand the words literally & strictly, yet somtimes & espe­cially in some places to give a cup of water to drinke, or a buc­ket of water to wash in, is no small charity to a wearied tra­veller. But secondly (I conceive) Job is taxed with not giving water, to shew his refusing to doe the smallest charity. So wee finde it expressed ( Matth. 10.42.) when Jesus Christ would assure us that the least office of love or respect which we doe to a distressed Saint, to a Beleever upon that account as he is a Be­leever, Non inania in eos etiam levia quae sub frigidae aquae nomine designat officia esse decerint. Hilar. shall be rewarded, hee gives it in this language; Whoso­ever shall give to drinke to one of these little ones a Cup of Cold water onely in the name of a Disciple, verily I say unto you, hee shall not lose his reward. As by one of these little ones, he meanes any, the least of Beleevers, or righteous Persons; so by the gift that he speaks of, water, or Cold water, a Cup of Cold water, he meanes the least of favours. Cold water is a cheape commodity, and a little cold water, onely a cup of it, cannot (as some things cannot because they are worth so much) be prized, because it is worth so little, yet he that gives but this little thing, this (almost) nothing in the name of a Disciple, hee shall not lose his reward. [Page 63] So here to set forth the hardness of Jobs heart (as Eliphaz con­ceived) he puts it in these termes, Thou hast not given water, (no not cold water) to those that are weary; As if he had said, thou hast not onely denyed a feast, or a banquet of wine, which might put thee to some cost and charges, but thou hast denyed then, water, cold water, which is not chargeable at all, which doth not so much as put thee to the cost of a little fire to heat it, or of any ingredient to mix with it, thou hast denyed them this cheapest charity. —venit vilissi­ma rerum Hîc aqua, Ho­rat. Sat: 1. An old Poet (speaking of a place where water was sold) saith; That which is lowest prized, a thing of no price, water, is sold here. Thus farre hast thou, O Job, (saith Eli­phaz) fallen below the Law of love; Thou hast not given water; And to whom did he not give it. The next word answers that Querie, ‘To the weary.’

That is, thou hast not given water to them to whom it doth most properly belong, or who had perfect need of it, the wea­ry, the thirsty. There are some to whom wee may very well re­fuse to give water, or any other refreshment of nature; they have enough, if not too much already, not onely in posses­sion, as the rich, but in use or abuse rather, as the intemperate and the drunken; To give water to such is to powre water into the Sea; but thou hast not given it to the weary, not to those who are like the dry and parched ground.

In that the matter of charity is placed in water, observe; ‘That charity is accepted, and uncharitablenes condemned in the smallest matter.’

It is not the quantity of the gift, but the affection of the gi­ver, it is not the quantity of that which is denyed to be given, but the heart of him that denyes it, which the Lord takes no­tice of: be it much or be it little that is given, if it be given with an honest and willing minde, the Lord accepts it, and be it much or be it little that is denyed, if it be denyed with a churlish and uncharitable spirit, the Lord is displeased with it: and the lesse that is which is denyed, the more sinfull is the de­nyal, & the more is the Lord displeased with it. When crusts or crums of bread, which fall from our Table, are denyed, when a cup of cold water is denyed, how cold is charity? and is it not [Page 64] crumbled into a lesser nothing then those crums? Wee should honour the Lord with our substance, and our charity should not onely have cost in it, but liberality in it, how doe they honor God with their substance, who will hardly give to him (that is, to his poor) the shadow of their substance? If the Lord should command us to give some great thing, to testifie our charity, should we not doe it? how much more when he saith give but water to the weary for my sake, and I account you charitable.

Secondly, Note; ‘That Churlish and hard hearted Persons stick at small matters as well as at great.’

It is supposed ( Acts 5.15.) that the very shadow of Peter was healing to the sicke. There are some so hard-hearted, that they would hardly bestow their shadow upon the poore to doe them good. It troubles them to part with the least Ima­ginable Benefit, or to doe the least Imaginable courtesie, not onely great things, but small things, even the smallest things, the chippings of their loafe, the parings of their apple, yea the very huskes which their swine eate (as the letter of the Para­ble concerning the prodigal intimates, Luk. 15.16.) are stuck at as too much for them who have nothing. And thus the heart of a wicked man is stated to the whole businesse of obedience; his heart is as much against obedience in a small matter, as in a great, he is so farre from swallowing the camell of holy du­ty, that he straines at the very gnats of it; and if a mans spirit be against obedience it selfe in its owne nature, if his spirit be unsutable to it, let it be a duty of the least or lowest degree, he cannot but sticke at it. The servants of Naaman the Assyrian sayd to him; Had the Prophet bid thee doe some great matter, woul­dest thou not have done it? how much more when he saith unto thee, Wash in Jordan and be cleane. There is a reason why wee should rather doe small things then great as to the outward act, but, I say, if the spirit of a man be crosse-grayn'd and lie against the duty, he is as unfit and as back-ward to doe a little as to doe a great deale; he will not so much as give water to God or man, or if he doe give it, he doth not give it with a heart let out in love to God, or in compassion to the most needy man. It is a hard matter with him to give or doe at all, but it is an [Page 65] impossible matter for him to give or doe with a ready or chearefull minde. Thus the Covetous man, the hard-hearted worldling cannot give so much as water: a worldly man ne­ver thinks that himselfe hath enough of the world, and he ne­ver thinks that others have too little, when he is full he thinks all others are full enough too. Such narrow-hearted crea­tures the Prophet Isayah describes ( Chap. 32.6, 7.) who as they practise hypocrisie and utter error against the Lord, so they pra­ctise oppression and utter cruelty against man, to make empty the soule of the hungry, and to cause the drinke of the thirsty to fayle. The Instruments also of the Churle are evill. What Instruments doth he meane? Some say, the instruments of his commerce, his weights and measures, he pincheth the poore there, that's true, those instruments of the churlish Merchant or Tradsman are evill. Yet wee may rather expound it more largely for all the meanes, whether persons or things, whether agents & under-officers, or courses and devices, which the churlish man useth as instruments to compasse and bring about his purposes; all these savour of himselfe, they are evill, that is, false, treache­rous, and lying in waite to deceive. For (as it followe) He deviseth wicked devices to destroy the poore with lying words, even when the needy speaketh right, or (as wee put in the margin) when he speaketh against the poore in Judgement.

Thirdly, Note; ‘That a little is much reckoned upon by those that are in need, or have nothing.’

Water is a welcome mercy to the thirsty, to the weary, to those who are ready to dye with heate and travell. The rich man in hell would have been glad of a drop of water to coole his tongue. Sicera the General of Jabins Army, beggs of Jael, to give him a little water, for (saith he) I am thirsty. (Judg. 4.19.) The full soule loathes the hony-Combe, that which is sweet and delicious the full stomack loathes it, but they that are weary, hungry and thirsty, a piece of bread, a Cup of wa­ter, how pleasant! how sweet! Such are glad of any thing, who are in want of all things. Much is little to them who have much, a little is much to them who have but little. The weary will thanke you more for water, then the wanton will for [Page 66] wine. The weary asked but for water to drinke, and could not get it, thou wouldest not give it.

Fourthly, Eliphaz describing a wicked man, fixes most up­on this sinne, his unmercifulnesse to the poore. And there is a generall truth in it.

They who have found the compassion of God to their own soules (as every godly man hath) cannot shut up the bowels of their compassion towards the pined body of man. The Apo­stle John puts the question (1 Ep: 3.17.) How dwelleth the love of God in him, that doth so? The love of God, eyther as taken for the love of God to us, or for our love to God, dwelleth not in him, in whom there dwells no love to man. Now, if the love of God dwell not in a man, God dwelleth not in him, and if God dwell not in him, Satan doth; and what can he be called but wicked, in whom the wicked, or the evill one dwelleth? Thus the wicked Edomites dealt with the people of God, when they were wearied in their March thorow the Wildernesse. Wee read the children of Israel thus bespeaking the Edomites (Numb. 20.17, 18, 19.) Let us pass I pray thee thorow thy Coun­try, wee will not pass thorow the fields, or thorow the vineyards, nei­ther will wee drinke of the water of the wells, &c. wee will put you to no trouble, no charge, wee will be content with the com­mon waters which we finde abroad, this is all that wee desire when wee shall be weary and thirsty in our travells. And E­dom said unto him, Thou shalt not pass by mee, least I Cutt thee off with the sword: And the Children of Israel sayd unto him, wee will goe by the high way, and if I and my Cattell drinke of thy water, I will pay thee for it, I will onely (without doeing any thing else) goe thorow on my feet. See what a spirit Edom was of; when Israel put it to the lowest, wee will drinke none of the water of your wells, or if we doe we will pay for it; No, Edom was so hard-hearted, that he would neyther give, nor sell them water; they shall not have it eyther of free cost, or for money; thus uncompassionate was hee towards a People that were travel­ling, that were weary and thirsty. The Inhabitants of Tema are commended for their tendernes to men in distresse ( Isa. 21. [Page 67] 14.) They brought water to him that was thirsty, they prevented with their bread him that fled; They gave water and bread unasked; The wants of the distressed moved them, though they made no motion for the supply of their wants. They act most like God who prevent us with their favours. Even the light of nature leads to it. How unnatural then are they who deny water to them who being weary and thirsty begge for it! The mercy of God by Jesus Christ is highly Commended to us upon this Consideration, that he gives it not onely in bounty, but in Compassion, there is not onely liberality, but there is a pity in it: therefore he saith ( Matth. 11.28.) Come unto me all yee that are weary and heavy laden, and I will give you rest. To give ease and refreshment to those that are weary and heavy laden, hath not onely bounty & liberality, but Pity and Compassion in it. ( Psal. 136.23.) Thanks to God who hath remembred us in our low Estate. It is an act of grace for God to remember us in our highest Estate, in our most flourishing Estate, but to remember us in our low Estate, then to give us in refreshings and Com­forts, this is a clearer act of Grace. As it is said ( Ps. 68.9.) Thou O God, didst send a plentifull raine, whereby thou didst confirme thine inheritance when it was weary. As the goodnesse of God is most seene in giving water to the weary, so is the wickednesse of man in denying it. Eliphaz urgeth Job further with this un­charitablenesse.

He gave no water, and he withheld bread. The word is some­times rendred to hide, to deny, Verbum [...] significat, ab­scondere, nega­re, fraudare. Subtrahebas ei si habebat, & prohibebas si non habebat, i. e. nolebas ei panem dare. D [...]us. Esurientium substraxisti fructum panis. Ambr. and sometimes to deceive a man of that which is due to him. Our translation (Thou hast with­holden) carries that sence in it; Properly we are sayd to with­hold onely that from a man which he hath a right to; Thou hast withholden Bread from the hungry. As hunger and thirst are put for all manner of Extreamity; so bread and water are put for all manner of supplyes generally. The Greekes and some Latines Interpret this strictly of a morsell of bread, Thou hast withholden a morsell of bread, as the rich man in the Gospel did, Lazarus desired but the crummes that fell from his Table, but could not get them. So here, thou hast withholdden not one­ly a full Table, but a morsell of Bread; This latter clause and [Page 68] the former are of the same sence, yet from that word with­holden, which Implyeth a wrong done to the poore, note first; ‘That the poore have a right in what rich men have.’

And if they withhold all from them, they shall be condem­ned, not onely as uncharitable and illiberall, but as oppressors and unjust; not onely as not having given them reliefe, but as not having done them right. ( Prov. 3.27.) Withhold not good from them to whom it is due, when it is in the Power of thy hand to doe it. A thing is due upon a double account; first, by the Law of Justice; secondly, by the Law of Love: I conceive here that the Proverb is to be understood of a dueness, not by the Lawes of Common Justice (as if a man have his brothers Estate in his hand, he cannot withhold it from him without transgressing the Law of Justice) but of a dueness by the Law of Love, or more strictly by the Law of Charity: thus 'tis a duty to doe good to those that are in want; it is not onely a favour that wee shew to them when wee releive them, but there is a duty in it which wee owe to God, who hath commanded that their poverty should be supplyed by the plenty & abundance which he hath given to others. If therefore it be demanded, who are they to whom this doing of good is due? I answer, not onely they to whom thou art endebted in Justice, witnes thy hand and seale; but even they to whom thou art endebted in charity, witnes their want and need. The poore have a right to what we are able to give, and can conveniently spare; yea sometimes their right may lye somewhat beyond the line of our conve­niency. So then there is a poynt of Justice in it, as well as of charity in releiving the poore; and if (as the next words in Solomon imply) it be sinfull to delay them till to morrow, it must needes be a wickednes to deny them for ever. Therefore the same Solomon (Prov. 22.2.) speaking of the poore and the rich puts them together; The rich and poore meet together, the Lord is the maker of them all; Now the Lord is the maker of the poore and of the rich, not only in their naturall constitution, as they are men consisting of body and soule, (so indeed he hath made the poor as well as the rich, and they are both alike the worke of his hands) but the Lord is the maker of them in [Page 69] that capacity or state wherein they are, he makes the rich man and the poore man, that is, hee makes the one rich, and the o­ther poore, he [...] the maker of them both, and Solomon (I con­ceive) puts that in to shew first, that poore men should not en­vy the rich man, why? for the Lord hath made him rich; why should thine Eye be Evill, because the Lords Eye is good?

And againe, that the rich man should not despise the poore, or withdraw the bowells of his Compassion from them, the Lord could have made thee poore too if hee had pleased, there­fore be Compassionate towards them, for the Lord is the ma­ker of you both. And this answers that objection commonly given by some, why, are not my goods my owne, may I not do with them as I please? I have not stolne them, I have wron­ged no man in the obtaining them; it is well when men can say thus, that they have done no wrong in getting riches: but this is no argument (how justly soever any man hath got his Estate) that he should keepe it all to himselfe, and not give a portion to those that are in want. The rich man withholds what is due to the poor, when he withholds releife from them. It is true your Estate is your owne, it is yours, no man can challenge or claime it from you; I, but God can claime it from you; you are possessors and masters of your Estate in reference unto men, but you are but Stewards and Servants of your E­state in reference unto God. Now a Stewards buisinesse (you know) is not only to receive and lay up the Estate of his Lord or Master, but 'tis his buisines also to pay or lay out according as he receives command or order from his Lord; thus it is in this Case; Rich men are but Stewards to the Lord in reference to all that they have; Therefore as they receive from him, and partake of the fullnes of the Earth which is his (for the Earth is the Lords and the fullnes thereof) so they must issue it ac­cording to his order and command: Now he hath left a stand­ing order for all times, that the rich should distribute to the necessities of the poore and hungry. Rich men must not thinke themselves Stewards onely to receive in, but also to pay out what their Lord calls for, and therefore as they would give a good account of their Stewardship at the great Audit day, let them take heed how they withhold bread from the hungry. I might shew further, that the rich are not onely obliged to give, or [Page 70] that it is their duty to give, but that they ought to give chear­fully and readily, not upon constraint (2 Cor. 9.7.) that they ought to give liberally and bountifully, no [...] with restraint, and that they ought to give sincerely, not thinking thereby eyther to merit at the hand of God, or to get the praise of men.

Secondly, From the matter of this charge, Thou hast with­holden bread from the hungry, we may observe, That ‘Not to doe good, or the omission of doing good to the poore, renders us culpable as well as the doing or Commission of that which is evill or injurious to them.’

Not to releive the poore is a sin as well at to injure or op­presse the poore, yea not to releive hath injurie and oppres­sion in it. The reason of it is cleare from the former poynt, because the poore have a right to so much of a rich mans e­state as is a releife of their pressing necessities, to preserve them from perishing. And every man must acknowledge that to de­ny any man his right (by what title soever that right ariseth) is to oppresse him. Nor is it enough to give them good words (which yet is more then some will give) unlesse we doe them good. ( Jam. 2.15, 16.) If a Brother or a Sister be naked, and de­stitute of dayly food, and one of you say unto them depart in peace, be warmed and filled, yet notwithstanding yee give them not those things which are needfull to the body, what doth it profit? Though you give them good words, yet if you give them no supply, what doth it profit? Wee may understand it two wayes.

First, What doth it profit the poore? Can they feed upon your good words? or will your good words cloath them? what doth it profit them if yee say be fed and be cloathed, if you give them neyther food nor rayment.

Secondly, What profit is it to you who say so? will God take it well at your hands, that you have spoken kindly to the poore, when you did them no kindnesse? therefore withhold not thy hand, &c. And if it be so great a sin to withhold our bread from the hungry, what is it to take their bread from them? Eliphaz having thus taxed Job with neglect of the poore, he proceeds in the next verse to taxe him with an undue and partiall respect to the rich. As he was rigid to to them who [Page 71] had nothing, so he was indulgent to those who had enough, if not more then enough, before.

There is a twofold Interpretation of these words: Some understand them so, as if this mighty man here meant had been Job himselfe, and then the sence is thus rendred; All these evills were done by thee, and these good things not done, when thou wast a man in power, and so hadst no need to doe any such evill, and hadst power e­nough in thy hand to doe good. Infortitudine brachij tui pos­sidebas terram et potentissimus obtinebas eam. Vulg. The Vulgar translation reads it (according to this Exposition) personally of Job; In thy might thou didst possesse the Earth, and beeing most powerfull thou didst dwell in it. That is, thou wast a man in power, thou hadst all in thy hand, thou hadst water and bread enough when the poor wan­ted it, thou canst not say that thou wast necessitated to keepe the pledge, or strip the naked, but thou in thy greatnesse and might didst oppresse them; this interpretation (though I as­sent not to it) aggravates his sin exceedingly, for the more power any one hath in his hand, the greater is his sin, as in the Evill which he doth, so in the good which he doth not, or leaves undone; yea it may be sayd that wee doe evill more then they who doe it, when wee have power in our hand to hinder them from doing it, and doe not.

But secondly, take the words as they import the partiality of Job; The mighty man had the Earth; thou hast been over-kinde and favourable to him, how hard or churlish soever thou hast been to others.

The Hebrew is, The man of arme; and it is usuall in Scrip­ture to call a strong man, a mighty man, Vir brachij, est vir dignilate, opibus authori­tate potens. Bold. or a man in Autho­rity, a man of arme. (Ezek. 22.6.) Behold the Princes of Israel Every one of them were in thee to their power to shed bloud; The He­brew is, they were to their arme; that is, as farre as they could reach forth their arme, or to the utmost of their power to shed bloud, that is, to doe mischiefe and wrong, to afflict and vexe others even unto death, or the shedding of their bloud. They who are evill know not how to bound themselves in doing [Page 72] evill; if they want not power, they seldome want will to doe it more and more. Thus the Prophet reproves that perverse ge­neration; Behold thou hast spoken and done evill as thou couldest (Jer. 3.5.) That is, to the utmost Extension of thy ability and opportunit [...]. As those Princes shed bloud to their arme, or as farre as they could reach out their power; So did this peo­ple; And as the power of man, so the power of God is Exprest by his arme ( Job 40.9.) Hast thou an arme like God? Canst thou thunder like him? That is, hast thou power like God? ( Esa. 30.30.) The Lord shall cause his glorious voyce to be heard, and shall shew the lighting downe of his arme, with the Indignation of his anger, and with the flame of a devouring fire; The revenging power of God, like a bird of prey, hovers over the heads of wicked men, but at l [...]st it lights downe, and (as the word rather signifies) rests upon them.

Againe, Some understand here by the arme of the wicked man, those who are his Instruments, those who serve him, or whom he uses to supplant or suppress others, and reach his owne ends by; Such may well be called the armes of mighty men, the armes of the men of the Earth. Evill men have their seconds or Instruments to doe evill. Upon this Considerati­on it was said anciently; An nescis longas regibus esse inanus? Doe not you know that Princes have long armes; the meaning is, they have Agents and Servants in the severall parts of their Dominions, who are their hands or armes, both for protection of those who are peaceable, and to take revenge upon the rebellious. Wee commonly say of a Servant that is discreet and faithfull, hee is his Masters right hand. The mighty have many helpers, many armes and hands to carry on their designes, and to doe their wills.

This stands in opposition to what was spoken before, the poore man could not get a drop of water, nor a crust of bread, but the mighty man he had the Earth; As if he had said; O Job, thou being in power didst passe away great possessions to the migh­ty, thou gavest both thy sentence and assistance, that they should have the Earth, but thou wouldest not helpe the poore so much as to a piece of bread, or a cup of water; The mighty man had the Earth; hee speakes Indefinitely, as if all the Earth were his. Wicked men [Page 73] are called men of the Earth (Psal. 10.18.) To judge the father­less, and the oppressed, that the men of the Earth may no more op­presse.

But it may be objected, Is not every man a man of the Earth? As Adam the first man was of the Earth, Earthy; so all men are of the Earth, Earthy; why then is it then sayd of a wicked man, that he is a man of the Earth, as if any man were of ano­ther Pedigree or extraction?

I answer; A man of the Earth is put in opposition to a man of Heaven, to a man that hath his Estate, or hope, or portion in Heaven; the Saints have their Conversation in Heaven, and though they live upon the Earth, yet they are not men of the Earth; Carnall men are Earthly-minded, they minde the Earth, and thats both their hope and buisines; they are not onely Earth in their Constitution, but Earth in their affecti­ons, therefore they are called men of the Earth; these men had much of the Earth in their possession, as well as they had all of it in their affections & desires. The mighty man he had the Earth.

Observe hence; ‘That Evill Magistrates in Power are more ready to favour great men, then to releive poore men.’

Eliphaz knew that Job was a Magistrate, a man in Power, and he supposeth that under his government, the poore got no bread, but the mighty men had the Earth, they had favour to have and doe what they lift. It is very Common with the men of the world to be very free to those that are of the world; they are like those Clouds which we may observe sometimes blowne over the dry Land, and emptying themselves into the Sea. The mighty that had store before, have more, and the poore, who had nothing, have nothing at all; Men love to bestow kindnesses upon them onely to whom they are like, or whom they love. A good man helps those that are good, and wicked men care for none but such as themselves. Wicked men are called Oakes (Zech. 11.2.) Howle yee firr trees for the Cedar is fallen, (that is, the great man is fallen) because all the migh­ty are spoyled; howle O yee Oakes of Bashan, for the forrest of the vintage is come downe. The Chaldee Paraphrase saith, Howle yee Governors of Provinces: And hee calls these Governers, Oakes; [Page 74] first, because of their strength; and, secondly, because of their fruit. What fruit doe Oakes beare? onely acornes; and who are fed with acornes? onely swine; Acornes are but hogg [...] meate; hee gives the allusion thus; wicked men in power, beare fruit, but it is onely for swine, that is, for wicked men, they bestow the tokens of their bounty, the overplus of their plenty, upon hoggs and swine, that is, upon carnal and sen­sual men, Parietes vesti­tes auro, homi­nes veste nuda­tis? panem po­stulat homo, & equus tuus au­rum sub denti­bus mandit. Ambros. they have nothing for the People of God, for those that are the true objects of charity; they make their horses fatt, their doggs fatt, none are leane but Gods poore. Thus one of the Ancients reprehends those great ones of his time; Ye cloath the walles of your houses with gold, with Arras hangings, and ye let the poore goe naked; the poore aske bread, and ye give it them not; it may be your horse chewes a golden Bitt, and the poore man hath not a Bitt of Bread. The spirits of carnall men are carried out from that which is their duty, they care not how profuse and lavish they are to those who suits with their own hearts; the poore have nothing, while the mighty man hath the Earth. Thus Eliphaz reproved Job, though indeed it was otherwise with him, as appeares in the defence which he after­wards made for himselfe against these grosse insinuations. And as to this particular he answers ( Chap. 29.17.) I brake the Jawes of the wicked, and pluckt the spoyle from between his teeth; he indeed puld the earth from the mighty, or the mighty from the earth; though Eliphaz here sayd, The mighty had the earth, and ‘The honourable man dwelt in it.’

Acceptus vel elevatus facie habitabat in ea. Hebr.The Hebrew is, The man whose face is lifted up; which phrase is Interpreted two wayes.

First, Passively; Secondly, Actively. Passively thus, the man who is lifted up by others, that is, who is respected, who is re­verenced according to his place or worth; Hebraei princi­pem vocant Na­si quasi elevatū facie & ab alijs acceptum. All which agree with our rendering, the honourable man; And in the Hebrew, Princes and great ones are exprest by that word which signi­fies to lift up the face, because such are lifted up above others, and are much respected by others. So the word is used ( Gen. 19.21.) See (saith the Angel to Lot) I have accepted thee; The He­brew is, I have lifted up thy face, that is, I have respected and honoured thee by granting thy request.

Secondly, It may be taken actively, The man that lifts up the face dwells in the Earth; What is it to lift up the face? Acceptor perso­narum habita­bat in ea. Pagn. it is to Accept Persons in Judgement, to accept him that hath the worst cause, and to reject him that hath the best cause for pri­vate ends. As if Eliphaz had sayd; Hee that respects persons, that is, who perverts justice, hee hath the Earth; and so here seemes to be a description of all sorts of wicked men flourishing in Jobs time and under his wing. Some oppresse openly; the mighty man; [...] est habere respectum per­sonarum sc: quod pauper sit aut dives aut nobi­lis aut honora­tus. [...] Habitare sede­re. the man of armes comes by main force and obtaines the earth, or the riches and fatnes of the earth; Others oppresse secretly and cunningly, they accept persons, and are byassed in Judgement by their own interest and advantages; The man of this straine dwelt in it.

The word notes two things. First, to continue, he dwelt there, thou let'st him abide, whereas if he had come into the Land thou should'st quickly have rooted him out. Secondly, The word signifies not onely to dwell but to sit, and to sit, in Scripture Language notes authority or dominion, he dwelt or sate in it, that is, hee was the man in authority, hee had the power, and the great places of government were entrusted in his hand. From both these observe; ‘ First, That evill Magistrates are apt to pervert Justice, in favour of those who are great in power.’

Favour should be shewed according to the Justnes of mens causes, and not according to the greatnesse of their persons. But usually the mighty men have the Earth, all goes on their side, and the honourable man dwels there, be sits safe & quiet, well and warme. This is so commonly seene, that 'tis be­come a Proverb, Potentis est turpa; pauper ubi (que) jacet. The mighty man hath the whole earth for his house to dwell in; the poore man lyes every where, but seldome dwels any where. The wicked are said to have their portion in this life, they would have the Earth to themselves, and they shall have nothing but Earth. So the Prophet describes them ( E­say 5.8.) Woe unto them that joyne house to house, that lay field to field, that there may be no place, that they may be placed alone in the midst of the Earth. Man is naturally a sociable Creature, and it may seem strange that he should desire to be alone in the midst of the Earth: Therefore by his desire to be alone, we must not [Page 76] understand a strict lonenes, or solitarines, as if rich men had a minde to live alone, so as to have none about them or with them, but the meaning is, they would have none in power but themselves, none in possession but themselves; they are unwil­ling that any should have an estate but themselves, they would have all others to be their underlings and tenants, their ser­vants and villaines to till their ground and gather in their re­venewes, they onely would be Freeholders, all others must hold by their Copy, and doe them homage. If the greatest man in the world were turned alone into the world, he would have but an ill being of it, therefore the meaning of the Pro­phet is, that they would be placed alone in the midst of the Earth to command and rule, all others must serve them. And they whose pride, ambition, or covetousnesse provokes them to dwell thus alone in the earth, shall finde nothing, beyond this earth, but fire to dwell in.

Secondly, Observe this; ‘That for a Magistrate to favour men because of their greatnesse and power, is an utter departure from his duty.’

The poore man should have the Earth, that belongs to him, as well as the rich. The meane mans right to his little is as good, as the mighty mans to his great deale. Justice gives e­very man his owne, without respect to the Owner.

Thirdly, Consider the words as a charge brought against Job, hee being a man in Authority, and in place.

Then, Note; ‘He that lets wicked men oppresse or wrong others, when he is in­vested and entrusted with power to hinder them, betrayeth his trust, and looseth the ends of his investiture.’

The Lord chargeth Eli (1 Sam. 3.13.) because of the great Iniquitie which his Sonnes committed; but it might be said, What was their sin to him? Yes; it lay in his power to hin­der them; for Eli was the chiefe Magistrate in Israel, and there­fore the Lord concluded; I will judge his house for ever, for the Iniquity which he knoweth, because his Sonnes made themselves vile, and he restrained them not; But did not Eli restraine them? there is a restraining:

First, By way of Councell and advice; and in this sense Eli did restraine them ( Chap. 2.23, 24.) Hee said unto them, why doe yee such things, for I heare of your evill dealings with all the peo­ple; nay my Sonnes; for it is no good report that I heare, yee make the Lords people to transgresse. Thus he put a morall stopp in their way, shewing the hainousnesse of their sinne, and dehorting them from it; but Eli being a man in Power and Authori­tie, might have gone another way to worke with them, hee might have punished them for their sinne. And because hee did not, here was Elies sinne; and this is suggested as Jobs sinne, Hee was a man in Power, yet he winked at those violent ones, and let them carry all in the Earth, when as hee might have mended the matter, by checking their insolencies, & doing the poor right. This is charged on Thiatira in reference to the neglect of using their Church-power, ( Revel. 2.20.) Notwithstanding I have a few things against thee, because thou sufferest that woman Jezabell, that Cals her selfe a Prophetess, to teach, and to seduce my Servants to commit fornication, &c. That Angel suf­ferd her; how did he suffer her? hee did not use that Power that Christ had Committed to the Church, to admonish, to re­prove, to cast out, he did not stopp that seducing Prophetesse by a due Exercise of Spirituall Power, but sufferd her to seduce uncontrol'd. The more Power wee have to prevent or remove eyther Spirituall or civill Evills, the greater is our sinne when it is not done: if Eliphaz had not supposed Job a Magistrate, hee could not have layd this burden upon him, or have repre­sented him in fault, because the mighty man had the Earth, and the honourable man dwelt in it, oppressing the weake, and vexing those of low degree.

Eliphaz goes yet one step further in the prosecution of this charge, and Arraignes him for another Crime, and that a very great one; The mighty man had the Earth, the honourable man dwells in it; But

As if he had said; Thou didst fill the full with good things, but the hungry thou hast sent empty away; The honourable have been provided for, but they who were destitute of all [Page 78] friends, found no friendship at thy hands, unlesse the breaking of their owne armes.

[...] verbum dimittendi vio­lentiam quan­dam affert, ut sit idem quod eij­cere extrudere, expellere?There is somewhat considerable in the nature of the word, which wee render sent; for it implyes a putting away with a kinde of violence; thou hast cast them out, or bid them be pack­ing; thou hast put them off with rigour and distast. As if he had sayd, Thou hast not onely let them goe from thy house unrelee­ved, but thou hast reviled them and thrust them away because they as­ked releife. So we may expound it by that ( Gen. 3.23, 24.) And the Lord God sent him (that is, Adam) forth, from the garden of Eden, to till the ground from whence he was taken. What this sending forth was, is expressed in the next verse, So hee drove out the man. Such a sending away is here intended, thou hast sent widows away (as we speake) with a witness; thou hast chide or rated them out of thy presence. As it is said of Gallio (Acts 18.16, 17.) That he cared for none of those things, and hee drave them from the Judgement-seate. Thus thou hast sent wid­dows away.

ComplutensesFurther, In the Chaldee Language; the word signifies to stripe, or to pluck off the very skinne. This is yet more tyran­nical, Thou hast sent them away spoyled and stript, or as it followeth in the Text, empty. Thou hast sent widowes away &c. It was not the mighty man, nor the great ones of the earth, that he is charged to deale thus unkindly or rather cruelly with, but the widow; that hightens the sinfullnes of his tyranny. This very word by which a widow is expressed in the Hebrew, [...] a verbo [...] quod est colliga­re, ergo ligata dicitur per con­trarium intelle­ctum quia jam soluta viro. Sig­nificat etiā ha­bere linguam colligatam, i. e. [...]bmutescere aut mutū esse, quòd mortuo viro non valeat loqui & litigare, quam­vis contra aequū & jus rapinam bonorum suorum patiatur. Rab: Mord. as well as her condition, calls for helpe and pitty. It comes from a roote that signifies; either to binde, or to be silent; taking it, in the first signification, to binde, the widdow may be so called for two reasons. First, because the widow is (as it were) bound about with afflictions, and sorrowes, shee hath many troubles about her, as so many bonds, from which shee cannot free her selfe without running into many other troubles. Se­condly, The widow is so called, by the rule of contrary speak­ing; bound, that is, not at all bound, but free or loosed from her husband. Thus the Apostle speaks ( Rom. 7.1, 2, 3. 1 Cor. 7.39.) her marriage knot is un [...]yed by death; If her husband be dead, [Page 79] shee is loosed from the law of her husband, shee is left to her selfe, and her owne dispose alone. Take the word in the second fig­nification, to be silent; A widow is so called because shee sel­dome hath that natural, and never hath that civil liberty or freedome of speech, which her husband had, and therefore shee needs others to speake for her, or must speake her minde by others; her selfe being eyther unable, or disabled to speake in her owne case, or to speake for her selfe. This being the widows state, he hath the greater sinne who deales unkindly with her. What? Thrust away the widow, whose heart is bound about, yea and thrust thorough with many sorrowes; What? thrust away the widow, who is unable to mannage her owne cause, and defend her selfe in her right? yet this thou hast done. Thou hast sent widows away ‘Empty.’

That is, without any helpe or comfort. A radice [...] quod est effun­dere vel eva­cuare. The word is used to signifie the emptines of a vessell (2 King. 4.4.) It is used also concerning the Dreamer; who thinks that he hath eaten, but when he awakes his soule, (that is, his stomacke) is empty (Isai. 29.8.) So we may expound the word Racha (Mat. 5.22.) He that saith to his brother Racha; which some understand, not of a man that wants wit or honesty only, but wealth or plen­ty. And then to call a man Racha, Erat ergo con­tumeliosū ver­bum discere fra­tri Raka i. e. Vocare pauper­culum & bonis omnibus exhau­stum. is to upbraid him both with poverty and simplicity. As if it should (in disgrace) be sayd to him; Thou poore snake, thou silly fellow, what dost thou talke, thou who hast so little wit, thou that art not worth a groate? In the Story of Jephtah (Judg. 11.3.) such a sort of men are spoken of as his ayders and assistants; Then Jephthah fled from his bre­thren, and there were gathered together vaine men to Jeptah, and went out with him. Some translate, Heb: Vacui. non ut putat Va­tablus, Otiosi sed, ut alij ino­pes & bonis ex­hausti. poore men were gathered toge­ther, and went out with him. Vaine men, are usually idle fel­lowes, and vagabonds; and we may conceive his company or followers to have consisted of poore men rather then of vaine men. And in that sense the word is used ( Neh. 5.13.) Even thus be he shaken out and emptied; That is, impoverish'd and reduced to nothing. And thus also the low estate of Jesus Christ is ex­pressed ( Phil. 2.) Hee empted himselfe, namely, of his divine glory and splendour; that is, he shew'd not his Majesty whilest hee was in the flesh, but covered and vailed it, and was in ap­pearance [Page 80] as a poore empty man, having voluntarily made himselfe of no reputation, though he were Lord over all. Such was the emptines, in which these widows were sent away by Job, as Eliphaz accuseth him. And this act may have a threefold interpretation. First, they were sent away empty; that is, not filled or releived by thy charity; thou didst not open, eyther thy heart or thy hand to supply their necessities, or to make them up in what they wanted, and humbly desired.

Secondly, Thou hast sent widows empty away; That is, thou hast given them no reliefe by thy Justice; some widows beg meerly for our Almes, others bring their case and cause to the Magistrate or man in Authority, for helpe against their op­pressing adversaries. In the 18 ^th of Luke, the importunate widow, saith to the Judge, Releive mee against my Adversary; I beg not your charity, but your Justice; The widow is sent away empty, when her suite is not heard. Wee may under­stand Eliphaz eyther way, that when the widow sued for her right, shee found no Justice; and when shee came for an almes, shee found no charity.

Thirdly, Wee may interpret it yet higher; Thou hast sent widows away empty; That is, widows came to thee full or in a good condition, but thou hast emptyed them by oppression, and taken away what they had. Covetous Magistrates care not how or of whom they get it, so they can get it; They empty the widows purse, yea widows houses to fill their owne. Christ reproved the Pharisees for this ( Mat. 23.14.) Woe un­to you Scribes and Pharisees, for yee devoure widows houses; yee eate them out of house and home, Tradunt se ad tuendum majo­ribus, deditias se divitum fa­ciunt. Illud gra­ve est, quod hac lege tueri pau­peres videntur ut spoliant; hac lege defendunt miseros ut mi­seriores faciant defendendo. Salvian. Lib. 5 ^to de pro­vid. eyther by living upon them, or by taking away their livings. Wee may understand Eliphaz in this sense also; Thou hast sent widows away empty; that is, wid­dows came to thee for protection, and thou didst promise it, but then to make thy owne market upon them and serve thy selfe, thou hast oppressed them, they came to thee to doe them right, and thou hast undone them by unrighteousnesse. It is ill enough to deny widows charity, it is worse to deny them Justice, but it is worst of all to undoe them by unjustice; yet those two Horse-leaches, pride and covetousness will not for­beare to draw from the widow. Some rich men undertake the widows cause, onely to enrich themselves by the spoyles of [Page 81] the widow; and for this reason they promise helpe to those who are in misery, that they may make them more miserable, in stead of helping them, Thou hast sent widows away empty. Thus Job was supposed to have dealt with widows.

See next how Eliphaz chargeth him for his dealings with the fatherlesse.

These two desolate names are often found alone, Duo ista nomi­na in quantum, despectui huma­no in tantum miserecordiae di­vinae exposita. Tertull. l. 1. ad uxor. c. 8. Per viduam & pupillum omne genus miserorū hominum signi­ficatur. Pined. but of­tener as one in Scripture; the widow who is disjoyn'd from her husband, and the fatherlesse, who are bereaved of their pa­rents, are commonly joyned together. And these two names are taken in Scripture, eyther strictly, or more largely; strict­ly to signifie onely such persons as have eyther l [...]st their hus­bands or parents; Largely, and so the widow and fatherlesse, signifie any that are in distresse, or need our charity: Because the widow and the fatherlesse stand often in need of charity, therefore these names in Scripture, signifie any that need our charity. While the Prophet saith ( Hos. 14.3.) With thee the fatherless findeth mercy; Wee are not to straighten his sense onely to Orphans, but to any that are in distresse; hee that is a father may be called fatherlesse, and the childe that hath a father may be called fatherlesse, when extreamely needing the helpe eyther of God or man. And so the word widow must be understood ( Rev. 18.7.) where Babylon boasteth, I sit as a Queene, and am no widow; that is, I am neither friendlesse nor helplesse; or as the next words seeme to expound it; I shall see no sorrow; which is usually the widows portion. Thus in the Text by the widow and the fatherlesse, wee must understand not onely those who are formally so, but all in affliction, who are equi­valently so.

In the former part of the verse, he saith; Thou hast sent the widow away empty; charging the sinne personally upon Job; here he onely sayth; The armes of the fatherlesse have been bro­ken; As if he did not place the fault directly upon him; yet some translate it so; Thou hast broken the armes of the fatherlesse; making it Jobs act; However our rendring layes fault enough [Page 82] upon him, and leaves him in particular without excuse, while it speaks onely in g [...]nerall; The armes of the fatherlesse have been broken. For it is as if he had said; thou hast permitted their armes to be broken; And if he should object; what if the armes of the fatherless have been broken? what is that to mee? Yes; you being in place and power, and having strength in your owne hands to preserve the fatherlesse, if the armes of the fatherlesse have been broken, the sinne must lye at your doore: Every man is guiltie of all the evill, which he hath power and a call to hinder, and doth not hinder.

Armes may be taken either properly, or figuratively; The arme properly is a noble and most usefull Limbe of the body, we are not to understand it so here, as if he had broken the na­turall armes of their bodyes; A mans arme is broken when his power is broken, though his skin be not so much as toucht. So then,

Per brachia ro­bur divitiae, fa­cultates quae Orphano pro brachijs & ma­nibus esse pos­sunt, intelligun­tur.By the armes of the fatherlesse, wee are to understand whatsoever is the strength, or makes for the defence of the fatherlesse. The arme (as was toucht in the former verse) is put for strength, because the arme hath much strength and activity in it for the defence and use of the whole body. The estate, the friends, the kindred, all the meanes, helpes, and ayds which are subservient to the good and protection of the fatherlesse, are by a figure called the Armes of the fatherlesse; These armes, saith Eliphaz, ‘Have been broken.’

[...] confrin­gere contundere.The word notes an utter breaking, a breaking to pieces; To break, as a thing is broken in a Morter with a pestle. This breaking may be also considered two wayes; 1 Non subveni­endo. 2 Detinendo substantiam ip­sis a parentibus relictam. either as done by a positive act, or by a negative act; that is, by withhold­ing that helpe which might preserve them from breaking. The armes of the fatherlesse are broken by denying them protecti­on as well as by exercising oppression upon them. Thus wee see what a bill of inditement is here drawne up against J [...]b, how he is charged with crimes, which are not onely against the light of Scripture, but even against the very light of na­ture, [Page 83] even with those crimes which his hand was farre from, and his heart further from, with those crimes which he did not onely forbeare to practice, but which his soule did ab­horre.

Hence observe; ‘That the most innocent persons, are often charged with the foulest and sinfullest crimes.’

Job was so cleare in his owne conscience from this accusa­tion, that he not onely professeth openly that he never did, but imprecates a like vengeance upon himselfe if ever he had done it ( Chap. 31.21.) If I have lift up my hands against the fa­therlesse, when I saw my helpe in the gate, (that is, when by reason of my great power and authority in the place of judgement I could easily enough have done it, no man daring to oppose or hinder mee, but all rather being ready to countenance and assist me in it, if (I say) when I had these advantages over the fatherlesse, I did ever breake their armes) then let mine arme fall from my shoulder blade, and mine arme be broken from the bone; As if he had said, if I have done this thing, let a divine and visible retaliation poynt me out for the man, let all the world see and reade my sinne in my punishment, and my injustice against man in the most discernable judgements of God upon my selfe. Thus free and innocent was Job, and yet thus accused. And indeed if to accuse were enough, there is no man in the world could be innocent or free. Who is there of so unspot­ted a conversation, that may not be spotted with accusation? who while his conscience is pure, may not have much dirt cast in his face?

Secondly, Eliphaz accuses Job of all this, not because he knew it to be so, but because he thought it was so. Whence note (which hath formerly been toucht at) ‘That to charge any man upon surmise with things that wee cannot prove, is a high breach not onely of charity but of justice.’

The Lord reproves Jobs three friends in the last Chapter of this Booke, because they had not spoken of him the thing that was right; and as they had not spoken the thing that was right of God, so not of Job. They pitcht upon no reason why they [Page 84] condemned him so much, but onely because he indured so much. They concluded him a man of sinne, because he was a man of sorrow. The Apostle gives us the true genius of chari­ty (1 Cor. 13.3, 4.) Charity beleeveth all things; not that cha­rity is so credulous as to take up every thing for truth which is scattered by any common and ungrounded report; that's no commendation in any man, much lesse is it the commen­dation of a godly man; therefore when the Apostle saith, Charity beleeveth all things, the meaning is, Charity interprets every thing in the best sence which it will beare; and makes the fayrest construction which every mans case and condition will admit. And againe at the 5 ^th verse; Charity thinkes no e­vill; that is, it thinkes no evill of others; As a godly man will not maintaine evill thoughts, or suffer them to lodge within him, in reference to any sinne which himselfe is tempted to commit. So a charitable man, will not maintaine or Iodge evill thoughts of others, in reference to any sinne which he can onely suppose that they have committed. Againe, as charity thinkes no evill, that is, it doth not plot evill against others; so thinkes no evill, by a rash surmising it of others. Thus, charity beleeves all's well, and thinkes no evill. How uncharita­ble then are they, yea, how unjust who beleeve all's ill, where they know of none, and thinke the worst of them in whom they never saw any thing, but what was good? It is not e­nough for a man to say he doth not judge his brother malici­ously, he ought not to judge him ignorantly. Though to speake or judge ill of another, because wee wish him ill, be the greater sinne, yet barely to speake or judge ill of another, by whom we know no ill, is very sinfull: And then 'tis most sinfull, when wee doe it not onely as not knowing any evill they have done, but because we know, heare, or see the evills which they suffer. 'Tis dangerous as well as improper to make the hardest and harshest dealings of God with any man, the ground of our hard and harsh thoughts of him.

Thirdly, Consider who they were whom Job is supposed to have oppressed; they were not the great ones, not the migh­ty men of the earth, but the fatherlesse, and the widow.

Whence note; ‘ That the poore are usually the subject of oppression.’

The greater fish in the sea of this world devoure and live upon the lesser; The strong should support the weake, and they who are upper-most should uphold those who are under them. But because the weake and the underlings may most ea­sily be opprest, therefore they are most usually opprest. As Co­vetousnesse is cruell, so 'tis cowardly, and dares not meddle with its match. God in reference to Spiritualls, filleth the hun­gry with good things, and the rich he sendeth empty away, (Luk. 1.53.) Ungodly men, in reference to temporals, would send the rich away empty, if they could, but they are so farre from filling the hungry with good things, that they take away all the good things they can from the hungry, they care not if they starve the hungry, if they make the poore poorer, and take all from them who have but little.

Fourthly, Job having been a Magistrate, and so (by his place) a Minister of Justice, is strongly pressed with the doing of injustice.

Whence note; ‘ First, That they who have power, may easily, though not alwayes justly, be suspected for the abuse of it.’

To have a power in our hands whereby we may doe good, is a temptation to doe evill. 'Tis hard to keepe power with­in its bounds, and to rule that, by which others are ruled. The Prophet ( Isa. 1.10.) calls the rulers of Sion, rulers of Sodome, because they ruled like them, or rather worse then they, eating up the people, under their charge, rather then feeding them, and vexing those whom they undertooke to governe, and to be a Shield unto against the vexations of others.

Secondly, Note; ‘That as oppression is a sinne in any man, so it is most sinfull in those who have power in their hands to releeve the oppressed.’

Such act not onely contrary to a common rule, but con­trary to their speciall duty; by how much we have the more obligation not to doe a thing, by so much we sin the more if we doe it.

Thirdly, Note; ‘That as it is very sinfull in Magistrates to wrong any man, so it is most sinfull to wrong them, or to deny them right, who have most need of it, the widow, and the fatherlesse.’

Magistrates are called Gods; And God who hath honoured them by putting his name upon them, expects that they should honour him, by imitating or acting like unto him. What a Magistrate doth he should doe like God, he should doe it so that every one may be convinced that God is in him and with him of a truth. As God takes care of the widow, and of the fatherlesse, so should he. God is knowne by this Title; A fa­ther of the fatherlesse, and a Judge of the widow, is God in his holy habitation (Psal. 68.5.) That is, in Heaven; for that's the ha­bitation of his holines, and of his glory, there he dwells, Judging for the widow, and the fatherlesse; And as that is the spe­ciall businesse (as it were) of God in Heaven, so they who are Gods on earth, ought to make it their speciall businesse to judge for the widow and the fatherlesse. Hence wee finde the widow and the fatherlesse commended by name to the care of the Magistrate; The fatherlesse have no naturall parents li­ving, or none neere of kinne remaining to maintaine and de­fend them, therefore the Magistrate, who is (pater patriae) the common father of his Country, should be their Foster-Father. They who want power are the charge, & should be the speciall care of those in power. Thus they are commanded ( Psa. 82.3, 4.) Defend the poore & fatherless, doe justice to the afflicted & needy, deliver the poore and needy: rid them out of the hand of the wicked. Here's their worke; and the neglect of this worke (how busie so ever Magistrates are about other worke) is often complai­ned of aloud in Scripture, as a crying sinne, as a sinne that ruines Nations, and drawes downe publicke Judgements up­on a people. ( Isaiah 1.17.) Cease to doe evill, learne to doe well, seeke Judgement, relieve the oppressed, Judge the fatherlesse, plead for the widow: And at the 23 verse; They judge not the father­lesse, neither doth the Cause of the widow come unto them. Againe ( Jer. 5.28.) They judge not the Cause of the fatherlesse. It is a sin not to judge any mans Cause, not to judge the Cause of the richest, of the greatest; yet it is more sinfull not to judge the Cause of the widow and the fatherlesse. And when he saith; They judge not the Cause, &c. the meaning is, they judge not the Cause of the fatherlesse impartially and righteously. And in­deed, he that doth not judge righteously, doth not judge at all; and when the Prophet saith, They judge not the Cause of the fa­therlesse, [Page 87] it is as if he had said; Among all the Causes that lye un­judged, this is the Cause, that God takes most notice of, and is most dis­pleased with the neglect of it, even when the Cause of the fatherlesse is not pleaded, or judged. All are forward enough to plead the Cause of the rich; but when the Client is poore, and appeares (in forma pauperis) his cause seld me finds any but a poore and formal pleading. We read ( Acts 6.1.) That there was a great murmuring of the Grecians against the Hebrew [...]s, because their wid­dowes were neglected in the daily Administration. Church-Officers (in their capacity) as well as State-Officers (in theirs) ought to have a carefull eye upon widows that are in want. And the Apostle James (Cha. 1.27.) summes up (as it were) all Re­ligion into this one duty; Pure religion and undefiled before God, and the Father is this, to visit the fatherlesse and the widow; Not as if this were indeed all religion, or the all of religion: but as when the Spirit in Scripture, hath to doe with prophane per­sons, or meere moral honest men, who place all religion in civill righteousnesse and workes of charity, then he calls them to first Table duties, or to the sincere worship of God, so when the Spirit is speaking to those who place all their religion in worship, or in first Table duties, neglecting the duties of cha­rity and righteousnes, then we finde all religion placed in se­cond Table worke, in giving every man his due, in compas­sion to the poore, in helping the helplesse, in feeding the hun­gry, in cloathing the naked, in comforting the sorrowfull, and by name the fatherlesse and the widow. This is pure religi­on to visit the fatherlesse and the widow; That is, this is the prac­ticall part, or the true practice of religion, without which all religion is vaine; Therefore when the Apostle had sayd ( v 21.) Receive with meeknes the engraffed word: Lest any man should stay there, and think he had done enough when he had been a bear­er, he adds, Be doers of the word; That is, looke to the practicall part of religion, be diligent in the duties of love to men, as wel as in those of the worship of God.

Take these two inferences from the whole verse.

First, Seeing God taketh so much care of the widow and the fatherlesse, Let the widow, let the fatherlesse trust in God. They who receive peculiar promises from God, should put forth suitable acts of faith towards God. Faith cannot worke with­out [Page 88] a word, and where it hath a word it ought to worke. Wee have both put together in the present case ( Jer. 49.11.) Leave thy fatherlesse children I will preserve them alive, and let the widows trust in mee: As if God had sayd, if none will take care of them, I will, I will take care of them, I will be a father of the fatherlesse, a husband to the widow, leave that care to me. Therefore let the widow and fatherlesse trust in God; A word from God is a better & a bigger portion, then all the wealth of this world.

Secondly, Seeing the Lord is so jealous over them, and so ready to take their part against all their adversaries, this should provoke them to be full of zeale for God; God stands up for their protection, therfore they should stand up for God their protector and patron. How carefull should they be to please him, who is so watchfull to preserve them? Speciall promises call for speciall obedience, as well as for speciall faith; The more God engageth himselfe to doe for us, the more should we engage our selves (in his strength) to doe for him; None have more reason to be rich in faith and love to God, then the poore and fatherlesse.

Thus farre wee have examined the Inditement, or Charge which Eliphaz brought against Job; now see, what he inferres upon it, here is thy sinne, and there's thy punishment.

THese two verses have variety of expressions, but the in­tendment of all is one and the same, Snares and feares, and darknesse, and abundance of waters, signifie all manner of evills; All these are upon thee, because thou hast sent widows away empty, and hast suffered the Armes of the fatherlesse to be bro­ken; because thou hast done these things, therefore ‘Snares are round about thee.’

Some render the Originall Text to another sence, [...] non significat illati­onem aut conve­nientiam conso­quentis ad ante­cedens sed con­venientiam ap­titudinemque antecedentis ad consequens. Coc: not as bearing an effect of the former words, not as if hee had been punished with these evills for those sinnes, but as if these evills had caused him to sinne; and so the words are expounded, as a kinde of scorne; as if Eliphaz had sayd, When thou didst those things, no doubt snares, or feares, or darknes, or waters came upon thee, thou was forc't by suffering these evills, to doe all this evill, wast thou not? was it not because thou wast prest with snares and feares and darknes and waters, that thou didst oppresse the widow and the fatherlesse? All which Questions are reducible to these plaine Negations. Thou wast not pressed with any of these perplexi­ties upon thy selfe, to oppresse the poore; there was no snare, no nor any feare neere thee, darknesse did not hinder thy sight, nor did the waters of affliction cover thee; Thou hast not been thrust upon sinne by these temptations, nor constrained by the moral violence of any incum­bent necessity, but hast done it freely: to sin even in this manner and at this hight, hath not been thy refuge, but thy choyce; Thou hast not acted these iniquities by any instigation eyther from persons or provi­dences, but upon thine owne election. This is a fayre sence and a mighty reproofe; seeing (as was lately noted) every evill we doe is by so much the worse, by how much wee have had the lesse provocation, or solicitation to doe it.

But I rather take the words as wee render them to expresse the sad effects and fruits of his sinne; As if Eliphaz had said; Because thou hast taken a Pledge of thy brother for nought, &c. be­cause thou hast sent widows away empty, and the armes of the father­lesse have been broken, therefore snares are round about thee, &c. The words may have a threefold Allusion.

First, To the besiedging of a City, snares are round about thee, Hostile aliquid & obsidionale significat. thou art now hemde in on every side with-troubles; as Christ threatens Jerusalem; Thine enemies shall cast a trench about thee, &c. A trench is but a great snare to catch men, as men catch birds and vermine in snares. Or

Secondly, The Allusion may be to Imprisonment, thou art compassed with strong walles, and shut in with gates, thou art shackel'd with iron snares.

Thirdly, The words may allude to hunting and fowling, in such disports nets and snares are set to take the intended game. Snares are often spoken of in Scripture, to intimate or set forth the afflictions and sorrowes that entrap and hold the sons of men. So that to say, Snares are round about thee, is no more but thus, troubles are round about thee; and these snares are sometimes set by the hand of man, sometimes by the immediate hand of God. Good things are often made a snare to the undoing of evill men, and evill things are often made a snare to the troubling, though not to the undoing of good men. But I shall not prosecute this allusion, having spoken of it at the 18 ^th Chap: v. 6, 7, 8. where Job complaines that God had taken him in his snare; as also in the 19 ^th Chapter at the 5 ^th verse.

Wee may understand this feare; first, for the passion of feare, or for feare within: Secondly, for the occasion of feare, which is feare without. Sudden feare troubleth thee, that is, the appea­rance or apprehension of some terrible thing causeth thee to feare. Passio pro ob­jecto & mate­ria suni in omni idiomate fami­liare. Sanct. Feare is often put in Scripture for the thing feared, for the object of feare, or for that which causeth feare. Thus also hope is put for the thing hoped for, and vision for the thing seene, or the object of the vision.

Thirdly, Some expound feare in the Text, for that speci­all [Page 91] feare which riseth from guilt, or for terror of conscience. Sudden feare troubleth thee; That is, thy conscience flyes in thy face and affrights thee; thy feare flows not from any outward troubles that threaten thee, or from wants that afflict thee, but from those wickednesses which have been committed by thee; thy conscience vexeth and tormenteth thee, not onely with feare, but with sudden feare; feare rusheth upon thee unexpectedly, violently, like an armed man. Sudden feare trou­bleth thee. Taking feare in all or any one of these interpreta­tions.

Note.

When they shall say peace and quietnesse, then sorrow and anguish come upon them as paine upon a woman in travell, and they shall not escape. The Prophet in vision ( Zech. 5.1.) Saw a flying roll; That flying roll was the Curse; And it was called a flying roll, to note the speedy and sudden coming of those judgements that were written in it; They came not one­ly upon the spurre, but upon the winge. They came flying; Flying is a swift motion, and that motion is applyd to judge­ment, when once God giveth it a Commission to come. Hence also ( Deut. 32.41.) the sword is called a lightning sword, or a sword that hath lightning in it; If I (sayth the Lord) whet my glittering (or lightning) sword. The sword of the Lord is as Lightning; it hath burning and swiftness in it; divine vengeance cometh as Lightning. It is called also the over­flowing scourge ( Isa. 28.15.) 'Tis a scourge because the la­shes of it cause much smar [...] and paine, and 'tis an over-flowing scourge, to note the suddennes of it; The scourge comes in like a mighty flood.

Againe, This suddennes of feare, or of things feared, may have reference unto the security of wicked men, who though they have often heard of dangers, and judgements have been threatned upon them, yet they alwayes come suddenly upon them, because they never prepare for them. To such as are un­prepared, evills are alwayes sudden, how often soever they have been warned of them. As to him that is prepared, death is never sudden, though he dye (as we vulgarly phrase it) a sud­den [Page 92] death. So he that is unprepared for death, dyeth sudden­ly, though he dye that which wee commonly call a lingring death. Thus death and judgement shall come suddenly upon all ungodly men. It shall be (sayth Christ, Matth. 24.37.) as in the dayes of Noah, they were eating and drinking, they were mar­rying, and giving in marriage, till the day that Noah entred into the Arke, and knew not till the floud came, and tooke them all away. But did they not know of the floud, till the floud came; assu­redly they did, for Noah foretold them of and preached the coming of the floud, a hundred and twenty yeares before it came. ( Gen. 6.3.) My spirit shall not alwayes strive (I will not al­wayes be contending) yet his dayes shall be an hundred and twenty yeares; That is, he shall have an hundred and twenty yeares warning, all that time the old world had warning of the flould, and Noah preached upon that Text all that time; yet the floud came upon them (saith the Text) and they knew it not; that is, they regarded not what Noah said; they tooke no thought neyther to prevent the floud, nor to prepare for it. The Author to the Hebrews tels us, that Noah by faith being war­ned of God of things not seen as yet, moved with feare, prepared an Ark to the saving of his house, by which he condemned the world (that is, the then world, of unbeleefe and hardnes of heart) and became heyre of the righteousnesse which is by faith (Heb. 11.7.) Hee had a holy feare in him, and a faith also; a faith that the thing should be done, and a feare of God who threatned to doe that thing. Thus by faith being moved with feare, he prepared an Arke for the safety of himselfe and of his household. Why did not the rest also make preparation? they did not beleeve, nor did they feare. Christ rebuked hi [...]. Disciples in the storme at Sea ( Matth. 8.) with, why are ye fearefull, O ye of little faith; The old world might have been rebuked, with, why are ye fearelesse, even be­cause ye are of little, or rather of no faith at all. Ʋnlesse dan­gers threatned be beleeved, they are never feared, and unlesse they be both beleeved and feared, they are never avoyded. Whensoever the Lord of such servants shall come, he cometh in a day, when they looke not for him, and in an houre that they are not aware of (Matth. 24.50.) that is, he cometh suddenly. What can come more suddenly upon any man, then that which he looked not for, nor was at all aware of. Thus he shall come to cut them asun­der, [Page 93] and to appoint them their portion with hypocrites; There shall be weeping and gnashing of teeth. Sudden feare troubleth thee;

Some render this verse by way of interrogation; Aut autu solus tenebras non vi­deres & tanta scelera impunè ferres? Shalt thou not see darkness? and shall not the abundance of waters cover thee? shalt thou onely not see darkness, and passe unpunished for such monstrous wickednesses? As if he had sayd; thou seemest to wonder, that darkness is upon thee, thou makest strange of it, that flouds or abundance of waters cover thee. But hast thou not deserved and called forth these Judgements, by ma­ny sinfull provocations?

Others render this Text, not as a Question, but as a direct Assertion; Thou thoughtest, that thou shouldest, or thou hadst a con­ceit, that thou shouldest never see darkness, nor any trouble coming upon thee, thy heart was lift up in hope of Impunty; thou didst perswade thy selfe, that God had as high an opinion of thee, as thou hadst of thy selfe, or thou hast flattered thy selfe in thy sinfull way, and thou thoughtest that God would have flattered thee also.

But I shall rather (as we) connect it with the former verse, carrying on the same intention; ‘Or darkness, that thou canst not see.’

Darkness may be taken, eyther properly, or improperly; darkness properly taken is that of the ayre by the withdraw­ing of the Sunne; This is not here intended. Darkness impro­perly taken is that of our state; and it is twofold. First, Inter­nall, which is indeed ignorance, or the darknes of the minde; As if he had sayd, Darkness veyles the eye of thy understand­ing, that thou canst not see, eyther the hand of God upon thee for thy sinnes, or those thy sinnes which have caused God to lay his heavy hand upon thee. Thy understanding is darkned, that thou canst not see; This intellectuall or internall dark­nesse is twofold.

First, Naturall or inbred, every man hath naturally so much darkness in him, that as he cannot see the truths that are in the word of God, so he cannot see the intendment of the works of God.

Secondly, Judiciary, or inflicted ( Isa. 6.9.) Goe and tell this people, Stupidus espla­nè nisi tua scele­ra harum tua­rum calamitatū aquae more in­undantium & obruentium cau­sam esse vides. Merc: heare ye indeed, but understand not: and see ye indeed, but perceive not. Make the heart of this people fat, and make their eares heavy, and shut their eyes. What were these eyes and eares that were to be made heavy and shut? Surely, they are to be understood, not of Organicall, but of intellectuall eares and eyes. But who was to shut these eyes? A holy Prophet. And how was hee to shut them? By prophecying or speaking to them in the Name of the Lord. The proper worke of the Word is to open the eyes, and enlighten the minde. But when a peo­ple have long shut their owne eyes against, or onely dallyed with (that transcendent mercy) the light, then God (which is the severest judgement) shuts their eyes, and darkens them with light. Of this Judiciary darkness, some interpre [...] the present Text, as if Eliphaz had sayd; there is a worse plague upon thee, then all those spoken of, even blindness and con­fusion of minde, so that thou canst neyther see what brought thee into them, nor how to finde thy way out, but art as a man under water, or in the darke, amuzed in these thy afflictions, not knowing what to doe, or which way to turne thy selfe.

Secondly, Darkness taken improperly is Externall, so a state of sorrow and affliction, is a state of darkness. As before snares, so here darkness, notes any troublesome condition, or the trouble of any mans condition. And when to darkness, this is added, Darkness, that thou canst not see, it may import the greatest degree of darkness, even darkness in perfection, or as the Scripture speaks, thick darkness, yea, outer darkness. There is a darknes in which wee may see, a darknes which hath some kinde of light in it, but when darknes is so thicke that we can­not see, that is, that we cannot see any thing in it, (as we com­monly say of extreame darkness, 'tis so darke, that a man can­not see his hand) then 'tis perfect darkness. Light is not (properly) seene, but 'tis the medium or meanes by which wee see; much lesse is darknes seene, it being properly that which intercepts and hinders sight; yet 'tis rare to meete with dark­nes which hath not some mixture or tinctures of light, or with such darknes as in which nothing at all can be seene: yet such was this metaphoricall darknes, with which he sup­posed Job was muffled up. I have more then once in other [Page 95] passages of this Booke, met with and explained this terme, shewing how and why afflictions and troubles are expressed by it, and therefore I shall not now stay upon it. Onely here take notice, Gentiles idem sentire gustie­bant dum, non eosdem in pro­speris, quos in adversis adibant deos. In prospe­ris quidem solē, Jovem opulen­tū Minervam, Mercurium, A­pollinem, hos omnes quasi lu­cis & secunda­rum rerum lar­gitores: at in ad­versis tellurem, Neptunum & alios malorum depulsores, nocte multum poten­tes, quasi tene­brarum ipsi do­mini essent. Bold. That the old Heathens had such conceptions of darkness; And therefore being in a prosperous state they had recourse to the Sunne, to Jupiter, Minerva, Mercury, their Idol-Deities, as the dispensers of light and comfort; but be­ing under sufferings and sorrows, they made their applicati­ons to the Earth, to Neptune, and others, whom they vainely be­leeved, were Rulers of the Night and Lords of darkness, as if these could command and chase away all evills from them. Scripture Language is full of such Descriptions about men in sorrow. Darkness, that thou canst not see; ‘And abundance of waters cover thee.’

[...] quam­vis multitudinē aut inundationē significat cum celeretate qua­dam & strepi­tu.The word rendred abundance, signifies a company or troope of waters, which meete and march together, even as horses prepared for battell, and ready to give the charge. So the word is translated (2 Kings 9.17.) A Watchman from the Tower sayd, I see a company. And that was Jehu with his troopes, who came marching furiously with the revenge of God in his hand upon the house of Ahab. And so Ezek. 26.10. By reason of the abundance of their horses, their dust shall cover thee; thy walls shall shake at the noyse of the Horsemen, and of the Wheeles, and of the Chariots. Reade the same use of the word ( Isa. 60.6.) The multitude (some read the inundation) of Camels shall cover thee; They shall come in such abundance, that they shall come like a floud, and shall be as the gathering of many waters. Troopes of Horses and Camels rush together as many waters; And wa­ters rush and throng together, even as many horses. Thus, here abundance, or an Army of waters come in upon thee and cover thee. Waters in Scripture frequently signifie afflic­tions, ( Isa. 43.2.) When thou passest thorow the waters (that is, thorow great afflictions) I will be with thee. (Psal. 18.16.) Hee drew me out of many waters; That is, out of many afflictions. ( Psal. 66.12.) Wee went through fire and water, but thou brough­test us forth into a wealthy place. Fire and water, note all sorts of afflictions, hot and cold, moyst and dry. And some con­ceive that water in a metaphoricall sence is so often used in Scripture to signifie affliction; because water in a proper sence [Page 96] did once afflict the whole world. As the generall Judgement upon the world at the last day shall be by fire, so the first gene­rall Judgement upon the world, was by water; it was a floud of waters, by which the Lord destroyed the old world. Like­wise Pharaoh and his Host of Aegyptians (which was the second most Eminent Judgement, that ever was in the world) were overwhelmed by the waters of the red Sea. Thus Moses sang ( Exo. 15.4, 5.) Pharaohs Chariot & his host hath he cast into the Sea, his chosen Captaines also are drowned in the red Sea; The depths have covered them, they sanke into the bottome as a stone. And againe, ( v. 10.) The Sea covered them, they sanke as Lead in the mighty waters. Water being the Element and the Instrument, which God hath so often used in his angry dispensations towards sinfull men, it may emphatically expresse any dispensation of his anger. Yet if we consider the very nature of the thing it selfe, it carrieth significancy enough to be the Embleme of sad­dest and soarest affliction.

First, There is in water a swallowing power; as water is easily swallowed, so it swallowes all up. Man cannot subsist in it when it is most peaceable, and he can hardly escape out of it when 'tis enraged. Sorrow and affliction are swallowers also; unlesse mercy appeare and moderate them, they drowne and overthrow all. The Apostle useth that expression when he adviseth the Corinthians (2 Ep: 2.7.) To forgive and comfort the incestuous person, whom, according to his advice, they had for­merly Excommunicated or cast out from fellowship in the Church; Lest (saith he) such a one should be swallowed up with over-much sorrow. Sorrow of any sort, even sorrow for sinne may possibly have an excesse, or an over-muchnes in it; and when ever it hath so (beyond the end for which it serves, for sorrow is not of any worth in it selfe, but as it serves to a spi­rituall end, When (I say) sorrow hath such an excesse, then) not onely the comforts, but the gifts and usefullnes of the per­son sorrowing, are in danger to be swallowed up by it.

Secondly, Water doth not onely swallow up, but enter in; while it covereth the body, it fills the bowells. Thus afflicti­on like water, fills within as well as covers without. David complaines that his affl [...]ctions did so ( Psal. 69.1.) Save me O God, for the waters are come in unto my soule. Not onely have [Page 97] these waters sweld over mee, but they are soakt into mee. In­ward or soule-afflictions, as well as outward, and bodyly af­flictions, are set forth by waters. ( Psal. 109.18.) As he cloa­thed himselfe with cursing, like as with his garment, so let it come into his bowells (or within him) like water, and like oyle into his bones. Liquids penetrate, so doe afflictions.

Thirdly, As the water is not mans proper Element, hee lives and breathe in the ayre, not in the water; So affliction is not our proper Element, though it be due to our sinne, yet it is not proper to our nature. Man was not made to live in affliction, as the fish was made to live in the water; and there­fore as it is said; The Lord doth not willingly afflict nor grieve the Children of men, (Lam. 3.33.) 'Tis (as it were) besides the na­ture of God, when he afflicts the children of men. So it is sayd ( Heb. 12.11.) No chastning for the present seemeth to be joyous, but grievous. Man is out of his Element when he is under chast­nings. Hee was made at first to live in the light of Gods coun­tenance, in the smiles and embraces of divine love. As man is out of his way when he sins, so he is off from his end when he suffers; He was not designed for the overwhelming choaking waters of sorrow and judgement, but for the sweete refreshing ayre of joy and mercy. It often proves a mercy in the event to be covered with these waters; To be covered with them, that we may be washed by them is a mercy, but onely to be cove­red with them, especially (as Eliphaz here saith Job was) to be deeply covered with them, is a deepe and soare affliction. Abundance of waters cover thee.

Hence note; ‘That as God hath treasures of mercy, and abounds in goodness, so hee hath treasures of affliction, and abundance of wrath.’

As God hath abundance of waters sealed up in the Clouds, as in a treasury, and hee can unlocke his treasury and let them out whensoever he pleaseth, eyther to refresh or overflow the Earth; so hee hath abundance of afflictions, and hee can let them forth, as out of a treasury, when he pleaseth. And as wee read ( Ezek. 47.) that the waters of the Sanctuary, those ho­ly waters were of several degrees; first, to the Ankles, second­ly, to the knees, then to the Loines, and then a river that could [Page 98] not be passed over, abundance of waters. Thus also the bitter waters, the waters of affliction are of severall degrees: some waters of afflictions are but Ancle-deepe, they onely make us a little wet-shod, there are other waters up to the knees; and others to the Loynes, and others wee may rightly call abun­dance of waters, a Sea of waters; I am come into deepe waters (saith David, Psal. 69.2.) or into depth of waters, where the floods overflow mee; And having sayd ( Psal. 42.6.) O my God, my soule is cast downe within mee; He adds in the next words ( v. 7.) Deepe calleth unto deepe at the noyse of thy water-spouts: All thy waves and thy billowes are gone over me. Where, by deepe to deepe, by waterspouts, by waves and billowes, he elegantly sets forth his distresse, in allusion to a Ship at Sea in a vehe­ment storme and stresse of weather; when the same wave upon whose back the vessel rides out of one deep, plungeth it downe into another; Thus the afflicted are tossed and overwhelmed in a Sea of trouble, till they are at their wits end, if not at their faiths end.

Take two or three Deductions from all these words layd together. Wee see, by how many metaphors, the sorrows of this life are set forth, even by snares, and feares, and darknes, and waters.

Hence note; ‘ First, That as God hath abundance of afflictions in his power, so hee hath variety of wayes and meanes to afflict the sonnes of men; eyther for the punishment of their sinne, or for the tryall of their graces.’

If one will not doe it another shall; if the snare will not, feare shall, if feare will not, darknes shall; and if darknes will not, the waters shall, and if waters of one hight will not doe it, hee will have waters deepe enough to doe it; abundance of waters shall doe it; hee hath variety of wayes to deale both with sinners and with Saints

Secondly, Consider the inference which Eliphaz makes, Therefore snares &c. are upon thee; That Is, because thou hast done wickedly in not releeving and in oppressing the poore, therefore snares have entangled thee. This (though false in Jobs particular case, yet) is a truth in General. And it teach­eth [Page 99] us, That, There is an unavoydable sequell between sinne and sorrow. Looke upon sinne in its owne nature, and so the se­quell is unavoydable, sinne is bigge with sorrow; as affliction burdens the sinner, so sinne is burdend with affliction. Sinne hath all sorts of affliction in its bowells; and wee may say of all the evills that afflict us, they are our sinnes. Sinne is formal­ly the transgression of the Law, and sinne is virtually the pu­nishment of transgressors. Many (I grant) are afflicted for tryall of their graces (as hath been shewed before) but grace had never been thus tryed if man had not sinned. Sinne is the remote cause of all afflictions, and it is the next or immediate procuring cause of most afflictions. Would any man avoyde the snare, let him feare to sinne; would he avoyd feare, let him feare to doe evill; would he keepe out of darkness, and not be covered with abundance of waters, let him take heed hee drinke not iniquity like water, let him have no fellowship with the unfruitfull workes of darkness. God tells the sinner plainely what portion he is to expect; Say woe to the wicked, it shall be ill with him; for the reward of his hands shall be given him, (Isa. 3.11.) Wee may as well hope to avoyd burning when we run into the fire, or dirtying when we run into the mire, as to escape smarting when we run into sinne.

Yet more distinctly, wee may consider all those evills com­prehended under those words in the Text, Snares, darknes, &c. eyther in reference to wicked men, or to the Saints. Snares and darknes upon the wicked, are the issues of divine wrath. While these sad dispensations are sent out and meete with Saints, they are the issues of divine love. For though a godly man may provoke God to anger, and finde by many evidences that God (as to his actings) is angry with him, yet as to his person he alwayes loves him. And therefore (as a wicked mans Table is made his snare, so) he is assured that his snare shall be made to him a Table, that his darkness shall worke light, his evills good to him. He is also assured that the Lord will d [...]li­ver him out of these snares, and cut the coards of the wicked. ( Psal. 129.4.) That hee will deliver him from feare, from darknes, and bring him up out of the abundance of waters which cover him, as David speaks ( Psal. 32.6.) For this (that is, because thou art so gracious) shall every one that is godly pray [Page 100] unto thee in a time when thou mayst be found (The Hebrew is, in a finding time, which according to our translation, notes the sea­son when God may be found, as the Prophet speaks ( Isa. 55.6.) Yet it may be well expounded for the time when trouble finds, that is, takes hold of the godly man. And so the word is used ( Psal. 116.3.) The paines of hell gat hold of me (we put in the Margin) found me. In which sence the word is used al­so, Psal. 21.8. Thine hand shall finde out, (that is, take hold of, and apprehend) all thine enemies, thy right hand shall finde out those that hate thee. Now in this finding time, eyther when God may be found, or when trouble finds a godly man, he (setting himselfe to pray) hath this promise, surely in the floods of great waters, they (that is, the floods of great waters, by which are meant, great dangers) shall not come nigh him, (that is, the God­ly man) to hurt or drowne him. Sometimes prayer keeps the flood off, and alwayes prayer delivers the Godly man out of the flood. Wicked men have no minde to come nigh God with their hearts (and so some enterpret the latter part of this verse in the Psalme) nor will God admitt them nigh unto himselfe, in the floods of great waters. And the floods of great waters shall not (which is the scope of our reading) come nigh the Godly man for his hurt, when he drawes nigh to God in prayer with his heart.

Thus wee have seene the sinnes of Job drawne out into a Charge, and the Judgement of Eliphaz upon it, what the event, the sequell, or Issue of those sinnes, was snares and feares, and waters and darkness.

There is yet one thing further, that I shall here take notice of from the constant course of Jobs friends in dealing with him. Wee see that still they charge him with sinne, and still insist upon it, that all his afflictions & miseries were the fruits of his sinne. Job (as hath appeared in opening severall passa­ges of this Booke) hath as often disproved their inference, and denied that his sufferings were caused by his sinne, at least not by any such way of sinning, as they charged him with. Labouring also much to enforme them that God hath many other reasons why he afflicts his people, and that God might take libertie to afflict him, though he were no such kinde of creature as they rendred him; yet notwithstanding all hee [Page 101] could say, eyther to purge himselfe or better conforme them, they persevered in the same opinion, both concerning his per­son, and the cause of his afflictions.

Whence Note; ‘It is hard to convince those who are under a mistake, whether about persons, or doctrines.’

Error is as binding upon the conscience, and as strongly embraced by the affections, as truth is; For it binds and is embraced, not in the name of an error, but in the name of truth. And men are therefore wedded to, and in love with their owne conceptions, because (how monstrous and hard-favoured soever in themselves, yet) nothing is more beauti­full in their eye then they. No man (fayth the Apostle) ever hated his owne flesh, but loved and cherished it. The flesh of our minds (such are all false principles and positions) is more loved and cherished by us, then the flesh of our bodies. Be­sides, when men have once taken up an opinion, they thinke it a dishonour to lay it downe againe. 'Tis rare to finde a man that will yeeld up his Judgement, though it be a misguided one, or acknowledge that he is in an error, though he begins to take some knowledge, or at least some suspition of it. A light intimation or onely the Appearance of a probability will amount to a proofe against eyther persons or doctrines which we like not; but the clearest demonstrations will hard­ly raise a Jealousie against what we like. Let Job say what he will in his owne case, he cannot be beleeved by his friends, and his friends will say againe what once they had sayd, though it had been more then once before fully answered. The present age hath given us sad experiences of this thing. For, as many have been unstable and tossed to and fro with every winde of (false) doctrine, so others have been stub­borne and unmoved from their errors, though the strongest winds of truth have breathed, yea blowne hard upon them. And those prejudices which have (with so much severity) been taken up by brethren against brethren; how doe they re­maine, in many minds, as mountaines, unmoved to this very day?

I know not which is worse, unsetlednes in the truth, and an easiness to let it goe, or tenaciousnesse in an error, and a hardnes to let it goe. Nor doe I well know which is worse, a readiness to take up hard thoughts of our brethren, or an un-readines to lay them downe. Were the lawes of love to man, and zeale for God observed, these extreames would al­wayes be avoyded. Pure zeale for God would fixe us in the truth, and make us more easie to be brought off from our most applauded errors. True love to man, would cause us to examine every ground of suspicion against a brother twice, before we doe indeed suspect him once; And it would cause us to rejoyce in any appearance of his innocence, whereby we might discharge our owne Spirits of all suspicions concer­ning him. Our love (as the Apostle prayes, Phil. 1.9.) ought to abound in knowledge and in all Judgement. That is, wee ought to love Judiciously as well as affectionately or sincerely. So that, true love will not over-looke the faults of another, nor will it approve against light. Yet true love is ready to enter­taine any light offered, that grounds of suspition may be re­moved, and we restored to a right understanding of our bre­thren.

Nonne deus sub­limior est coelo? Pagni: Nonne deus coe­lum alium te­net? Tygur: Nonne deus in sublimitate coe­lorum? Mont: Deus sublimi­tas coelorum. Hebr:There are divers readings of these words; first, thus; Is not God higher then the heavens? A second thus; Doth not God possesse the high heaven? The Originall may strictly be renderd; God the height of heaven; that is, God is above all heavens: we render well; God is in the height or sublimitie of heaven.

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

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

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

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

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

Heaven is my throne (sayth the Lord, Isa. 66.1.) the throne is the seate of a Prince, there he declares his power, and his state; his glory shines from his throne. A Prince looks like a common man when he is abroad in the world, but when up­on his throne, then the rayes of Majesty break forth, and he appeares as he is. Thus the holy Prophet begs a gratious look of the Lord from heaven ( Isa. 63.15.) Looke downe from hea­ven, the habitation of thy holinesse, and of thy glory. Heaven is cal­led the habitation of Gods holinesse, and of his glory, because his holinesse and glory shine forth more in heaven, then upon the earth; little of the holinesse of God is discovered to us here, though so much of it breaks forth here as causeth the [Page 106] heart of carnal men to quarrell with it continually. Nor are any able with these eyes, or rather with these hearts to beare the glory of God, or endure his holines. When but some ex­traordinary glimpses of these appeared to Esayah, he cryed out, Wo is me, I am undone (or cut off) because I am a man of un­cleane lips, and I dwell in the midst of a people of uncleane lips, for mine eyes have seene the King, the Lord of H [...]sts, (Isa. 6.5.) As God is of purer eyes then to behold iniquity, so man is of im­purer eyes then to behold the glory and holiness of God in cleare manifestations of it, and therefore heaven is the seate, the habitation of his holinesse, and of his glory. Hence we may take two further inferences.

First, That our hearts, and our eyes should be lifted upwards; the whole currunt of Scripture speaks of God as above in heaven. And that's the reason why the Apostle ( Col. 3.1.) exhorts, Sett you affections on things above, and not on things here below; And as on things above, so most of all upon God who is above. Sursum corda. The old word was, Lift up your hearts; and David sayth in prayer, ( Psal. 25.1.) I lift up my soule to thee. And againe, ( Psal. 123.1.) Ʋnto thee lift I up mine eyes, O thou that dwellest in the heavens. Yea our Lord Jesus Christ himselfe when he prayed ( Joh. 17.1.) Lift up his eyes to heaven, and said, Fa­ther the houre is come, glorifie thy Sonne, &c. The eye lift up to heaven is a signe of the heart lift up to heaven, and that cor­poreall visible action, serves to fix our most spirituall affecti­ons upon the invisible God. 'Tis indeed an easie thing to lift the eyes up to heaven, but it is very hard, yea impossible, with­out a divine assistance to lift up the heart to heaven; the heart of a prophane worldling mudds so much in the earth, that he seldome lifts up so much as his eyes to heaven; and how much or how often soever a hypocrite lifts up his eyes to heaven, yet still his heart muds in the earth. The eye lookes upward naturally, but if ever the heart looke upward, 'tis a worke of Grace.

Secondly, Then serve the Lord with reverence and holy feare, in in all your addresses to him, and appearings before him. Wee reve­rence those who are on high on earth, and shall wee not reve­rence him who is higher then the highest? him who is in the hight of heaven? While Christ bids us say, Our Father which art [Page 107] in heaven, he teacheth us, as to pray with confidence, because God is our father, so to pray with reverence, because he is a father in heaven, ( Matth. 6.9.) The Preacher ( Eccl. 5.2.) makes this an argument why wee should be taken up in high thoughts of God, why we should speak in a reverentiall man­ner both of him, and to him; Be not rash with thy mouth, and let not thy heart be hasty to utter any thing before God. He puts (as it were) a double bridle upon man in his drawing neere to God; first, upon his mouth, Let not thy mouth be rash; and se­condly, upon his heart (for the heart will talke at random as well as the mouth, yea the heart will talke more at random then the mouth can; and there is praying with the heart alone as well as with the heart and mouth together, therefore sayth he) Let not thy heart be hasty to utter any thing before God; Why? for God is in heaven, and thou art upon the earth, therefore let thy words be few. Here are indeed two arguments to enforce this composure of spirit; first, the highnes and Greatnes of God; secondly, the lownes and vilenes of man. Consider God is a­bove, and thou art below, not onely in regard of place, but of state and dignitie, of power and majesty. The being of God in heaven, notes not onely a power of soveraignty to com­mand us, but a power of ability both to punish and to provide for us, to punish our rashnes, and to supply all our wants wherewith we acquaint him, and humbly mention before him; therefore Be not rash with thy mouth, and let not thy heart be hasty, &c. The same Solomon in the same booke, allegori­cally describing the declined decrepid condition of man, saith of the old man, that he is afraid of that which is high (Eccl. 12.5.) Young men will be clambering and ascending, but old men are afraid of that which is high, they dare not goe up a high steepe place, least their strength or breath should fayle, or least their braine should turne, and they through giddines tumble downe. Old men love to keepe upon levell or even ground, and are afraid of that which is high. Surely both young and old, have reason to be afraid of him that is high, to have reve­rentiall thoughts of God, who is in the high [...] of heaven, high­er then the heavens. The distance of man from God, as God is in heaven and man on earth, is great, and the dissimilitude of man to God, as God is holy and man corrupt, is farre [Page 108] greater; eyther of these Considerations single is enough, but both these layd together, is aboundantly enough to keepe the heart in an humble selfe-abasing frame before the Lord.

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

Hence note; ‘God is omnipresent, or every where.’

Though we are to adore and worship God as in heaven, yet we must not shutt up God in heaven; as he is in heaven, so he is upon the earth also, he is with us, yea he is in us, he is in all places, not circumscribed by any, nor limited to any place. God is present in all places, and fills all places with his pre­sence, onely he doth not declare his presence alike in all pla­ces. The Lord appeares where and as he pleaseth, but he can­not be otherwise or otherwhere then he is, and that is every where. While the Psalmist queryed, Whether shall I goe from thy presence? He was so farre from imagining that any such place could be found, that in the very next words he concludeth God to be every where, by an enumeration of all places, ( Psal. 139.7, 8.) If I ascend up to heaven, thou art there; if I make my bed in Hel, behold thou are there. (Hel standeth in utmost op­position to heaven, as heaven in Scripture-language is the highest, so hell is the lowest place; now sayth David, If I make my bed in hell, thou art there) If I take the wings of the morning, and dwell in the utmost parts of the sea, even there shall thy hand leade me, and thy right hand shall hold me; That is, there I shall find [...] thee efficaciously present with me. The Lord having said ( Isa. 66.1.) Heaven is my throne, presently adds, and the earth is my footstoole; So the earth is called, because its scituation in na­ture is below the heavens, his throne is there, his footstoole is [Page 109] here. ( Jer. 23.23, 24.) Am I a God at hand, saith the Lord, and not afarre off? Can any hide himselfe in secret places, that I shall not see him, saith the Lord? doe not I fill heaven and earth, saith the Lord? All these expostulating questions, are resolved into this one position. God is every where; And though some reade the first, not as a Q [...]estion, but as an Assertion, Thus; I am a God at hand, and not a God afarre off, yet the sence is the same; God therein affirming, that he is ever neere us, and never afarre off from us wheresoever we are. Though God be in those places which are furthest off from us, as well as in those that are neere at hand, yet God himselfe is never afarre off from us, but alwayes at hand. When Solomon had set up the Temple, (1 King. 8.27.) He was sure of the presence of God in it; and therefore did not speake doubtingly, but admiringly, when he asked, But, will God indeed dwell on earth? (that is, will God manifest himselfe gloriously on the earth?) behold the heaven, and heaven of heavens cannot conteine thee, how much lesse this house that I have builded? Solomon knew that heaven could not con­teine, that is, limit God, much lesse could the house which he had builded. Yet the Lord made the Temple another heaven to himselfe, it was as his second heaven, there the Lord had a kinde of glorious residence, beyond what he had in any other part of the world; Now the Assemblyes and Congregations of the Saints are in a speciall manner the dwelling place of God, and his second heaven; He dwells so much in the Churches that he seemes not to dwell at all in any part of the world beside (2 Cor. 6.16, 17.) I will dwell in them, and walke in them. Wherefore come out from among them, and be ye separate saith the Lord, and touch not the uncleane thing, and I will receive you. God who is in all the world, dwels onely in and with his people. They who separate from whatsoever is unholy, have him neerest them who is altogether Holy. To conclude this poynt, we may make use of that distinction of the Schooles to cleare the difference how a corporall substance, and a spirituall, as as also how a spirituall created and uncreated substance, may be sayd to be in a place. All bodyes are in place circumscriptive­ly, spirituall substances created, Angels and soules of men are in place definitively: Wee cannot draw a line about an An­gell, as about the body of a man, yet the Angel is so in this [Page 110] place, as not in another: but God who is a spirit, and uncrea­ted, is in place repletively, that is, he filleth all places where he is, but is not limited by any place where he is, He is (as some have not unfitly spoken) a Spheare whose center is every where, and whose circumference is no where. This is a mystery which in­deed we are not able to comprehend by reason, but we must take it downe by faith. The Lord is in the height of heaven, yet so there, as he is not shut up there.

But if any shall yet querie, How is the Lord every where? how is he in heaven, and in earth? is it so as the Sunne may be said to be every where? the Sunne is seated in heaven, yet is by way of communication on earth, the Sunne by light, heate, or influence is all the world over, in some degree or other, yet the Sunne moves onely in his Orbe. Or is God so every where as a Soveraigne Prince, who though in person he reside here or there, yet in power and Authority he is every where within his own Dominion? I answer, No; These allusions are farre below this truth. God is every where, not onely as the Sunne by light, heate, and influence, not onely as a Prince, by his power and Authority, but (as we speake) in person, and in his Essence. Further, the Lords presence in all places is not as that of the aire, which is more every where then the Sunne; the aire is every where filling all places, and so encom­passing all bodies, as if it made them all but one Great body; yet that part of the aire that is in one place is not in another, for the aire is divisible. Divina essentia est tota intra omnia & tota extra omnia, nusquam inclusa aut exclusa om­nia contineus, a nullo contenta, nec propterea immistu rebus aut rerum sor­dibus inquinata. August: Epist. 55. ad Dard: But we must not take up any such ap­prehensions of God, for as he is every where, so he is wholly every where; God cannot be divided or parted as the ayre is & may. The Divine Essence (as one of the Ancients hath expres­sed this astonishing mysterie) is whole within all things, and whole without all things, no where included, no where excluded, con­teining all things, conteined of nothing, yet not at all mingled with the nature of these things, nor defiled with their pollutions. That which the Philosopher speaks of the soule of man, (That it is all in the whole body, and whole in every part of the body) comes neerest this mystery. Some quarrell at that expression about the soule, yet there is a truth in it. The soule is indivisi [...]le, much more God, wheresoever he is, he is all and altogether; he is every where, and every where all. So he is in the height of heaven, and so he is on earth below.

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

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

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

I answer, These Texts speake of God after the manner of men, or they speake thus, not to teach us, how God knowes what is done on earth, but to confirme, and assure us that the Lord doth clearely and certainly know whatsoever is done by or among men on earth, even as clearely & certainly as a man knoweth any thing by his view upon the place. God know­eth all things presently, without searching, though never so secret, and all things certainly without enquiring, though never so doubtfull. God neyther ascends, nor descends; He doth not come downe by any motion, but he comes downe to our apprehension. He shewes us after our way, that he knoweth, because we cannot conceave his way of knowledge. If I would assure another man that I certainly know such a thing, I tell him, I came from the place, I saw it, or I beheld it with my own eyes; now that's all that is intended, when 'tis sayd, The Lord came downe from heaven to behold, and see the Tower of Babell, and the condition of Sodom; Or it is, to admonish all Magistrates and Judges, that they passe no sen­tence of punishment eyther upon places or persons, upon bare hearesay and reports, but that they first enforme themselves fully of the matter of fact, as Job professed his course was in all legal proceedings ( Chap. 29.16.) The cause which I knew not I searched out. Thus wee see notwithstanding all these ap­parances from Texts of Scripture to the contrary, That this [Page 113] Scripture-truth standeth firme, The Lord is so in the height of heaven, that he is every where also here upon the earth.

From which take these two Deductions.

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

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

( Isa. 43.2.) When thou passest through the waters I will be with thee, and when thou walkest through the fire, thou shalt not be burnt. The presence of God is the protection of Saints in the evill which they suffer; and they who doe evill cannot be hid from his punishing presence. There is no running from God. It is said of Jonah (Chap. 1.3.) That he fled from the presence of God. [Page 114] Whether fled he? The Text saith he fled to Sea, but did not God finde him there? He fled from the commanding presence of God, but he fell into the angry presence of God. We have a large description in the 9 ^th of Amos, how carnall men hope to shift out of the hand of God. I (sayth the Lord) will slay the last of them with the sword, though they dig to hell, thence shall my hand take them. We read what wise counsell the servants of the King of Benhadad gave him after he had been defeated by the King of Israel (1 King. 20.23, 24, 25.) Their Gods are Gods of the hils, therefore they were stronger then we, but let us fight against them in the plaines, and surely we shall be stronger then they. Make thee an Army like the Army that thou hast lost, horse for horse, and Chariot for Chariot, and we will fight against them in the plaine, and surely we shall be stronger then they, and he hearkened to their voice and did so. Why did they desire to fight them upon the plaine? they thought God was a God of the hills and not of the val­leys, but ( ver. 28.) A man of God sayd to the King of Israel, thus saith the Lord, because the Assyrians have said, the Lord is God of the hills and not of the valleys, therefore will I deliver this great multitude into thy hand. As if he had said, however you deserve not in the least, that I should owne you, or assist your cause, yet that I may confute the blasphemous and derogatory principles of these Syrians, I will give you a second victory against them, even in the valleys, where they suppose they have you at an advantage, and shall deale with you beyond the extent of my power and Territory. Though God had no cause to respect the honour of the Israelites, yet he could not forget the ho­nour of his owne name, which was obscured by those super­stitious Syrians. The most received Doctrine & Divinity of the Heathens confined their Gods to certaine places, some to this City, & some to that, some to the hills, & some to the plaines, some to the Sea, others to the Land. 'Tis sayd that the same night in w ^ch Alexander the Great (of whose Conquests Daniel Prophesied) was borne, that the Temple of Diana at Ephesus was burnt to the ground. And the Heathens gave this as the reason of it, because Diana was absent from hir Temple, being gone to assist at the birth of Alexander; implying that their Goddess was so in one place as she could not attend what was done elsewhere. Such were the grosse conceits which they had [Page 115] of their Gods, and they imagined the God of Israel to be such a one as their owne. The veriest Idolater in the world pre­sumes his God as good as any is. But Jehova the living God hath taught us to say, Who is a God like unto thee? and our ex­periences have sealed to it, that there is none like the God of Jesu­run, who rideth on the heavens for thy helpe, and in his excellency on the skyes (Deut. 33.26.) And wee have learned to comfort our selves in all places and streights, in this assurance that he is the God of the hills as well as of the valleys, of the Sea, as well as the dry Land, and that he is as truely present in the lowest depths as in the highest heavens. Is not God in the height of heaven?

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

This word behold in Scripture is often applied to things of wonder; To say, behold, is not a calling for the bare act of the eye to see the height of the Starres, but it calls for a worke of the minde, duly to consider of, and to wonder at their height. Some creatures, especially the heavenly, are not onely usefull, but wonderfull; and 'tis as hard to understand them, as it is comfortable to enjoy them. The Hebrew word for Heaven cometh from a roote which signifies to amaze and astonish; And indeed there are naturall wonders and mysteries enow in the heavens to astonish any considering man. And the true rea­son [Page 116] why we are no more astonisht at them, or doe no more ad­mire them, is because we doe so little consider them. We of­ten see or looke upon the Starres, but we seldome behold them. And therefore David saith ( Psal. 8.3.) When I consider the hea­vens, the worke of thy fingers, the Moone and the Starres which thou hast ordained; what is man that thou art mindfull of him? As the be­holding and consideration of our owne workes will make us ashamed, because they appeare so bad, so the consideration and beholding of the works of God will make us astonisht, because they appeare both so good and great. Behold (saith the Apo­stle, 1 Joh. 3.1.) what manner of Love the father hath bestow­ed upon us, that we should be called the Sons of God; even this transcendent Love of God in our Adoption is passed by as a small matter by those who will not take the paines (or ra­ther the pleasure) and leysure to behold and consider the man­ner of it. No mervaile if the power of God in making the high­est Starres be passed by as a low thing, by those who doe not behold, that is, diligently consider them.

Wee are called to consider this.

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

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

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

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

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

Fourthly, Consider also the difference of the Starres in their greatnesse, and magnitude, they are all great, but not all of a greatnesse, not all of one size. Astronomers divide the Starres into sixe magnitudes. We should likewise observe, and wonder at their light, which is their glory: the light of the Starres is the glory of the Starres, and so the more light any Starre hath, the more glory it hath. Thus one Starre differeth from another Starre in glory (1 Cor. 15.41.) But I shall not stay upon these things, having insisted somwhat largely upon them at the 9 ^th Chapter, v. 9. Whether I referre the Reader. Onely note here that as the Starres of heaven are of several degrees; God hath not levell'd them, eyther in light or magnitude: so he hath diversly distributed the light of parts, and gifts, of un­derstanding, and knowledge, of estate and power, to and a­mong the children of men here on earth. 'Tis good for all, that all are not alike; The universe could not be eyther so beautiful, or so orderly, if every particular had the same beau­ty, or were of the same order. And he that cannot be content to have lesse, and to be lesser then another, is altogether unfit, [Page 118] not onely to be as great, or to have as much as another, but to be or have any thing at all. Nor is any man more fit to be more then he is, then he that can rejoyce while another is more then he.

Secondly, Note; ‘The creature leads us to God.’

That's the tendency and scope of all that is here asserted. Eliphaz calls not Job to the meditation, or contemplation of the Starres to leave him there. Some study the heavens much, but their lives are earthly; they study the Starres, yet there is nothing but dirt in their hearts, and the reason is, because they study the Starres, for the Starres sake, and not for Gods sake, and make the Starres their end, not their way, or as Starres, to lead them to God. This is the reason why many Astronomers and Philosophers, who busie their heads and minds much in speculation about the nature of the heavenly bodyes, know not at all what it is to have their conversati­ons in heaven, or to minde the things that are above. Wee should so behold the glory of the Starres, as from thence to inferre, that God is much more glorious, yea, that, these things which were made glorious, have no glory in compari­son of that Glory which made them. Plato taught his Scollers to say; The earth is beautifull, the heavens are more beautifull, but God who made the earth, and the heavens, is more beautifull then both. The visible creature shewes the invisible God ( Psal. 19.1, 2.) The heavens declare the glory of God, and the firmament sheweth his handy worke. But O how glorious is the invisible God, who hath made such visible creatures? and what a work-Master is he who hath set up such a work? ( Rom. 1.20.) The invisible things of him from the creation of the world, are clearely seene, being understood by the things that are made, even his eternall power and godhead. The things that are made, carry us to the maker of them, and they tell us, that none but he who hath an eternall power and godhead, could possibly make them. The Heathen thought the Sunne, Moone, and Starres, to be Gods, therefore certainly there is very much of God, much of the glory and power of God to be seene in them. And Job saith (which doth plainly shew that in nature it is so, Chap. 31.26.) [Page 119] If I beheld the Sunne when it shined, or the Moone walking in bright­nesse, and my heart hath been secretly inticed, or my mouth hath kis­sed my hand, this also were an iniquity to be punished by the Judge, for I should have denyed the God that is above. That is, if I have been inticed to worship the Sunne, or Moone, as ravisht with their beauty (for 'tis so farre from being a sin, that 'tis a duty to behold the Sunne when it shineth, and the Moone walking in brightnes, but so to behold them as to adore them, or doe obeysance to them, (which was the custome of the Heathen, expressed it seemes among them by kissing their hand, as we doe at this day in token of respect and reverence to men above us) this is an iniquity even that grosse iniquity of Idolatry, or worshipping the creature in stead of or more then the Creator, who is blessed for evermore. Now (I say) inasmuch as these crea­tures have so much of God in them, that many Heathens have mistaken them for God, how will it condemne us of dulness and stupidity, if we be be not led to God in the knowledge and beholding of them? For as to make these creatures Gods, so not to see God in these creatures, is to deny the God that is a­bove.

Thirdly, While we behold the Starres of heaven, it should exceedingly both humble us and make us thankful, for whose use, comfort, and accommodation in this life, God set up those Glorious Lights. God did not make them for his owne use, he had no need of them, he was from everlasting without any of these creatures. The Starres are nothing to him; The Sunne is nothing to him; yea in that state of glory where we shall injoy God for ever, we shall have light without Sunne; so that these lights were made for our use, and for ours onely while we are walking in the darke vale of this present world. Now, while we behold the height of the Starres how high they are, and consider for whom as well as by whom they were made; even for us, for poore us, who are but dust and ashes: This should at once lay us low in humblenes (looking upon them as an honour to great for us) and rayse us up in thankfullnes, because the benefit and comfort of them is so great to us. Thus David speakes in that excellent prophecy of Christ ( Psal. 8.3.) When I consider thy heavens the worke of thy fingers, the Moone, and the Starres, which thou hast ordained, what is man that thou art mind­full [Page 118] [...] [Page 119] [...] [Page 120] of him, and the sonne of man that thou visitest him? As if he had said, thou hast made all these creatures for man; see what a heaven, what starrs God hath framed, and set up for man. Lord, what is man that thou art mindfull of him? Thus behold the height of the starres, how high they are; as to lead thee unto God, and to admire his highnes, so to be humbled at thy own base­nes, and to be thankfull for his benefits.

Eliphaz having laid downe these two Propositions, God is on high, and the Starres are high, proceeds to make an inference from both, which he formeth up (by way of supposition) from Jobs owne mouth.

As if Eliphaz had said, thou art so farre from making that right improvement which thou oughtest of these truths, that the Lord is in the height of heaven, and that he hath made those high and glorious lights in heaven, that indeed thou doest quite pervert his meaning in making them; Thou sayest, how doth God know? In stead of honouring God who formed these lights, thou art darkning his honour, and ecclipsing the light of his omniscience. For whereas thou shouldest have sayd, seeing God is on high, and hath made the Starres, which are so high, surely nothing can be hid from his knowledge, Thou sayest, How doth God know? And there is a twofold say­ing of this; first, a saying with the tongue; secondly, with the heart; The vaine heart of man hath many sayings, and this among the rest, Dicis 1 verbis prolatis 2 men­tis cogitatione & falsa persua­sione. How doth God know? (Psal. 14.1.) The foole hath said in his heart, there is no God. And he that saith in his heart, How doth God know? speakes as foolishly as that foole doth, who saith, There is no God. To deny that or doubt whe­ther God knoweth all things, is not onely to doubt but to deny that God is at all; He is not God who knoweth not all things.

And thou sayest, how doth God know? The conjunctive particle And, is here put as a causal, And thou sayest; that is, therefore thou sayest, how doth God know? So the sense is more cleare, Is not God in the height of heaven, &c. He is. And what then? The use thou makest of it is this; Thou sayest, how doth God know? so the [Page 121] particle is used ( Gen. 49.16.) He saw that rest was good, and he gave his shoulders to the burthen, &c. that is, therefore he gave his shoulders to the burthen.

Wee may answer; First, Negatively, Not by sence, as wee; eyes and eares are ascribed to God improperly in Scripture; nor doth God know by discourse, drawing one thing from another; but in the Affirmative, he knowes intuitively, he knowes every thing nakedly in it selfe.

Againe, Some read, What doth God know? how farre doth his eye extend? what are the objects of his knowledge? To this we may answer, God knoweth all things; even the hearts of all the children of men; There are no secrets to God. But whether wee expound it of the manner or matter of divine knowledge, the sence is the same, eyther an affirmation that God did not know all things, or at least a doubt whether he did or no. Thou sayest, How doth God know? But where, and when did Job say this? Job might challenge Eliphaz; bring your proofes and witnesses against me; why doe you impute such thoughts to me, and frame such imaginations in my breast? certainly Job never spake this, and as surely Job never thought this; yet Eliphaz puts it directly upon him. What was his ground? Existimabet haec consequi ex Jobi dictis, quasi necesse sit eum qui dicat impro­bos prospere a­gere, existimare etiam deum res humanas non­curare. Merl. onely as the former crimes of uncharitablenesse and injustice, his breaking the armes of the fatherlesse, &c. were fastned upon him, because of the feares, snares, and dark­nesse, in which he was; as if he must needs have done those evills, because he endured so much evill. Jobs sufferings were great, and therefore according to the Logicke of Eliphaz, his sinnes must needs be very great. So here, he hath onely this to prove his supposition, that Job said, How doth God know? be­cause Job had sayd, that God doth sometime prosper wicked men, and afflicts the righteous. As if he who sayth, that God suffers wicked men to prosper in this life, must needs also say, that God regards not the things of this life; so that Eliphaz seemes to speake thus; We have heard thee saying, that the wicked prosper, and that the godly are afflicted; what need we any further witnes, that thy opinion is, God neyther takes notice nor care of the things here below. Out of thine owne mouth we condemne [Page 122] thee as Guilty of this blasphemy, That, Thou sayest, How doth God know?

Hence observe; ‘ First, That good men are sometimes charged with saying and do­ing the worst and vilest things.’

Thus (1 King. 21.13.) Naboth was accused of blaspheming God and the King. Christ himselfe was taxed with blasphemy more then once, ( Matth. 9.3.) And behold certaine of the Scribes said within themselves, this man blasphems. There they did not openly averre it, but they said it within themselves. At other times they spake it openly, ( Joh. 10.33.) The Jewes answered and sayd, for a good deed we stone thee not, but for blasphemy, because thou being a man makest thy selfe God. And againe ( Matth. 26.65.) He hath spoken blasphemy, ye have heard his blasphemy. To speak or doe well and heare ill was the portion of Christ, and may be the portion of the holyest of those who are Christs.

Secondly, Note; ‘That when men are heated in dispute, they are apt to make false inferences from the tenets and sayings of their opposers.’

Eliphaz sayth, Job denied providence, whereas Job adored it; that he denyed Gods knowledge of the good and evil done in the world, because he maintained, that good men receive evill, and evill men good in the world. When we deny tran­substantiation, or that the bread is changed into the very sub­stance of the body of Christ; Papists inferre, that we deny, that Christ spake truely, when at his Last Supper he said, This is my body; and they will hence force it upon us, that we say, God is not omnipotent, because we affirme that it is inconsistent with the nature of a true humane body (such as Christ hath now in heaven, though glorified and spirituall) to be in many places at once. For as some deny the omnipresence of the divine na­ture, so Papists affirme the omni-presence of the humane na­ture, And (say they) while we deny this, we deny the omni­potency of God. Others charge us that we make God the au­thor of sinne, and that, according to our tenet, all the impie­ty and wickednesse that is in the world, lyeth at his doore; because we affirme, That God hath passed an Eternal absolute [Page 123] and unchangeable decree concerning all the sonnes of men. When all other arguments fayle, how usuall is it to make the divinest truths guilty of the most uncomely and ugly conse­quences that are imaginable.

Further, Thou sayest, How doth God know? Take it eyther of the inward or of the outward saying, eyther of the tongue or of the heart, saying so; Eliphaz would prove from it, that certainly Job was a wicked man. And his inference had been true, if he could have proved it true, that Job had sayd so.

Hence observe; ‘That to have evill thoughts, or to speake evill of God, is the charac­ter of a wicked man.’

He that is good, must needs both thinke, and speake good of God. David doth often aggravate the wickednesse of his enemies, from the language of their hearts and tongues, ( Psal. 10.11.) He hath said in his heart, God hath forgotten, he hides his face, he will never see. And againe ( Psal. 144.7, 8, 11.) Send thy hand from above, rid me and deliver me out of great waters, from the hands of strange children, whose mouth speaketh vanity, and their right hand, is a right hand of falsehood. If the mouth speak­eth vanity, the hand is full of falsehood; we may even feele deceite in their hands, whose mouthes speake any kinde of vanity, but especially this, which is the vainest vanity of all, How doth God know? or surely God doth not know. Such the Psalmist rebukes ( Psal. 94.4, 5.7.) How long shall they utter and speake hard things? What things were those? The next words shew us; They breake in peeces thy people, &c. yet they say, the Lord shall not see, &c. understand ye brutish, among the people, he that formed the eye, shall he not see? There is no greater argu­ment of brutishnes and ignorance, then to question the know­ledge of God; or to say, How doth God know?

As if Job had further argued thus; I am safe enough from the knowledge of God, for as he is high above me, so there are dark clouds between him and me; Can he judge through the dark cloud? My opinion is he cannot. For knowledge goeth be­fore [Page 124] judgement; Si non novit er­go nec judicare potest, ad rectū enim judicium requiritur cog­nitio causae. He that knoweth not certainly, can never judge rightly. Justice is pictured blind, in reference to per­sons, but not in reference to things or causes; Justice must take no notice of this or that man, whether he be great or lit­tle, high or low, a neere friend or a stranger; Justice is blinde as to all these considerations, and knoweth no man; but Ju­stice must know every mans case and cause; unlesse man know that, how can be judge? and if God know not that, how can he judge? He must have light to see what is done, be­fore he passe Sentence upon what is done; therefore, Can he judge through the darke cloud? Surely he cannot. Thus the A­theist concludeth indeed; and thus Eliphaz represents Job con­cluding in his owne heart; there is not onely a great distance between God and me, not onely is he in the height of heaven, and I below on earth, but there are many gloomy clouds be­tween him and me; As he is high above me, so there are such impediments in the way that he cannot see me. The Vulgar reads, Et quasi per caliginum judi­cat. Vulg. He judgeth as through darknes. Now the best of Saints see God through a Glasse darkly, or in a ridle (1 Cor. 13.12.) And secure sinners thinke that God seeth them onely through a cloud darkly, or (as Eliphaz speaketh) through a dark cloud; he knoweth not clearly, but dimly. To judge through a cloud, is to judge of things confusedly, not distinctly, by guesse or conjecturally, not exactly or face to face. This is all the sight which an evill heart alloweth God (if he allow him any) concerning his wayes and actions. They who doe things which cannot abide the light, are willing to beleeve that all they doe is in the darke. Theirs are works of moral darknes, and therefore they please themselves with thinking that their works are hid eyther in natural or artificiall darkness. It is sayd of the Lord in Scripture ( Psal. 97.2.) Clouds and darknes are round about him, while judgement and righteousnesse are the ha­bitation of his throne; but these imagine that God cannot pro­ceed in judgement and righteousnesse, because clouds and darkness are round about him. It is sayd (1 King. 8.10, 11, 12.) The cloud filled the house of the Lord, so that the Priests could not stand to minister because of the cloud, for the glory of the Lord fil­led the house of the Lord. Then spake Solomon, the Lord said that he will dwell in the thick darkness. Reade Exod. 20.21. Deut. 5.22. [Page 125] Psal. 18.11. God is light (saith the Apostle, John 1 Ep: 1.) and he dwelleth in light which no man can approach unto (1 Tim. 6.16.) How then can he be said to dwell in thick darknes? I answer; those Scriptures which say that God dwells in darknes, that clouds and darknesse are round about him, teach us, that God and his wayes are much hid from us; we are not able to look up to him, or see clearely what he doth, much lesse can we see what his counsells are. The clouds and darknesse which are about him, doe not hinder his sight of us, but our sight of him. Our darknes is no darknes to him, but his darknes, yea his light is darknes to us. Againe, God is sayd to dwel in a cloud, to reprove our boldnes and curiosity, who are too apt to pry into what is not to be knowne, and to neglect our duty in what we know, or to neglect the knowledge of our duty. God hath some reserves in counsells; some of his providences are wrapt up in clouds. Hee will be trusted and honored in what he is not seene or knowne. Not to know these things is indeed our nescience, but not our ignorance, and not to seeke after the knowledg of these things, is our duty not our sloath. Thus God who dwels in light, dwels also in a cloud; for he dwells in light that no man can (no nor ought to) approach unto. Wee may come neere his light by faith, but wee cannot come neere his light by knowledge. There is such an infinite, such an overcomming light in God, that it is a darknes to us; the most Eagle-like eyes of a humane understanding are not onely dazzel'd, but quite blinded with his brightness. Now as no man can judge through this light of God, so some men are ready to say (and thus Eliphaz brings in Job saying) that God cannot judge through dark clouds, through clouds and dark­nes. Nor doth Eliphaz bring in Job saying thus only by way of doubt or question, but by way of averrement and resolution in the next verse.

This verse is but an explication of the 13 ^th, Can he see through the dark cloud? There he puts the question, here he gives a peremptory answer, he cannot certainly; for, Thick clouds are a covering to him, that he cannot see. The Hebrew for thick [Page 126] clouds is but one word, [...] nubes dictae sunt a densitate a ra­dice [...] densum esse. q d. sicut nos latet deus, ita deum latent no­stra, coelestia, illi tantum pa­tent. which in the roote, signifies Thickness, or, to be thicke. Some clouds have a kinde of thinnes in them, and are as it were transparent. Others are more grosse and opacous, quite hindering and intercepting our sight of all that is beyond them, with these (saith Eliphaz) thou O Job, vainely conceitest, that the sight of God also is intercepted, so that, as we cannot see God, so God cannot see us; A vayle of thick clouds seclude his sight. Nor is this the onely reason why thou art overcome with this ignorant perswasion. Thou hast a second, which though possibly thou wouldest conceale, yet will not I, and this is it Thou also sayest,

He walketh in the circuit of heaven.] As if thou hadst sayd, sup­pose God can see through the thick cloud; and so my former reason should fayle, yet I know well enough that the Great God of heaven hath other matters to meddle with, other af­faires to busie himselfe about, then to trouble himselfe with me. He walketh in the circuit of heaven; we are not to take walk­ing as a meere motion, but as walking notes imployment, he walkes in the circuit of heaven, that is, he is wholly taken up there. When the Lord asked of Satan, Whence comest thou? he answered, Hoc verbo vi­detur connotari studium inqui­rendi Pisc: From going to and fro in the earth, and from walking up and downe in it. Now what doth Satan when he walks up and downe the world, doth he walke like an idle vagrant that hath nothing to doe? doth he walke with his hands in his pockets, as having no businesse? doth he walke meerly to take the aire, or to take his pleasure, to see, and be seene? no, when Satan walks about the world, his walking is working, he goeth about to tempt, to try, to lay snares and baits, to catch and captivate the soules of men. So here when it is sayd, God walk­eth in the circuit of heaven, the meaning is, his businesse, yea even his whole busines lyes there; He hath enough to doe in heaven, and therefore hath no leysure to attend what is done on earth. That's the scope and tendency of these words which Eliphaz fastens upon Job; He walketh in the circuit of heaven. We are sure enough of him. The words carry the same sence, with that speech of the whorish woman ( Pro. 7.18, 19, 20.) Come (saith shee) let us take our fill of love till the morning, let us solace our selves with loves. But the young man might possibly object, your husband will come home, and that will spoyle [Page 127] all. No, (saith she) never feare it, he is farre enough out of the way; The good man is not at home, he is gone a long journey; He hath taken a bag of money with him, and will come home at the day appointed; That is, he will not come home till the day ap­pointed, he hath great busines abroad, and he hath carried money enough with him to beare his charges till he hath don his busines. He is riding and running in a farre Country and minds not home, nor hath he the least suspition of what we doe at home. Thus when the sinner is about to depart farre from his duty, he puts or conceives God farre from him. He walketh in the Circuit of heaven. From the Generall scope of Eliphaz in the 13 ^th and 14 ^th verses, Observe; ‘ First, Carnal men frame conceptions of God like themselves.’

Thus the hypocrite is described ( Psal. 50.21.) Thou though­test that I was altogether such a one as thy selfe. Not that he thought God was a man, but that God had such thoughts of good and evill, as man hath. As if what is right in mans eyes, were so in the eyes of God also; or as if what did not dis­please man, were pleasing, or not much displeasing unto God. When the Lord sayth ( Esay 55.8.) My thoughts are not your thoughts, nor your wayes my wayes; he doth plainly intimate, that they did begin to frame thoughts of God like their owne: but saith God, as the heavens are higher then the earth, so are my thoughts then your thoughts, and my wayes then your wayes; That is, as my thoughts have a vastnes in them to all things beyond yours, so especially in this thing, the performance of my pro­mise for the pardon of sinne. O how unlike is God to man in this? God is not more unlike man in his absolute freedome from the least inclination to commit any the least sin, then he is in the admirable freenes of his inclination to pardon any even the greatest sinne. Men are commonly not onely un­mercifull to those who wrong them, but revengefull, and when once offended are hardly drawne to a reconcilement, and seldome so fully reconciled, but that somwhat of offence stayeth behinde. But the thoughts of God are not so. He is slow to wrath, and ready to forgive. He quickly pardons the offence, and receives the offender into favour; no more retain­ing the memory of his offence (as to his hurt) then if he had [Page 128] never offended. Thus the Lord would assure sinners, that his thoughts in pardoning sinne are not as theirs. And it is but need he should doe so; For when sinners begin to be awake­ned, they frame such thoughts of God, as to pardon of sin, as they have in themselves: when they looke upon their sinnes as too bigg to be pardoned by man, they conclude presently the Lord cannot or will not pardon them. And as many under temptation, frame thoughts of God like their owne about the pardon of sinne; so it is the constant course of wicked men (which is indeed the worst of their sinnes) to frame thoughts of God like unto themselves, while they commit and conti­nue in sinne. Man should not dare to Imagine any thing of God in reference eyther to his justice or mercy, eyther about the punishing or pardoning of sinne, but what he hath decla­red of himselfe, all that wee Imagine beside that, is the ma­king of another God. There are many false gods made with mens hands, but the hearts of men make many more. The heart of man makes thousands of false or strange gods. Every undue, every wrong Imagination of God, is the forming up of a strange, of a new god. When we ascribe to God such a kinde of power, such a kinde of knowledge, such a kinde of holines, such a kinde of justice, such a kinde of mercy, as is common to the creature, in all this wee frame up a new god to our selves. And thus those Gentiles of whom the Apostle speaks ( Rom. 1.21. & 25.) Became vaine in their Imaginations, and their foolish heart was darkened; in what was their foolish heart darkened? in false notions of God; therefore they are said ( ver. 29.) to change the glory of the Incorruptible God into an Image made like to Corruptible man, and to birds, foure-footed beasts, and creeping things. Now as there is the changing of the glory of the Incorruptible God into the Image of a Corruptible man, that is, into the Externall Image of a Corruptible man, (for some set up false gods in the likenes of men;) So there is a Changing of the glory of the Incorruptible God, into the Internall Image of a Corruptible man, that is, into such thoughts and Conceptions as are ordinarily in men. Let such consider, that, if to make a worship of our owne for the true God, be indeed to set up a false god; (all they worship false gods who set up a strange worship for the true God, now, I [Page 129] say, if they who do but set up a new worship for the true God make a strange God) what then doe they who in their hearts set up a new God, that is, who frame Conceptions of God which himselfe never gave ground for in his word? Such was the Conceit which Eliphaz had of Job, when he presumes him saying, How doth God know? Can he judge through the dark cloud?

Secondly, From the particular misapprehension of God, imposed by Eliphaz upon Job; And thou sayest, How doth God know? &c. Observe.

Thus they reason; Can he see thorow the dark Cloud? and con­clude, Thick Clouds are a Covering to him that he seeth not, and he walketh in the Circuit of heaven? What Eliphaz layes to Jobes charge falsely; is often charged by the Holy Ghost upon wick­ed men truely. ( Psal. 10.11.) Hee hath said in his heart God hath forgotten, he hides his face, he will never see it. Who this He is, whose heart speakes this language, appeares clearely in the former part of the Psalme, where he is more then once called The wicked (ver. 2, 3.) and where more then one of his wic­kednesses are described, ( ver. 7, 8, 9, 10.) His mouth is full of cursing and deceit, and fraud, under his tongue is mischiefe and vani­ty, he sitteth in the lurking places of the villages: in the secret places doth he murder the innocent &c. After all this, he sayth in his heart God hath forgotten, that is, he hath forgotten the poore whom I have under my power, therefore I may safely oppresse them. He hideth his face, he will never see it; that is, God will never take any knowledge, either of my doings or of their sufferings. We have a sample of the same impiety ( Psal. 73.11.) And they say how doth God know? and is there knowledge in the most high? behold, these are the ungodly in the world, &c. And againe ( Psal. 94.6 ver.) They slay the widdow, and stranger, and murther the father­lesse (here are their workes of darknesse) yet they say, the Lord shall not see, neither shall the God of Jacob regard. Not onely did they presume that the Lord did not see, but that he should not; The Lord shall not see! As if they could stop or blinde the eyes of God as easily as they had blinded their owne Consci­ences. Take one Instance further ( Ezek. 8.12.) Then said he [Page 130] unto mee Sonne of man, Seest thou what they doe? hast thou seene what the Ancients of the house of Israell doe in the darke, Every man in the Chambers of his Imagery, for they say the Lord seeth us not, he hath forsaken the Earth. Much like the language here, He walketh in the Circuit of heaven; hee hath other busines to doe then to minde us. As God is sometimes sayd to forsake the Earth in wrath, to punish the sin of Man, so wicked men say he alwayes forsakes the Earth in neglect both of their sin and punishment. And as Idolaters who have a minde to other gods, are willing to beleeve that God hath forsaken the earth, as to the protection of them; Wee (say they) are in danger, God takes no care of us, therefore blame us not if we betake our selves to other Gods for protection; If he had not forsaken us, we had not forsaken him: So all sorts of resolved transgres­sors, who have a minde to any sinfull way, are willing to be­leeve that God hath forsaken the earth, as to any observation of them. Wee may doe what we list, for God doth not minde or regard what we are doing. If we thought he did indeed see us, we durst not thus sinne against him. But seeing he doth not trouble himselfe with any care about us, why should we trou­ble our selves with any feare about him? Now, this Presump­tion that God doth not see us in what we are doing, opens a doore to the doing of all Evill. Security from danger is the great encourage­ment unto sin. Though wicked men would not be lesse sinfull, yet they would not sin so much, or be so full of sin, did they not vainely flatter themselves out of the sight of God. Every Man would faine beleeve that God doth not see him when he is doing that which he would not have seene or be seene in doing it. And how do men please themselves in this false hope that God doth not see them, when they doe that which is displeasing unto God!

From the Intendment of Eliphaz to Convince Job, that the Clouds are no Covering to God, and that the Circuit of hea­ven doth not Confine him.

Observe; ‘ Thirdly, God is omniscient, hee knowes all things.’

Thou sayest thus; How doth God know? I tell thee God doth know; And thou hast an argument upon thy backe, if thou hast [Page 131] none in thy heart to prove it, thy sence or feeling may teach thee, if thy reason or understanding doe not, and by thy suf­fering thou mayest see that God seeth what thou hast been do­ing. This great truth, That God is omniscient, or knowes all, may easily be knowne, and ought to be beleeved by all. When the Lord had made the world in six dayes ( Gen. 1.31.) He saw all that he had made; All was in view at once, hee had a Prospect of the whole Creation in his eye. And as all his own Creatures, so all our Creatures are seene by God; hee seeth all that himselfe hath made, and hee seeth all that wee have made, or are making day by day. ( Gen. 6.5.) God saw that the wickednes of man was great in the earth, and that every thought of the Imagination of the thoughts of his heart was onely evill Continually, or every day. The Lord saw, that is, the Lord knew fully (infi­nitely more fully then we know those things which wee see) every Imagination or figment of the thoughts of mans heart. The figment of our thoughts, is what the minde fashioneth or maketh up within it selfe by thinking: corrupt nature keepes a constant mint of evill imaginations in the head, as it hath a sinke of filthy affections in the heart. The minde of man hath a formative faculty in it. And the same word which the Ho­ly Ghost useth to signifie the worke of God in making man, ( Gen. 2.7.) The Lord God formed man out of the dust of the earth, or dust out of the earth (the same word, I say) is used in the Noune ( Gen. 6.5.) to signifie, the imagination of man, because that is alwayes shaping moulding or forming one sort of thoughts or other, &, naturally, none but ugly evill thoughts. These are the creatures which man (as fallen) is the maker of; and he maketh (as I may say) infinite creatures, he is forming them continually in his imagination, that's the shop wherein there's a dayly Creation (such as it is) of monstrous wicked­nesses, till God by his new Creation changeth the frame and nature of it. Now (I say) as God seeth his owne creatures; so he seeth all our Creatures, though wee make them in the shop of our darkest imaginations. And much more doth hee see all the Creatures which wee make without, that is, all our bodily and externall actions. ( Jere. 17.10.) I the Lord search the heart, I try the reynes; if he search our hearts, then surely he searcheth all our wayes, if he seeth our thinkings, then surely [Page 132] he seeth our walkings. Deus scientia­rum, phurale, perfectam sci­entiam & re­rum omnium cognosibilium cognitionem in­dicat. Therefore 'tis sayd (1 Sam. 2.3.) The Lord is a God of knowledge; the Hebrew is, The Lord is a God of knowledges; that is, all things fall under his knowledge; he is perfect in all knowledges, there is nothing knowable, but the Lord knowes it; and by him actions are weighed: now the weigh­ing of actions is more then the seeing of actions; many see that which they cannot weigh. Hee weigheth actions, that is, he takes not onely the action it selfe, but every circumstance of it into Consideration; he takes his Ballances, and tryes fully, how much each ingredient weighs, and what it comes to. Hee weighs whole States, Kingdomes, and Nations. So it was sayd to the Babylonian Monarch Belteshazzar (Dan. 5.26.27.) Mene, God hath numbred thy Kingdome, and finished it, Tekel, Thou art weighed in the balances, and art found wanting. Thy councels, thy policies, thy undertakings, the whole compasse, all the contrivances of thy Government are weighed and found too light. And as God weigheth the actions of Princes, so of pri­vate persons. ( Prov. 5.21.) The wayes of a man (that is, of e­very man, even of the meanest man) are before the Lord, and he pondereth all his pathes; he puts them into a Ballance, and doth not onely see them, but ponder or weigh them. David sayth of some wicked men that they weigh the violence of their hands in the earth ( Psal. 58.2.) though they doe violence, yet they doe it not violently, but with a kinde of skill and deliberation. They doe wrong and oppresse with a shew of Justice, whereof weights are the common Embleme. Now as some men doe evill, not hastily, rashly, or all at once, but give it out by weight, and with a seeming gravity and zeale for justice. So the Lord doth never looke over the wayes of men rashly or hastily, but weighs them out even to a graine, yea to the dust of the balance he pondereth all their paths. That is, he knowes them throughout. Therefore David (Psal. 139.) ha­ving spoken much to this poynt of the Exactnes of Gods knowledge, concludes at the 6 ^th verse; Such knowledge is too wonderfull for mee, it is high I cannot attaine unto it. Some expound this Text, not of the knowledge of God concerning us, but of our knowledge concerning God. Thy knowledge or the know­ledge of thee is too wonderfull for mee, I cannot attaine unto it. Others thus; This thy knowledge (namely that which he had [Page 133] before described) is more wonderfull (or more exact) then that I should be able to deceive it. We may impose upon and deceive the most knowing man, but wee cannot impose upon or de­ceive God. I conceave our reading to be most sutable both to the Text and context. Such knowledge, that is, Such know­ledge as thou hast of mee, of the least and greatest things, even of all things that I or any man doth, is too wonderfull for mee. For though we may know some actions of men, yet wee cannot know them all, and wee can hardly weigh any of them to the utmost. And in this acknowledgement wee may take notice of the Psalmist modesty, who though he had the immediate assistance of a Propheticall Spirit, yet confessed, that he was not only not able to know God, but not to know him­selfe, his thoughts, words, and wayes, as God knew them. Such knowledge of my selfe as thou O Lord hast of me, is too won­derfull for me, I cannot attaine unio it.

Some perhaps may querie upon this, if the Lord knoweth all the wayes of men, and pondereth all their actions, is not this a trouble to God? is not this a disturbance of his peace, and a distraction to him?

I answer (as I said before) this is to frame a God like our selves, for to him that is omniscient, it is all one to know all, and to know but one thing: it is no more distraction, no more trouble to God to know all that we doe speak, or thinke, then to know any thing. If two or three speake to a man together, he is not able to take in their sence, the variety of their dis­course makes such a hurry and trouble in his spirits, that he looseth all that is spoken. But the application of thousands or of Millions at the same time in speaking to the eare of God, is no more trouble, then if but one did speake; an infinite eare heares all, and an infinite eye sees all, without any the least distraction; the infinite knowledge of God takes in all the actions of all men, as easily as the single action of any one man.

Againe, Others may say, Surely the Lord will not take such exact knowledge of all the actions of men, especially of mean men, or surely not of the meane actions of meanest men; possibly of some persons in great place, & of some great things done by those persons hee may take notice, but to stoope to [Page 134] small things, if it be not a trouble, yet it cannot but be a dis­honour to, and too great a Condescention for the great God. The Heathens sayd their Jupiter had no leysure to deale in small matters; Non vacat exi­guis rebus &c. And may not we Christians say, It is not ho­norable enough for our God, to have to doe with small mat­ters.

I answer; This also is to frame a God like our selves; as it doth not weary God to behold, to try and ponder all the wayes of all men (which was the feare concerning Moses that hee should be tyred out with the various cases and affaires of that great People; and was therefore advised by Jethro to make more Judges, that so the weightier matters onely might be brought before and Judged by him) So it is no dishonour at all to God, no, it is his honour that he takes cognisance of the smallest matters as well as of the greatest, of the lowest as well as of the highest concernments of the children of men. ( Psal. 113.5, 6.) Who is like unto the Lord our God, who dwelleth on high? who humbleth himselfe to behold the things which are in Heaven, and in the Earth. Who is like to God in this? this is the honour of the high God that he will humble himselfe to behold the lowest things, the things which are in the Earth, as well as things in Heaven, and the lesser, the least things in earth, as well as the greater or the greatest. Though the Lord be high, yet he humbleth himselfe unto the lowly (Psal. 138.6.) and as to lowly persons, so to the lowest things. Indeed the Lord doth humble himselfe to behold the things which are in Heaven, it is a Condescention in him to take notice of any creature; yet he doth not onely humble himselfe to behold things in Heaven, but things in the Earth, and in this who is like unto the Lord our God? this is his glory, and for this he is to be glorified, yea to be cryed up with this admiring Elogium, Who is like unto the Lord our God? None among the sons of men are like him in this, yea there is no God like unto the Lord our God in this. Wee have cause to say (considering our vile­nes) What is man that thou shouldst take notice of him? 'Tis too Great an honour for man, but it is no dishonour to God to take notice of the meanest man. The greatnes of God appeares as in the making, so in the governing and disposing of the smallest things. The power of God is seene in making a fly [Page 135] or a worme, as well as in making an Elephant or the vast Le­viathan; So also is his wisdome and providence seene in the observing and ordering of those businesses and motions of the creature, which compared to others are but as a fly to an Ele­phant, or but as a worme to Leviathan. There is nothing doth more detract from the greatnes of God, then the denyall or dis-beleefe of his cognisance of and care about little things. And as it shewes the exactest perfection of holynes attaynable by man in this life, when he taketh an account of and re­proves himselfe for the least sins, whether they be omissions of that good which he is commanded to doe, or commissions of that evill which he is forbidden to doe. So it is an undenya­ble argument of the exactly and absolutely perfect holynes, justice, goodnes and faithfulnes of God, that he taketh an ac­count of, and will certainly reward or punish every man for the least good or evill which he hath done. This is the glory of him who walketh in the circuit of heaven, that he sees all to the center of the earth. Eliphaz having thus detected and re­proved (as he thought) those thoughts and assertions of Job which detracted so much from God, as if he did not marke the wayes of men; proceeds to put the question to him, whether himselfe had well marked the wayes of wicked men.

[...]THe word translated to marke, notes a diligent observation; So it is used ( Chap. 10.14.) If I sin then thou markest me, (that is, thou takest exact or strict notice of mee) and thou wilt not acquitt mee from mine Iniquity. (Psal. 37.37.) marke the per­fect man, Observare dei actiones impri­mis ipsius judi­cia, magna pars scinentiae est. and behold the upright, that is, take speciall knowledge of him, for the end of that man is peace. (Psal. 107.43.) who so is wise will observe, or marke, these things, hee shall understand the loving kindnes of the Lord. So here, Hast thou marked? hast thou with diligence and seriousnes of spirit observed, the old way which wicked men have troden. Senitam saeculo­rum vel seculi; aeternam aut aeternitatis, nam ea omnia deno­tat vox [...] Rab: Kimchi. The Hebrew is, The way of age, the way of ages, or as some read, the Eternall way, the way of E­ternity. David prayeth ( Psal. 139.23, 24.) Lead me in the way everlasting; that is, Lead me in the way of holines and righte­ousnes, which leads to eternity. Which yet one of the Rab­bins expounds, as a periphrasis of death; for death is called, the way of all the earth (1 King. 2.2.) the way of all flesh (Josh. 23.14.) As if David had sayd, Lord, if upon search thou find­est that I walke in any way of wickednes, that is, of willfull sinning, then destroy me, lead me to my grave, yea cast mee with the wicked to hell, or to everlasting condemnation. Master Broughton thus; Hast thou marked the way of the old world?

But what was this way of the old world, about which Eli­phaz questions Job, whether he had taken notice of it yea or no? The way of the old world may be taken two wayes.

• First, For the way of their sinnes.
• Secondly, For the way of their punishment.

First, Hast thou marked the old way of their sinne? and the old way of their sinne may be Considered under a twofold notion.

First, As it was the way of their opinion. Secondly, as it was the way of their practice: Some restraine it here to the way of their opinion, and Interpret Eliphaz as chiefly intend­ding that; Hast thou observed the old way; that is, the old Erro­neous opinions which were in the first ages of the world? In those times there were not a few like thy selfe, who eyther flatly denyed or belyed the providence of God, who sayd (as thou doest) How doth God know? Surely he hath forsaken the earth, and intermeddles not with what is done here below. Thus a learned Interpreter expounds the Text, Ad eos opini [...] haec referenda est, qui vixerūt tempore diluvij censebant (que) [...]ol­lendam provi­dentiam. Vatabl: Gigantes reli­gionis contemp­tores Berosus. with reference to their ungodly opinion; They (saith he) who lived in the time of the floud denyed Providence; Hast thou (O Job) marked their opinion and Consider'd it? And that this wicked Error did prevaile in those times, may be Collected from what is re­ported by Berosus of the Giants (of whom wee read in the 6 ^th of Genesis ver. 4 ^th, There were Giants in the earth in those dayes) Among other of their abominations, this (saith he) was one, or this was a Chiefe one, the roote, or source of them all, they blasphemed God, and contemned Religion, they thought there was no Supream Power, none to whom man was ac­countable for any of his actions. Hast thou marked this old way of Error?

In pursuance of which Interpretation, Custodiendi verbum pro se­qui exponitur. Merc: the words which we render, Hast thou marked, may be Expounded thus; Hast thou taken up the old way? art thou a follower of that Sect, of that Tribe who have gone in that wicked way? doest thou also maintaine their blasphemy, that God takes no notice of man? This notion holds faire with what he had said before.

Secondly, As it may be referred to those abominable A­theisticall opinions which raigned in those times, so to the wicked Practices, to the old Customes and sinfull Courses which were followed in those times; for where a wicked opi­nion is lodged in the heart, what kinde of wickednes is there that they may not breake forth in the life? And so here the old way is the way of sinne, the corrupt Course and practices of that debauched generation, especially the way of pride and ambition, which appeared much in the titles given them, Mighty men, men of name, or as we render, Men of renowne. They were men of honour and name with men, but we read not of [Page 138] any honour they did to or received from God. It is the high­est disgrace, to be memorable for actings against grace, or for ungracious actings.

Num observas perpetuum, or­dinem, quem in puniendis tali­bus impijs te­ [...]uit deus, post natos homines. Merc: Putat hunc esse perpetuum ordi­nem domini ut impios hic puni­at, sed fallitur. Merc:Againe, The old way may be taken for the way of punish­ment, or for that course of divine Justice which was Execu­ted upon wicked men in those elder times. There is away of Judgement which God takes, as there is a way of Sinne which man takes. Sinfull ways lead into troublesome ways, & end in death. Hast thou considered the way of justice which the Lord went in towards those old Sinners? powring out his wrath, and emptying the vialls of his Indignation upon them, till hee had consumed and swept them off as rubbish from the face of the earth. Hast thou marked the old way, which eyther the lusts of wicked men have led them into, or which the justice of the Lord hath brought them into. Hast thou observed the old way?

The Hebrew is, Men of Iniquity; Which phrase plainly im­ports, that he doth not speake of the ordinary race, or ranke of sinners, but of the Extreamest sinners, men so full of ini­quity, that they deserved this blacke Title, men of Iniquity. Antichrist is called not onely a man of sin, or the man of sin, but (which implyeth a sinner of a higher forme, then both the former) That man of sin (2 Thes. 2.3.) He being indeed not onely among the chiefest sinners, but the chiefe of sinners. The phrase in the Text is a degree lower then that, yet it notes a very great degreee. And therefore when the Prophet would assure the greatest sinners repenting and returning to God, of the readines of God to pardon, he expresseth them in this stile ( Isa. 55.7.) Let the wicked forsake his way, and the unrigh­teous man, or (as the Original Text hath it) the man of iniqui­ty, his thoughts and &c. As a man of Bloods notes a very bloody man, a man given up to that particular sin of cruelty. So a man of iniquity, is one given up to sin in Generall. Hast thou marked the old way which wicked men, men of iniquity, have ‘Trodden.’

This word, trodden, referred both to a sinfull and a suffer­ing way, notes the frequency of their going or being in those [Page 139] wayes. And as it is referred to their sinfull way alone, it notes first their boldnesse in sinning; secondly, their resolvednesse to sin: A trodden way, is such a way as a man hath often gone, and in which he is not afraid to goe. Hast thou marked the old way.

Hence note. First, ‘The way of Sin and Error is an old way.’

The Devill sinned from the beginning, and men have sinned from their beginning, not onely have there been sinnings, but great sinnings from the begining; the old way is the way of sin, though the oldest way be not. There was holines before there was sinne, and truth before there was Error; So that the way of sinne is the old way, but not the oldest way. God, all whose wayes are holy, was from everlasting. The Angels who have been holy as long as they have been, were from the be­ginning. And the first beginning of man in his conversation, was, no doubt, like his constitution, holy. He quickly went out of the way, but surely his first step was not out of the way, he went right before he went wrong, and stood before he fell. Againe, if you take the way for the way of punishment.

Note.

God hath every where and every when left the tract and print of his anger and displeasure upon sinners; though some particular sinners, have gone unpunished in some age, yet there was never any age wherein sinne was not punished in some. The Lord gives a morall stopp to sinne perpetually, that is, by his Lawes he declares against it, his word is expresse against all ungodlynes, both the word of his Command, and the word of his threatning. Now as the Lord doth alwayes put this morall stopp in the way of sinne, so, he often puts a Judiciary stopp, or a stop by way of Judgement. And as in the 3 ^d of Genesis, he set a flaming sword in the way of the tree of life, so he continually sets a flaming word, that is, a threat­ning to keepe the way of the tree of death, that is, of sinne. Thus he alwayes meetes sinfull men in the way of their lusts (as the Angel met Balaam when he went to curse the Israel of [Page 140] God) with a drawne sword to stopp them in their way; the Lord hath set many drawne swords in the way of every sinne; and he hath left the prints of his wrath upon the backs of ma­ny sinners, that wee should take heed of sinning. The Lord hath left many sad examples upon record against sinne, nor hath he at any time favoured it, or done any thing which might indeed encourage sinners; for though sometimes wic­ked men have prosper'd, yet, should wee looke into all times, wee cannot finde that wicked men were ever blessed; Judgement hath overtaken them sooner or later. And if it hath at any time come too late to overtake them in this world, yet it will come soone enough to overtake theirs in this, or themselves in the world which is to come. No man is blessed, at any time, who comes at last to be miserable.

Thirdly, In that he saith; Hast thou marked the old way?

Note.

All the wayes of God are to be marked; as wee are to ob­serve what the Lord speakes, so what he doth; his works as well as his word, are remarkeable. Who so is wise (saith the Psalmist, Psal. 107.43.) and will observe these things, even they shall understand the loving kindnes of the Lord. I may say also, that they shall understand the judgements of the Lord. And againe, the Prophet confirmes it ( Hos. 14.9.) Who is wise and he shall understand these things prudent and he shall know them; for the wayes of the Lord are right, and the Just shall walke in them, but the trans­gressors shall fall therein. The wicked fall in the way of his commandements, and therefore surely they shall fall in the way of his judgements. And as the Lord hath given us Exam­ples of this, so he hath given this as the use of those Examples that wee should marke and observe them. The Apostle (1 Cor. 10.) shewes that all the dealings of God with that his anci­ent People the Jewes, are written and recorded as our Exam­ples ( ver. 5, 6, 7.) With many of them God was not well pleased, but they were overthrowne in the wilderness. Now these things were our Examples, to the Intent that wee should not lust after evill things as they lusted, neither be Idolaters, as some of them were, nor fornica­tors, [Page 141] nor tempt Christ, nor murmure, &c. He shuts up all with the same doctrine ( ver. 11.) Now all these things happened unto them for Ensamples, and are written for our admonition, upon whom the Ends of the Earth are come, therefore let him that standeth take heed least hee fall. The Apostle Peter also (2 Pet. 2.) brings in; first, the instance of the Angells that fell; secondly, of the old world; thi [...]dly, of Sodome and Gomorrah, Whom God condemned with an overthrow, making them an ensample unto those that af [...]er should live ungodly. The Scripture speakes of two sorts of En­samples. F [...]rst, for imitation; secondly, for caution; The lapsed Angels, the old world, these Cities Sodom and Gomorrah, are all left as Ensamples for caution, that all after ages mark­ing the old way of their sinne and punishment, might feare to sinne and suffer as they have done.

Fourthly, From the manner of this Expression (which wicked men have troden) taking the way conjunctively for the way both of sinne and punishment, this troddennes of it notes the frequent passage which many have made through it; They have not gone it once onely but often. Hence observe.

It is easie to follow sinners (as it were) by the print and tract of those evills which have overtaken them. But I passe it here, because Eliphaz proceeds more directly to describe the punishment of wicked men in the next words.

At this verse the Original hath a very conspicuous note of distinction. The Jewes are very exact in observing the letters and the verses of every booke in the Bible, and between these two verses is the middle of the booke: [...] there being exact­ly the same number of verses behinde as we have had before in this whole book of Job (taking the 16 ^th verse Inclusively) So that now wee are halfe the booke over according to the number of verses. The whole containing 1070. The [Page 142] former part hath had 535. and as many remaine for the lat­ter part. This I touch onely by the way.

The words carry an alusion to the felling of trees; as if hee had sayd; [...] pleri (que) reddunt succisi sunt; sed ver­bum hoc nunquā occurrit in ea significatione in sacris literis sed tantū apud doc­tores Hebraeorū id (que) per meta— thesin literarum a verbo [...] cum enim tan­tum occurrat in libro Job, ibi vertitur rugare aut corrugare aut rugas con­trahere. These men were like great Oakes and tall Cedars, but the Lord cut them downe. The word is Conceived more properly signifying to wrinckle, or to make furrowes in the face; for this word is used but once more in all the Bible, & it is in the 16 ^th Chapter of this Book, ver. 8 ^th, and there wee tran­slate, wrinckles; Thou hast filled mee with wrinckles, which is a wit­nes against me. So some render it here; Who were wrinckled out of time. Now what are wrinckles? they are the markes of old age, and they shew that weaknes is coming upon us, or that wee are in our declining Condition; so that it is a very Ele­gant Expression to say, They were wrinckled out of time; that is, they were old afore they were old, before they were old according to the nature of man, they were made old by the Judgements of God; They lookt as if they were worne, spent, and eaten out by time, whereas indeed they were spent, eaten, and worne out with the wrath and indignation of God which fell upon them. Thus they were wrinckled out of time, or before their time.

[...] sine tempore, vel non tempus, i. e. an­tequam exple­rent vitae annos, secundam com­munem naturae legem. They were cut downe, and no time, as some render: But it may be sayd as Solomon did ( Eccl. 3.1.) There is a time for every thing; how then could they be cut downe in no time? There may be a twofold interpretation given of this Hebraisme.

First this, to shew that they dyed a violent not a naturall death, that eyther God by his immediate Judgements did cut them off, or that he gave them up to the Justice of man, who cut them off before their time. Man hath a set time, an or­dinary time of dying (the dayes of man are threescore yeares and ten, this is the ordinary time of dying) they that dye be­fore, are in Scripture sence, Cut downe out of time, or not in time, that is, not in that time at which men usually dye according to the course and custome of nature.

Secondly, when 'tis sayd, They were cut downe without time, the meaning is, they were cut downe very suddenly, as if it were done without any time at all; God was so farre from lingring or taking up long time to destroy these men, that he [Page 143] cut them downe (as it were) without any time at all, [...] sine tempore, verti potest, sine mora. even in a moment, in an Instant, as speedily as a man can thinke it, farre more speedily then any man can do it. He did it without delay. As usually the grace of God, so often the wrath of God makes no demurres.

Observe from the manner of Expression, Cut downe.

That, God brings ruining Judgements on the stoutest of sinners.

Hee doth not onely pull off some of their fruit, and leaves, or lopp off their branches, but he cuts them downe, yea hee stubs them up by the roots, till there is nothing left, they are cut downe root and branch. Thus the Lord threatned the house of Jeroboam (1 King. 14.10.) Behold I will bring evill upon the house of Jeroboam, and will cut off from Jeroboam, him that pisseth against the wall (that is, every man of his house) and him that is shut up and left in Israel (that is, him that is most esteemed, as things shut up are, and him that is least esteemed, as things left abroad are; or those who are secured or have secured them­selves in strongest holds, as men shut up are, as well as those who are left naked and exposed to the easiest dangers, as men left at large are) and will take away the remnant of the house of Jeroboam (that is, all who have escaped or survived the for­mer troubles) as a man taketh away dounge till it be all gone; that is, till his house be utterly exterminated: for dounge being a filthy and noysome thing, men never leave taking it away, from places where it is an annoyance, till they have taken it all away. That which is offensive in the whole nature of it, is offen­sive in the least degree of it.

Againe, When 'tis sayd, Hee cuts them downe without time, or before their time, we may observe.

It is said in the 15 ^th of Genesis, Cum potuissent diutive persiste­re. Tygur. Capti sunt im­maturi. Sep. The Iniquity of the Amorites is not yet full, their sin is not come to a full stature; for as there is a fullnes of stature in holynes unto which Saints at last ar­rive in Christ, so there is a fullnes of stature in wickednes to which the Lord suffers sinners to arrive; and as when Saints have attained their full stature in holynes, they are received [Page 144] into glory; so when wicked men have attained a full stature in wickednes, they are cut off and turned downe to destructi­on. Though the Lord suffer long, yet he will not alwayes suf­fer. And as some are but young men, yet old Saints, and have had much Experience of God, and of the wayes of grace, though but little of the world (that distinction which the A­postle gives of Saints into little children, young men, and fa­thers (1 Joh. 2.13, 14.) is not to be understood in reference to naturall yeares, but to standing in grace, or to a growth and progress in holynes) so some wicked men, are but of few yeares, or but young in reference to their naturall age, who yet are old in sinne, aged in wickednes they are fathers in abomination, while but children in time, and so are cut downe before time: Wicked men are never cut downe till they are ripe in sinne, but they are often cut downe before they are ripe in nature.

Thirdly, Which were cut downe out of time; namely, in little time, or without delay.

Hence Note; ‘ That, God can quickly make an End of wicked men.’

Hee needs not take any long time to doe it; hee tooke but very little time to make the world, it was made in six dayes, which in reference to the greatness of the worke is no time: when a great thing is done in a little time, wee may say it was done without any time at all. Now if the Lord could frame a world without time, surely he can cut downe the world, or the inhabitants of it in a little time? Ruining worke, is easier then building worke. He that built (in this sence) without time, can pull downe without time; wee need not trouble our selves with such thoughts as these, when wee see wicked men, Enemies of God and his people in their height and strength, O what a length of time will it require? O how many yeares must be spent in cutting downe these strong Oakes, those tall Cedars? the Lord can cut them downe in a moment. Our late experinces have shewed us wicked men cut downe without time; before they thought they could be sha­ken, yea toucht, they have be [...]n cut downe; when they con­cluded they could not be reached, they have been ruined. The [Page 145] Jesuites and other Matchavillian politicians have a received Maxime of State among them; Take time and you may doe any thing. If you are disappointed in a project this yeare, waite a few yeares longer (say they) and you shall eyther finde or make a way to accomplish it. But the Lord can doe any thing he hath a minde to at any time, or without taking time. The Apostle prophecying of the Antichrist saith (2 Thes. 2.6, 7.) Now ye know what withholdeth, that he may he revealed in his time; for the mystery of iniquity doth already worke, onely he who now let­teth will let, till he be taken out of the way. The power and splen­dour of the Romane Empire stood in Antichrists way, and he could not cut it downe without time; He was hacking and hewing, heaving and thrusting many yeares, yea some ages before he could remove that blocke out of his way, and so make way for his owne Greatnes. The wisest of men must have time to bring about their ends. Onely God, the onely wise God, can cut downe and remove whatsoever stands in his way (though it stand like a great mountaine) without time or without taking time, if once his time be come in which he would have it removed. The wicked of those elder times were cut downe suddenly, without time. Eliphaz confirmes it fur­ther in the next words.

In this latter clause Eliphaz seemes more clearly to hint at some particular wicked men, or to shew who those wicked men were that hee Intends as the object of his observation, namely, those, whose foundation was overflowne with a flood. It is usuall in Scripture, by some one word to alude to great acti­ons and changes past. Take two or three Instances for Illu­stration of this; ( Psal. 55.15.) David Imprecates vengeance upon his enemies in this Language; Let them goe downe quick into hell. Which expression carrieth a plaine allusion unto that dreadfull judgement. ( Numb. 16.31, 32.) It came to passe as hee (that is, Moses) had made an End of speaking all these words, the ground clave asunder that was under them; and the earth opened her mouth and swallowed them up and their houses, and all the men which appertained unto Corah, and all their goods. They and all that apper­tained to them went downe alive into the pit, &c. This historicall [Page 146] Narration the Psalmist hints at in his imprecation, as is plaine by that word quick or alive; Let them goe downe quick (or alive) into hell; that is, let such wrath seaze upon them, as seazed up­on Corah, Dathan and Abiram, on whom the earth closed and they perished from among the Congregation. Againe, when the Apostle makes promise to Saints in the behalfe of Christ what assistance they might expect from him in time of temptation, and what issue from it, he thus assures them; The God of peace shall tread Satan under your feete shortly, (Rom. 16.20.) Which plainly beares upon that first grand Promise, that (Christ) the seede of the Woman should breake the Serpents head (Gen. 3.15.) for it is by vertue of that act of Jesus Christ bruising the head of Satan, that Satan is troden under our feet. As Christ bruised him un­der his owne feete, so hee will bruise, or tread him under out feete; the seede of the woman in person, as well as in their representative, shall breake the Serpents head. Lastly, those words ( Rom. 9.16.) hold a cleare correspondence with that Story ( Gen. 27.) concerning Jacob and Esau, So then it is not of him that willeth, nor of him that runneth, but of God that sheweth mercy. Hee had sayd before that God loved Jacob and hated Esau; and concludes upon it, So then, it is not of him that willeth, &c. Wee may take notice in that famous peice of the divine Histo­ry, that much meanes was used that Jacob might obtaine the Blessing; Rebecca her heart was set upon it; shee did what shee could to procure the Blessing for her younger Sonne, her will was wholy in it; and Jacob, hee run for it too; for as soone as Ever his mother had given him counsell, he ran presently to the flock and brought in a Kid to make the savoury meat for Isaac; Now, the Apostle Paul to advance the freenes of grace, doth not only instance in those two persons, but useth a phrase of speech which savours so much of that passage, that though he had not named the men, yet every man who knew the Scriptures must needs understand both of whom and of what he meant it; It is not of him that willeth, &c. that is, it was neyther Rebeckaes will to have it so, nor Jacobs hast (which ap­peared in his running to the flock) to have it so, that gave him the Blessing, but it was of God that shewed mercy. And as it was then, so it is now, though a man be as willing as Rebec­kah, or though he make as much speed as Jacob for his blessing, [Page 147] yet all comes freely by the grace of God. Thus the frequent usage of Scripture shewes us how much the Spirit of God de­lights to lead our thoughts (by the light of some one word) a great way back into the consideration of what hath been done and written of old for our instruction. The words of the text now under discussion, (Whose foundation was overflowne with a flood) are surely an allusion to some particular persons or acti­on in the dayes of old, and they may be applyed three wayes.

First, To the drowning of the whole world in the time of Noah by a flood, when the Lord opened the windowes of hea­ven, and overwhelmed both man and beast in those mighty waters; which universal judgement is (by way of eminence) called, The Deluge, or, The Flood, unto this very day.

Secondly, They may have respect to the overthrow of So­dome and Gomorrah, which Cities, though they were destroyed by fire, yet it was with a flood of fire. The Text saith expres­ly ( Gen. 19.24.) Then the Lord rayned upon Sodome and upon Ge­morrah brimstone and fire from the Lord out of heaven, and he over­threw the Cities & all the plaine, &c. They were overflowne with a flood of fire.

Thirdly, Hunc locum a v. 15. ad v 20. omnino respicere ad dimersionem Pharaones & Egyptiorum non levibus suadeor conjecturis. Pined: The allusion may be carried to the destruction of Pharaoh and the Egyptians in the red Sea; They also were over­flowne with a flood. The waters of the red Sea which stood up as a wall for Israell to passe thorow, at the Command of God re­turning upon the Egyptians, swallowed them up, them and their Chariots and their horses. The enemy sayd (thus Moses de­scribes that fatal overthrow ( Exod. 15.9, 10.) I will pursue, I will overtake, I will divide the spoyle: my lust shall be satisfied upon them, I will draw my sword, my hand shall destroy them. Thus the enemy raged & foamed with revenge, like a tempestuous Sea, and had opened all the sluces of his will to overflow them. And when the enemy had thus breathed out his wrath in a foure times repeated, I will; Then the Lord did blow with his wind, the Sea covered them, They sanke as lead in the mighty wa­ters. So then the words may relate to any of those three sig­nall Judgements, to the drowning of the old world with a flood of water, to the destruction of Sodome and Gomorrah with a flood of fire, or to the overthrow of Pharaoh and his Egyptian host in the red Sea.

But more particularly, for the explication of these words; whose foundation was overflowne with a flood.

This word foundation taken in a proper sence, referres to a materiall building. And the foundation of any building is the stability and strength of it; by foundation, in a metaphorical sence, Ea omnia quae illis velur fun­damenti loco e­rant, in quibus spem & praesi­dium ponebant, &c. Merc: wee are to understand all those things by which the state of persons or things is upheld; and here whatsoever wicked men support & beare up themselves by, as a building is borne up by the foundation, is to be understood as their foundati­on. So their power, their riches, their councell, their wis­dome, their friends and confederates; whatsoever, I say, is the support of their worldly State, that's their foundation. And thus it is here said, their foundation was overflowne ‘With a flood.’

In two of the former Instances, to which the allusion was made, their foundation was overflowne by a flood properly taken. If wee take it more generally for all wicked men, who at any time have been overthrowne, wee may say, that they have all been overflowne by a flood metaphorically. For so

First, The displeasure of God, by what meanes or instru­ment soever put forth is called a flood; whether is be by sword, or by famine, or by pestilence, it is a flood. ( Esa. 8.7.) Wee read warre Compared to a flood; Now therefore behold the Lord bringeth up upon them the waters of the river, strong and many (what were these waters?) Even the King of Assyria, and all his glory; the King of Assyria with his Armyes, in which he glori­ed, or which he counted his glory, were the waters of the ri­ver, strong and many) and hee shall come up over all his channells, and goe over all his hands (that is, the former Limits of his Do­minion) And he shall passe thorow Judah, hee shall overflow and goe over. There The Sword is Compared to a flood, or to a migh­ty river, which beares downe all before it. The same Prophet speakes againe in the same Language ( Esa. 59.19.) When the enemy shall come in like a flood, the Spirit of the Lord shall lift up a Standard against him; as if it had been said, The enemy shall come rushing in like a mighty torrent but the Spirit of God, like a more migh­ty [Page 149] winde, shall blow and rush upon him, causing him to recoile and give back, or (as our Margent hath it) put him to flight. Againe ( Ezek. 13.) The Prophet foreshewes the approaching cala­mity upon those who had seduced the Jewes into a vaine se­curity; which is there called, the building of a wall with untem­pered morter. A wall he calls that prophecy, because it pro­mised safety, and defence; but he calls it also a wall built with untempered morter, because that false prophecy was a weake prophecy, and should shortly fall. The manner how, he gives us in the notion of the Text ( vers. 13.) Wherefore thus saith the Lord God, I will even rent it with a stormy winde in my fury, and there shall be as an overflowing shower in mine anger, &c. that is, wrath shall be upon it (the Babylonian Army was the special judgement in which that wrath was expressed) and that shall be as an overflowing shower. Great and continuall showers will try the strongest buildings, and quickly overthrow the weake. A wall of untempered morter is no match for a storme. As our Saviour also assures us in the close of his Sermon on the Mount, ( Matth. 7.27.) where all those evills, troubles, af­flictions, sorrowes, and persecutions, whether sent upon such as are really godly, or onely in name and outward profession, are called raine, floods, winds. So saith the Text, The raine des­cended, and the floods came, and the winds blew and beat upon the house and it fell, and great was the fall of it. While it stood, it stood to no purpose but for a shew, but when it fell, it fell to pur­pose, The fall thereof was great. Thus it is more then evident from Scripture phrase, that raines and floods signifie all sorts of afflicting evils, and therefore we need not restraine the word flood in the Text to a Deluge of Elementary water, or of water in a proper sence, but wee may Enlarge it to any kinde of af­flicting Evill or trouble whatsoever that falls upon man. And the Scripture is (I conceave) so frequent in the use of this me­taphor of a flood, and of waters, where great calamities are set forth, for these two reasons.

First, To note the swiftnes and suddennes of the judge­ments of God. Floods come often very suddenly, and rise not onely beyond expectation, but before there is any the least expectation of them. Noahs flood was long foretold before it came, but when the time came, wherein it should come, it came [Page 150] at once. Though God give long warning of his judgements, yet most men are surpriz [...]d with them, they come like a flood.

Secondly, To note the Irresistablenes of the Judgements of God; who or what can stand before mighty waters? Great floods doe not onely wash and overflow all, but ruine and o­verthrow all, there's no resisting. Such are the Judgements of God, they are a flood both for their suddain rising and breaking in upon sinners, and likewise for their Irresistible violence in breaking and ruining them.

Further, It is not to be passed by, That Eliphaz doth not onely say, They were overflowne, but, Their foundation was over­flowne with a flood. He calls it the overflowing of their founda­tion, to note, that they were totally or utterly ruined & over­throwne: for when the foundation is destroyed, all is destroy­ed; destruction to the foundation is the worst of destructions. The cruel enemies of the Jewes cryed, Rase it, rase it even to the foundation thereof (Ps. 137.7.) but to rase the foundation it selfe is more cruel then rasing to the foundation. When the Lord threatned a full and final destruction of those foolish Prophets who had seene vaine visions for his people, he sayd ( Ezek. 13.14) I will breake downe the wall that ye have daubed with untempe­red morter, and bring it downe to the ground, so that the foundation thereof shall be discovered, &c. That is, I will destroy it as farre as destruction it selfe can goe. There shall not only not a stone be left upon a stone of this building above ground, but even the under-ground stones shall not be left. The very foundati­on shall be opened and discovered. That which lyeth at the bottome, or the bottome it selfe of those flattering prophecies, all the wiles & secret way [...] of them shalbe revealed. David com­plaines of those irreparable breaches made upon the civill state in this stile ( Psal. 11.3.) If the foundations be destroyed, what can the righteous doe? The civill foundation of a Nation or people, is their Lawes, and Constitutions, the order and power that is among them, that's the foundation of a People, and when once this foundation is destroyed, what can the righteous doe? what can the best, the wisest in the world doe in such a case? what can any man doe, if there be not a foundation of Government left among men? There is no helpe nor answer in such a case, but that which followes in the 4 ^th verse of the same Psalme; [Page 151] The Lord is in his holy Temple, the Lords throane is in heaven, his eyes behold, his eyelids try the children of men. As if he had sayd; in the midst of these confusions, when as it is sayd ( Psal. 82.5.) All the foundations of the earth are out of course; yet God keepes his course still, he is where he was and as he was, without va­riablenes or shadow of turning. Wee read in the vision of the fower Monarchyes ( Dan. 2.34.) That The stone Cut out with­out hands smote the Image upon his feete that were of Iron and Clay, and brake them to peeces: The stone did not strike the Image up­on the head, or upon the breast, the golden head, the silver breast, &c. but upon the feete that were of Iron and Clay. Now the feete are to a naturall body, as the foundation is to an Artificiall body; A mans feete are the foundation of his body; if the feete be smitten and broken to pieces, the body must needs fall. And therefore as soone as ever it was sayd, That the Stone brake the feete to peices, The ruine of the whole Image is described in the immediately following words of the vision ( ver. 35.) Then was the Iron, the Clay, the brass, the silver, and the gold broken to peices together, and became like the chaffe of the Summer threshing floore, and the winde carried them away, that no place was found for them. The breaking of the feete, was the breaking up of the foundation, and so the breaking downe of all. Whose foundation was overflowne with a flood.

Hence note; ‘ First, Wicked men thinke themselves very sure, they have foun­dations, they lay foundations.’

The people of God are sometimes over-conceited about the strength and stability of their worldly foundations. Holy Da­vid sayd, In his prosperity, I shall never be moved, Lord by thy favour thou hast made my mountaine to stand strong, (Psal. 30.6, 7.) And if a godly man may, by the strength of temptation, thus over­reckon the strength of an Earthly state, what may they doe whose state, yea whose minds are altogether earthly? How of­ten doe they judge themselves wise and politique enough to lay for themselves an everlasting foundation in things which cannot last? and that they are so surely bottom'd in the fa­vour of men, that they shall never be removed. Babylon thinks her selfe setled at this day upon such everlasting mountaines, [Page 152] upon such perpetuall hills of power and policy, that certain­ly her foundation shall never be overflowne. Thus shee spake her heart out, while shee sayd in her heart (Rev. 18.7.) I sit a Queene, and am no widdow, and shall see no sorrow. Babylon is bot­tom'd & foundation'd upō so many hils, that is, upon so many Interests & advantages of strength, as render her (to her selfe) impregnable and unremoveable. And as this vaine confidence beares up the Spirit of that Man of sin, so of very many sinfull men, who presume they are upon a sure foundation, when in­deed none but the godly mans foundation is sure. ( Prov. 10.25.) As the whirlewinde passeth, so is the wicked no more, but the righteous is an everlasting foundation. The wicked man supposeth himselfe founded as on a Rock of ages an everlasting strength, such as the righteous man hath in God, or such as God is to a righteous man. ( Esay 26.3.) Yet as the whirlewinde bee passeth away but the righteous is an everlasting foundation. Wee finde not the Copulative word, is, expressed in the Hebrew, there 'tis onely, but the righteous an Everlasting foundation; So that I should rather read it thus; But the righteous have an everlasting foundation: wicked men seeme to have, but the righteous man indeed hath an Everlasting foundation. There is no earthly foun­dation everlasting; For all earthly things passe away, and are fo farre from lasting for ever, that they last but (as it were) for a little, for a moment. What then is this everlasting foun­dation? It is a foundation layd in heavenly things; The foun­dation which is layd in things above shall abide; The things which are not seene, and they onely, are eternal (2 Cor. 4.18.) but the strongest foundation layd in things below, endures but for a season; The things which are seene, are temporal, as the Apo­stle speakes in the same place. Such foundations are soone o­verflowne with a flood. As will appeare yet further in the next observation; Which take thus; ‘The flood and storme of Gods anger will overflow all the foundati­ons, the strongest foundations of wicked men.’

Their riches, their power, their wisdome, their Councels, whatsoever they have imagined, layd and made for a foundati­on to themselves, eyther of honour or safety, shall be over­flowne and swept quite away; yea all their refuges layd toge­ther [Page 153] will prove but a refuge of lyes, (Isa. 28.17.) Judgement also will I (sayth the Lord) lay to the line, and righteousnes to the plummet, and the hayle shall sweepe away the refuge of lyes, and the waters shall overflow the hiding place. That is, those places where­in they thought to hide & secure themselves against the over­flowing scourge. A wicked man is in greatest danger when he thinkes himselfe in greatest safety, and then most ready to fall when he sayth in his owne heart, or boasteth it out to others, that he is upon a sure foundation; For whatsoe­ver opinion he hath of it; yet the truth is, his foundation is but sand; and (which makes his case more miserable) though he be told so, and others have found it so, yet he will not be­leeve it. While (as the Prophet speakes, Isa. 44.20.) He feed­eth of ashes, a deceaved heart hath turned him aside, that be cannot de­liver his soule, nor say is there not a lye, or (as the former Scrip­ture hath it.) a refuge of lyes in my right hand. Only the righteous is, or hath (as Solomon speakes) an everlasting foundation. A righ­teous man hath two foundations which shall never be shaken, much lesse overthrowne; who so are setled on those founda­tions may be as confident as confidence it selfe.

The first of these two foundations is Gods Eternall Decree, his Decree of Election, that's an unmoveable foundation, and that is the foundation upon which beleevers build their hopes. The Apostle (2 Tim. 2.19, 20.) is proving that even in the house of God, that is, among the outward professors of the name of God, there are of all sorts, vessells of gold and silver, vessells also of wood and of Earth; Some to honour, and some to disho­nour; and when he had said of Himeneus and Philetus, that they had erred concerning the truth, saying that the resurrection is past al­ready, and so had overthrowne the faith of some, vers. 18. Hee pre­sently adds, What though it be thus, what though some men have fallen from their foundation, yet the foundation of God standeth sure, having this Seale, The Lord knoweth who are his, vers. 19. Where we have first the foundation of God, namely, his decree of Election; Secondly, the Seale or assurance of it, as to him, even his owne certain knowledge of the Elect, The Lord knoweth who are his. So that while hypocrites or meere verbal formal professors back-slide and Apostatize from the faith, yet the Elect are safe and stand fast in the purpose of [Page 154] God; and while many discover themselves to be vessels of dis­honour in the house of God, wood and Earth, of base and britle materials; yet Saints, indeed, who are vessels of honour made of purest metal, of Gold and Silver, these shall abide for ever. He that is once a vessel of honour, shall alwayes be so; For the foundation of God standeth sure, having this Seale, The Lord knoweth who are his.

Secondly, As there is this more hidden foundation, upon which Saints are sure, and which no flood can overflow; so there is another sure foundation, and that is Jesus Christ, upon which Saints are built, and therefore the holy Prophet having discovered that refuge of lyes which he threatens should be swept away by the overflowing scourge, subjoynes by way of Opposition in the next verse ( Isa. 28.16.) Therefore thus sayth the Lord God, Behold, I lay in Sion for a foundation a stone, a tryed stone, a precious corner stone, a sure foundation, and he that beleeveth shall not make hast. Whom the Prophet means by this sure foun­dation, the Apostle tells us expressely and by name (1 Cor. 3.11.) Other foundation can no man lay then that which is laid, which is Jesus Christ; and they that are built on him the living Rock (as all Beleevers are) have eternal life, and shall never perish. This Christ himselfe teacheth us ( Matth. 7.24, 25.) Who soe­ver beareth these sayings of mine and doth them, I will liken him to a wise man that built his house upon a Rock. And what's the Rock that these wife men build upon? This rock is Jesus Christ, hee is the rock of Ages; Hee fayles not, nor can they fall who are in him; as it followeth; Then the raine descended, the floods came, the winds blew and beat upon the house, and it fell not, for it was foun­ded on a rock. Saints are lively stones, and they comming to Christ (by faith) who is a living stone, dissalowed indeed of men, but chosen of God and precious, are built up a spirituall house (1 Pet. 2.4, 5.) If this house should fall, Christ must fall too, for though Christ and this house are distinguished, yet they are not divided; Christ and this house are one; So then though the floods of an­gry men, & of enraged Devils beate upon it, yet they shall re­turne foaming out their owne shame, & when they have done their worst, they shall but wash this house, leaving it some­what more cleane, but no whit unsetled. This is the glory and priviledge of Beleevers, that while the strongest foundati­ons [Page 155] of the Earth are overflowne with a flood, They have a twofold foundation, That of Election in the Love of God, and that of Redemption in the bloud of Christ, which can­not be overflowne by any the most violent and impetuous flood.

So then, ungodly men are miserable, when they appeare most happy, and at their best estate are altogether vanity; for eyther their estate hath no foundation, or but such a foun­dation as cannot stand, and that is as bad or rather worse then none at all; It is better to have no appearance of strength, then to have nothing but an appearance of it.

Further, may we not from the opposite state of Godly men (at least intimated in this, and toucht before) conclude, that they are happy when they appeare most miserable? and that at their worst estate, they are altogether above uncertainty? For as they have a foundation, so such a foundation as will stand all stormes and weathers; What can be added to their felicity, who are in an estate so good (in the nature of it) that they need not desire a change, and so sure (in the foundation of it) that they need not feare a change, much lesse an overflowing flood?

Eliphaz proceeds to describe the particular wickednes of those men, or how they did Expresse their wickednesse; Whose foundation was thus overflowne; They say unto God depart from us, &c.

These words are filled with the very spirit of malice against God himselfe; And we have the same breathed out in the same language in the former Chapter at the 14 ^th verse, there the reader may finde them explicated, and I shall add somewhat for a further explication here.

To this hight of madnes doe some wicked men arise, their spirits being bigge with sinne, they bring forth or belch out this monster of words; They say to God, depart from us. They (as it were) send God a writ of Ejectment, they doe not pray or entreate God to depart from them, but with as much rude­nes and incivillity as unholynes and prophanenes, Say unto God, depart from us. 'Tis a word of command, from man, but such a one as breakes all the commandements of God. Moses (Numb. 16.26.) beseeches the people, saying, Depart I pray you from the tents of these wicked men, and touch nothing of theirs; but here we have wicked men not praying God to depart, but bidding him, they say depart from us. David speakes to the wick­ed ( Psal. 119.115.) Depart from me ye evill doers, for I will keepe the commandements of my God; he bids them begone, He would [Page 157] not give them the least wellcome or entertainment. And so Jesus Christ is described speaking to the wicked in the day of Judgement, ( Matth. 7.23.) Depart from me, away, get you out of my presence, I will not have to doe with you, I will doe nothing for you; Depart. His is a word of command, in­deed, which though they have no will to obey, yet they shall obey it whether they will or no. Thus in the present text wicked men presume to say to God himselfe, depart from us, &c.

Hence note.

They could not say to God, depart from us, had they not some impressions and notions of God, of the will and Law of God, of the truth and power of God upon them. They who are a­lienated from the life of God through the ignorance that is in them, doe yet feele a presence of God with them ( Act. 17.27) That they should seeke the Lord, if haply they might feele after him and finde him, though he be not farre from every one of us. Take mankind in generall, good and bad, beleevers and infidels, there is a neerenesse of God unto them, unto them all: and that not onely a neerenesse of God in what the Apostle there speakes of, common preservation ( vers. 28.) In him we live, and move, and have our being, or of naturall communications, of which the Apostle speakes there also, From him we receave life, and breath, and all things (vers. 25.) But further God is with them, by a twofold light; first, by a light of Direction; second­ly, by a light of Conviction. All have a Light of direction, 1. by the Law written in their hearts. The Apostle is expresse for this ( Rom. 2.14.) For when the Gentiles (he meanes it of Gen­tiles unconverted) which have not the Law, doe by nature the things contained in the Law, these having not the Law (that is formally published and preached to them) are a Law unto them selves: Which shew the worke of the Law written in their hearts, their con­science also bearing witnes, &c. And as all have a light of directi­on from the Law written in their hearts, or in the booke of Conscience; so also 2. they have a light of direction from the Law of the creation, or from that which is written of God in [Page 158] the Booke of the creature. The same Apostle makes this the ground of the righteousnes of God in that dreadfull Revelati­on of his wrath against all ungodlynes and unrighteousnes of men (be they who they will) who hold the truth in unrighteousnes, because that which may be knowne of God is manifest in them (or to them) for God hath shewed it to them. But how or where hath God shewed them this? The Apostle answers in the next verse ( Rom. 1.20.) For the invisible things of him from the creation of the world are clearely seene, being understood by the things that are made, even his eternal power and Godhead, so that they are without excuse. So that, though all men have not a light of direction from God so powerfull as to change them and make them ho­ly, yet they have a light so cleare and full as is enough to make them guilty. And when they refuse to follow this light of direction in doing what is right, then followes that other light of convictiō, their consciences troubling them, or (as the Apostles phrase is, Rom. 2.15.) their thoughts accusing them, because they have done that which is not right. This presence of God is common to all men, to the worst of men, and this is it which provokes them to say to God, depart from us. And this is argumēt enough to stop the mouth of the Atheist, who saith in his heart, there is no God; when as yet he cannot stop the mouth of his owne conscience from saying there is a God, while hee sayth (and this he alwayes sayth, eyther in plaine termes, or in that which is equivalent) to God depart from me. And from hence wee may observe;

Secondly; ‘That the presence, and manifestations of God to wicked men, are a trouble to them.’

None are troubled with the neerenes of God to them, but they who are farre from him: all naturall men are farre from God in state and in heart, and God is neere all naturall men eyther in his word or in his works, eyther speaking his minde to their eares, or sending it in to their consciences. This light of God is not onely not pleasing but vexing. They who love darknes cannot abide the light of direction, much lesse the light of conviction; So that if ever God be neere in their mouth, neere in their eare, or neere in their conscience, yet as the Pro­phet [Page 159] speakes ( Jer. 12.2.) He is farre from their reines; that is, though they speake, heare or thinke of God, yet they delight not in him, they have no desirings, no breathings after him, yea the more he offers himselfe to them, the more weary are they of him. What David spake in a temptation, they speake from their disposition ( Psal. 73.3.) I remembred God and was troubled. It troubles them when they are put in minde of God, it troubles them when God comes into their minde. God is holy, and they are unholy, The holy God must needs be a bur­den to an unholy heart. The Prophet puts the Question ( A­mos 3.3.) Can two walke together except they be agreed? they can­not. That company is alwayes unpleasant to us, which is un­suitable to us; They who are not at one, are best pleased when they are furthest asunder. The wayes of God are grievous to wick­ed men, much more is God himselfe; They say what a wearisomnesse is it to serve the Lord, they say his yoake is heavy, and his burden insupportable, the very outside of heavenly and spirituall worke is burdensome to them, how then can they maintaine communion with God (in truth of spirit) Who is a Spirit and will be worshipped in Spirit and in truth.

Thirdly, Note; ‘Naturall men are blind and foolish, they know not wherein their owne happinesse doth consist, they forsake and throw away the mercies offered them, for lying vanities.’

They who are not taught of God are full of mistaken and false principles, among which, this is a principal one; They suppose they can doe well enough without God, whereas indeed there is nothing can doe us good without him who is the chiefe good. Now, that the natural man beleeves he can doe well enough with­out God, is plaine from this abominable and hatefull motion which such make to God in the Text, Depart from us. No man would desire God to depart from him, if this perswasion did abide upon his heart, That he could not subsist without him; or that he depended upon God for his subsistence. Therefore this is their opinion (though possibly they are as farre from acknowledg­ing it, as they are from the true knowledge and love of God) That they can do well enough alone, that they can stand upon their own bottome without God, yea that they are selfe-sufficient, as God is; for [Page 160] whosoever doth not see an emptinesse and insufficiency in himselfe, and so place his all in God, makes himselfe a God. This is the way of wicked men, and this their way is their folly, (as the Psalmist speakes, Psal. 49.13.) Though their posterity approve their sayings. Who but they? they can maintaine their being, yea their well-being without God; they can live, and live happily whether he will or no. Sure­ly if they thought they were beholding to him, eyther for being or well-being, eyther for life, or a happy life, they had never been heard saying to God, depart from us. And if this be a truth that they have sayd so, and say so still every day, wee need not stay to prove this a truth, that they shew their blind­nes and foolishnes in saying so. Is not he foolish who would have the Sunne depart from him, which enlightens him? or who would have the Sheild depart from him, which protects him? or who bids the fountaine be gone which gives him drinke; God is all this to all men in some degree or other, and he promiseth himselfe such in the highest and best degree to all such as walke uprightly, even to be their Sunne, their Sheild, their fountaine, their spring. Then, can folly it selfe utter more foolishnes then this, To say to God, depart from us? Further, how foolish are they to refuse that, as if it were a hurt to them, which Saints who have the true wisdome, have prayed for, and still doe pray for, as the greatest blessing and priviledge, The presence of God with them. How foolish are they who aske and desire that as a blessing, which God the onely wise God threatens as the soarest curse. ( Jer. 6.8.) Be instructed O Jerusalem, lest my soule depart from thee, lest I make thee a Land desolate, not inhabited: Utter desolation is the conse­quent, yea the effect of the Lords departure from a Land; and when he ceaseth in regard of his favourable presence to inha­bit a Land, eyther none shall inhabit it, or none shall have a comfortable habitation in it. The Lord threatens this depar­ture as the last and soarest, or as the summe of all his judge­ments, and wicked men desire this, as if to be without God were the chiefe or summe of their enjoyments. See another in­stance of this folly; among all the threatenings of God against sinfull men, this is one of the greatest, that he will take away his Gospel, and the light of his Word from them, yet this a [Page 161] wicked man desireth, let the Gospel goe, let the light of the word goe; He wisheth it gone, 'tis but a trouble to him, he is sicke of it, it is a death to him. The best of good things is re­fused, and the worst of evills chosen by those that are evill. As their understanding is so blinded and distempered, that they call evill good, and good evill, that they put darknes for light, and light for darknes, that they put bitter for sweete, and sweete for bitter (Isa. 5.20.) So their will and affections are so perverted, that they choose & embrace darknes for light, evill for good, and that which is most bitter, for that which is sweeter then the honey and the honey-combe.

Observe. Fourthly.

See at what a rate they speake, even as if they had God at their command, They say to God depart; As if God could not be where he pleased, as if God were at their limiting, and dispo­sing. Here's madnesse, like madnesse it selfe. As there is mad­nesse in the heart of man in the enjoyment of the creature ( I said of laughter it is mad (sayth Solomon) Some are so over-acted with joy, and laughter, in their creature-enjoyments, that whereas laughter is the proper passion of a rational creature, there is nothing more irrational then their laughter, 'Tis plaine down-right madnesse, Now (I say) as some carnal men are mad in their manner of enjoying the creature) so they are more mad, in refusing the enjoyments of God the Creator. Who can tell how mad they are who desire God to depart from them? They are mad to purpose who would put God from them, yet they more who thinke they can.

Fiftly; Note.

What are the desires and feares of a wicked man, he desires to have God depart, he is afraid of the presence of God: what are the desires of a godly man, he desires nothing more then the presence of God, he sayes as Moses (Exod. 33.15.) If thy presence goe not with mee, carry me no further, I desire to be no where, but where God manifests himselfe to be; let me see the [Page 162] day of my departure out of the world, rather then the day of Gods departure from me in the world; Let riches goe, let li­berty goe, let friends and relations goe, so God stay with me. All company is solitarines to me, all fullnesse is emptinesse to me, and the most populous City worse then a desolate wilder­nes to me, where I finde not the presence of God with me. I feare nothing like this, The departure of God from me. I read indeed ( Luke 5.8.) that Peter once sayd to Christ, Depart from mee, for I am a sinfull man O Lord. But the reason was not be­cause he was weary of the presence of Christ, but because he thought himselfe altogether unworthy of the presence of Christ. And therefore at another time when many of Christs Dis­ciples went back & walked no more with him, and hereupon Christ sayd to the twelve, Will ye also goe away? Then Simon Peter answe­red him, Lord to whom shall we goe, thou hast the words of Eternall Life (Joh. 6.68.) He who would not go from Christ, could not indeed desire that Christ should goe or depart from him. They who have tasted how gratious the Lord is, can never totally depart from God, nor can they at all beare it, that God should depart from them. Thus the Church complaines ( Jer. 14.9.) Why shouldest thou be as a stranger in the Land, and as a way fayring man that turneth aside to tarry for a night. Why shouldest thou be as a man astonished, as a mighty man that cannot save, yet thou O Lord, art in the midst of us, and we are called by thy name, leave us not; Whatsoever thou doest to us, doe not leave us; let any evill come, but doe not thou goe: let sword come, let famine come, let plague come, but doe not thou depart; leave us not. Thus the Saints cling about a departing God, while wicked men are willing he should depart. And cōsidering the opinion which these wicked men had of God, 'tis no wonder though they presse him to depart; for what should God do with them, if he can doe nothing for them, or doe them no good: Such was their apprehension of God, as appeares in the next clause.

They should rather have said; What cannot the Almighty doe for them? If the question be put, what the Allmighty can doe? The answer is at hand, he that is Allmighty, can do any thing; [Page 163] yet these wretches say, What can the Allmighty doe for them? Et quid opera­bitur omnipotens eis. Heb. Allmightinesse it selfe is questioned as weaknesse, and omni­potency as impotency by unbeleevers.

From the generall sense of this infidel question.

Observe.

It is sayd of a wicked man ( Psal. 10.4.) God is not in all his thoughts; that is, he is in none of his thoughts, or God is not at all in his thoughts. But is any man so voyd of God, that God is not in all his Thoughts? can any man utterly extin­guish or blot the thoughts of God out of his heart? is not the notion of a God, written with indelible characters upon the heart of man by nature? if not, how is the Law written there by nature? I answer, wicked men have thoughts, and cannot but have thoughts of God. But, first, They like not to retaine God in their thoughts, or (which is the same) in their knowledge (Rom. 1.28.) Secondly, The thoughts which they have of God, are unworthy of God; while they thinke of God, they thinke below God, and so indeed their thoughts are not at all the thoughts of God. While we thinke of God otherwise then he is, and hath revealed himselfe to be, we doe not thinke of the God that made us, but we make an Idol-God in our own thoughts. Now wicked men thinke either that God hath no strength, power, goodnesse and wisdome, or can do little with what he hath; What can the Allmighty doe for them? They who are afarre off from God by unbeliefe, are not able to discerne his power, his goodnes, his wisdome, his faithfullnesse, his Allsufficiency; They neyther understand what God affirmes of himselfe, nor give credit to what he hath promised unto us. We say of those things, which appeare more then they are, that they affect more afarre off then neere at hand; but those things which are more then they appeare, affect more when they are nigh, then when they are afarre off. God is infinitely more, then he appeares; And he being neere to those who beleeve, affects them wonderfully. But God is farre from unbeleevers, and they are farre off or in a state of farthest distance from God, therefore they are not affected with him; But say, who is God? what is Gods power? [Page 164] what is his allmightinesse? Wee have heard much of him, but wee see little in him. They looke upon God, as if he were like the Idolls (described, Psal. 115.4, 5, 6, 7.) Who have eyes, and see not, eares, and beare not, hands and handle not &c. All the attributes of God, that he is allmighty, unchangeable, &c. are but a sound of words or empty titles in their eares. A beleever can make a living out of any attribute of God; for when the Scripture saith he lives by faith, the meaning is, he lives upon the goodnes, mercy and power of God, revealed in the promise, and layd hold on by faith. Thus the just live by faith upon God, but the wicked and unbeleevers cannot live upon those termes; They see little or nothing in God to make a Living of, and therefore they say; What can the All­mighty doe for them?

Secondly, Note; ‘That carnall men count the service of God unprofitable.’

What can God do for them? if they serve him what profit is it? His is a leane service, they shall but starve themselves by at­tending upon him, and undoe themselves by doing his worke. Thus they sayd in the former Chapter, and so they say againe in this. The carnal man accounts nothing good but that which is outwardly good: Who will shew us any good? (Psal. 4.6.) they know not that all good cometh through the hand of God, that it cometh in at the doore of the promise; They can looke no further then they see, and therfore becuse they see no pro­fit, they looke for none; They doe not see that God doth any thing for them, and therefore they conclude he cannot: What can the Allmighty doe for them?

Thirdly, Note; ‘ That, The spirits of worldly men, are meerely mercenary.’

If they doe any thing for God, or at the command of God, they doe it only upon hopes of reward, they never obey com­mandements for the holines that is in them, but for the bene­fit that comes by them. What can the Allmighty doe for them? As when Judas betrayed Jesus Christ, he went out with a mer­cinary spirit to doe that wickednesse; What will you give mee, and I will betray him? So when a carnal man serves Jesus Christ, he sayth, What will he give me? what can he doe for me? he [Page 165] cannot serve God for nought, that is, freely, as Satan charged Job in the beginning of this booke; Job serveth thee, sayd Satan, because thou hast done so much for him, because thou hast served his turne, and made a hedge about him; this was Satans slaunder upon that good man; but 'tis no s [...]under to say so of carnal men, Doe they serve God for nought? They doe not, they cannot; if they may gaine by godlinesse, they will doe somewhat, which shall have a shew of godlinesse; profit will make any thing passe with and pleasing to a carnall minde, though in it selfe it be never so displeasing. Such is the noble­nesse of the people of God, that though there be a reward in serving of him, yet they are ready to serve him without re­ward, they can serve him upon a bare command, abstract from promises and profits; They can obey God as a creator, though he should not be a rewarder. Godlinesse is profitable for all things, and hath the promise both of this life, and of that which is to come, yet a gratious heart loves Godlinesse more then profitablenes, and eyes the worke of God more then his reward.

Further for the opening of these words; Some read thus, What can the allmighty doe against them? The Hebrew particle stands indifferently to both, and may be translated for, or a­gainst, in which sense we finde it in the 35 ^th of this Booke, Si peccaveris quid ei noce­bis, propriè, quid ei facies. ver. 6, 7. If thou sinnest what dost thou against him? That is, what hurt dost thou to God? thy sinne cannot reach, or wound him, what dost thou against him? Thus here; They say to the allmigh­ty depart from us, and what can the allmighty doe against them? Surely the allmighty is not able to hurt us; from him we ex­pect no good, and from him we feare no evill. Were not these mighty men, thinke you, who thought the Allmighty could not match them? These were mighty men indeed, Giants sons of Anak no doubt they were, but Giants in wickednes. And so this reading gives us a further character or discovery of a wicked mans Spirit.

Hence Observe.

I finde in Scripture a threefold false and presumptuous ap­prehension, [Page 166] which evill men have of God while they are do­ing evill.

First, Some presume that God will protect them from evill while they doe evill. ( Mich. 3.11.) The beads there­of judge for reward, and the Priests thereof teach for hire, and the Prophets thereof divine for money, yet will they leane upon the Lord and say, Is not the Lord among us? none evill can come upon us. These were such as made it their busines to breake the Law of God, yet they thought God would not suffer any trouble to breake in upon them.

Secondly, Others presume that, at least, God will not be so severe as to inflict those evills which he hath threatned. The old world was threatned with a Deluge, but they could not beleeve God would make good his word, they even mockt at the credulity and simplicity of Noah, to see him build that great Ship or Arke upon the dry Land, as if he meant to sayle his vessel without water. As for them, they neither bel [...]ved nor feared a flood. So they ( Isa. 5.19.) will put the Lord to a triall, Let him hasten his worke that we may see it; let us see what he will doe; as if they had said to the Prophet, you told us what he would doe, how severe he would be, what mean­eth all your talke, we would see something done. What will the Allmighty doe against us? Surely nothing; he is not so strict as you make him. The Prophet describes the worst of men, the men setled on their lees, speaking thus ( Zeph. 1.12.) They say in their heart, the Lord will not doe good, neither will he doe evill; that is, he will neyther reward nor punish, he will ney­ther helpe nor hurt. To say eyther of these is alike dishonou­rable unto God; To say eyther much more both (though in­deed to say eyther is to say both) is to say, not only that God is neyther to be loved nor feared, but that he is not at all. It is the glory of God to doe the one as well as to doe the other, and unlesse he could doe both, he could doe neyther. ( Isa. 45.7.) I forme the light, and create darknesse, (the darknesse of trou­ble is of God as much as the light of comfort) I make peace and create evill; the evill of punishment is as much the creature of God as peace is, and God doth as much appeare a creator in the one as in the other; the doing of this kinde of evill doth as much shew the power, and providence of God, as the do­ing [Page 167] of good; yet those in the Prophet sayd the Lord will doe neither; He will neither doe good, neyther will be doe evill.

Thirdly, Those in the Text were raysed to a higher pitch of presumption then both the former; For they sayd, what can the Allmighty doe against us? As if they had sayd, Let him doe his worst, wee feare him not; To thinke that God will sheild us from the evill which others threaten, or that he will not bring that evill upon us which himselfe hath threatned, when we doe evill, are very high actings of presumption; But to thinke that God can doe nothing against us, to thinke that the Arme of God is shorter then that it can reach us, or weaker then that it can over-power us; to thinke that we have out-growne divine justice, and are too big or too strong to be dealt with by the Allmighty is presumption to madnes; woe to those sinners who secure themselves in the goodnes of God to them, more woe to those who secure themselves in Gods neglect of them, but above all, woe is their portion who se­cure themselves as it were in the weaknes of God, even while in words they acknowledge his power; saying, What can the Allmighty doe against us?

Thirdly, Others read the words thus; They say to the all­mighty depart from us, and what hath the allmighty done against them? That is, what hurt hath God done them? They are troubled at the presence of God; But what cause hath God given them to be troubled at his presence? And then we may connect these words with the words of the 18 ^th verse; What hath God done against them? yea he filled their houses with good things; that's all the dammage he did them? This is a fayre sence, and consi­stent with the Original Text: leaving the reader to his choyce; I shall only give the observation which riseth clearely from this.

He never doth them any wrong, and he often gives them many a blessing; and have they any reason to bid him depart? he is usually very patient towards them, and doth never bring any evill upon them till they have doubly deserved it; and have they any reason to be displeased at that? yea whensoever he punisheth them in this world, he punisheth them then [Page 168] their sinnes deserve; indeed there is a punishment behinde adaequate and commensurate to their sinne, but they shall ne­ver be punished beyond what or more then their sin deserves. Seeing then their punishment in the next life, though it will be great beyond imagining, yet shall not be great beyond de­serving; and all their punishments in this life are lesse then the demerit of their sinne) As was paenitentially confessed by Ezra in the name of the Jewes after they had been broken by the sword, and brought into captivity for their sinne, Chap. 9.13 Seeing (I say) 'tis but thus with them when 'tis worst with them) What hath the Allmighty done against them? is not all their destruction (meritoriously) from themselves?

Againe, How much soever God punisheth them in this life, they have no reason to complaine, or say to God depart from us; for even those punishments are messages from God to awaken them out of their sinnes, and so to prevent worser punish­ments; therefore when God perceived that stubborne people going on in their sinnes, telleth them he will smite there no more, as implying that it was his favour to smite them. ( Isa. 1.5.) Why should ye be smitten any more, ye will revolt more and more. Surely then such have no reason to say to God, depart from us, when he smites them, as if he did them ey ther hurt or wrong, seing he smites them, that they might returne unto him; Those judgements of God are a mercy, which are sent to teach man his duty. Now if the judgements of God have som­time mercy in them, and never have any injury in them, what hurt or injury can there be to man in the service of God? Hath the Allmighty done any thing against them, whom he lovingly invites to the doing of his will? And yet some com­plaine of wrong when they are onely called to doe what is right, and cry out as if God hurt them, when he doth but go­verne them. The Lord calls his murmuring people to account about this thing, ( Mich. 6.3.) O my people, what have I done to thee (that is, what hurt, what wrong have I done unto thee) and wherein have I wearied thee, testifie against mee; As if he had sayd? thou hast nothing to bring against me in evidence, un­lesse it be my kindnes, as it follows ( ver. 4.) For I brought thee up out of the Lord of Egypt, and redeemed thee our of the house of servants, and I sent before thee, Moses, Aaran, and Miriam. O my [Page 169] people, remember &c. Consider all my dealings with thee, all the deliverances I have wrought for thee, all the Statutes and Ordinances, all the Lawes and Commandements which I have given thee, and then let thy Conscience speake; What have I done unto thee, which is an evill to thee? or wherein have I wearied thee, in the things which I have required thee to doe? I have done many good workes for thee, and I have comman­ded thee to doe many workes, such workes as are not onely good in themselves, but good for them who doe them; for which of these is it that thou art weary of me? There is not that wicked man in the world but God may say to him, what have I done to thee, or what have I called thee to doe, that thou shouldest be weary of mee? that thou shouldest desire me to depart from thee? Thus if we reade the words in this latter sence; What hath the All­mighty done against them? They carry a reproofe of their ingr [...] ­titude against God, who had not hurt them, yea who had done them good. If we reade the words in the second sence; What can the Allmighty doe against them? They carry a high con­tempt and slight of his power, as if God could doe them no hurt. If we reade the words in the first sence according to our translation (which I rather pitch upon) they carry (upon contrary termes) a like contempt of the power of God, as if he could doe them no Good; What can the Allmighty doe for them?

The Hebrew is, And be filled their houses with good things; wee translate yet, which better cleares the meaning and scope of the Text, according to our reading of the former verse; They say to God, depart from us, and what can the Allmighty doe for them? yet he filled their houses with good things; As if he had sayd, they thought God could doe nothing for them, Horum quidem domos ipse im­pleaver at bonis. Jun: q. d. Dei benificijs abusi sunt turpitèr & tanquam de spo­lijs dei ipsius triumphaverunt. Jun: whereas indeed he did all for them: all the good they had, they had it from God, He filled their houses; that is, he gave them abundance; he did not onely put some good things into their houses, but he fil­led their houses with good things, they had a plentifull state, God gave them a rich portion in the good things of this world; his corne, his wine, his oyle, his flax, his gold, his sil­ver, [Page 170] were their portion. He filled them, and they rebelled a­gainst him; He bestowed many benefits upon them, which they abused to serve their lusts, and vainely triumphed in what he freely gave them, as if they had been spoyles forcibly taken from him.

Hence Observe; first, ‘That God doth them good that are evill.’

Christ perswaded his hearers (and us in them) upon this account to love their enemies, That they and we might be the children of our father which is in heaven; For he maketh his Sunne to rise on the evill and on the Good, and sendeth raine on the just, and on the unjust (Matth. 5.45.) As God hath some peculiar peo­ple, so he hath some peculiar blessings, and good things, which the world in common shares not in; but he hath a sort of bles­sings, and good things, which are the common share of the world; raine and Sun, fat and sweet, Gold and silver are such good things as their hearts and houses are often filled with, whose hearts and house are empty of goodnes. These good things God gives them, who know no more why he gives them, then they did, why he did not suddenly bring evill up­on them, of whom the Apostle speakes ( Rom. 2.4.) Despisest thou the riches of his goodnesse, and forbearance, and long-suffering, not knowing that the goodnesse of God leadeth thee to repentance; when God doth good to those that are evill, whether it be by bestowing good upon them, or by withholding evill, He doth it usually for one of or both these reasons.

First, That they might repent, and live; knowest thou not what Message the goodnesse of God brings? Speakes it not thus? Repent, repent; yea doth not divine goodnesse (taking thee by the hand) leade thee to repentance?

Secondly, The Lord doth them good who continue in the evill of sinne, that they might be left inexcuseable when the evill of wrath and punishment falls upon them; every mouth shall be stopped, & all the world of wicked ones become guil­tie before God, when they remember that they sinned, and went on to sinne against the God that sed them, against the God that cloathed them, against the God that filled their houses with good things, and protected them in the use and enjoyment [Page 171] of those good things, with which he had filled their houses.

Secondly, In that he doth not only give them good things, but filled their houses with good.

Observe.

God giveth great portions of good things to wicked men.

They have not only enough to live upon, but they have e­nough to live comfortably upon, they have not only enough to live upon themselves, but they have enough to lay up for their children after them; the Lord is not only good, but he is liberall and bountifull (in its kinde) to the worst of men: they whose hearts are shut to him, his hand is open to them; he is inlarged towards them who are streightned towards him; And this is added not only to render the goodnesse of God more glorious, but the sinne of man more sinfull and odious in our eyes.

Whence observe; Thirdly.

It is a horrible wickednes to say to God, depart from us, though he empty our houses of all good things, but it is much more horrible wickednes, to say so when he filleth our houses with good things. What? When God hath filled our houses, shall wee kicke him out of doores? This was the sin of Jesurun, that when he waxed fat he kicked, as Moses sayth ( Deut. 32.15.) Thou art waxen fat, thou art growne thicke, thou art covered with fatnes; Then he forsooke God which made him, and lightly esteemed the rocke of his Salvation. Their fin is great who lightly esteeme God while he makes them leane, but how sinfull is their sin, who slight God that hath made them fat. As good things received binde us stronger unto duty, so good things abused, binde us stronger under guilt.

Fourthly, As wee connect these words with the latter branch of the former verse; What can the allmighty doe for them? yet he filled their houses with good things. Wee may take this ob­servation.

They who are evill cannot own God purely eyther in good [Page 172] or evill. It is but seldom that they say, with that wicked King, This evill is of the Lord (2 Kings 6.33.) And it is seldomer that they say, this good is of the Lord They say, what good doth God for us? evē whil he filleth their houses with good things. Indeed the best of Saints receive many good things from God which they know not of; they receive many secret mercies, secret I meane not only to others, but to themselves; and so they are not able to give God the glory of them distinctly, because they have not a distinct knowledge of them. But all the good things which the wicked have are to them of an unknowne original. Though they know what they have, yet they know not from whence or from whom they have what they have; they know not who feeds them, who cloaths them, who provids for them: yea though they make many formal acknowledgements of this, and will tell you of Gods goodnes to them, yet really they know it not, nor doe they cordially acknowledge it. The Lord complaines of his peo­ple about this ( Isa. 1.3.) The Ox knoweth his owner, and the Asse his Masters cribb, (he upbraids them not onely as below other men, but a below the beasts, as if the reasonlesse crea­tures had acted more rationally then they) but Israell doth not know, my people doe not consider: What was it they did not know, nor consider? they knew not nor considered what the Ox and the Asse knew and consider [...]d; The Ox knoweth his owner, he knoweth that his Master seeds him, as wel as works him. Thus also the asse knoweth his Masters crib, as he knoweth that his Ma­ster imployeth him, so he knoweth that his Master provideth for him. The dull Asse takes notice of the cribb, and knowes where and by whom he receiveth Good; but yee my people know not me, ye doe not consider him that seeds you; For I have nourished and brought up children, and they have rebelled against mee, they never honoured me as the fountaine and founder of their felicity. The Prophet Hosea reproves the same sottish­nes and blindnes in that people ( Chap. 2.8, 9.) For she did not know that I gave her come, and wine, and oyle, and multiplyed her sil­ver and gold, which they prepared for Baal. Therefore I will returne and take away her come in the time thereof; As If the Lord had sayd, I will make them know that I can take these things a­way, seing they would not know, or at least not acknow­ledge [Page 173] that I am he who gave them. Carnal men attribute their good things, and the filling of their houses with them to any thing rather then to God. They thanke their friends or their good fortune; they thanke themselves, their policy, their in­dustry, for what they have. They ascend not up to God in thankfulnes for what they have. They who say, What can the Allmighty doe for them? How should they acknowledge, that the Allmighty hath done any thing for them? The Prophet ( Hab: 1.16.) speaks of men those portion was fatt, and their meate plenteous; but to whom did they referre all this? whom did they acknowledge for their benefactor, or as the cause of those great successes? The Prophet tells us, They sacrificed to their nets, and burnt incense to their drags. The words carry an allusion to fishing, in which worke or art netts and drags are the instruments of the fisherman; so that to sacrifice to the net or to the dragge, is to give the honour and thanks of all our attainements to second causes, and creature helps, to our own wit, power, and industry, &c. To these sayth the Prophet they sacrificed; That is, they honoured them in the place or stead of God; Sacrifice it proper and peculiar to God, and therefore he that offers sacrifice to any thing, makes it his God, or puts it in the place of God; They who thanke themselves for the good they have, are a God to themselves. And thus wee finde The Assyrian ascribing all to his owne power ( Isa. 10.14) By the strength of my hand I have done it, and by my wisdome, for I am prudent, and I have removed the bounds of the people, and have robbed their treasures, and I have put downe the inhabitants like a valiant man; he did not thinke that the Lord did it by his hand, but (saith he) by the strength of my hand I have done it: Dextera mihi deus. Virg: 1.10. Sanct: my right hand, is my God, my wisdome is my God. These, these, have removed the bounds of the people, and robbed their treasures. See how the Lord checks this insolency ( v. 15.) Shall the axe boast it selfe against him that heweth therewith, or shall the saw magnifie it selfe against him that shaketh it? Men (I grant) are living instru­ments, yet they can doe no more then instruments without life (the axe and the saw) unlesse God act them, or act by them. An axe or a saw can doe as much without man, as man can doe without God; yet vaine proud man is as full of boast­ing, as if he could doe, or had done all alone.

Fifthly, Observe.

God filleth their houses with good things, but they are the good things of this life; they have nothing that reacheth to eternal life. They have nothing that concernes pardon of sin, or grace, much lesse have they glory for their portion. ( Acts 14.16, 17.) God did not leave himselfe without witnesse (among the Heathen Nations) in that he did good, and gave raine from hea­ven, and fruitfull seasons, filling their hearts with food; and glad­nesse; so much they received from God, as filled them with food for their bodyes, and made their lives comfortable; but no more, that was all they had. As Abraham in the parable tells the rich man in hel ( Luk. 16.25.) Son remember that thou in thy life time hast had thy good things. And what were the good things which he formerly had? We have an answer at the 19 ^th verse, He was cloathed in purple and fine linnen, and fared delicious­ly every day. As the Psalmist is expresse ( Psal. 17.14.) that the men of this world have their portion in this life, so, his purpose is to shew, that they have their portion in the things of this life; for he adds, Whose bellyes thou fillest with thy hid treasures, that is, with those treasures of corne, wine, and oyle, which are virtually hidden in the earth, and brought forth by the earth; God fills the bellyes of the wicked, but he fills the Spirits of the Godly; he fills the former with the hidden treasures of the earth, he fills none but the latter with the hidden treasures of heaven.

Lastly, Note.

Not onely are spirituall gifts and graces, together with eternall life undeserved, but even temporalls, and the things of this life. The Lord gives them unto his enemies, to those that say to him, depart from us; and what doe these deserve at his hands, but stripes and death? He gave Christ to us while we were most unworthy of him; when we were yet enemies Christ dyed for us; sinners doe no more deserve bread then they de­serve [Page 175] Christ; wee no more deserve the comforts of this life then eternall life; The one is of free Grace to the Elect, and the other is of bounty and goodnesse to the wicked. Quoniam moris erat in Egypto, ut mensura as­cendentis Ni [...]i fluminis ad tem­plum Serapidis deferretur velat ad incrementi aquarum & in­undationis auc­torem subverso ejus simulachro, ulna ipsa id est, aquae mensura, ad aquarum do­minum coepta est in Ecclesias de­ferri. Cassiod lib. 2. ad Eu­seb: Histor: The old Egyptians (as some writers report them) were carefull to con­fesse the undeservednesse of those outward favours, the plenty and abundance of corne and cattel, with which Egypt was sto­red; in testification whereof they every yeare brought into the Temple of their Idol Serapis a measure shewing how high the river Nilus rose and overflowed its bankes (for Egypt being a flatt Country, is watered by the overflowings of Nilus) and by the rising of those waters they could (very probably) prog­nosticate the plenty or scarsity of the yeare ensuing. And they therefore tooke an exact account how many cubits high the river swell'd, leaving it in the Temple of Serapis, thereby ac­knowledging (as some conceive) that their Idol God was the bestower of all that plenty, or (as Eliphaz here speakes) that he had filled their houses with Good things.

Wee had these words before ( Chap 21.16.) Job made use of them there, and here Eliphaz, therefore I shall adde but lit­tle for explication in this place. In generall know, they are a proverbiall speech, Puto Vulgarem esse dicendi mo­dum, quo homi­nes aliquid exe­crantur & a se arceri longissime Jubent. Qualia­sunt, a page a­vertat. Deus. Pined: by which the abhorrence of our spirits con­cerning either things or persons is set forth to the utmost; as when we say to any man, be gone, depart from me, or as Christ to Satan, Get thee behinde me, wee shew our vehement detesta­tion of his person. So when a man sayth, such or such a thing is farre from me, his meaning is he utterly detests it, or that the thing is the very abomination of his soule. Therefore while Eliphaz sayth; The counsell of the wicked is farre from me, it is, as if he had sayd, I cannot indure to have any thing to doe eyther with the wicked, or with their counsel. O my soule come not thou into their secret, unto their assembly O mine honour be not thou united (as dy­ing Jacob bespake his sons Simeon and Levi, Gen. 49.6.)

But what is the counsell of the wicked? their counsell may be taken; first, for that dishonorable opinion which they held of God, that he could doe nothing eyther for them or against them. I (saith Eliphaz) am of another minde, of another faith and perswasion. Their Counsel is farre from me who [Page 176] eyther deny the providence of God, or thinke they can hide themselves from the eye of his providence; I beleeve that his eye beholdeth all, and that his hand worketh whatsoever pleaseth him.

Secondly, Others by Counsell understand the scope of wic­ked men; so Calvin reades, the intent of the wicked is farre from me; I have other purposes and designes then they have; The ploughing of the wicked (saith Solomon, Pro. 21.4.) is sin; that is, the stirring and plotting of his minde to get his desires sa­tisfied is sinfull; I desire not (saith Eliphaz) to put my hand to their plough. The counsell of the wicked is farre from me.

Thirdly, As the designe and plot, so the course and way of the wicked is farre from me. The counsel of a man is put for the meanes by which he acteth his designes, as wel as for the method in which he layeth them. Wee shall not wrong the drift of the Text in which soever of these three sences we un­derstand this protestation, The counsel of the wicked is farre from mee.

Againe, There is a threefold difference about the reading and relation of these words, which put together will give us yet a further light and understanding about them.

Quae consilia illi ineunt longe sunt a deo.First, The Septuagint reade thus; The counsel of the wicked is farre from him; and the antecedent, to him (according to their sence) is God himselfe. As if Eliphaz had sayd, the counsells and resolutions which the wicked take up, God cannot abide, they are farre from him. His are holy, theirs are unholy counsels.

Secondly, Others apprehend, that Eliphaz spake thus in the person of Job, and onely reassumed what he had said ( Chap 21.16.) O this is the man that sayd even now the counsell of the wicked is farre from mee; Pray consider, This is the man that professed he would not so much as come neere a wicked man, he would have nothing to doe with their counsells, Quasi Job ore tenus non reipsa impiorum consi­lium improbaret, q. d. Num poteris dicere, te non sentire eum improbis, eum tu, ut ipsi providentiam dei tollas. not be; He would be taken for a man of another spirit, of another frame then they; but see what he is, see how he joynes with them, how be walkes in their wayes, how he follows their counsells; though be denies them with his lips, and makes strange as if he knew them not, yet indeed he is of the same peece and spirit with them: and while he sayth, the counsel of the wicked is farre from me (behold his hypocrisie) the counsell of the wicked lieth in his bosome, and is embraced by him.

Thirdly, Which is more plaine and cleare, wee may ex­pound these words not onely as spoken by Eliphaz, but as therein speaking of himselfe; The counsell of the wicked is farre from me; that is, I am a man of another straine, of another graine then they, I am a man of another mould and make then they. Therefore O Job, what you spake before I speake againe, and I speake it upon better grounds, with a better heart then you; you spake with your lips, Haec sunt ipsius Eliphasi verba, quibus seipsum commendat; ut qui potiori jure quam Job, & multo verius possit asserere se toto coelo ab im­piorum sententia dissidare. Jun: Pisc. Eliphaz vult ex uno cum Jo­bo principio ijs­dem (que) praemis­sis, contrariam elicere conclu­sionem. Bold. or from the teeth outward, that the counsell of the wicked was farre from you, but I have proved that you approach too neere them both in course and councel. I say, what you sayd, but I say it (which you did not) in sincerity, I professe, and what I professe is true, that the counsell of the wicked is farre from me. The same truth may be professed by different persons, upon different grounds and to diffe­rent ends: the same premises doe not alwayes yeeld the same conclusions in the minds of mens, though in themselves they doe. Eliphaz thought his counsel as farre from Jobs, as Job had professed himselfe to be from the councel of the wicked. When Job sayd, The counsel of the wicked is farre from me; his purpose was to shew that though he was afflicted like wicked men, yea, that though he was afflicted while many wicked men were prospered, that yet he was not at all spirited or princi­pl'd like wicked men. And that therefore his friends assertion must needs be false, who numbred him with the wicked be­cause he was afflicted. Eliphaz seemes to retort this upon Job, and to say, if this be so, as thou affirmest, surely then God hath layd aside the care of this world, and lets all things run at six and sevens; for surely if he tooke notice of men, eyther what they were, or what they were doing, he would never suffer the wicked to prosper, no nor to escape unpunished. And seing thou continuest so stiffe in thy opinion, that thou doest not suffer these grievous calamities for thy sinne, thou seemest to me plainly to comply with their blasphemy, who querie, how doth God know? can be judge through the darke cloud? This counsel of the wicked is farre from me. And seeing as Job before, so Eliphaz here ascribes counsel (which is the most deliberate act) to the wicked. We may observe.

And as the more studied they are, the more sinfull they are; so they study most for those which are most sinfull. They are not hurried into sinne by passions or thrust on upon sinne meerely by the violence of temptation; they sit downe and goe to counsell how they may compasse their ungodly pu [...] ­poses. A godly man doth not consent unto sinne, much lesse doth he consult about it; The ev [...]ll which I doe I allow not; I (faith the Apostle) consent to the law of God that it is good (Rom. 7.) A godly man sins dayly, but sin hath not his consent, or allowance when he hath done it, much lesse doth he consult or advise how to doe it. Sin doth not please him consequent­ly, much lesse doth he project it antecedently. 'Tis the cha­racter of a wicked man, that his sinne is his counsel, and that his art is in it as much as his nature; The counsell of the wicked is farre from me.

Secondly, Eliphaz doth not say how farre the counsel of the wicked was from him, but that it was farre from him, and by farre, he meanes furthest; as if he had sayd, it is as farre from me as farre may be, I have no complyance with their counsels.

Hence observe.

They are at furthest distance; They are like two paralel lines, which how farre soever they run together, they never meete together, nor touch in a poynt. The conclusion of a wicked man or his end is farre from that of the upright; the end of the one is light, the end of the other is darknesse; the one ends in sorrow, the other in joy, the end of the one is peace, of the other trouble. And so the way of the one is sin, the way of the other is holines; the way of the one is oppession and covetousnesse, the way of the other is justice and righte­ousnesse; the way of the one is faith, the way of the other is unbeliefe. Now as darknes and light, joy and sorrow, peace and trouble, can never comply or be united; so neyther can sin and holines, oppression and justice, faith and unbeliefe. There's no communion between these contraries, between these wayes and ends, counsel and conclusions. And unlesse wee keepe farre from the counsels of the wicked, wee cannot [Page 179] goe farre from their conclusion; nor can we avoyd their end, but by avoyding their way. The same way brings the same end, whether we respect good or evill. And hence it is that the Spirit of God by Solomon gives such a vehement admoniti­on, to beware of the way of wicked men ( Pro. 4.14, 15.) En­ter not into the path of the wicked, and goe not in the way of evill men; avoyd it, passe not by it, turne from it and passe away. As in the former context, he, as a carefull father, had pressed his Sonne to the closest pursuit of wisdomes way, so here, he as earnestly presseth him, to depart from the path of wickednes; He would have his sonne not only not goe into it, but not so much as passe by it, that is, not goe neere it; as the next words intimate, turne from it, as if he had sayd, keepe at a distance, keepe aloose off; doe not stay so long within sight of it as to looke upon it, that's his last counsel, passe away, not to returne or come neere it any more. And while we consider whither that way leads, we shall easily grant that when all is sayd, little enough is sayd to lead us away from it. Where the way is sinne, the wages is death. Therefore let him who desires to avoyd the conclusion of the wicked, say, The counsell of the wicked is farre from me.

Who the righteous man is, and what denominates a man righteous, hath been shewed b [...]fore. The righteous see it; what do they see? That which they beleeved & looked for; the fall of wicked men. This act of seeing may be referr'd eyther to the person seeing, or to the object seene: as 'tis referr'd to the per­son of the righteous; so seeing notes both their priviledge and their pleasure. They are admitted to see this spectacle of divine Justice, and it is their happines to see it. This David in­timates ( Psal. 37.34.) Wait on the Lord, and keepe his way, and he shall exalt thee to inherit the Land, when the wicked are cut off thou shalt see it. The righteous shall be honoured with this fight, yea and pleased with it, the cutting off of wicked men by the hand of God. The righteous man hath a promise to see this (and promises are the conveyances of mercies ( Psal. 91.8.) A thousand shall fall at thy side, and ten thousand at thy right hand, but it shall not come nigh thee, onely with thine eyes shalt [Page 181] thou behold and see the reward of the wicked. Thou shalt be a spectator, not a partaker in that calamity. Wicked men some­times glutt their eyes with [...]eholding the troubles of the Saints, and they account it a happy day, when they can have such a sight. They signe that day with a white stone, when the black stone of the most unjust and cruell condemnation proves the present lot of the righteous. David discovered such a spirit in his enemies ( Psal. 35.21.) They opened their mouth wide against me, and said, aha, aha, our eyes have seene it. What had they seene? The former verse tells us; They speake not peace, but they devise deceitfull matters against them that are quiet in the Land. When these devises tooke, and had successe, then they were pleased, then they had what they would, and saw what they desired. And thus the enemies of the Church are descri­bed ( Mi [...]: 4.11.) Now also many Nations are gathered against thee, and say, let her be defiled (there is a twofold defiling, a defiling with sinne, and a defiling with bloud and misery, the latter is meant by the Prophet, let her be defiled) and let our eyes looke up­on Sion. They counted it a blessed sight to see Sion bleed; The wicked would have such sights often, though usually their eyes fayle with waiting, and their hope is as the giving up of the Ghost; But righteous men shall see (the righteous God hath sayd it) vengeance powred upon the wicked.

Againe we may expound this act of seing with reference to the object seene; and so it imports 2 things; first, the certain­ly of their fall: wicked men shall undoubtedly be destroyed, and there shall be eye-witnesses, honest and faithfull witnes­ses, testifying their destruction; The righteous shall see it, and report it to after generations.

Secondly, As seeing notes the certainty of their fall, or the evidence and clearenesse of it, so the publiquenesse of it; That which is done to the eye, is done openly. What the justice of God doth against the wicked shall not be done in a corner, but as upon the house-top. The reading of the Septuagint is full to this sence; They shall be made publicke examples. [...]. Denotat rem omnibus conspicuam & in publicum ex­emplum proposi­tam. It is the care of just and wise Magistrates, not onely to punish male­factors, but to punish them openly, That so all may see and feare and doe no more presumptuously. There are three spe­ciall reasons why offences are punished; and the Greekes ex­presse [Page 182] each punishment by such a word as carryeth a distinct signification of those reasons. First, Some are punished, that themselves may amend and better their manners; This they called [...]. Secondly, Others are punished, to repayre the honour or maintaine the dignity of those against whom they have offended, lest if such should escape without con­digne punishment, authoritie should be contemned, grow cheape, or be lightly valued; This they called [...]. A third sort were punished for example, 1 [...]. 2 [...]. 3 [...] Acerbitas ulcis­cendi maleficij, bene at (que) cante vivendi disci­plina est. Caeci­lius apud Gel. l. 2. c. 1. that others might be de­terred from doing the same things, lest they also incurre the same sufferings; This was called [...], As much as to say, the holding of a man forth in his sufferings to the open view, that he may be seene of all men, and that all may be warned to avoyd his error. And thus the Lord who is the righteous Judge of all the world punisheth wicked men. The same word is used by the Evangelist Matthew (Chap. 1.19.) Joseph being troubled that Mary was with childe (for he knew not the mystery of hir over-shadowing by the Holy Ghost) was minded to put her away secretly, and would not make her a pub­lique example; He was unwilling to bring her to justice, or that others should see eyther her (supposed) sin or punishment. But as God doth worke many glorious salvations for his people, that the wicked may see it, and be ashamed; so he brings many visible destructions upon the wicked, not onely that the righteous may see it and rejoyce, or be glad (which act follows next to be opened) but that the wicked may see it and tremble to doe wickedly.

Hence observe.

Not onely doe they feele wrath upon themselves, but o­thers see it; The Lord sometimes chastens his owne people in the view of the world, and sets them up as examples of his fa­therly displeasure. Thus Nathan speakes in the name of the Lord to David (2 Sam 12.12.) Thou didst it secretly, but I will doe this thing, (what thing? I will afflict and chasten thee for this great offence) before all Israel, and before the S [...]nne; that is, in plaine and cleare light; Though thou hast done this e­vill [Page 183] in the darknes ot many close contrivances, yet I will draw the curtaine and make the poenall effects of thy sinne as con­spicuous as the actings of thy sin have been close and covert. Againe ( Numb. 25.4.) when the people began to commit whoredome with the daughters of Moab, and Israel had joyn [...]d himselfe unto Baal peor, so that the Anger of the Lord was kindled against Israel; Then the Lord said to Moses, take all the heads of the people, (that is, the capital offenders, or chiefe ru­lers, who gave way, or at best gave no stop to such wicked­nes) and hang them up before the Lord against the Sunne, that the feirce anger of the Lord may be turned away from Israel. To hang them up before the Sunne, is a phrase of speech importing the publicknes of their punishment (as it is sayd of the seven Sons of Saul, that they were hanged on the hill before the Lord, 2 Sam. 21.9.) for caution unto all; whatsoever is done in the fight of all, or so that all may see, is sayd (in the Language of the Jewes) to be done before the Sunne. To which sence also we may interpret that vision of the Prophet Zechariah (Chap. 5, 6. 9, 10, 11.) at the 6 ^th verse we reade of an Ephah, and this lift up (ver. 9 ^th) between earth and heaven; the Ephah was a mea­sure of dry things among the Jewes: and in that vision it sig­nified that the sinne and punishment of the Jewes were mea­sured and proportioned; This Ephah being lifted up and car­ried, I (sayth the Prophet) said whether doe these beare the Ephah, (ver. 10.) And he said unto me, to build it an house in the land of Shinar, and it shall be established and set there upon her owne base; The building it a house in the land of Shinar (that is, in Ba­bylon) signified the lastingnes or continuance of their sinne in the sad consequents of it, their punishment and banishment in strange lands, not for the space of seventy yeares onely, as by the Babylonians, but (as some of the Learned expound the vi­sion) for many seventyes by the Romanes: and as this Ephah had a house built for it, noting the setlednes and dur [...]tion of the Judgement which should come upon them for their sinne; so also it was set upon its own base, to signifie the notorious­nes or conspicuousnes of the Judgement, it being as a house set upon pillars for all to behold and take notice of: as we see fullfilled to this day, since the first overthrow of their estate by Titus Vespatianus, and their final dispersion by Aelius Adrianus. [Page 184] There are, I grant, other conceptions about that vision, but as this suits wel with the poynt in hand, so with the calamitous state of that people to this day.

And thus the Lord threatned the King of Tyrus (Ezek. 28.17.) Whose heart was lifted up because of his beauty, and who had corrupted his wisdome by reason of his brightnesse. Now what will the Lord doe? what course will he take with him? The next words enforme us; I will cast thee to the ground, and I will lay thee before Kings, that they may behold thee; He doth not say, I will cast thee into the ground, but to the ground, and lay thee before Kings; that is, thou shalt he a spectacle for all the Kings of the Earth, that they may behold as what thy pride and selfe-confidence have brought thee to, so what their owne (if they tread thy path) eyther will or justly may bring them unto. Thus also in the 7 ^th verse of Jude, Epistle, the Apostle sayth, that Sodome and Gomorrha, and the Cities about them in like manner, giving themselves over to fornication, and going after strange flesh, are set forth for an example, suffering the vengeance of Eternal fire. The Judgements of God are not onely punishments to them who went before, but premonotions to them who come after.

Here is the effect which that sight wrought upon the righ­teous; The eye affects the heart, and the heart is affected sutably to the object, eyther with joy or with sorrow. The destructi­on of men is a sorrowfull object, and therefore we might ra­ther expect that the righteous beholding it should be affected with sorrow but the Text affirmes a direct contrary effect of this fight; The righteous see it, and are glad.

Hence observe.

It is the duty of the Saints to mourne with them that mourne, and to rejoyce with them that rejoyce (Rom. 12.15▪) But then we must understand these mourners and rejoycers to be such as themselves are. Saints must mourne with mourning Saints, and rejoyce with rejoycing Saint. The godly are not bound [Page 185] eyther to joy the joyes, or sorrow the sorrowes of the wicked. The judgements of God upon the wicked have a twofold ef­fect eminently noted in Scripture. First, they cause feare; and secondly, they cause joy. When exemplary justice was to be done (according to the law of Moses) upon presumptuous transgressours, it is sayd, ( Deut. 13.11.) All Israel shall heare, and feare, and shall doe no more any such wickednes. David (Psal. 64.) having complained to God in prayer of the cruelty of his ene­mies, and begged protection from their malicious practises, growes up to much assurance, that downe they must ( v. 7, 8.) But God shall shoot at them with an arrow, suddenly shall they be wounded; and then ( ver. 9.) All men shall feare, and shall declare the worke of God, for they shall wisely consider of his doings. Thus feare is the issue of divine judgement; And yet joy is the issue of them at the 10 ^th verse of the same Psalme; The righteous shall be glad in the Lord, and trust in him, and all the upright in heart shall glory. Feare is a common effect; All men shall feare; Glad­nes, faith and glorying, (which is faith triumphant) are pe­culiar to the upright, when the arrow of God wounds the wicked. Wee have this double effect againe exprest upon the same occasion (Psal. 107.42.) He powreth contempt upon Prin­ces, and causeth them to wander in the wildernesse where there is no way; but he sets the poore oh high; the righteous shall it and rejoyce. What shall they see? not only the Godly poore set on high, but ungodly Princes filled with contempt, that's part of the spec­tacle which the righteous shall behold and beholding rejoyce; yet this is not all, for it follows; And all iniquity shall stop her mouth; The abstract is put for the concrete, iniquity for men of iniquity: And so the meaning is men of iniquity, or wick­ed men shall stop their mouths; their mouths shall be stopt With shame and feare, they shall have nothing to say when the Lord doth this; They shall not mutter a word against the workes of God; but as Hannah speakes in her Song (1 Sam. 2.9.) shall be silent in darknes. A like report rayseth the hearts of the people of God into a holy merriment ( Psal. 97.8.) Sion heard, and was glad, the daughters of Judah rejoyced. What was the matter? what good newes came to Judah? what to Sion? the Text resolves us; Because of thy judgements O Lord: The answer is not, because of thy mercies, or because of thy goodnes O Lord, [Page 186] but because of thy judgements, and those were dreadfull ones ( ver. 3.) A fire goeth before him and burneth up his enemies round about. Confounded be all they that serve graven Images, &c. ver. 7. Sion heard of it, and was glad. Once more ( Psal. 58.10.) The righteous shall rejoyce when he seeth the vengeance, he shall wash his feete in the bloud of the ungodly. Not that the righteous delight in bloud, or proudly insult over the worst of enemies; The Psalmist doth only in hyperbolical straines of Eloquence, bor­rowed from the language of triumphant conquerers, expresse a compleate and glorious victory. The stile is of the same sig­nification with that ( Psal. 68.23.) That thy foote may be dipped in the bloud of thine enemies, and the tongue of the doggs in the same. When so much bloud is shed that the foote may be dipt and washed in it, that doggs may lap it up like water, this argues a great destruction, and when the wicked are thus destroyed, the righteous shall rejoyce.

But here it may be queried, What matter of joy is this? why should the righteous rejoyce in the sorrowes of the wicked? is it not alike sinful to be troubled at the joyes, and to rejoyce at the troubles of our brethren? The light of nature con­demns rejoycing over those who are in misery; and we have an expresse Scripture against it ( Pro. 24.17.) Rejoyce not when thine enemy falleth, let not thy heart be glad when he stumbleth. And David puts it among the sins of his enemies ( Psal. 35.15.) In my adversity they rejoyced. And he professed ( ver. 13.) that when they were sicke his cloathing was sacke cloath, and that he humbled his soule with fasting. David was so farre from rejoycing when his enemies were ruined, or dead, that he mourned when they were but sicke, and would not eate, when they could not. And as Davids holy practice denyed it, so doth Solomons divine pre­cept; Rejoyce not when thine enemy falleth. How then shall wee reconcile these Texts?

I answer, there may be a rejoycing at the afflictions and troubles of others, which is not onely unbecoming and un­seemely for the righteous; but very sinfull. As

First, To rejoyce, and be glad, meerely because an enemy is fallen into misery, is both unseemly and sinfull. And so we are to understand Solomons Proverbe; Rejoyce not when thine ene­my falleth. Some understand this of falling into sinne. Hee [Page 187] makes himselfe a sinner indeed, who rejoyceth because ano­ther hath sinned. He that rejoyceth because another hath sin­ned, rejoyceth (upon the matter) because God is dishonoured. Such joy is a kinde of thanksgiving for Satans victory. But as to rejoyce because another falls into sin, is the worst fall into sinne; so to rejoyce meerely because an enemy falls into mise­ry, is worse then our owne falling into misery. He shewes that he hath not the heart of a man in him, who is glad at the mi­sery of any man, And he who rejoyceth thus when his enemy falleth, doth himselfe fall much worse. The ruine and down­fall of an enemy (suppose him the vilest enemy) considered in it selfe, is meate and drinke to none but revengefull and envi­ous spirits. David was much troubled and chargeth it as an extreame peece of folly upon himselfe, Because he was envious at the foolish when he saw the prosperity of the wicked (Psal. 73.3.) Now it is an issue flowing from the same principle, purely to envy the prosperity and purely to rejoyce in the adversity of the wicked. Nero was justly reckoned a monster among men, who could sing when himselfe had set Rome a fire: And they have some-what of a Neronian spirit in them, who can sing when they see their enemies consuming in the fire. God de­lights not in the misery of man (as it is misery upon man) nor doe they, who are taught of God.

Secondly, As to rejoyce or be glad at the destruction of enemies, meerely because they are destroyed; so to rejoyce up­on private ends or respects, because they being taken out of the way and removed out of the world we hope to have more scope and roome in the world for our selves; or because we hope to step into their places, to fit downe in their seates, to possesse our selves of their lands and riches, to fill our selves with their spoyles; upon this account to rejoyce when wick­ed men fall, when the Lord powres out contempt upon Prin­ces, (because (I say) we hope to be gainers by it) is alltoge­ther uncomely for the righteous. Let the righteous take heed to themselves, that they be not found thus rejoycing in the calamities of the wicked. They who doe so are eyther but pre­tenders to godliness, men who are onely of the faction of the righteous (for though they who are righteous indeed are farre from a faction, yes there are a sor [...] of men, who professe righ­teousnesse [Page 188] as if it were nothing but a faction, now (I say) they who thus rejoyce are but eyther of the faction of the righte­ous) while they are really of the number of the wicked, or if they are really righteous who doe so, (and I confesse that a righteous man may doe so, David (which was acting the coun­ter-part) envied their prosperity, and by the same reason any godly man may be acted out in joy at their adversity, but now (I say) if they who are really righteous doe so) we must con­clude them under a sore temptation, and they will at last con­clude of themselves as David did in the counter-case, Psal. 73.22.) so foolish have we been and ignorant, even as a beast before thee.

You will say then, how may or doe the righteous rejoyce when the ungodly fall, and not fall into sin themselves.

I answer, First, The righteous rejoyce at the fall of the wicked, as blessing God who hath kept their feete from those wayes in which the wicked have fallen; As 'tis a great mercy to be kept out of those ill wayes, to be kept from fiding with those corrupt interests, in the pursuit of which we see many broken; so 'tis a duty to rejoyce that we have not walked in their way whose end we see to be nothing els but destruction.

Secondly, The righteous have cause to rejoyce & blesse God when they see the wicked fall, because themselves are saved, & keepe their standing; because themselves have escaped the danger, and the Lord hath been a banner of protection over them in the day when the wicked fell. Moses after the de­struction of Amaleck built an Altar, and called the name of it Je­hova-Nissi (Exod. 17.15.) that is to say, The Lord is my ban­ner. And in like cases the joy of the Saints is not properly in the destruction of the wicked, but in their owne deliverance, through the mighty power & good hand of God with them. It is the presence of God with them, the appearance of God for them, which is the gladnes of their hearts.

Thirdly, The righteous then rejoyce, because the Church and people of God are in a fayre way to peace; when the Ly­ons are destroyed, the sheepe are in safety; when the Wolves and the Beares are cut off, the flock rests quietly; so in this case when men of devouring cruell spirits, wicked and ungodly ones, are removed, the flocke of God, the sheepe of his pasture [Page 189] feed quietly, none making them afrayd. The fall of the ene­mies of Sion, is the establishment of Sion; yea in a great mea­sure of mankinde. As the Prophet most elegantly sets it forth ( Isa. 14.6, 7, 8.) He who smote the people in wrath with a conti­nuall stroke, he that ruled the Nations in anger, is persecuted and none hindereth; The whole earth is at rest, and is quiet: they breake forth into singing, yea the firre-trees rejoyce at thee, and the Cedars of Le­banon, saying, since thou art layd downe no feller is come up against us. How often have wicked men in power felled not onely the Firre-trees and Cedars of the world, but the goodly trees of righteousnesse in the Lords plantations; have they not there­fore reason to sing when such fall, seing the Fellers themselves are then felled and fallen.

Fourthly, Joy ariseth to the righteous, because God is honoured in the fall of wicked men; And that's their chie­fest joy. That God is honoured is more joy to the righteous, then that themselves are saved, how much more then, then that the wicked are destroyed. There is a threefold honour arising to God when the wicked fall.

First, God is honoured in his justice; such a day is the day of the declaration of the righteous judgement of God; as the Apostle speakes of the great day of Judgement ( Rom. 2.5.) Thou after thy hardnesse and impenitent heart, treasurest up to thy selfe wrath against the day of wrath, and revelation of the righteous judgement of God. Some doe even question the justice of God when wicked men prosper, but he is vindicated in his justice when wicked men fall; It cannot but please righteous men, to see the righ­teous God exalted, or God exalted in his righteousnesse. They know and beleeve that God is righteous, when the wicked prosper ( Jer. 12.1.) But when the wicked are punished, they proclaime his righteousnes, Then they sing the song of Moses the servant of God, and the song of the Lambe, saying, Great and marvai­lous are thy workes Lord God Almighty, just and true are thy wayes thou King of Saints. Who shall not feare thee O Lord, and glorifie thy Name, &c. for thy Judgements are made manifest, (Rev. 15.3, 4.) The Lord is alwayes alike Just, but it doth not alwayes alike appeare how just he it. And as, that God is just is the faith and stay of the Saints, so the appearances of his justice are their joy and triumph.

Secondly, God is honoured much in the attribute of his truth; in the truth of his word, in the truth of his threaten­ings, when the wicked are punished. God hath spoken bloudy words concerning wicked men; not onely in reference to their future estate in the next life, but to their present estate in this. Say to the wicked it shall be ill with him, the reward of his hands shall be given him. But what is this reward? There are two sorts of rewards; First, rewards of love and favour according to the good which we have done; Secondly, rewards of wrath and anger, poenal rewards, according to the evill which we have done. Now when the Lord puts these poenal rewards in­to the hands of the wicked, or powres them upon their heads, he is honoured in his truth as well as his justice, for the mouth of the Lord hath spoken it. As the promises are yea and Amen (2 Cor. 1.20.) so also are the threatnings, unto the glory of God by us. But as when David saw his life in danger every day, he began to question the truth of God, in the promise, that he should live to reigne and fit upon the throne of Israel; for saith he ( Psal. 116.11. when things went thus with him) I said in my hast all men are lyars, even Samuel among the rest, who as­sured me of the Kingdome by expresse message from God, but surely he also is deceived, and hath fed me with vaine hopes. Now as these words of David according to our translation of them, and the truth of the thing in frequent experiences, shew, that Godly men are apt to question the truth of the pro­mise, when themselves are by seemingly contradicting provi­dences much afflicted; so they are apt to question the truth of the threatnings when they see outward providences prospe­ring the wicked; Therefore when the threatnings have their actuall yea and Amen, that is, when they are executed upon the ungodly, this also is to the glory of God by us, that is, God is glo­rified by all his people, who heare of it in the truth of what he hath spoken. Againe, as God is magnified in the truth of his threatnings, when any particular wicked man is punished; so when common calamities come upon the wicked, the truth of God or God in his truth is magnified two wayes. First, As such calamities are a fullfilling of many Prophecies; second­ly, As they are the answer or returne of many prayers. The vengeance which falls upon the Enemies of the Church of [Page 191] God is drawne out by prayer, Luke 18.7, 8. And there is no­thing wherein God is more honoured, then when prayer is answered; For as therein he fullfills our wants, so his owne word; Who hath not said to the seed of Jacob, seeke ye mee in vaine.

Thirdly, When the wicked fall the Lord is honoured in the attribute of his power; How great is his power, who puls downe great power? It argues the Almightines of God, when he puts the mighty from their seates: when the Oaks and the Cedars, when the high walls and mountaines are shaken and removed by his blowes and batteries. When Pharoah and his Egyptian hoast were drowned in the red Sea; Then Moses mag­nified God in his power ( Exod. 15.2.) The Lord is my strength and song (that is, I will sing of the strength of the Lord, not of the strength of man) he is my God, and I will prepare him an habi­tation; my fathers God and I will exalt him.

In these three attributes, Justice, truth, and power, God is ho­noured, when the wicked are destroyed, and therfore it cannot be uncomly for the Saints to rejoyce when they are destroyed. The Lord by his Prophet assures the Church his Jacob that all the enemies thereof shall be scattered. ( Is. 41.15.) Behold, I will make thee a new sharpe threshing instrument, having teeth, thou shalt thresh the Nations & beat them smal, & shalt make the hills as chaffe, &c. The mountains & th [...]lls to be threshed, were the mighty ones of the earth, setting themselves against the wayes and de­signes of heaven. The Instrument or flayle wherewith they were to be threshed was the worme Jacob (ver. 14.) God did not so much make an Instrument for the worme Jacob, as he made the worme Jacob his Instrument. Behold, I will make thee, (not for thee) a new threshing Instrument; But when the worme hath done this great worke, when he hath threshed the moun­taines, and made the hills as chaffe; What must he doe then? The 16 ^th verse tells, Thou shalt rejoyce in the Lord, Gaudebunt de eorum exitio, non vindictae cupiditate, sed zelo dei accensi qui hoc modo declarabit sibi curae esse res humanas. Drus. and shalt glory in the holy One of Israel. Glorying is more then rejoycing: Glorying is a kinde of rapture or extasie of the soule. As there is an extasie of Infatuation, so there is an extasie of Gratious admiration. Fooles and madmen are besides themselves for want of reason; the wisest and best of men, are besides them­selves through the aboundance of the Grace of God in them, [Page 192] and the aboundance of the goodness of God towards them. When the goodness of God acted mightily towards us, meetes with the Grace of God acting mightily in us, we are lifted up so farre out of our selves, that we can see nothing in our selves, and then in whom or in what can our rejoycing be, but in the Lord the holy one of Israel.

This joy is not, First, the joy of the Epicure; A sensuall joy, in wine and belly-cheare, in eating the fat, and drinking the sweete, in carnal merriments & musicke; nor is this, second­ly, a cruel joy in the ruine and destruction of men, which the Prophet rebukes ( Obad. v. 12.) Thou shouldest not have rejoyced over the children of Judah in the day of their destruction. Nor is this, thirdly, a proud joy, or a joy of ostentation, when men spread their plumes, and publish their owne wisdome, greatnes and power; nor is it, fourthly, a covetous joy, such as theirs is who are glad because they have fill'd their purses, enriched their familyes, and their hand hath gotten much; Nor is it lastly, a secure joy, because when evill men are cast downe we hope to fit warme and well, safe and quiet upon their ruines; But this joy consists; first, in high thoughts and valuations of God; Whom have I in heaven but thee, &c. ( Psal. 73.25.) Who is like unto thee O Lord among the Gods (Exod. 15.11.) It con­sists, secondly, in a sweete rest or complacency in God. Returne unto thy rest O my soule; that is, tur [...] [...]n to God, live neerer him saith a Godly man (to his soule) a such a case ( Psal. 116.7.) This joy is the rest of the soule in God; He who is rest to him­selfe (as God is) may be so infinitely more to us. Thus, The righteous see it, and are Glad.

This heightens the sence of the former part of the verse, not onely are the righteous glad when the wicked are destroy­ed, but they laugh them to scorne. The righteous, in the former part of the verse are the same with the innocent here; yet we may distinguish them. The innocent are taken two wayes in Scrip­ture; first, the innocent are they who are pure from sinne; secondly, the innocent are they who are pure or free from punishment.

or from trouble; freedome from sin, and freedome from trouble are so dependent upon one another, that one word may well ex­presse both. Thus the word is used (2 Sam. 14.9.) The woman of Tekoah said to the king; My Lord O king, the iniquity be on me, Innocens in Scriptura sumi­tur, non solùm activè, pro eo, qui nemini no­cet, sed etiam passivè, pro eo cu [...] nemo nocet. and my fathers house, and the king and his throne be guiltlesse or in­nocent, that is, free from all evill and trouble; While she saith, The iniquity be upon me, her meaning is, let the punishment of the iniqui­ty be upon me, let the king, and his throne be guiltlesse; let no punish­ment of iniquity fall eyther upon the king in person, or upon his government. In the same sense the word is read ( Exod. 19.21.) If he (that hath been smitten) rise againe and walke abroad upon a staffe, then he that smote him shall be quitt; the Hebrew is, then shall he be innocent, that is, free from punishment, he shall not have any censure, or judgement for it. We have the like use of the word ( Numb. 5.19.) in the case of the woman suspected by her hus­band for disloyalty in breaking her marriage vow; she being for her purgation to drinke the bitter water, Innocens eris ab aquis istis amarissimis. Heb. the Priest was to bespeake her in this manner; If no man hath lien with thee, and if thou hast not gone aside to uncleanenes with another in stead of thy husband, be thou free (or innocent) from this bitter water that causeth the curse, that is, let the water doe thee no harme; as if he had sayd; thou shalt feele no evill of paine by it, if thou art not guilty of the e­vill of sinne. Thus some expound the word here. The innocent shall laugh them to scorne, that is, they who are free from those troubles with which the wicked are over-taken and undone, those particu­lar righteous men who escape the storme untouched, laugh the wicked to scorne. Many of the Hebrew writers fix upon a speciall person; and by the Innocent, understand Noah, as if it were a re­port of what was done upon the old world; Then the righteous, that is (as the Chaldee Paraphrase explaines it) the sonnes of righ­teous Noah saw (the flood) and were glad, Videbant filij Noë justi et lae­tabuntur, & Noe innocens subsa [...]nabit ees. Targ: and innocent Noah laught the prophane old world to scorne. When Noah, and his sonnes were building the Arke, the old world in stead of beleeving and fearing the report or prophecy of a deluge, laught them to scorne, and in derision, doubtlesse, ask't them what voyage they intended, and whether they meant to sayle their Ship over the dry Land; as for them they never dreamt of a Sea hanging in the clouds, and ready to drop downe upon their heads. Now as the ungodly world derided Noah and his Sons for their credulity be­fore [Page 194] the flood came, so 'tis probable enough that when the flood came upon that world of the ungodly, Noah and his Sons laught at and derided their incredulity. They who laugh at divine threat­nings, deserve to be laughed at under divine sufferings.

Others apply this particularly to the Tragedy of Pharaoh and his Egyptians overwhelmed and drowned in the red sea; of which it is said, ( Exod. 14.30, 31.) Thus the Lord saved Israel that day out of the hand of the Egyptians, and Israel saw the Egyptians dead upon the shoare, and Israel saw that Great worke, which the Lord did upon the Egyptians. The effect of this sight is two wayes described in that holy Historie; First, by the acting of feare and faith; And the people feared the Lord, and beleeved the Lord and his servant Moses: Secondly, by the acting of their joy in the Lord, and their holy insultation over the drowned Egyptians ( Chap. 15. v. 1.) Then sang Moses and the children of Israel this song unto the Lord, and spake, saying; I will sing unto the Lord, for he hath triumphed gloriously, the horse & his rider hath he throwne into the Sea. Thus also that innocent people saw the ruine of their wicked enemies, and laughed them to scorne.

Yet I conceive Eliphaz speaking here rather upon a generally experienced and positive truth, then strictly and particularly aym­ing at those ancient Examples. The innocent, that is, any innocent person, whether innocent in reference to the doing of evill, or ha­ving escaped the sufferance of evill, laugh them to scorne.

Before, he sayd, the righteous see it and are glad, now he sayth, the innocent laugh them to scorne: it is one thing for a man to be glad in himselfe, and another thing to laugh other men to scorne; for though to be innocent carries in it somewhat lesse, or at the most but so much as to be righteous, yet to laugh the unrighteous and wicked to scorne when they fall, carries in it much more then to be glad when they fall. [...] denotat gestum qui fit ore, labijs, & ficta balbutie, five quod balbu­tientes irrideri soleāt, sive quod irrisores balbu­tiant, per con­temptum et ma­lignam imitati­onem. And besides, the word in the Hebrew, signi­fies, the most scornefull laughter, such a laughter as is expressed, by a distortion of the mouth, and lips, or by a kinde of fained lisp­ing with the tongue, and artificiall faultring in speech; For as they that lispe and faulter in speech are usually derided and laught at, so they that deride and laugh at others will purposely lispe, or faul­ter in speech. Stammerers are contemptible, and many stammer at others in contempt; This imitation of a defect in nature shewes the excesse of malice. Such is the force of this expression, The innocent laugh them to scorne.

Here it may be questioned, how a good man, an innocent per­son, can doe such a thing; can he thus laugh the wicked to scorne? it is difficult enough to salve it as consistent with Grace, for a righ­teous man to rejoyce at the fall of the wicked, but it is farre more difficult to salve it, how a righteous man may laugh them to scorne; scorning and deriding are the practices of lewd persons, of sons of Beliall; such indeed are usually scorners and jeerers. The enemies of Jesus Christ are so described ( Psal. 22.7.) All they that see me (that is, all the wicked that see me, for many Disciples saw Christ in his sufferings, and did not onely pity him, but honour and be­leeve on him, but (saith he) all they (who are mine enemies) that see me) laugh me to scorne, they shoot out the lip, and shake the head. And David tells us ( Psal. 1.1.) that to fit in the seate of the scornefull, is the conclusion of those who have first walked in the way of the ungodly, and secondly, stood in the way of sinners. The common Latine translater renders that in the Psalme, not the seate of scorners, but the seate of the pestilence. And indeed they have spirituall plague-spots upon them, and the surest tokens of eternall death, who are given up to be scorners. Therefore question it againe, how are the Innocent scorners?

I answer, That as when humane affections, which are below the divine nature, are attributed to God, (such are to repent, to be grie­ved at the wickednes, and to laugh at the calamity of the wicked) we say these note onely an effect upon the creature, not a change of affection in God (for, in him there is no variablenes nor sha­dow of change) so when those actions, Irrisio, & [...] & similia quae af­fectum huma­num significant, uti a deo longe absunt, ita quae mali moris sunt ab ecclesia. Coc: Ʋt haec de deé [...] i [...]a de sanctis [...] sunt intell genda. which are below or un­suteable to a renewed regenerate nature in man, are attributed to the Saints (such as these, to wash their feete in the bloud of the un­godly, to laugh them to scorne in their saddest miseries) we must say, that these note rather what the wicked deserve, then what the god­ly doe. The godly are no scorners, but there is that in wicked men which is worthy to be laughed to scorne, or wicked men doe that, for which they deserve to be laughed at; whatsoever is evill in such like actions, is farre from the heart and spirit of the godly. And therefore as Scriptures of such a tenour are to be interpreted and understood in such a manner as becomes and is consistent with the holines of God, so also (in their proportion) to the holines of the Saints. The laughter of the Saints in these dispensations is seri­ous, and their scorning, the acting of their graces, not of their [Page 196] corruptions. And thus it is said of God himselfe ( Psal. 2.4.) He that sitteth in heaven shall laugh, the Lord shall have them in deri­sion. And ( Prov. 1.26.) I will mocke at your calamity, and laugh when your feare commeth: when your feare commeth as desolation, and your destruction commeth as a whirlewind &c. that is, I will car­ry my selfe so towards you, I will pity you (who have been scor­ners of my word, and have set at nought my counsel) no more then men pity those, whom they laugh to scorne; such is the laughter of the Saints at the calamity of the wicked. And thus Eliah derided Baals Priests, while they wearied themselves in their foolish super­stition (1 Kings 18.27.) And it came to passe at noone that Eliah mockt them, and said cry aloud, for he is a God, eyther he is talking, &c. Thus Hierusalem is expressed ( Isa. 37.22.) when Senache­rib sent up that proud threatning message, the Lord sent a com­fortable message to his people by Isaiah the Prophet; Thus saith the Lord God of Israel, whereas thou hast prayed to me against Sena­cherib the king of Assyria, this is the word which the Lord hath spo­ken concerning him; the virgin the daughter of Zion hath despised thee, and laughed thee to scorne, the daughter of Jerusalem hath sha­ken her head at thee. The daughter of Zion, and the daughter of Jerusalem are but one and the same; shee was called a virgin, not (as some have conceived) because she was never taken or forced by any enemy; nor was she so called, because he had preserved her selfe pure and chast in the worship of the true God (For she had her faylings and Idolatrous dalliances before that day) but she was so called because of that speciall care which God had of her to protect and save her against the insultations of the enemy then ready to assault her, even as a virgin is protected from violence in her fathers house. And the Prophet to assure them that it should be so, speakes of the ruine of Senacheribs Army, and Jerusalems laughter, as accomplisht and come to passe already; The virgin daughter &c. hath despised thee, and laughed thee to scorne, and sha­ken her head at thee. What God saith shall be done, is as good as done already. The Assyrians were yet in their Jollity, laughing at Jerusalem, and promising themselves the spoyle of the people of God, yet (saith the Lord) Jerusalem hath laughed thee to scorne; that is, assuredly she shall. And as the people of God doe some­times formally and explicitly laugh at the downfall and whitherings of the wicked, so they alwayes virtually and secretly laugh them to [Page 197] scorne, even when they stand and flourish in their greenenes and prosperity; For while the Godly are not daunted with the power and splendour, while they are not terrified with the threats and high lookes of the wicked, but in the singlenes and simplicity of their hearts, keepe close to God, his wayes and truths; even this, though they use the duest respect to them in regard of their au­thority, both in word and gesture, is a laughing them to scorne; For this is as a thorne in the sides of evill men, and as a pricke in their eyes, when they see they will not stoope to their greatnes in any sinfull complyance with their commands. This is a truth, but the former is the truth intended in this Text.

Hence note; ‘That wicked men are not onely miserable but ridiculous.’

They are the laughter of the innocent, upon more accounts then one.

First, because they doe such childish, and ridiculous things, such things as can never reach the ends they desire and purpose: they are justly laughed at, whose counsells and courses are unsuitable, much more, when contrary to their designes.

Secondly, Wicked men become ridiculous, while the Lord fru­strates their wisest counsels, and blasts those hopes which were bot­tom'd upon the most probable principles and foundations, while he takes them in their own craft, and entraps them in the snare which they layd for others.

Thirdly, While he over-rules all that they plot or act to serve his owne ends, and fullfill his owne holy counsels. Hence the ene­mies of God are said to pine away; this shall be the plague where­with the Lord will smite all the people, that have fought against Je­rusalem, their flesh shall consume away while they stand upon their feete (he doth not say, that they shall all be slaine, but their flesh shall consume away while they stand upon their feete) and their eyes shall consume away in their holes, and their tongue shall consume away in their mouth (Zech. 14.12.) which as some interpret of their bodily languishment, that they shall live dying continually, or that their life shall be a continuall death, so all interpret the cause of this consumption to arise from vexation of spirit, because they shall see themselves scorn'd and laughed at, or that they are become ridiculous to all the world, but chiefly to Jerusalem, [Page 198] the Church and people of God, whom they shall behold in good condition, notwithstanding all the opposition which they have made against them; which Eliphaz also clearely expresseth in the next words.

There are divers readings and renderings of this verse; first, some with an affirmative interrogation; is not their substance cut downe? that is, it is cut downe; And then this verse is a continuation of the former discourse concerning the utter extirpation of the wick­ed; The righteous are glad, they laugh them to scorne; is not their substance cut downe? and doth not the fire consume the remnant of them? As if Eliphaz had said, Whatsoever they had of any sub­stance or moment is cut downe, and if possibly there be any small inconsiderable remainder of them, fire (that is, some devouring Judgement) will meete with it, and make an utter end of it.

Innocens subsar­nabit eos, quia non fuit succisa substantia nost [...]a &c. q. d. ut qui se & res suas salvas, illos autem penitùs ig­ne illo divino videant jure absumptos. Bez:Secondly, Another understands this 20 ^•h verse as a reason of the former; the righteous are glad (when the wicked fall) the in­nocent shall laugh them to scorne, because our substance was not cut downe; as if he had sayd, our safety will be matter as of praise to God, who hath preserved us, so of holy scorne and insultation o­ver ungodly men, who longed to see our destruction, and sayd in their hearts, that surely our day was not onely comming, but hast­ning; whereas indeed we see the day come upon them which burneth as an oven, and themselves as stubble. Wicked men are for the most part doubly disappointed; first, by their owne fall, when they looked to stand; secondly, by the standing of the righte­ous when they looke, yea, and long for their fall; This double dis­appointment doth at once double their sorrow, and the joy of the Innocent, who laugh them to scorne, because their owne substance is not cut downe, but the remnant of them the fire consumeth.

Innocens subsan­nabiteos dicens, etsi non est suc­cisa substantia nostra, tamen excellentiam il­lorum consump­sit ignis. P [...]sc:There is a third translation which makes these words the forme in which the innocent expresse their laughter at the wicked. When The innocent laugh them to scorne, they will thus bespeake them; Whereas or Although our substance is not cut downe, yet the rem­nant of them, or the best, the excellency of them the fire hath con­sumed.

There is a fourth reading, which makes the second part of the [Page 199] Chapter begin with this verse. For hitherto Eliphaz hath been describing the sinfulnesse of wicked men, and the wrath of God upon them for their wickednes. Cum nondum abscinditur sub­stantia nostra, & residuum il­lorum absumit ignis, assuesce quaeso cum illo. Jun: But here he is supposed entring upon a very serious exhortation to repentance, after this manner, or to this effect; O Job, now while our substance is not quite out downe, and the fire consumeth the residue or the remnant of the wic­ked, acquaint thy selfe with God; or apply thy selfe to God, as if he should say, before thou art cleane cut downe, before thou art utterly ruined as many wicked men have been heretofore, and now are, hum­ble thy selfe and seeke to God, that thy sin may be forgiven, and thy wound healed. Some paralel this in sense with that of the Preacher, Eccle. 12.1. Remember now thy Creator in the dayes of thy youth, while the evill dayes come not, nor the yeares draw nigh wherein thou shalt say, I have no pleasure in them. Thus Eliphaz is conceived exhorting Job, While our substance is not cut downe, while we are not totally undone, Quum subsistē ­tia nostra non sit excisa, reliquias autem istorum ignis assumpse­rit. Tygur: Ita bene ut ni­hil melius. Bold: [...], ex­tant [...]a vel potius [...] quo subsistimus duramus, vel subsistantia no­stra i. e. vita qua subsistimus, nam stare valet interdum super­stitem esse. Drus: while the fire of Gods wrath is consuming the re­mainder of wicked men, doe thou acquaint thy selfe with God, and re­pent. And though our translation makes not this connection, yet it joynes fully in the sense of the Originall.

So this verse is an elegant conclusion of the whole matter hi­therto insisted upon by Eliphaz; and he shuts it up in two parts; first, shewing the state of the innocent, who are brought in speak­ing thus; Our substance is not cut downe. strictly, That by which we stand or subsist, our substance or subsistence; which some expound not by goods, but by life; we may take it both wayes, our life, and that by which our life is maintained, or by which we and our fami­lies subsist, is not cut downe.

There is yet a difficulty in regard of the grammaticall sense of these words. For Eliphaz having spoken before in the third per­son plural, The righteous are glad, and the innocent laugh them to scorne, should (as it may be thought) rather have continued his speech in the same forme, and have sayd; Whereas Their substance is not downe, but he puts it in the first person plural, Whereas our substance is not cut downe &c.

We may answer two wayes; First, that it is usuall in Scripture to vary the number, while the same person or persons is or are spoken of; take onely one Instance, Hos. 12.4. He (that is the Angel [Page 200] of the Covenant) found him in Bethel, that is, Jacob. And there he spake with us. It should according to Grammar be read thus; And there he spake with him. Having found Jacob in Bethel, he spake with him in Bethel. But we see both the person and number are varied, the former words running in the third person singular (being meant particularly of Jacob,) the latter in the first person plural, There he spake with us; The Spirit of God thereby signi­fying, that, what God spake at that time to Jacob personally, he spake to all the spirituall seed of Jacob, whether of the Circumci­sion or Uncircumcision, virtually; He so spake to Jacob as that the substance and effect of his speech reacheth downe to and hath an influence upon us, beleevers, who are his posterity according to the Spirit. Besides this, other Scriptures hold out the like variati­on of the number, as in the Text, which is the first answer.

Secondly, Eliphaz might purposely vary the number, that him­selfe might put in for a share, and be numbred among those, who had obtained that sparing mercy, not to be cut downe while others were consumed. And so this reason of the change is purely spiri­tuall, much like that last opened out of Hosea.

Whence note; ‘That the righteous are often preserved in common calamities.’

( Psal. 20.8.) They are brought downe, and are fallen, but we are risen and stand upright, our substance is not cut downe; God takes speciall care of his owne people; they are under a promise; there can be no greater safety, no better security then to be under a promise; the promise is the best shelter in a storme, and the best shield against the dart. The Apostle Peter gives us two famous examples of this, (2 Pet. 2.5, 6.) God spared not the old world, but saved Noah &c. bringing in the flood upon the world of the un­godly. And having turned the Cities of Sodome and Gomorrha into ashes, condemned them with an overthrow &c. and delivered just Lot &c. From both which examples he concludeth ( v. 9.) The Lord knoweth how to deliver the Godly out of temptation, and to re­serve the unjust unto the day of Judgement to be punished. When judgement begins at the house of God, what shall the end of them be that obey not the Gospel of God? as the same Apostle speaks (1 Pet. 4.17.) It is a sure argument to the wicked that they shall be judged, when they see God bringing judgements upon his owne [Page 201] house and people; but the wicked are many times judged while the house and people of God are preserved and untoucht; and when both good and bad, both the innocent, and the wicked are wrapt up in the same calamity, when they are (as it were) thrust together into the same furnace, the Lord makes a difference, they are not cut downe as the wicked are cut downe, nor consumed as they are consumed. When the righteous are cast into the fire they are purged but not consumed, but (as it follows in the second part of this conclusion, shewing the state of the wicked) ‘The remnant of them the fire consumeth.’

Fire in this place is not taken strictly, as opposed to water; God indeed hath often made fire in kinde his scourge. And the Apostle Jude saith of Sodome, That it suffered the vengeance of eternall fire. But all the judgements of God are in Scripture compared to fire ( Mala. 4.1.) Behold the day cometh that shall burne like an Oven, and all the proud, yea all that doe wickedly shall be stubble, and the day that cometh shall burne them up, saith the Lord of hosts, that it shall leave them neither fruit nor branch. There is a burn­ing, and not by fire; There is so great a judgement and terror in fire let loose and breaking its bounds, that it may well signifie all judgements, or any thing that is terrible. ( Isa. 52.4.) As the fire devoureth the stubble, and the flame consumeth the chaffe, so their roote shall be rottennesse, and their blossome shall goe up as dust. Thus here, the remnant of them the fire consumeth, that is, the wrath of God appearing in some visible judgement consumeth the remnant.

But what is this remnant which the fire consumeth?

I answer. First, we may expound it of persons. The remnant of persons, all that are left of their family, their children and poste­rity, their kindred and relations are taken away and consumed from off the face of the earth.

Secondly, We may expound it of things, the remnant of goods, whatsoever remaines of their estate, the odd ends, the very glean­ings and leavings of their great riches and worldly substance, are all eaten up and brought to an end, so that nothing of them or theirs remaineth.

Thirdly, The remnant of them may be the remembrance of them. A fire shall consume their name and memoriall, they shall neve [...] be thought of nor spoken of any more with honour.

[...] significat illud quo quis a­lium excellit, i­deo reliquiarum nomine impio­rum excellentem & supra cūctos mortales ingentem foelicitatem intelligo. Pined.Fourthly, The word remnant, as it signifieth in the Original any thing which remaineth, so especially that which remaineth in way of excellency, or eminency; not (as we say) the fagge end of a thing, but even the uppermost and best of it. So that (after this translation) the remnant of them, is the excellency of them, that which they thought most durable, and honourable, that which they looked upon as most substantiall and intrinsecall to their greatnes, that very thing the fire shall consume. So the word is used ( Psal. 17.14.) Deliver my soule from men which are thy hand, O Lord, from men of the world &c. whose belly thou fillest with thy hid trea­sures, they are full of children, and leave the rest (or as we supply, the rest of their substance) to their babes; the rest, that is, the best; their bellies are full of hid treasures while they live, that is, they have and use abundance of the things of this life themselves; and they leave the rest; he doth not meane the scraps or parings after they had filled their owne bellies, but by the rest or the remnant, (tis the word of the text) he meaneth the choicest of what they had; even that they leave to their babes or children, when them­selves must be gone and leave the world. Thus we may understand the word remnant in this place, not for a poore pittance, but for the best, the choisest things, for the flower and creame of all they had, even these things the fire shall consume, vengeance shall pursue and follow, till all be turned into smoake and ashes.

I have in divers other passages of this booke met with Texts shewing the utter consumption of wicked men, therefore I shall not stay upon it here; onely take this briefe note.

He hath a fire for his owne people, but it is a purging fire, a cleansing, a refining fire. Like that ( Mal. 3.3.) He shall sit as a refiner and purifier of silver. The Lord also hath a fire for the wicked, but it is a consuming fire. He kindles many fires upon them, and himselfe is a consuming fire to them. But it may be said, that God is a consuming fire also to his owne people; for the Apostle speaking of himselfe and other beleevers, saith ( Heb. 12.29.) Our God is a consuming fire. I answer; First, Tis true, the God of Beleevers is a consuming fire, but he is not a consuming fire to beleevers; even the hearts of beleevers ought to be over­awed [Page 203] with a holy feare of that in God, which they shall never feele from God. Secondly, God is sometimes a consuming fire to be­leevers; but it is onely to consume their corruptions, or their cor­ruptible comforts; He will never consume eyther their Graces or spirituall interests. These he will not consume whatsoever he con­sumes. But the whole of a wicked man is as combustible matter before him. There went up a smoake out of his nostrills, fire out of mouth devoured (Psal. 18.8.) That is, God powred out wrath, which devoured them like a fire. Fire (I meane naturall fire) is a great devourer, it hath a strong stomacke, there's nothing but pure Gold too hard for its digestion; but mysticall fire, the fire of divine wrath is infinitely a greater devourer. Wrath kindles ma [...]y devouring fires, but wrath it selfe is the most devouring fire; who can stand before it? who can abide the heate and flames of it? This is the Tophet prepared of old for the wicked; This fire is able to consume branch and rush, the roote and top of the wicked in one day, and yet it will continue consuming them to eternity. The remnant of them the fire consumeth.

Eliphaz having thus farre prosecuted a description both of the unrighteousnes and of the ruine, both of the sin and punishment of wicked men, closely insinuating that Job was the man concern'd in all this large Discourse, he, in the latter part of this Chapter, turnes his speech into a serious Exhortation to move Job to repent, and seeke God, giving him many assurances and promises, that (in case he did so) it should not be in vaine,

ELiphaz having reproved Job for sin, and prest him with the remembrance of the Judgements of God against sinners: now turnes his speech into a serious Exhortation, mooving him to seeke the favour of God, and humble himselfe, Acquaint now thy selfe with him, and be at peace. From this course and method in which Eliphaz deales with Job, take this note.

Daniel dealt so with Nebuchadnezzer, yea though he had told him of a decree in heaven past against him ( Dan. 4.22.27.) yet he gives him faithfull counsell, and exhorts him to breake off his sins by righteousnesse, and his iniquities by shewing mercy to the poore, if it might be a lengthning of his tranquillity, or (as we put in the Margin) a healing of his errour. Hopes of mercy prevaile with many more then feare of wrath, and they are sooner led then driven unto Christ. Thus Eliphaz; Acquaint now thy selfe with him, and be at peace.

This 21 verse containes two generall Propositions. First, a Pro­position concerning duty, in the former part of the verse; Acquaint now thy selfe &c. Secondly, Concerning mercy in the latter, there­by good shall come unto thee. This duty of acquainting himselfe with God, Promissionibus invitat amplis­simis, quae & in se verae sunt & cum lege con­sentiunt, non ta­men perpetuae ut Eliphaz pu­ [...]t. Merc. and being at peace with him is explained in the 22 verse. Receive, I pray thee, the Law from his mouth, and lay up his words in thine heart. That's a good Comment upon, Acquaint now thy selfe with him, and be at peace. The Proposition of mercy, or the promises laid downe in the close of that verse, are drawne out in all the following part of this Chapter, in which Eliphaz by most ample Proposalls of good things, doth provoke Job to turne from [Page 205] those sinnes of which he supposed him guilty, and to returne to God.

The Originall word which we render to acquaint, hath some variety of significations; As first to be familiar with another. And so it is used by David (Psal. 139.3.) to shew the Intimacie which God hath with all our wayes, workes, and thoughts; O Lord (saith David) thou hast searched mee and knowne mee, &c. thou art acquainted with all my wayes; As if he had said; Lord, thou knowest my wayes infinitely more clearely and distinctly, then any of my neerest acquaintance, who converse with me every day. It is used 2 ^dly to expresse the customary doing of a thing. ( Numb. 22.30.) Balaams Asse spake thus by a miracle, Was I ever wont to doe thus unto thee? Hath it been my custome, or have I familiarly served thee thus, said the Asse, when he thrust Balaam against the wall.

Thirdly, To profit; [...] profuit, commodus, ap­tus fuit. Profice cum deo. Rab. Mos. one of the Rabbines translates the Text thus; Profit with God, as who should say, thou hast been an un­profitable servant to God all this while, be thou now profitable unto him, serve him and his Providences, advance his name and glory; or thus rather, Thou hast but played the truant hitherto, be thou now a good proficient in the schoole of Divine doctrine and discipline under the holy precepts and various providences of God. We finde it applyed to that fence at the second verse of this Chapter; Can a man be profitable unto God, as he that is wise may be profitable to himselfe? Man cannot be profitable unto God, or adde any advantage to him by what he doth, but man may be pro­fitable unto himselfe, or doe himselfe good in doing the good will of God; yea God reckons it and rewards man for it, as if he had been profitable to him, when he acts as becomes a faithfull servant to him. So some expound it here, be profitable unto God, be a faith­full and industrious servant unto him: having received his talents, doe not lay them up in a napkin, hide them not in the earth.

Thirdly, Master Broughton read's thus, Reconcile thee now un­to him. That's Gospel language, like that of Paul (2 Cor. 5.20.) Now then we are Ambassadors for Christ, as though God did beseech you by us, wee pray you in Christs stead, be ye reconciled to God. So he conceives Eliphaz speaking here, I pray thee now re­concile [Page 206] thy selfe unto God. Master Beza reaches that sence fully, Returne into his favour, Redi cum ipso in gratiam. Bez: Accommoda te illi. Tygur: get into his heart againe; God hath as it were lockt thee out of his heart, and shut the doore upon thee, now get in againe; and the Tygurine reads very aptly, Accommo­date thy selfe to him, that is every way suite thy selfe go [...], thou hast heretofore been humorous, or hast followed thine owne spirit, and hast labour'd to please thy selfe, now Accomodate thy selfe to him, or comply with him in every thing, be no more at thine owne but at his dispose. All these renderings comply well both with the words and the generall scope of Eliphaz in this part of his discourse. Our translation fully joynes with the first of them.

Get into a familiarity with God. The word implyeth a likenes, or a suitablenes between two in their wills and affections, in their wayes and counsells; for from likenesse in these familiarity or ac­quaintance doth arise. So that Eliphaz here speaketh to Job as one that had estranged himselfe and departed from God, as one who had broken off Communion with God; and so he must needs have done, had he run such a course of wickednes as Eliphaz char­ged him with, in the former part of this Chapter. Therefore upon that supposition he gives Job wholesome advice, Acquaint not thy selfe with him.

Hence observe; ‘ First, That as man by nature is a stranger from God, so every act of sin, especially great and continued actings of sin breed a further estrangement from God.’

We act the part of nature every time we sin, and that in a pro­portion brings us back in some degree to what we were by nature, strangers unto God. A godly man (who hath had acquaintance with God) sinning puts back his acquaintance, & a distance grows between God and him. Beleevers after great sins and follyes com­mitted, are not forward to come into the presence of God, they have a kinde of listlesnes to duty, a listlesnes to prayer, and to all acts of communion with God. And God himselfe appeares as if he did not much care for them when they come, they have not those Communications from God which he usually vouchsafeth his, God doth not give them the meeting as formerly; they doe not [Page 207] finde the Lord presently, though they seeke him earnestly. So that both wayes there is an Estrangement; sin separates between God and the soule, not onely judicially but naturally. If God should not depart from sinners, or command them to depart from him, yet they would of themselves depart from him. It is not possible for one, who willingly lives in sin, to live willingly in the presence of God; For as to be cast out of the presence of God, is the ex­treamest punishment of wicked men, so also is their being in his presence. The same thing is both their desire and their punishment. They are punished with a departure from God, and they desire nothing more then to be out of his presence.

Secondly, Whereas Eliphaz exhorting Job to repentance, counsells him to acquiant himselfe with God.

Observe; ‘That Repentance is the renewing of our Communion or acquain­tance with God.’

As sin is a turning from God, so repentance is a returning to God; 'tis a change first of our minde, and then of our way. Im­paenitency brings the soule into an acquaintance and unholy fami­liarity with Satan; Repentance brings backe the soule into its for­mer acquaintance, and holy familiarity with God. As the first con­version (which is from a state of sin) so the second and every re­newed conversion (which is from our falls into sin) renewes our converse with the most high.

Thirdly, take this generall observation; ‘A godly man is (as we may say) one of Gods Acquaintants or familiars.’

God calleth Abraham his friend; friendship cannot be without familiarity, there must be acquaintance before there can be love, if therefore there be friendship and love between God and man, there must be Acquaintance; we cannot love eyther persons or things, while unknowne.

But it may be said, how can wee, who are at such a distance, Ac­quaint our selves with God?

I answer, wee (who of our selves are a [...] [Page 208] by the bloud of Jesus Christ, and being thus made nigh in our state, wee draw nigh or acquaint our selves with him by severall Acts. As first, To thinke or meditate of God, is to acquaint our selves with and draw nigh to God; meditation is an inward dis­course and converse with God, it is a Soliloquie between God and the soule; acquaintance is got by Conference: when friends meet and confer, that doth not onely begin, but confirme, strengthen, and highten their acquaintance. Saints have many thoughts of God, and that's their acquaintance with God. How precious are thy thoughts to mee, O God! (saith David, Psal. 139.17.) how great is the summe of them! when I awake I am still with thee. How was David still or ever with God? He was so in his thoughts, and meditations, in the actings & goings forth of his soule to him. Now he that is still or ever with a person, must needs be acquain­ted with him, I am still with thee, alwayes meditating upon thee. We finde him againe in the same holy frame ( Psal. 63.5, 6.) My soule shall be satisfied as with marrow and fatnes, and my mouth shall praise thee with joyfull lips; while I remember thee upon my bed, and meditate on thee in the night watches. As the Lord is ever thinking upon his people, they are written upon his heart, and gra­ven upon the palmes of his hand, and when his outward actings towards them are such, as may seeme to intimate that his heart is withrawne from all intimacy with them, yet even then he thinks most of them. This he acknowledgeth concerning Ephraim (Jer. 31.20.) Since I spake against him I doe earnestly remember him still. Since I spake against him, that is, since I spake against him by words of rebuke and correction, since I spake against him by rods of chastisement and correction, (as Ephraim found and confessed he had Thou didst chastise mee and I was chastised) since I spake thus against him, I do earnestly remember him still. I remember him, and I remember him strongly, my heart is much upon him. And when the Lord saith thus, wee are not to understand it, as a man will remember an Enemy, when he speaks against him; hee'le re­member him indeed, and that earnestly to plot mischiefe against him, and to execute his revenge; but the meaning is, I remem­ber him in mercy, my affections goe out to him, my bowels are moved towards him. Such is the remembrance which God had of Ephraim, even when he was speaking against him and smiting him. Now as the Lord doth remember his people at all times, and ear­nestly [Page 209] remember them at sometimes. So his people in their pro­portion doe earnestly remember the Lord, they minde him often, they would minde him alwayes, they like to retaine God (which the natural man liketh not, Rom. 1.28.) in their knowledge, or to acknowledge God; They have not some flitting transient thoughts and acknowledgements of God (as a carnall man may have) but they fix and retaine God in their thoughts & acknowledgements, they thinke of God, what he is in his nature, they thinke what God is in all his perfections, they meditate of all his glory, of his justice, of his mercy, of his faithfulnes, of his power, of his truth, of his un­changeablenes, of his all-sufficiency, they acquaint themselves with God in all these; for indeed we are never acquainted with God, till we come to a distinct knowledge of him in all these parts of his glory, which yet are all but one and the same glorious God. To know onely in generall that there is a God, is not to acquaint our selves with God; our acquaintance with him consists in a spi­rituall and fiduciall knowledge of all his revealed perfections, so farre as it is possible or lawfull for man to search and know. To be acquainted with any man, notes more than a generall know­ledge of him, how much more to be acquainted with God.

Secondly, Wee acquaint our selves with God, not onely when wee study his nature, or what he is, but when we study his workes, or what he hath done, God is visible in his workes. That his name is neare, his wondrous workes declare (Psal. 75.1.) Wee may ac­quaint our selves much with God in the workes of Creation, but more in the workes of Providence, in those wee may most legibly read his name, that is, his greatnes and power, as also his goodnes and mercy.

Thirdly, Wee acquaint our selves with God in the study of his word; there he hath made a full discovery of himselfe and of his will; O how I love thy Law (saith David) my meditation is in it might and day. The word of God is the demonstration of the ho­lines of God. There he hath set forth himselfe, how just, how pure, and how gracious he is. The word is a glasse in which God is seene, therefore acquaint thy selfe with the word of God, and thou shalt be acquainted with God; reading and hearing the word of God is our going to God for Counsell, as wee acquaint our selves with a man when we goe to him, and aske his advice and counsel in any matter, or consult his bookes; so every time we ey­ther [Page 210] read or heare the word of God in faith, we are asking coun­sel of God, and so acquainting our selves with him.

Fourthly, Wee, especially, acquaint our selves with God in pray­er. That is nothing else but the opening of our hearts to God, a declaring of our wants to him, Prayer is the ascending, the lifting up of the soule to God, therefore in prayer wee acquaint our selves with God.

Fifthly, Our daily holy walking, is a daily acquainting our selves with God, every step of a holy life is both towards and with God; the life of Enoch (who was too holy for a life here on earth, and therefore he was translated that he should not see death, his life I say) is described thus, Enoch walked with God (Gen. 5.24.) God and Enoch were like two familiars or intimate friends walking toge­ther; And because he took so much delight in Gods acquaintance, God took him from all acquaintance with men; so saith that text; Enoch walked with God, and was not, for God tooke him. He was so taken with God, that God took him, or as the Authour to the He­brews saith, translated him (ch. 11.5.) He was before translated from nature to Grace, & he proved so great a proficient in that schoole, that he was translated from Grace to Glory (as it were per sal­tum,) by a leape over the grave; for he saw not death; From which sad vision, but one more (that I read of in all the Scrip­ture, Elias by name) was excused before he was admitted to the beatificall vision. Holy walking is the summe of all our acquain­tance with God; and our fullest acquaintance with God is but the is­sue of our holy walkings.

To draw towards a close of this poynt; wee may take notice, That there is a twofold acquaintance with God; First, from neces­sity, when wee come to him and desire to have to doe with him, prest with our owne wants, feares, or afflictions; of this the Pro­phet speaketh ( Isa. 26.16.) Lord in trouble have they visited thee, they have poured out a prayer when thy chastening was upon them. And of this the Psalmist speake ( Psal. 78.34.) When he slew them they sought him, and they returned and enquired early after God: neverthelesse, they did but flatter him with their mouth, &c. These make God their refuge not their choice; They, I grant, who have made God their choice in good times, may comfortably make him their refuge in evill times. But to neglect God while it is well with [...], and onely to run to him when it is ill with us, or to have our [Page 211] evills and burdens removed, is to acquaint our selves with God, because we cannot choose, or because we cannot be without him, not because we have chosen him, or desire to be with him. As there is a patience, so there is an acquaintance, perforce. Though God doth not refuse acquaintance with many poore soules, when their necessities drive them to him, yet it is best to acquaint our selves with him for the love we beare to him, or the desire we have to enjoy him, rather then (though we all have need of him, and are bound to come to him because we have) for the need we have of him. And therefore, secondly, there is an acquaintance with God from pure love. As when we come to a friend, having nothing to do but to see him, & to renew or strengthē our acquaintance with him. Wee doe not come to load him with our cares, or advise with him about our businesses, or desire a curtesie of him, but, meerly & pure­ly to shew our love to him. Thus to come to God when we are not prest with feares, nor pincht with wants, nor clouded with doubts, nor vexed with troubles, is the most noble & ingenuous way of ac­quainting our selves with him. When we (as it were) make a Jour­ney to God, having nothing to doe with him, but to visit him and to desire further communion with him, nothing to do with him but to behold his excellency and his glory, nothing to do with him, but to tell him what our hearts are towards him, how we love him, how we depend upon him, how we desire to please him, and to com­mit our wayes to him, to acquaint God with those things which onely concerne our holy walking with him, this is to seeke pure acquaintance with him. The Lord saith of Abraham his acquain­tant or friend ( Gen. 18.17.) Shall I hide from Abraham the thing that I am about to doe? I should not deale with him as with my friend, if I did so. A friend who is as our owne soule ( Deut. 13.6.) should know all that is in our soules. Now as God (whether we will or no) is acquainted with all that is in our soules; So a soule acquainted with God, will let him know all; shall I hide from God the thing that I am about to doe? shall I not tell him how it is with me? To acquaint our selves thus with God is a sweete and precious duty. Much might be said about it; I shall onely adde these two things; First, That all our acquaintance with God must be had through the mediator; There is no getting neere the Fa­ther but by the Son. Secondly, That the more we are acquainted with God, the more we are transformed into his likenes. Some [Page 212] have altered the habit of their bodyes, yea, the dispositions of their mindes by long acquaintance with others; and have looked or ap­peared like them, by often looking upon or being with them. When Moses had been forty dayes in the Mount talking with God, his face shone, some rayes of a divine glory darted out from him, so that Aaron and the children of Israel were afraid to come nigh him (Exod. 34.30.) And thus every one who gets up into the Mount by faith, and acquaints himselfe with God, gets some­what of God, which will draw a reverence upon him among men. As when Christ shall appeare hereafter to us in glory, we shall be like him (saith the Apostle John 1 Ep: 3.2.) for we shall see him as he is; so according to the sight which we have of and our ac­quaintance with Christ in the wayes of grace here, will our likenes be unto him. The more we are with God, the more we have of God. Acquaint now thy selfe with him, ‘and be at peace.’

There is a threefold Interpretation of this clause.

Inperativum p [...]o futuro pas­sim in hac lin­gua. Merc: Quando Hebraei dicunt pax tibi, significant id quod Graeci tri­bus verbis e­nunciant, [...] quorum primum ad animum re­fertur, secundū ad corpus, terti­um ad actiones externas. Drus.First, it may be taken as an Effect of what was said before, Ac­quaint thy selfe with God, and be at peace, that is, If thou acquaint thy selfe with God, thou shalt have peace. So in the Hebrew often the Imperative mood is put for the future tense, as, Doe this and live, (according to the tenure of the Covenant of works) that is, Doe this, and thou shalt live, So acquaint thy selfe with him, and be at peace, that is, thou shalt have peace. Peace comprehends all good; good of the minde, good of the body, good of the e­state. When the Hebrewes say, Peace be unto you, they say as much in that one word as the Greeks say in three; whereof the first re­spects the welfare of the minde; the second, the welfare or health of the body; and the third the successe of all our affaires and un­dertakings. So that while Eliphaz saith to Job according to this reading, Thou shalt be at peace, it is a promise of all manner of good flowing in upon the renewing of his acquaintance with, and his re­turning to a reverentiall converse with God. But becuse this pro­mise followes in the next words, thereby good shall come unto thee, therefore I understand this clause as a duty, and not as a promise Acquaint now thy selfe with him, and be at peace. To be at peace, is a distinct duty from that of acquainting our selves with God, yet necessarily following upon it; The words may have these two things in them.

First, Be at peace, rhat is, Sedatiore animo esto. Bez: Acquiesce in ca­stigationibus dei satis repugnâsti; satis protervè reluctatus es, ergo mitesce. be quiet and content under the chast­ning hand of God, doe not murmure, doe not repine. Thou hast strugled enough already, now lay aside all impatiency and passion, all discontents and animosities, as doe not rage and rave, doe not distemper and discompose thy selfe as thou hast done; There is a storme upon thee, but be thou of a calme and quiet spirit, kisse the rod, be not angry with it; wee may expresse this frame by that which the Apostle Peter makes the chiefe adorning, or ornament of a woman, that she be of a meek and a quiet spirit, which with God is of great price; As meeknes is a Jewell of the greatest price that women can weare; so it is a most rich and precious Jewell for a man to weare; and as at all times, so then especially meeknes and peaceablenes of spirit becomes man, when God seemes to come in anger and to be at warre with him. Bildad sayd of Job (Chap. 18. v. 4.) He teareth himselfe in his anger; As if he had sayd, the man's mad or distracted; now Eliphaz adviseth him, Be at peace, be quiet; This is a good interpretation, and wee may note from it, ‘That it is our Duty to sit downe quiet and satisfied under the saddest dispensations of God.’

A submitting spirit under an afflicting hand, how comely is it! To be at peace in our selves, when all is unquiet about us, how blessed a sight is it! there are some who trouble themselves a great deale more than all the troubles that are upon them can. Man is naturally a very unquiet creature, an angry peece of flesh, when God is angry, he is apt to storme: till his heart is subdued to God, he can­not beare the hand of God. Wicked men naturally (as the Prophet Esay found them, Chap. 51.20.) are like a wilde Bull in a net [...], full of the fury of God; and not onely so, but full of fury against God, throwing up the dust, and moyling themselves when the nett of God hath caught them, or when God hath caught them in his net. God catcheth his owne people in his net many times as well as the wicked. His owne people are like a dove in a net, but the wicked are like a wild Bul in a net. I grant, the Doves will flutter a while when the net hath caught them. Impatiency doth often breake out in the best of Saints: it is a hard thing to keep the heart quiet within while our estate is unquiet without, and to be at peace in our selves, when God seemes to be at warre with us. It is hard for us to hold our peace, much more to be at peace in an afflicted [Page 214] condition; yet this lesson, though very hard, Saints have learned. David saith ( Psal. 39.9.) I was dumbe, I opened not my mouth, because thou didst it. His was not a sullen silence, but a patient si­lence. He had not a word to say against God, when God speake hard words against him, yea, when God was at blowes at sharpes with him. Paul also had learned in every estate to be content ( Phil. 4.11.) how ever the world went with him, he was at peace.

Cum e [...] pacem habe, in gratiam redi qui nunc alienatus es, & velut hostis.Secondly, Be at peace, may refer unto God, and so it is but the heightening of our acquaintance with him; for, first there must be an acquainting, and then a making up of peace; when friends fall out, they must first speake with one another, before the breach can be healed, if they doe not treate, there can be no reconciliation. After treating comes peace; As peace is the fruit of the lips (Isa. 57.19.) when God treates with man by man, so when man treats with man, and when man treats with God. Acquaint now thy selfe with him, call for a treaty, and therein make thy peace, Be at peace with him, do not any longer continue thy unholy warre with God. Eliphaz supposing Job as a man setting himselfe against God, had reason to bespeake him thus.

Hence note.

The wicked are like the troubled Sea, whose waves cast up mire and dirt; there is no peace to the wicked, saith my God ( Isa. 57.21.) why no peace to the wicked? the wicked have no acquain­tance with God, they are strangers, they are afarre off from God, and God beholds them afarre off, therefore there is no peace to them: if they have any peace, it is a false peace, a deceitfull peace, or it is but a short peace, which will quickly break out into a warre againe when once Conscience is awakened, when that sleeping Lyon is rouzed, what will become of all their peace? they will then [...]d, indeed, that their soule is among Lions; and that they have been onely secure, not safe, or that theirs hath been at best, a tr [...]e onely, not a peace; no peace till acquinted with God, and no ac­quaintance with God can produce peace, but that which is by Je­sus Christ; He is the Peace-maker, who is also the Mediatour; sinners cannot have peace by any immediate acquain [...]e with God, for he is a consuming fire, and sinners standing alone are but as dry stubble before him. When wee are made nigh to [Page 215] or acquainted with God by the blood of Jesus Christ, then (and not till then) are we at peace with him. Acquaint thy selfe with him, and be at peace: no peace without acquaintance with God, no acquaintance with God but by Christ, therefore no peace but by Christ.

Secondly, Observe; ‘That God is ready to give peace to or to be at peace with those that acquaint themselves with him.’

Acquaint thy selfe with him, and be at peace; as if he should say, [...]ou shalt certainly be at peace with him, if thou doest but ac­quaint thy selfe with him; for the Lord will not alwayes chide; his love is everlasting, but his anger towards his c [...]es but fo [...] a moment; As the wisdome of God in man, so much more the most wise God, is Gentle, and easie to be entreated. The Lord is found of those who seeke him not (Isa. 65.1.) Surely then he will be found of those that seeke him; he is not implacable, no nor inexo­rable. The Lord hath declared himselfe full of Compassion to re­turning sinners, so full of compassion that he seeks the acquain­tance of sinners, and beseeches them to be reconciled to him, much more will he be acquainted with them who beseech him that they may be reconciled to him. Fury is not in me (saith the Lord, Isa. 27.4, 5.) who would set the bryars and thornes in battel against me? that is, who would be so foolish as to encourage sinfull men to be so foole-hardy as to stand out against me, or contend with me, for alas, (as it followes in the text) I would goe through them, I would burne them together. There's no dealing with me upon those termes; but I will tell you upon what termes a [...] may deale with me; Let him lay hold of my strength, that he [...]y make peace with me, and he shall make peace with me, that is, he shall n [...] loose his labour, he shall find peace, if he take hold of my str [...]gth. One would thinke he should rather have sayd, let him take hold of my mercy and goodnes, but he saith, Let him take hold of my strength. To oppose the strength of God is most dangerous, but by faith to take hold of it, that's both the duty and the priviledge of an humbled sinner. Proud sinners oppose the strength of God, humbled sinners take hold of it, as their strength. As a man seing another whom he hath offended, but is unable to resist, or make his party good with him, with much submission takes hold of his [Page 216] arme or weapon, endeavouring by earnest suit to stay him from smiting. And indeed to take hold of the strength of God, is to take hold on his mercy; The strength of God to save sinners lyes in his mercy, and that mercy is in his Son, who is his strength to save sin­ners; if a sinner lay hold of this strength, the mercy of God in his Son, that he may make-peace with God, if this be his designe he shall make peace, there shall not be a treaty with God in Christ for peace in vaine; if a sinner should take hold of the strength of his owne righteousnes & performances, if he should take hold of the strength of all the Angels in heaven, he could not make peace with God, nor would God agree with him upon those termes. Such a soule must returne (re infecta) without his errand. God is ready to be at peace with [...], but we must have our peace in his way, not in our owne. Acquaint now thy selfe with him, and be at peace. And this peace, whether in our selves or with God, is no light or unprofita­ble thing, as Eliphaz to provoke Job to pursue and seeke after it, tells him in the last words of this verse.

Thereby; whereby? or by what? what is it that shall procure, or produce this good? The answer is at hand. Thy acquaintance with God, thy being at peace will procure all good things for thee Acquaint thy selfe with him, and be at peace: be at peace in thy own spirit, be quiet; be at peace with God, be reconciled, every way good shall come unto thee. M ^r Broughton renders, Prosperity shall come unto thee, the sence is the same. Others read, in stead of, good shall come unto thee, thy comings in shall be good, thou shalt have a good reven [...] [...]ood income: Proventus tuus erit bonus. Drus. whereas before evill came upon thee, now thy co [...]gs in shall be good. This also is of the same meaning with our translation. I shall not need to stay upon the opening of the words, there is no difficulty in them.

From their dependance, in that he saith, Acquaint thy selfe with him, and be at peace, so shall good come unto thee, These words are brought in by way of inference upon the former, whence

Observe.

God can stop the Influences of all our mercies from us, he can lay an embargo upon all Creatures from bringing any good to us, the [Page 217] there be store of treasure and rich Commodity in the place, yet he can barre up all, that no good can come unto us; yea, the Lord in such cases doth often lay a stop upon the spirit of prayer in his own people, and when the heart is stopt that we cannot pray, then usu­ally good is stopt and kept back from coming to us; Prayer is that which fetches in mercy and good things through the love of God in Jesus Christ. Prayer may have a twofold stop. First, prayer may have a stop in the heart; secondly, Prayer which comes forth of the heart may have a stop in heaven, the Lord doth even shut out-pray­er sometimes, and when prayer is shut out, no good can get out to us. Prayer is sent upon a message to heaven, and if our messenger be shut out of doores and not admitted in, what answer can we ex­pect by his message. And the Lord as he doth stop such from the receiving of further good, so from the receiving of good by what they have already. Wee may have that which in the nature of it is good, and yet have no good by it; God can stop the creature in our hands, that it shall not at all give us any Comfort, as well as he can stop any creature-comfort from comming into our hands. Un­lesse the Lord (in one sence) stop the creature, it quickly leakes out all the Comfort which he hath put into it, and proves to us indeed, what sin hath made it, a broken Cistern; And unlesse the Lord open the creature, the creature cannot give forth that good w ^ch it hath; It will be to us as a Cisterne without a vent to passe out the water for our use. There's many a one who hath enough in his hand (take it in any kinde) but he enjoyes nothing of it, because the Lord locks up the conduit, or the cisterne, and then how much good so­ever there is in it, there's none for him. It is all one to us, whether we have onely a broken Cisterne for our portion, or a Cisterne al­wayes lockt up; for as the one lets all the water run out, so the o­ther holds all the water in; we are as farre from good, if our Ci­sterne hold all, as if it held nothing at all. It is then not onely our duty and our holines to acquaint our selves and be at peace with God, but our wisdome and our interest; For it is as he pleaseth, al­wayes, and usually as we please him, that eyther we have any thing that is good comming to us, or that any good commeth to us by that which we have.

Secondly, Note (which is a Corallary from the former obser­vation) [Page 216] [...] [Page 217] [...] ‘ [Page 218]That the renewing of our Communion with God, and making peace with him, is followed with all manner of mercies and good things.’

So shall good come unto thee. There was never any man a looser by acquaintance with God; Gods acquaintance is a gainfull ac­quaintance; Our acquaintance with God, should we consider it abstractly and separate from all benefit but his very acquaintance, yet that is benefit enough; God is the chiefest Good, and there­fore when we enjoy him, we enjoy all Good. The enjoyment of God himselfe is infinitely more then the enjoyment of all created good things that come from God. Friends are sometimes in those heights of friendship and noblenes of spirit one to another, that they count the enjoyment of one another to be more then all the benefits they can heape upon or reape by one another; it is your good Company, saith such a friend, and your acquaintance that delights me more then all the good you can bestow upon mee. And is not God much more so to us? Thus (I say) acquaintance with God alone is all good; but besides (as the poynt leads us to consider) God gives out good things from himselfe, to all his holy acquaintants, temporall or bodily, good comes to us by his ac­quaintance, and so also (and that chiefly) doth spirituall or soule good. Acquaint thy selfe with God, and the dewes of grace, showers of the Spirit shall fall into thy bosome. Acquaint thy selfe with God, and spirituall Comfort shall flow in unto thee, spirituall strength shall flow in unto thee, thy soule shall be filled as with marrow and fatnes. And as good shall come to thee in person, so to thine; to thy family and posterity good shall come. And as God will cause good to come to such, so to stay and abide with them. As good comes, so good continues according to the command and commission which it hath from God. Thus he pro­mised in the Prophet ( Isa. 48.18.) in case his people had hark­ned to his commandements; Then had thy peace been as a River, and thy prosperity as the waves of the Sea. Thy peace and prospe­rity had not been as a Land flood or Brooks of water which faile in summer when we have most need of them, (all worldly things are apt to doe so) but they should have flowed perpetually as a river doth, which is fed by a constant Spring, or as the Sea doth which is the feeder of all Springs. A godly man gets not one­ly a large portion of good things, but a lasting portion, yea a por­tion [Page 219] of those good things which are everlasting, by acquainting himselfe with God. And because by acquaintance with God so much good comes to us, Therefore Eliphaz presseth Job further to it in the next verse.

Receive, that is, learne from his mouth; he that teaches gives, Dat Magister quando docet, capit discipulus quando discit. Drus. and he that learnes receives; and the Hebrew word which we ren­der here to Receive, signifies not ordinary receiving, but receiving with an earnest desire; yea, it implyeth a kinde of violence in de­sire, such as they have who take spoyles in warre. They fly upon the spoyle, [...] verbum hoc ad praedam quae cum violen­tia tollitur re­ferri potest. and catch it with as much eargernes as they wonne it with courage. So Receive the Law from his mouth. David saith, I have rejoyced in thy word, more then they that finde great spoyles, (Psal. 119.162.) O how strongly did his heart run out to the word? And there is an Elegancy also in it, that this word which signifies to receive the Law, Ex hac radice dicitur doctri­na. [...] quase accepta vel ac­cipienda, quia sc: lex debet ac­cipi grato & lubenti animo. doth also signifie the Law or doctrine to be received. ( Prov. 4.2.) I give you good doctrine, forsake you not my Law. The word which is there used for doctrine is the same that [...]s here rendred to receive, the reason is, because wholsome doctrine [...]s worthy to be received, and ought to be received wil­lingly, chearfully, and gladly, and therefore the Gospel which is the highest and most precious doctrine is called an Acceptable doctrine; This is a faithfull saying, and worthy of all Acceptation (1 Tim. 1.11.) The Gospel is worthy not onely of Acceptati­on, or of great, but of all Acceptation, and that from all men, even from the Greatest; And so also is the Law; for, as shall be opened further afterwards; the Law in this place comprehends the Gospel also. Receive the Law at his mouth.

Further, The word which we expresse Receive, is rendred by some to buy; we may connect both sences here, Receive the Law as a thing bought and carry it home with thee. That of Solomon (Prov. 23.23.) suites it well; Buy the truth, and sell it not; Truth is a Commodity the trade whereof goes but one way; all Civill Trades and Merchandizes are continued by buying and sel­ling, but this spirituall trade is continued by buying onely, without selling; it will be our profit to have this Commodity alwayes up­on our hands, or rather alwayes in our hands. Thus here; Receive [Page 220] the Law at a price, buy it, and keepe it; not that the Lord doth expect any price from us, or that vve can bring any thing to him valuable for it. We buy it, when vve take paines for it, vvhen vve doe our utmost endeavour to receive the truth, vvhen vve receive the truth, not onely as it is offered and brought home to us, but vvhen we goe out for it, and seeke after it in all the meanes vvhich God hath appoynted as conveyances of it, that's buying the Law of truth.

Againe, We may profitably consider a double derivation of that word vvhich vve trenslate, [...] a ra­dice [...] explorare aut circumqua (que) lustrare, quia lex universa est diligentèr obser­vanda, ne q [...]is in uno offendat. Law. Some say it is from a roote that signifies to behold or Contemplate, to Consider, to looke about; and the Lavv is vvell exprest by a word of that sence, because the vvhole Law is diligently to be observed and considered, looked into, and meditated upon, vvee are alwayes to behold it, and that in every part. For the vvhole Lavv is copulative, and he that of­fends in one part offends in all. David speaking of the righteous man, ( Psal. 1.2.) saith, hee meditates in the law of the Lord day and night. What's meditation? but the Inward view of a thing, or the beholding it with an Intellectuall eye; meditation is the continuall turning of things over in the minde, to behold the ex­cellencies and perfections that are in them.

A radice [...] quod est p [...]uere irrigare; quare commune & fere idem est nomen, pluviae Doctoris & le­gislatoris.Secondly, Say others, it proceeds from another radicall vvord, that signifies to raine, and that not onely some small drissling dew­ing raine, but full showers, or as we say to powre downe; and in the Hebrew, the same vvord signifies, to raine, and to teach, because teaching by the vvord is like raining, or the sending dovvne of raine. The Apostle ( Heb. 6.7.) alludes to it. For the earth which drinketh in the raine that commeth oft upon it, &c. by the earth he meanes those vvho heare the vvord or doctrine, vvhich comes dovvne upon them like raine to soften their hearts and make them fruitfull. There are tvvo other Texts of Scripture very suitable to this Exposition ( Esay 30.20.) Though the Lord give you the bread of adversity, and the water of affliction, yet shall not thy tea­chers be removed into Corners any more, but thine eye shall see thy teachers. Thy teachers shall not be removed, so wee render: but strictly from the letter of the Hebrew we may read it thus; [...] elongabit [...]viam. Though the Lord give thee the bread of adversitie &c. yet shall not thy raine [Page 221] be removed from thee. It may seeme strange that they should have the bread of adversity, and the vvater of Affliction, and yet have also raine, vvhich naturally causeth the earth to bring forth bread, and fills the pooles vvith vvater. But the Prophet vvho speakes of corporall bread and vvater in the former part of the verse, speakes of spirituall raine in the latter, making this so full a compensation to the people of God, for the want of other tvvo, that they should have no cause to complain of it. As if the Prophet had said, Though you are cut short in outward things, yet you shall not be shortned in spiritualls, the raine of holy doctrine shall not be removed from you, or as vve translate, thy teachers shall not be removed &c. Some amongst us vvould have the teachers of holy doctrine removed, lest by feeding them the bread & vvater of the Land should fayle, as if the charge of publick preaching the riches of the Grace of Christ would be an undoing, or at least an impoverishing of the Nation. Whereas (I touch it onely by the way) the Prophet com­forts the people of God in the midst of all their wants & outward afflictions, that they should not want the presence of their tea­chers, nor the showers of holy instruction by them. Againe ( Joel 2.23.) Be glad O Zion, and rejoyce in the Lord your God, for he hath given you the former raine moderately, and he will cause to come downe the raine, the former raine and the latter raine in the first month. That vvhich vve render, (The former raine moderately) others translate, a Teacher of righteousnes, Sanctè colludit propheta nomi­nibus doctoris seu legislatoris & pluv [...]ae, seu imbris maturini & serotini. or according to righte­ousnes; so you may finde in the Margin of your larger Bibles. And that's the great mercy vvhich Zion is to rejoyce in; for can vve thinke that Zion, the children of Zion should be called so ear­nestly to rejoyce meerly in natural raine, or the effects of it; be­cause of the abundance of Corne and Wine and Oyle, which the earth vvell vvatered usually produceth? This is too poore a thing (considered alone) for Zion to rejoyce in! Zion or the people of God doe and must confesse themselves unvvorthy of the least outward mercy, even of a shovver of raine, or of a sheafe of corne, and they ought to praise God, and be very thankfull for these; But these are not properly, the matter of Zions gladnesse and re­joycing. In these the vvorld rejoyceth, Who will shew us any good (Psal. 4.7.) they are for Corne, and Wine, and Oyle, but Lord (saith David) lift up the light of thy Countenance upon me; Thou hast put gladnes in mine heart, more then in the time that their corne [Page 220] [...] [Page 221] [...] [Page 222] and their wine encreased; As if he had said; Worldly men rejoyce in corne and vvine; but I rejoyce more in the light of thy counte­nance. The light of the favour of God, and the light of the know­ledge of God, are the chiefe matters of a beleevers joy. And this light of holy joy comes in usually vvith and by the raine of that doctrine, which falls upon us from the mouth of God in the teach­ings of his divine Lavv. Receive the Law from his mouth.

But you vvill say, What is this Lavv vvhich comes dovvne like raine from heaven? and vvhich vve are to receive from the mouth of God.

I ansvver; The Lavv may be taken tvvo vvayes.

First, Strictly for the ten Commandements, or the five Bookes of Moses, vvhich are called the Lavv.

Secondly, More largely, and so the vvhole vvord of God is the Lavv. Christ himselfe calls the Booke of Psalmes the Lavv tvvo or three times in the nevv Testament ( Joh. 10.34.) Jesus answe­red them, is it not written in your Law, I have said yee are Gods? vvhere vvas that vvritten? in the 82 ^d Psal. v. 6. And so againe ( Joh. 15.25.) But this cometh to passe, that the word might be fullfilled that is written in their Law, they hated me without a cause. What Lavv doth he meane? those vvords vve finde ( Psal. 35.19.) Take one text further (1 Cor. 14.21.) In the Law it is written, With men of other tongues, and other lips, will I speake unto this Peo­ple. Where is that vvritten? ( Esay 28.11.) So that the Law, in a large sense, is taken for the vvhole body of the vvord of God, or for the general Revelation of the mysterie of his vvill; in vvhich sense vvee may say the Gospel is the Lavv; And the Gospel is ex­pressely called the Law (or rule) of faith (Rom. 3.27.) So that by Law here vve may understand vvhatsoever the Lord hath given us, eyther as a rule of life, or as a rule of faith. The Seaventy tran­slate Eliphaz speaking in that latitude, [...]. Receive whatsoever God delivers, declares, or puts forth. Receive, I pray thee, the Law ‘from his mouth.’

From vvhose mouth? from the mouth of God; how can that be? Indeed Moses vvent up into the Mount, and vvas vvith God fourty dayes, and there received the Lavv from his mouth; but could Job Receive the Lavv from his mouth as Moses did? I an­svver; If God had called him to it, as he did Moses he might. But [Page 223] that's not the purpose of Eliphaz. Neither are wee (I conceive) to understand him of such a Receiving from the mouth of God, as the old Prophets had vvho received the minde of God by Immediate Inspiration, & dictates from God himselfe: for though they vvere not called up solemnly into a Mount (as Moses) to receive the Lavv, yet the Spirit was sent to make knowne the minde of God to them. And in that sence the Prophet Jeremiah is said to warne King Zedekiah from the mouth of the Lord (2 Chron. 36.12.) And he did that which was evill in the sight of the Lord his God, and humbled not himselfe before Jeremiah the Prophet speaking from the mouth of the Lord; that is, he received a vvord from God by an Extraordinary Revelation to carry unto the King, vvho yet humbled not himselfe. And so ( Esay 30.2.) the Lord complaines of his people that walked to goe downe to Aegypt to strengthen themselves with the strength of Pharaoh &c. and yet had not asked at his mouth, that is, had not asked direction in the thing according to the vvayes of Revelation then in use, by enquiring of the Prophets, or of the high Priest; And the Lord tels the Prophet Jeremy (Ch. 15.19. Prophetae sunt quasi os dei quia per ipsos loquutus est.) that he should be as his mouth if he would take forth the precious from the vile, as if he had sayd, if thou art faith­full in my vvork, I will reveale my selfe to thee, & thou shalt speak even as if I my selfe spoke, thou shalt be as my mouth. Now, I conceive, Eliphaz doth not goe thus high when he bids Job Re­ceive the Law from the mouth of God, as if he vvere to expect Im­mediate direction and advice from him. For then, we may be sayd to receive a rule or a law from the mouth of God, when vve re­ceive that which God hath manifested at any time as a rule and lavv for us vvith the rest of his people to walke by: they vvho re­ceive that law once delivered from the mouth of God, may be said to receive the lavv from his mouth, though they are not the Im­mediate receivers of it, yea, though it were published some thou­sands of yeares before they vvere borne. Some from these words, collect that the books of Moses vvere written before this time, and that Eliphaz did referre Job to those, bidding him receive that lavv which the mouth of God had spoken to Moses, but, though whether the law vvere then formally spoken or no is a dispute, yet it is vvithout all dispute, that the mouth of God had then given a lavv or rule of life to his people: and so Eliphaz might safely and truely say, Receive, I pray thee, the law from his mouth, there ha­ving [Page 224] been a Revelation of the minde of God among the faithfull in all ages and times. God never left his people to their own will, nor them to be their own Guide and Counseller. For when the A­postle sayth ( Rom. 2.14.) that the Gentiles having not the law are a law unto themselves; his meaning is not that they had no law but one of their own devising. They indeed had not the law of God formally spoken to their eares, and preserved in tables of stone, but they had the substance of the law of God naturally vvritten in their hearts. So then, there hath alwayes been a lavv from his mouth formally in the Church, & naturally in the world. Therefore saith Eliphaz, Receive the law from his mouth, and when he saith, Receive the law from his mouth, it may have a double Op­position.

First, To the vvill and vvisdome of Job; As if Eliphaz had said, Thou hast been hitherto a law to thy selfe, that is, thou hast follow­ed thy own advice, Ex ore ejus notanter dicit, i. e. non ex ore aut arbitrio tuo. Merc. run on upon thy own head, now Receive the lavv from his mouth. Man, naturally hath high thoughts of him­selfe, and vvould be a law to himselfe. Not as ( Rom. 2.14. which place vvas touched before) The Gentiles not having a law, w [...]re a law to themselves; that is, they had the law of God written in their hearts by nature; but besides that, there is a lavv which man vvould be to himselfe against that law of nature vvritten in his heart, and against the light of nature shining in his conscience, he would set up a law, even his own Lust, in opposition to the law of God. Thus he vvould be a law to himselfe, and not Receive a law from the mouth of God. Therefore saith Eliphaz; Now, receive the law from his mouth.

Secondly, (from his mouth) may be opposed to the mouthes of others; as if he should say, if thou wilt not trust us, nor take our vvord, then trust God, vve vvould not have thee depend upon us, nor upon any man living, not on the Judgement or Authority of any Creature, but receive the lavv from his mouth; there is a law and a truth come from God, let thy faith be guided, and thy life ordered by that.

Hence Note.

The Lord hath povver to give us the law, and vve must receive the lavv from him. None have povver to Impose a lavv upon us but God himselfe, nor may we devise a lavv for our selves; God is [Page 225] the onely Master of the Conscience, he alone can say, Receive the law at my mouth. If you aske, vvhat is it to receive the law? I ansvver, it is more then to give it the hearing. To receive, is, first, to beleeve the lavv; secondly, to receive, is to honour and reverence the law; thirdly, to receive the lavv, is to yeeld up our selves to the obedi­ence of it, to be cast into the mould of it, to subject our selves vvholly to the minde of God in it; Then vve receive the lavv vvhen vve take the Impressions of it, & have as it vvere the Image and stampe of it upon our spirits, and in our lives; fourthly, then we receive it vvhen as it followes in the Text, we lay up his word in our hearts; barely to receive it is not enough, you must lay it up, treasure it up.

This is opposed,

First, To forgetfullnes of the vvord, Praecedentis partis ex positio & amplificatio. Ita legem susci­pe ut ponas proprie, dispo­nas arte cura sollicitudine observandi. Receive the lavv and let it not slip out of thy memory.

Secondly, It is oppos'd to negligence in the practice of the law; lay it up that it may be forth comming to direct thee in every duty. In Conversion the law is vvritten in the heart; every godly man hath a Copie of the lavv in his heart; That's the de­scription of a godly man, ( Psal. 37.31.) The law of God is in his heart, none of his steps shall slide; vvhich is not an universall exclu­sion of all fayling & slipping, as if every godly man were as much past sinning, as he is past perishing: but vvhen 'tis sayd, none of his steps, the meaning is, few of his steps shall slide, or he shall never slide so in any of his steps as not to recover his feete and get up againe. He shall vvalke very holily, so holily as if all his vvalkings vvere but one continued act of holines. But, to the text, None of his steps shall slide quite and for ever out of the vvay, because the law of God is in his heart. What David speakes in that propheti­call Psalme of Christ ( Psal. 40.8.) Thy law is within my heart, is true in its degree of every Christian, all the lawes of God are in his heart. That Character is againe given of them ( Psal. 84.5.) In whose heart are thy wayes; there is a suiting of the minde of God and the heart of man together in regeneration. But novv the duty spoken of in the Text is another thing; for a man that hath the lavv vvritten in his heart, may yet possibly forget to lay up the vvord and law of God in his heart, he may (under temptation and [Page 226] the pressures of corruption) be negligent in that; it is the worke of a godly man, who hath the lavv of God in his heart already, continually to lay up the law in his heart; and so vve are to under­stand such Scriptures as these ( Pro. 7.3.) Keepe my Commande­ments and live, and my law as the apple of thine eye, binde them on thy fingers, write them on the table of thine heart &c. The first wri­ting of the law in the heart is by the finger of the Spirit, by Gods own finger. As it was God that first wrote the lavv in ta­bles of stone vvith his own finger, so it is he that writes the law in these fleshy Tables of the heart by the finger of the Spirit: yet Solomon perswades his son to vvrite the law upon the Table of his heart: vvhen grace is received, and the law once written in our hearts, vve doe as it vvere put in severall fresh Copies of the law, vve are continually writing divine notions and Instructions upon our hearts; this renewed act is ascribed to us, because we through grace joyne in it. We have an Expression of like import ( Pro. 4.21.) My Son attend to my words, encline thine eare to my sayings; let them not depart from thine eyes, keep them in the midst of thine heart. The heart is said to be the midst or Center of the body, now, saith he, keep the law in the very midst of thine heart, in the safest place; as the heart is the safest place the middle of the bo­dy, so the middle of the heart is the safest place of the heart. So vve may understand that of David, I have hid thy Commande­ments in my heart (Psal. 119.11.) And ( Deut. 6.6.) These words which I command thee this day, shall be in thine heart; that is, thou shalt lay them up there. Of this laying up the law in the heart vve are to understand Eliphaz here; as if he had sayd; O Job, thou hast often heard of the law, but thou hast been a forgetfull hearer; now heare it, and hold it, now (as the Apostle exhorts the Hebrewes, Heb. 2.1.) give the more earnest heed to the things, which thou hast heard, or shalt hereafter heare, lest at any time thou shouldest let them slip, or thou shouldest run out (as we there put in the margin) as a leaking vessel.

Further, This laying up the vvord in the heart, is opposd unto a bare barren knowledge; it is not enough to have the vvord of God in our heads, that is, to know it: it is not enough to have the word of God upon our tongues, that is, to speake of it, but we must lay it up in the heart; For though the heart, in Scripture, takes in the understanding, and the whole soule, yet chiefly it respects the [Page 227] affections; lay up the word in thine heart, that is, let thy affections be vvarm'd with it, vvhile thy memory retaines and keepes it, and thy understanding is enlightened vvith a true notion of it.

Hence Observe.

First, The word of God is a precious thing.

We doe not lay up trifles and trash, but precious things, and treasure; vve lay up our Plate and Jewells, our Gold and Silver; the vvord of God should be more to us than thousands of gold and silver, it is the most precious Jewell, 'tis treasure, and there­fore it must be laid up.

There was an Arke or Chest provided for the law ( Exod. 25.21.) and that Arke was Christ, he was typified by it, and indeed the law would be too hot for our hearts, too hot to lye there if it had not first layne in the heart of Christ; wee (since fallen) could never have been an Arke for it, if he had not been. The tables of the law were laid in the Arke, and the Arke (in which the lavv vvas put) had a mercy-seat vvhich did cover it all over (The di­mensions of the Arke and of the mercy-seate were exactly the same, two cubits and a halfe in length, and a cubit and a halfe in breadth, ( Exod. 25.10.17.) so that nothing of the law could ap­peare or rise up in Judgement against poore sinners. The propi­tiatory or mercy-seate covered all. Now as Christ hath been the Arke of the law to protect and cover us from the condemning power of it; so the hearts of beleevers must be the Arke of the law, where it must be layd up with a readines of minde to yeeld our selves up to the commanding power of it. David prophecying of Christ saith ( Psal. 40.10.) I have not hid thy righteousnesse within my heart, yet he had said before, I delight to doe thy will, thy law is within my heart. To cleare which Scripture take notice that there is a twofold hiding of the righteousnesse or vvord of God in the heart. First, so as to obscure or conceale it from others, in that sence David saith, I have not hid thy righteousnesse in mine heart, I have declared thy faithfullnes and thy salvation, and not concealed thy loving kindnesse and truth from the great Congregati­on. And thus no man ought to lay up the truths, the law, the pro­mises of God in his heart to conceale and stifle them there. Se­condly, [Page 228] There is a hiding of the law in our hearts, first, that it may be safe, lest Satan or the world should snatch it from us. Secondly, That we may further consider of it; when a man hath got an ex­cellent truth, or Scripture, he should lay it up in his heart to pon­der and meditate more upon it, to draw out the sweetnes, and to experience the power of it. Thirdly, That vve may have it ready at hand for our use; and so the Scribe instructed for the kingdome of heaven is described by bringing forth out of his treasury things both new and old. How sad is the condition of many that have heard much, but laid up little or nothing at all of all that vvord which they have heard. Some having laid it up in their note books, are satisfied with that; 'tis good and usefull to doe so; but doe not let it lye there, get a Copie of it in your hearts; a few truths in your hearts are better to you then many truths in your bookes; no man was ever saved by the vvord in his booke; unlesse that vvord were also written in his heart. God commanded the Jewes (Deut. 6.8, 9.) to vvrite the law upon the post of their hou­ses, and on their gates, to bind them as a signe upon their hand, and as frontlets between their eyes. They were commanded also to put fringes upon the borders of their garments ( Numb. 15.38.) vvhich our Saviour calls Phylacteries (Math. 23.5.) these were ribands of blue silke, or as some say, scroles of parchment upon which the law being first wrought or written, and then bound up­on their garments, they were to looke upon it, and remember all the commandements of the Lord (Num. 15.39. Vanissimi pro­fecto pharisaei illi, qui cum ip­si non servarent in corde manda­ [...]a, at membra­nulas decalogi complicantes & quasi coronā ca­piri facientes. phylacterium eoc sua propric­tate, Custodit [...] ­rium est. Bold.) Now, saith Christ, they make broad their Phylacteries, and enlarge the borders of their Garments; as much of the lavv as you vvill upon thei [...] Clothes, but none of it in their hearts. Thus the proud Scribes and Phari­sees went about as it were Clothed with the vvord of God, but his vvord was farre from their hearts, nor did it appeare in their lives; it is a meere vanity to have much of the law in our bookes, while vve neglect to keepe it in our hearts, and act it in our wayes. The former is good, but it doth no good without the latter. The want of this, the laying up the vvord in the heart, causeth the great want of Saints in the things of God; and as many loose that Grace which they seemed to have, so many are at a losse in the use of that Grace which they have, because they have not laid up the vvord of God in their hearts so carefully as they ought. We say prover­bially, Sure bind and sure find; They who would surely finde the [Page 229] comfort of the word of God when they need it, had need to bind it sure, when they receive it.

To Returne is used frequently in Scripture in a metaphoricall sense, and signifies as much as to repent; sin is a going away from God, great sinning is a going farre from God, a going, as it were, into a farre Country, such sinners would goe out of Gods sight, and fall out of his memory. Eliphas had charged Job deeply with such departures; and now he speakes to him of returning.

And here wee may consider the condition or state of Job, and the season in vvhich Eliphaz presseth him to this duty, he was in an afflicted condition, the hand of God was upon him. Novv Eli­phaz adviseth him to returne; Intimating at least, that the present dispensation of God towards him, vvas a speciall opportunity for the duty he moved him unto.

Hence Note.

How often in Scripture doth the Lord complaine as if he were vvholy frustrated of his designe, vvhen either nations or persons being smitten by his judgements did not returne unto him, or re­pented not. ( Isa. 9.13.) They turne not to him that smiteth them; that is, they turne not to me the Lord: I have smitten them, and I alone can heale them, yet they turne not to me; as if the Lord had said, I therefore smote them that they might bethinke themselves of returning, but they turned not to me. As they turned not at my vvord, or to me speaking, so they turned not at my sword, or to me smiting. I see they are not onely Sermon-proofe, my Prophets spake to them in vaine, but they are judgement-proofe also, my hand is upon them in vaine, they returne not. And as it was then, so at this day, for may vve not observe, some mouldering in their e­states, crushed in their hopes, crossed in their children, blotted and blasted in their credit, weake and sicke in their bodies, even tired and vvorne out under severall afflictions, yet no thought of re­turning to the Lord, or of making their vvay perfect before him. So that the Lord may say to them, as he once did to his ancient people the Jewes (Isa. 1.6.) Why should ye be smitten any more, ye will revolt more and more. The returning of many is like that vvhich Solomon speaks of ( Pro. 26.11.) As a dog returneth to his vomit, so a foole returneth to his folly; As Jesurun waxed fat, and kicked, so some vvill be kicking while they waxe leane.

Further, Eliphaz doth not speake barely to Job of returning, but he directs him to the object; If thou returne ‘To the Allmighty.’

And that is expressed in some translations very emphatically, [...] re­vertere us (que) ad dominum, vide­tur idem esse cum [...] Returne home to the Allmighty, returne till thou comest to or reach­est God, be thou sure to repent home; so the word is used ( Hos. 14.2. Joel 2.12. Amos 4.6. returne home to God, stay not short of him in your repentance, that is, repent fully, seriously; And the intendment of Eliphaz in speaking thus, might be to reprove Job for his former (by him supposed) hypocrisie: Si plane & se­rio, toto corde, nō ut ante hypo­crita fuisti &c. Merc: thou hast returned before, but not to the Allmighty, surely thou didst repent onely as an hypocrite in former times when thou madest the greatest shews of repentance. Therefore now repent as a sincere convert. Thy former repentunce was to thee a fruitlesse repentance, and there­fore doubtlesse but a fained and false repentance. Thou couldst ne­ver [Page 232] after it recover out of thine afflicted, thy ruinous condition, and therefore surely thou didst never by it recover out of thy sin­full condition, or from thy sins. But now, I promise thee, if thou returne to the Allmighty, thou shalt be built.

Hence note.

That, True repentance is a full, a home returning to God.

Much of the progresse of a Christian is to goe backward, back­ward (I meane) from those sins and evills to which he hath (by temptation) been carried forth; nor (having sinned) can any man goe forward till he returne to God. We reade in Scripture, of God returning to us, as well as of our returning unto God; in both there is repentance; when God returnes to us, he repents of the evill of punishment, that he hath brought upon us; and when we returne to God, we repent of the evill of sin which we have com­mitted against him: onely be sure (as the points directs) that ye returne home to God. The Prophet found Israels repentance de­fective in this ( Hos. 7.16.) They returne (that is, they make a shew of repentance) but not to the most high. There is a repentance which brings the soule never the neerer unto God. And that's a repentance (as we speake) never the neere, or to no purpose. Thus another Prophet taxeth their fasting ( Zech. 7.5.) When ye fasted and mourned in the fifth and seaventh month, even those se­venty yeares, did ye at all fast unto me, even to me? Observe how he doubles it upon that poynt, as if the whole emphasis of repen­tance lay upon that poynt; To me, even to me. As David in con­fessing his sin ( Psal. 51.4.) Against thee, thee, thee onely have I sinned &c. Many fast, but not at all to God, they returne, but not at all to God. They fast to themselves, and returne to themselves, that is, their own interest, not the honour of God is the motive and end of their fasting and repenting. And hence the Prophet is plaine and downeright with Israel in this case ( Jer. 4.1.) If thou wilt returne, O Israel, saith the Lord, returne unto me; as if Israel had used to returne, but alwayes short of God, or not to God, Israel made some stop in the worke of repentance before he came at God. Now then (saith the Lord by his Prophet) O Israel, if thou wilt returne, returne to me. If thou hast any further purpose to returne, be perswaded to returne to some purpose. Let not thy repentance be any longer such as is to be repented of. All our re­turnings are but wanderings, unlesse we returne to God.

But when may we be said to returne to God?

I answer; first, when we returne out of a sense of sin against God, as well as of smart upon our selves; for when we returne only because of smart, we returne to our selves rather then to God; as when it is said in Hosea (Chap. 7.16.) They returned, but not to the most high; we may see the reason of this charge at the 14 ^th verse; They have not cryed unto me with their heart, when they howled upon their beds: they assemble themselves for corne and for wine, and they rebel against me. As if he had said, all their crying and howling, is not because they have sinned against me, but be­cause their sins have pincht them, they doe not mourne because of their wickednes, but because of their wants. 'Tis famine that mo­veth them, not my feare. They would faine be at their full tables againe, they are all for corne and wine, nothing for grace and ho­linesse. We may say of some persons repenting, as Job (Chap. 6.6.) of the wild Asse braying, Doth the wild Asse bray when he hath grasse, or loweth the Ox over his fodder; he applyed it to his owne case, that he did not cry out without cause, he was, nor complaine when he felt no paine; but (I say) we may apply it to some persons repenting. They would never bray if they had but grasse enough, nor low if they had foddar enough; that is, if they had but outward comfort enough, corne and wine, health and strength enough, did they but abound in these, you should never heare them complaine nor shed a teare, how much soever they abound in sin; All the vvorld cannot satisfie the soule of a godly man, till (after sinning) he be reconciled to God; His soule is hungry and thirsty, notwithstanding all his corne and wine, till he be filled with the favour of God. And, this is indeed to returne to the Allmighty.

Secondly, Then also we returne to the Almighty, when vve turne specially from and mourne for that sinne whereby vve have most provoked the Allmighty; when that which hath most offen­ded God, is most offensive and burdensome unto us. For though in repentance, every sin is to be repented of, yet some more; As Samuel said to the house of Israel (1 Sam. 7.3.) if you doe returne to the Lord with all your hearts, then put away the strange Gods and Astaroth. But why doth he exhort them to put away that strange God Astaroth, by name, more then any other of their strange gods? I answer; it was because they had most provoked the true God by worshipping that strange God, and therefore he counsels [Page 234] them as ever they would approve themselves to have returned to God in their repentance, to looke to it, that they turned from that Idol. If every strange God must be put away when we returne to God, how can we returne to God, if we put not away our Asta­roth. Thus the rule was given by the king of Niniveh, in proclaim­ing a fast ( Jon. 3.8.) Let them turne every one from his evill way (that is, from his beloved sin) and from the violence that is in their hands, that is, from the sin of oppression, by which they got much into their hands. But why doth he instance in that sinne? Surely because that was the common sin of that City, they were an oppressing people, and loved the gaine of oppression, or to get by violence; They lived more by the bloud of others, then by their owne sweate, more by the violence, then the labour of their hands, therefore they must particularly repent of that sinne. If the covetous man returne to God, he must turne from every sinne, and from his covetousnesse. If the proud man returne to God, he must turne from every sinne, and from his pride, this is the nature of returning to the Allmighty, yet

Thirdly, Unlesse we doe all this with the whole heart, we doe not returne to the Allmighty (2 Chron. 6.38.) Jere. 3.10. Jere. 24.7. The wicked are serious and cordiall in sinning, they must be so in repenting. But some sinner possibly may say, I have gone away too farre to returne; No, Jer. 3.1. Thou hast played the harlot with many lovers, yet returne unto me, saith the Lord. Another will say, I have sliden back and relapsed, I have as it were, repented of my repentance. The Prophet answers this doubt ( Jer. 3.12.) Returne thou back-sliding Israel, saith the Lord. And againe ( v. 14.) Turne O back-sliding children, saith the Lord, for I marryed unto you &c.

If thou returne &c. Eliphaz having thus shewed him that it is his duty to returne to the Allmighty, now proceeds to shew that it will be his happines, and this he doth by an enumeration of those manifold blessings which follow our returning to him. Whereof the first is, ‘Thou shalt be built up.’

Affliction and trouble, which are the fruit of sin, pull downe, and lay us wast, godly sorrow and repentance, which are our turn­ing from sin, have a promise of this good fruit, That we shall be built up againe.

This building up, may be taken two wayes; first, more gene­rally for an encrease in all good things; secondly, more specially for an encrease in children. In the Hebrew the same word, [...] filius inde dictus, quod ae­difictum sit & structura paren­tium. Merc: which signifies a sonne, signifies, to build, because children build up their fathers house, or are their fathers building; in that sense the word is often used, ( Gen. 16.2. Gen. 30.3. Ruth 4.11.) It is sayd ( Exod. 1.21.) that God built the midwives houses; which some interpret, he gave them children, Prolem dedit. Merc: or made them more fruitfull in child-bearing. We read in rhe law how that man was to be dealt vvith, who refused to take his brothers wife, according to the com­mandement of God in those times, and the conclusion of all is ( Deut. 25.9.) So it shall be done to the man that shall not build up his brothers house, that is, who refuseth to marry his brothers wid­dow, and (through the blessing of God) to have children by her, which would be as the building up of his house, or the continuance of his name and family. Thus some understand the phrase here; Thou shalt be built up, that is, thou, who hast lost all thy children; Thou, vvhose house hath been pul'd downe by the fall of a house ( Ch. 1.19.) shalt have more children, and so thy house built up againe. But I rather take the phrase here in that larger sence, and so to be built up, implyeth all kinde of prosperity in outward things. ( Mal. 3.15.) Now ye call the proud happy, yea they that worke wickednesse are set up, we put in the Margin, are built up, that is, they are very prosperous, they may have what they will in this vvorld, or (as we say) the world at will. And (note that by the way) 'tis the vvorst character of an age, when they that worke wic­kednesse (which ruines the best built State) are built up. The Lord makes a promise in the language of this Metaphor to the Church, ( Jer. 31.4.) I will build thee, and thou shalt be built, O virgin of Israel; As if he had said plainly, I will blesse thee, and raise thee up out of the dust of thy present desolate condition, into a glorious fabricke of prosperity and honour; so it follows in the same text; Thou shalt againe be adorned with thy tabrets, and goe forth in the dances of them that make merry. This sence of the word is cleare in that opposition used in the Psalme ( Psal. 28.5.) Therefore saith the Lord, I will destroy thee, and not build thee up, that is, thou shalt be destroyed for ever, I will never repayre any of thy ruines, thine shall be as Asaph speakes ( Psal. 74.3.) Perpetuall desolations. So that, when Eliphaz promiseth Job, Thou shalt be built up; his [Page 236] meaning is, thy ruin'd state shall be repayred, and thou shalt have not onely a beautifull, but a wel foundation'd felicity.

Hence note; ‘It is no vaine nor unprofitable thing to repent and turne to the Allmighty.’

If we by repentance pull downe the strong holds of sinne, if we forsake and lay wast our lusts, the Lord will build us up, he will build us up with all manner of blessings; repentance is fruitfull; There are many who professe they repent, but they doe not bring forth fruits meete for repentance; but as true repentance is accom­panyed with our fruits of holines and obedience towards God, so with Gods fruits, the fruits of his love and mercy towards us. Ther [...] is a kinde of repentance in hell, there's weeping, wailing, and gnashing of teeth, but that's a fruitlesse repentance, as well as a faithlesse repentance; the damned are under chaines of everlasting darknesse. Unsound repentance, or the repentance of hypocrites in this life, is like the repentance of the damned in the next life, but true repentance is fruitfull. If we as the Baptist exhorted the Jewes (Math. 3.) Bring forth fruit meete for repentance, our re­pentance will bring forth fruit meete for us; we shall have good things of all sorts, if we sorrow (as the Apostle saith the Corin­thians did) after a godly sort; godly sorrow is rewarded with joy; if we humble our selves, God will lift us up. The sorrows of Go­spel repentance, are like the sorrows of a woman in travaile, who (as Christ speakes Joh. 16.21.) straight way forgets her paine for joy that a man is borne into the world. The pangs and throws of godly sorrow are therefore sayd by the Apostle to cause repen­tance not to be repented of, because that repentance brings forth joy to be rejoyced in, a masculine joy, joy that a man-childe of Grace to build up our spirituall house is brought into the world. If thou returne to the Allmighty, thou shalt be build up. And ‘Thou shalt put iniquity farre from thy tabernacles.’

The word imports, first, putting away with indignation; se­condly, putting away to the utmost distance; therefore we tran­slate, put away farre; 'tis but two words in the Originall; Thou shalt put iniquity farre &c. Iniquity may be taken either for sinne, or for the effects of sinne, that is, punishment; if we take it in the [Page 237] first sense for sin it selfe; and then, this latter clause must be under­stood as a duty; If thou returne to the Allmighty, thou shalt be built up, thou shalt put away iniquity farre from thee, that is, It is thy du­ty to put away iniquity farre from thee; as if Eliphaz here did set forth more fully what repentance is; thou shalt be built up if thou returne to the Allmighty; that is, if thou returne so as to put thy iniquity farre from thee; if we take iniquity in the second sence, for the punishment of iniquity, then the words are a promise, as if he had said, if thou returne &c. then thou shalt rid and discharge thy selfe and thy house of all the troublesome effects of sin; Thou shalt put iniquity, or all the sad issues and consequents of iniqui­ty, farre from thee, none of them shall touch thee to annoy thee.

M ^r Broughton pitcheth upon the former sence in his translation; If thou cast farre off unrighteousnesse from thy tents. That gives a perfect sence to the whole sentence, and from thence we may

Observe; ‘ That, in true repentance sin must be utterly cast off and put away.’

We returne not at all to the Allmighty, till we wholy turne from sinne, nor will the Allmighty build up our house, till we put iniquity quite out of our house; till we turne it out of house and home; out of the house of our family, out of the home of our hearts; nor is it enough to put sinne away a little, or a little way, but it must be put farre away. There are severall degrees of put­ting away sin; first, There is a putting it away out of our practice, or conversation, so that it hath no visible being or abode in us or with us. This is a putting of sin away, but this is not a putting of sin farre away. Secondly, There is a putting of it out of our affections, or out of our hearts; not as if we could keepe it (while we are in the body) from having a place or dwelling there, but as keeping it from having a throane or reigning there. This is to put sin very farre away from us; it is no great thing to put sinne out of our hands, but 'tis hard to get it out of our hearts; hypocrites will (possibly) lay downe the practice of it, but still their spirits cleave to it, they are not at all alienated from the love of it, but onely restrained from the acting of it; such are oftentimes kept from doing iniquity, but they do not at all put away their iniquity, much lesse put it far away. As it is with a naturall man in reference to his doing of Good, so to his not doing of evill; If good be at [Page 238] any time in his practice, yet it is farre from his spirit, he hath no minde to it, he cannot say the law of God is in his heart, or that he delights to doe it; so if evill be at any time put out of his pra­ctice, yet it is still in his spirit, his minde is toward it, he cannot say that his heart is withdrawne from it, or that he hates it. No, but as the Prophet Ezekiel speakes of the stubborne Jewes (Ezek. 11.21.) Their heart walketh after the heart of their detestable things. As every Godly man is (in the maine) like David, A man after Gods owne heart, and walketh after the heart of God; so every ungodly man is a man after the heart of the devill, and eve­ry Idolater or worshipper of false Gods (who is one of the worst of ungodly men) is after the heart of his false gods, and he walk­eth after the heart of his false Gods, which the Prophet calls de­testable things. Whatsoever is most after the heart or according to the desires and commands of an Idol, that the Idolatrous heart walketh after; that is, he loves it, he delights in it, and thus doth every naturall mans heart walke after the heart of his lust, though sometime his feete walke not after it, or he may seeme to lay it out of his hand. But he that turnes indeed from sin, deales with it, when he is repenting of it, as the Lord doth when he is pardoning it. How is that? The Lord in pardoning sin, puts it farre from us ( Psal. 103.12.) As farre as the East is from the West, so farre hath he removed our transgressions from us; That is, he hath remo­ved them from us to the utmost imaginable distance; for such is that of the East from the West: they and we shall no more meete together againe, then the East and West shall or can meete at all. And thus in repenting a godly man desires to put his sin as farre from him as the East is from the West, that he and they may ne­ver meete together in the practice of them, as he is assured that God hath so pardoned them that they and he shall never meete together in the punishment of them.

Innuit ante hac [...]ec Jobum nec e us filios culpa vacasse, ideocum eversum & fili­os extinctos. Merc:In which words he includes more then his owne personall re­pentance; for by the Tabernacles, we are to understand the whole family or household, the tabernacle conteining, is put for the per­sons contein'd; in this Eliphaz seemes to strike at Job for his for­mer course, as if he said, Wickednesse hath lodged not onely in thy [Page 239] heart, but in thy house, in thy family, children and servants. And this surely was it which provoked the Lord to crush thy family of children and their servants with the fall of a house; now therefore I counsel thee to put away iniquity from thy tabernacle, that is, from all that belong to thee, from all that are under thy shadow, and are committed to thy trust and charge.

Hence observe; ‘That they who repent truly should indeavour to purge sinne not onely from themselves, but from all that belong to them.’

They should cleanse not their persons onely, but their families, they should sweep their houses, as well as their hearts from sin. ( Gen. 35.2.) Then Jacob said to his household, and to all that were with him, put away the strange Gods (or, the estranging Gods (such are Idols, they are not onely strange, because new Gods, and strange, because 'tis a strange or wonderfull thing that man should be so besotted as to worship such things for Gods, but they are estranging Gods) because they withdraw or steale away the heart from the true God; therefore sayd Jacob put away the strange Gods) that are among you, and be cleane, and change your garments. This outward changing of their garments signified the changing or cleansing of their soules. God principally lookes at that, and the outward ceremony hath no acceptance at all without the in­ward sincerity; In comparison of which, as the Lord said in Joel, Rent your hearts, and not your garments, so he would say here, change your hearts, and not your Garments. Now Jacob was very carefull, that this blessed change of Garments, betokening the change and cleansing both of heart and life, should be the livery of all his family and household. Family sinnes bring family judge­ments as well as personall: and they that have the charge of a fa­mily, have (in a great degree) a charge of soules as well as of bo­dies; every Master of a family hath cure of soules; And he is to see so farre as lieth in him, that no sinne nor wickednesse remaine or be harboured in his family, that his children and servants live not in ignorance, nor in any evill. In the 6 ^th of Numbers, Moses gives charge to the Congregation, That they should depart from the tents of those wicked men, Corah, Dathan, and Abiram; it is dan­gerous to be neere the families of the wicked, but it is more dan­gerous to have wickednesse remaining in our family, in our ser­vants, [Page 240] or in our children. And if Masters endeavour not by all due meanes, to remove sin out of their family, that in a little time may remove them out of their family, or (as we say) eate them out of house and home. Thou shalt put away iniquity farre from thy Tabernacle. Thus much of this part of the verse, in the first sence, as iniquity is taken for sin; yet,

Further, as the word iniquity is taken for punishment, thou shalt put away iniquity (or the effects of iniquity) farre from thy Ta­bernacle; and then the words are both a new promise and a further explication of what is meant by being built up, which was the for­mer promise; Thou shalt be built up, and all evill shall depart away from thy Tabernacle. Iniquity, which properly signifies the evill of sin, is often put in Scripture, for the evills of trouble and suffer­ing; and as all acknowledge this to be a truth, so some judge it the truth specially intended in this place. I shall therefore briefely, note from it, ‘ That, when we truely returne to God from sin, then suffering evills depart from us and ours.’

For though the Lord be pleased to dispence variously for triall of his people, and often suffers the evill of affliction to hang about their Tabernacles, who desire sincerely, and endeavour faithfully to put all iniquity farre from their Tabernacles, yet this is the pro­mise of God, and this hath been often experienced by Godly men; That God hath turned trouble out of their doores, when they have humbly and zealously laboured to turne sin out of their hearts.

Eliphaz having incouraged Job by this generall promise, he draweth it forth into particulars. And that, first, in reference to outward things.

[...] munire. Aurum lectissi­mum quasi ab igne munitum, aut quod sit h [...] ­mini munimen­tum. Then, that is, when thou hast acquainted thy selfe with God; then, when thou hast laid up his law in thy heart; then, when thou hast returned to the Almighty thy selfe, and put away iniquity farre from thy Tabernacle; Then thou shalt lay up gold as dust, &c. The word which we render Gold, signifies to fortifie, or to defend, [Page 241] and it is translated a defence at the 25 ^th verse Solomon saith ( Eccl. 7.12.) not onely, That wisdome is a defence, but that money is a defence, (that is, it procures defence) and Gold is the chiefe of money. Though Gold be not a defence formally, yet virtually it is; Gold defends it selfe against all the forces of fire, and it is a principall meanes of defending us against the fire and fury of the Greatest dangers. Thou shalt lay up Gold as dust, &c. But Christ sayth ( Math. 6.19,) Lay not up treasures for your selves on earth. And it was a rule given concerning the King of Israel in the Levi­ticall Law, long before Israel had a King, ( Deut. 17.17.) He shall not greatly multiply to himselfe silver and gold. How then, doth Eliphaz say, that he who repents, shall lay up gold as the dust? is that fit worke for him? I answer, the words are not to be under­stood as an exhortation to bend his endeavours to the gathering of riches; but as a promise from God that he shall, by a blessing from above, gather store of riches here below. Thou shalt lay up gold as the dust. By gold here, and silver in the next verse, we are to un­derstand all manner of riches; because gold and silver are the chiefe riches, therefore all is contained under them. And when he sayth, Thou shalt lay up gold as the dust, the words receive variety of ren­derings; some thus, Thou shalt lay up gold above the dust; as if he should say; thou shalt have more gold than dust, which is a straine of rhetoricke, expressing aboundance; Others read, Thou shalt lay vp gold upon the dust; As ( Psal. 24.2.) He hath founded it upon the Seas; A third renders, Thou shalt lay up gold by the dust; Like that ( Psal. 1.3.) A tree planted by the river side: A fourth thus, Et pone in pul­vere Aurum. Coc: Noli animum auro apponere, nimis (que) illud diligere, sed ni­hili aestima, de­ijce in terram unde ortum est aestima ut ter­ram & lapides petrae. Scull. Pone ubi deus & Natura po­suit. Coc. by way of counsell; And lay gold in the dust. Which two latter readings, are expounded as a direction given to Job, how he should lay up gold, he must not lay up gold in his heart and spirit, but in the dust, or by the dust; As if he had said; Put that purer dust, that better concocted, and refined dust, in the common dust; put the dust to dust; put thy gold in its proper place, where God and nature put it. 'Tis but dust, and so a fit companion for the dust; yea (say some) 'tis as if Eliphaz had sayd; Doe not so much as make roome for it in thy house, provide not chests for it, let it lie where it had its originall; It came from the dust, there leave it, returne it backe to its owne Country, to the place of its nativity. A Heathen hath this notion concerning gold and silver, &c. And he labours much to shew that the site & position of these things in nature, holds forth [Page 242] how we ought to receive and estimate them; Nulli nos vitio natura conciliat, nihil quidē quod avaritiam no­stram irritaret posuit in aperto: pedibus aurum & argentū sub jecit, calcandum ac premendum dedit, & quic­quid est propter quod calcamur & premimur. Sen: ep: 94. Even nature (by which he meanes the ordinary course set in nature) draws us off from coveting Gold and silver; there is nothing which may provoke or stirre up covetousnesse, which God hath advanced or set up high in the order of nature; Gold and silver are the chiefe objects of Cove­tousnesse, now both these, as also whatsoever else man is pressed about, and as it were trodden underfoote in the dirt for, by burdensome or covetous cares, God hath thrust or trodden under our feete; Gold doth not fall out of the clouds of heaven, hut lieth under the clods of the earth; there God hath put them to be trampled and trodden under our feete, that we might scorne to have our affections trampled upon and trodden underfoote by them, or such things as they. So then, All that this interpretation or translation aymes at in say­ing Gold must be put in the dust, is onely to shew us, that our esti­mations should be taken off from it, or that we should place it as low in our thoughts, as God hath placed it in the order of nature. And this is a spirituall sense, suiting that of our Saviour; Lay not up for your selves treasures on earth, make not great preparations to keepe your earthly treasures, especially let them not be kept in your heart, or lie there where Christ onely and the treasures of heaven ought to be layd up. Put your gold in the dust, or let it be esteemed as dust, seing at best it is but wel concocted dust. So Gold and silver are called Amos 2.7. That pa [...]t after the dust of the earth upon the head of the poore. So the Prophet describes their ex­treame covetousnes, who will be rich, though it be by empoverish­ing those who are poorest.

Yet I conceive in this place Eliphaz hath another ayme; And that where be saith; Thou shalt lay up Gold as the dust, his mean­ing onely is, thou shalt lay up plenty of Gold, or [...]ou shalt gather much riches; for the dust of the earth or sand of the Sea are used frequently to signifie abundance, or the exceeding numerousnesse of things, or persons; Who can count the dust of Jacob? and the number of the fourth part of Israel (Numb. 23.10.) that is, they are as the dust that cannot be counted, or numbred; that was the promise made to Abraham (Gen. 13.16.) I will make thy seed as the dust of the earth. So here, Thou shalt lay up gold as the dust, that is, gold more then thou canst tell, or cast up; Thou shalt have not onely enough, but even more then enough. Job was very rich before, now saith Eliphaz, Thou shalt have gold as the dust, thy [Page 243] riches shall be encreased, thou shalt have a greater store and stocke then ever. Thou shalt lay up gold as the dust. And as it followeth ‘The Gold of Ophir as the stones of the brooke.’

'Tis the same thing in another tenour of words; the Hebrew is, Thou shalt lay up Ophir as the stones of the brooke. The word gold is not expressed in the Originall; yet it may wel be understood; Ophir Nomen insula unde au­ [...]u [...] primae no­ [...]ae adferebatur; quod inde Ophir appellatum hoc est, ut quidam opinantur Obry­sum quasi Ophi­risum. Drus. Ophir is put for the Gold of Ophir, because Ophir was the place of Gold, yea of the richest Gold (1 Kings 9.27, 28.) They came to Ophir and fet from thence gold foure hundred and twenty tallents, and brought it to king Solomon. Ophir was a noted place in those times for gold, both in reference to the plenty and purity of it. 'Tis a question much controverted, where Ophir is; some ma­king it to be an Iland in Africa; others place it in India; since the discovery of America or the West Indyes, many contend, that Ophir is now called Peru; and they have (as they conceive) a probable ground for this opinion from that place in the Holy Sto­ry (2 Chron. 3.6.) Where 'tis sayd, He (that is, Vid: Bold. in hunc locum Jobi. Solomon) gar­nished the house with pretious stones for beauty, and the gold was gold of Paruaim, which is neere in sound to the name of that Gold-abounding Country in America called Peru. I shall not undertake to decide this Geographicall Controversie about Ophir; That w ^ch is agreed on all hands is enough for my purpose, and the explicati­on of this Text, that Ophir was a Country famous in ancient times, both for the plenty and excellency of the Gold found there and brought from thence. Therefore sayd Eliphaz, Thou shalt lay up Ophir, that is, the Gold of Ophir, pure and pretious Gold.

That is, thou shalt have abundance of gold; to lay up gold [...] the dust, and to lay it up as the stones of the brooke, or as the stones of the valley, are paralel expressions for plenty of Gold, suteable to those hyperbole's (2 Chron. 1.15.) The king made silver and gold at Jerusalem as plenteous as stones &c. And Chap. 9 of the same booke ( v. 27.) The king made silver in Jerusalem as stones, and Cedar trees made he as the Siccamore trees that are in the low plaine in abundance. Thus in the text Job is promised to lay up the Gold of Ophir, as the stones of the brooke.

The Vulgar translation reads differently; He shall giv [...] Thee for [Page 244] earth a Rocke, Dabit pro terra silicem & pro silice torrentes aureos. Vulg. and for a Rocke streames of Gold; which is a prover­biall speech, implying a change for the better; as if he said, thou before who hadst a sandy foundation, shall now build upon a rock, as ( Math. 7.27.) And we finde such language in the Prophet ( Isa. 60.17.) where the Lord promiseth, for brasse I will bring gold, for Iron silver, for wood brasse, &c. So here, For earth I will give thee stone, and for stone Golden brookes, or brookes of Gold, that is, those brookes where gold is, or, I will give thee much Gold out of those brookes.

Id (que) ponendo pro pulvere lectissi­mum aurum, & pro rupe Ophi­rin [...]m stuviati­le. Jun. Junius seemes to favour this translation most of all, rendring the whole verse thus, connexing it with the former; Thou shalt be built up &c. and that by giving thee for dust the choicest gold, and for the rocke the river gold of Ophir. By all assuring Job of a happi­nes in his civil state in case he did change or mend in his spirituall state. Then he who had so great a change in his worldly estate for the worse, should have a greater change in his worldly state for the better. The next verse is a continuation of the promise, much to the same intent, and almost in the same words, and therefore I shall open that also before I give any observations.

There is some difference in the reading of this verse, for the word which we translate defence, is the same which we translate gold in the former verse. And hence some translate thus; thy gold shall be mighty; Making the word Shaddai (which is one of the names of God, and usually rendred Almighty) to be as an Epi­thite to the word Gold, Thy Gold shall be strong or mighty. And thus some translations render the word Shaddai (Ezek. 1.24.) where the Prophet saith, I heard the noise of their wings like the noise of great waters, as the voice of the Allmighty; so we render; but o­thers thus; As a mighty voice; So in the present text, whereas we say, The Almighty shall be thy defence, or according to the strict­nes of the word; The Almighty shall be thy Gold; others give it thus; Thy Gold shall be mighty. And this answers the latter clause of the verse, where we reade; Thou shalt have plenty of silver; yet put in the Margin, Thou shalt have silver of strength, or, strong silver. These readings have an elegancy in them.

But I shall keepe to our owne, which is profitable to us and su­table to the text; Yea the Almighty shall be thy defence; the par­ticle (yea) shewth that this is a h [...]gher step of mercy then the former; as if he had said, Thou shalt not onely have gold which is a defence, but better then gold, even the Almighty for thy defence, or, God who is better then Gold, will be thy defence, and the defence of thy Gold. The Hebrew word is plural, Defences, which intimates; first, all sorts of defence; secondly, strong defence; The Almigh­ty shall be thy defences; All manner of defence, and a strong de­fence unto thee.

Hence note; ‘God himselfe is pleased to be the Lord protector of his people (who repent and turne to him) both in their persons and estates.’

There are many in the world who have gold, but there are few who have this defence for it. The Prophet Haggai speakes of those who earned money, but put it into a bag with holes; that is, they could not hold or keepe what they had gotten. It is the Lord that establisheth the creature to us, and defends it for us. The best things in the world take wings and are gone, unlesse the Lord stay them with us; and unlesse the Lord defend and keepe them for us, they will soone be puld out of our possession. Some mens estates wast away they know not how, there is a hole in the bottome of the bagge they thought not of. Others have their estates violently taken away from them, because the Lord is not their defence. The Lord is The protector of his people, the Lord is a Castle, a strong Tower, all manner of fortifications about his people, to defend their estates and persons, much more their soules. And Eliphaz seems to mind Job that he once had, but now had lost this defence; God once made ahedg about him, or rather was a hedg about him, but he opened a gap or withdrew, and then in came the Sabeans and Caldeans and spoyled all. Now then (saith he) returne to the Lord, and he will once againe be thy defence. How safe are they that have God for their defence, who live under the shaddow, and co­vert of the Almighty! How safe are they (I say) and all that they have.

The vulgar latine is so full of this sense, Erit (que) omnipo­tens contra ho­nestes tuos. Vulg. that he leaves out the word defence, and o [...]l saith; The Almighty shall be (or shall stand up for thee) against thine enemies; and in this perfect outward hap­pinesse [Page 246] consisteth. For to have much, and that secured, is all we can desire for the things of this world. Many have gold, and ri­ches store, but the thing that troubles them is this, how to make all sure; Returne to the Lord, and he shall be thy defence; he shall be an assurance Office to thee, he shall protect thee against all windes and weathers, against all enemies and pirates; The Almighty shall be thy defence and the defence of thy gold.

Further, Because the word which we render defence, signifieth gold also, as was shewed; therefore some keepe to that reading, and thus translate this 25 verse, Erit (que) omnipo­tens lectissimum aurum tuum & argentū vires (que) tibi. Jun. And the Almighty shall be thy choice gold, and silver, and strength unto thee. Which reading is likewise followed by Master Broughton; And the Almighty will be thy plentifull gold and silver of strength to thee. This sense of the word is comfortable indeed; for to have told Job onely this; Thou shalt lay up gold as the dust, and gold of Ophir as the stones of the brooke; this had been though a great mercy, yet but a common mercy, such as the men of the world have and enjoy. Many that know not God lay up gold as the dust, and they who serve him not, have often store of silver. But when God himselfe saith, I will be your Gold and silver, This is not onely the richest of temporall, but the riches of all spirituall mercies. For when 'tis sayd, the Lord shall be thy choice gold and silver of strength to thee, the mean­ing is, he will be better to thee then the choicest Gold, and a grea­ter strength then silver unto thee. This is a rare and a distinguish­ing mercy. Wicked men may have gold from God, but no wicked man hath God for his gold.

Hence note; ‘That God himselfe is the riches, and fullnes, the gold and silver of his people.’

The Lord is my portion, saith my soule; whose soule sayd this? It was the soule of a mourning Jeremie. And when sayd he this? even then, when their lands and houses were possessed by the ene­my, even then, when their Gold and silver with all their goodly things were carryed captive into Babylon; Then Jeremy sayd, The Lord is my portion (Lam. 3.24.) the Gold and silver which I had in my house are gone, but my Gold & silver in heaven is not gone into captivity, he is my portion still and for ever. They who have God for their gold and silver, are happier and richer then gold and [Page 247] silver can make them: What can be said more to draw our hearts to God, then this promise, that God will not onely give us riches, but that himselfe will be our riches? What can be sayd more to take a covetous mans heart off from the love of his gold then this? take thy heart off from thy Gold, and God will be thy gold. And so what can be spoken more prevailingly to the voluptuous man, who delights to swim in rivers of sensual pleasures; O take off thy heart from these pleasures of sin, which are but for a season, and God will be thy pleasure for evermore. What stronger argument to take downe the ambition of man, who hunts after high places and dignities in the world? then to tell him, withdraw from this pursuite, and God will be thy honour, and thy high place. Wee may say to the ambitious, to the covetous, to the voluptuous, and in a word to all sorts of sinners, Ye shall finde all that your sins can of­fer you, and infinitely more in God; your honours, and pleasures, your gold and silver, you shall have altogether in him. One of the antients speaks well and truly to the point; That man is too, Nimis est ava­rus cui deus non sufficit. Bern. Deus meus & omnia. too covetous whom God doth not suffice, or, who is not satisfied with God. The onely true reason why any man is not satisfied with God is, because he knoweth not God; He that can say knowingly, the Lord is my God, cannot but say, I am satisfied. When God is ours, all is ours. And the poorest who are rich in faith, have as great a share in this riches, as the richest. God is the poore mans gold, they that have neyther gold nor silver in their purse (as Peter sayd to the impotent man) may have God in their hearts. The Almighty is their gold, and silver too, as it followeth in the text.

Some render, Thou shalt have silver of wearinesse; He meanes it not of silver, as it wearies a man in the getting of it, but he meanes it of so great a quantity or summe of silver, as shall weary a man to tell it, or trouble him to weigh it. The manner of ac­counting silver was anciently by weight; hence what is payd in mo­ney is called a pension. We translate fully to that sense, thou shalt have plenty of silver; for they that have so much as tires and wea­ries them to tell or weigh it, have store enough. We put silver of strength in the Margen. Silver is a strong metall, and it is strength, great strength to Man. This rendring suites best with the begin­ning of the verse. The Almighty shall be thy defence, and thou shalt [Page 248] have silver of strengths, Nihil tam san­ctum quod vio­lari, nihil tam munitum, quod non expugnari pecunia possit. C [...]c. [...] or silver to strengthen thee. As for plenty, that was fully set forth in the former verse, where he is promised Gold as the dust, and the gold of Ophir as the stones of the Brooke. Besides, the word is divers times applyed to expresse strength by, but rarely if at all in Scripture to expresse plenty by, and here our translaters render it so, not properly but tropically, as appeares be­fore; for properly it expresseth the greatest strength, as first, The strength of the Ʋnicorne (Num. 23.22.) God brought him out of Egypt, he hath as it were the strength of an Ʋnicorne; Secondly, The strength of Mountaines (Psal. 95.4.) therefore I conceive it is best rendred silver of strength; as gold is cloathed with a word which signifies defence, so silver is joyned with a word that signi­fies strength, because there is much strength and defence in both, money being the sinews or strength of warre; So that to say, Thou shalt have silver of strength, is as if he had said, thy silver shall be a strength, or a blessing to thee; Some have silver and it is no strength to them; or he calleth it, silver of strength, because it should be confirmed, and established for his use and in his possession. He should finde, by experience, that there was tacke in it, that it was solid silver, or silver that had strength in it. So then, these are but severall expressions of the same thing, all which gathered together heighten up the promise of this outward mercy; he should have gold, and God would be his defence, yea his gold, and he should have silver plenty, enough of it to make a man weary to tell it, or he should have silver of strength, his silver should be a strength to him, and all this is assured him upon his repentance and returne to the Almighty.

Hence note; ‘ First, That godlinesse is the best and neerest way, even to worldly gaine.’

Godlines is gainfull, though a godly man should die a beggar; but besides there is worldly gaine in it, these promises are not made in vaine. Christ speaks as much ( Math. 6.33.) Seeke first the kingdome of God, and the righteousnesse thereof, and all other things (even gold and silver) shall be added to you. And the Apostle is full for it (1 Tim. 4.8.) Godlinesse is profitable for all things, 'tis good to make men rich, it will bring in worldly profits; God­lines hath the promise of gold as well as of grace, of silver, as well as of pardon and peace, doe not thinke that godliness is barren of [Page 249] outward blessings, or that we must needs loose all gaine in this world, by getting that which fits us for the Glory of the next world. Know, that as the Lord makes his wayes sweet to his peo­ple by inward communications of himselfe, revealing his love and grace to them, yea in them, so he makes his wayes sweete to his people by giving them outward good things, blessing their basket and their store, filling their hearts with food and gladnes.

Secondly, Note; ‘ That, The godly man may lawfully possesse earthly riches, gold and silver.’

It is no sin to be rich, but when riches are got by sin; Poore Lazarus lay in the bosome of rich Abraham; As many poore men may be called the Devills poore, so some that are rich may be cal­led Gods rich men. Againe, if Godlines have a promise (as it hath) of riches, then the godly may lawfully possesse riches; which also may be instruments in their hands of glorifying God, and doing good among men. Nor can it be denyed, that they know best how to use the things of the world, and how to be the best Stewards of earthly treasures, who are instructed for the kingdome of heaven, and are (as the Apostle Peter exhorts Saints to be (1 Pet. 4.10.) Good Stewards of the manifold grace of God.

Thirdly, Note; ‘That riches, gold and silver are at Gods dispose.’

He bestows them where, and upon whom he pleaseth. This pro­mise of plenty of gold, upon repentance and returning to the Al­mighty, must needs proceed from this supposition, that the Al­mighty hath gold and silver in his power. The world is the Lords, and the fullnes of it (Psal. 50.12.) God is the best Indies for gold. If any would trade for gold prosperously, let them trade heaven­ward; for God is every where Lord of the soyle, and he saith of all the pretious mines hidden in the bowels of the earth, They are mine. See how the Lord speaks as the great proprietour of all the gold, and silver, of all the good things of this world; ( Hos. 2.8, 9.) Shee did not know that I gave her corne, and wine, and oyle, and multiplyed her silver and gold, which they prepared for Baal, therefore I will returne, and take away my corne in the time thereof, and my wine in the season thereof, and will recover my wool and my [Page 250] flaxe &c. All's mine. Thus the Lord voucheth himselfe the great owner of all these things, all the gold & silver, all the wool and the flaxe, all the corne and wine are his. When the people and Princes of Israel with David their king offered so willingly and so liberally Gold and silver &c. for the building of the Temple. David makes this confession for them all (1 Chro. 29.14.) All things come of thee, and of thine owne have we given thee. And may he not doe what he will with his owne? Men thinke they may, surely God both may and will.

Fourthly, Observe; ‘ That, the plenty and stability of the creature, is from God as well as the possession of it.’

Eliphaz promiseth Job from the Lord gold as the dust, and as the stones of the brooke, with silver of strength, that we have it in such or such a proportion is from the Lord, as much as that we have any thing at all; he can give much as well as little, & that our proporti­on hath a defence and strength in it is from the Lord; therefore we should honour the Almighty for every portion and proportion of worldly riches, and for the establishment of our portion whatsoe­ver it is. Silver and gold have no strength in them unlesse the Lord who giveth these give them strength, and bid them stay with us to doe us good. Lastly, Observe; ‘We may lawfully possesse abundance of outward things.’

'Tis sinfull to make abundance our aime, or to contend for much in temporals; to doe so in and about spiritualls is our duty, and our contention for the highest degree our commendation. We should designe it, to lay up the Gold of Grace, as the dust, and the silver of sanctification as the stones of the brooke; We should forget all that we have, that we might get what we have not. Our desire­ings while pitcht upon an eternall object cannot be immoderate, but in temperals they quickly may: and therefore as to them, our moderation should be known to all men. Yet if God give in abun­dance of temporals in the lawfull exercise of our callings, we may warrātably enjoy it as a blessing from him. The providence of God doth often bound us to a little, and we ought to be contented with the least portion of outward things, with bare food & rayment; but the word of God doth not bound us to a little, nor doth it say it is [Page 251] unlawfull to have much. And as it is not unlawfull to have much of the world, so it is a great exercise and tryall of our Graces to have much; As there are some Graces of a Christian which come not to tryall till we are in want, so there are other Graces which come not to tryall unlesse we have aboundance. Want tryeth our pati­ence, and our dependance upon God for a supply of what we have not; and aboundance tryeth our temperance, our humility, our liberality, yea and our dependance upon and faith in God, for the sanctifying, blessing, and making of that comfortable to us which we have. When a rich man seeth an emptines in his aboundance without the enjoyments of God in it, he exerciseth as high a grace, and sheweth as heavenly a frame of mind, as that poore man doth who seeth and enjoyeth a fullnes in God, in the midst of all his emptines. And therefore Paul puts both these alike upon a divine teaching, ( Phil. 4.12.) In all things I am instructed, both to be full and to be hungry, both to abound and to suffer need. And had it been unlawfull to enjoy plenty, Eliphaz had never pressed Job to repentance by this motive, The Almighty shall be thy defence, and thou shalt have plenty of silver.

As if Eliphas had said; If thou dost indeed repent and turne from sin, thy conscience which now troubles, yea torments thee, shall have sweete peace in God, and thou who now grovellest with thy eyes downe to the ground, by reason of thy pressing guilt, and misery, shalt then with confidence lift up thy face unto God in prayer, and thou shalt finde God so ready at hand with an answer, that thou shalt see cause chearefully to performe thy Vowes, which thou madest to him in the day of trouble; That's the generall scope of this latter part of the Chapter. I shall now proceed to explicate the particu­lars.

The first word implyeth a reason of what he had said before. Having spoken of temporall promises, he confirmes his interest in them by assuring him of spirituall; for then shalt thou have thy de­light in the Almighty. As if he had said, God will not deny thee out­ward comforts in the creature, seing he intends to give thee the high­est [Page 253] comforts, even delight in himselfe. 'Tis an argument like that of the Apostle ( Rom. 8.32.) He that spared not his owne Sonne but delivered him up for us all, how shall he not with him freely give us all things? Thus Eliphaz seemes to argue, seeing God will give thee himselfe to rejoyce in, or to rejoyce in himselfe, how can he deny thee gold and silver with those other conveniencies which concerne this life? these being indeed as nothing in comparison of himselfe.

Then, that is, when thou returnest to God, and not till then, then thou mayest expect to receive much sweetnesse from him, such sweetnesse as thy soule never tasted or experienced to this day.

The word signifies to delight, or take contentment, [...] delectatus fuit co [...]pore vel animo. Sonai etiam aliqu [...]d delicatum & [...]o [...]e. whether it be outward contentment, or inward contentment, the delight of the body, or the delight of the minde; And so an universall de­light, thy whole delight shall be in the Lord. Moses (Deut. 28.56.) describes those women by this word, who were made up of delight; Thy tender and delicate woman, that is, such as are so de­licate that they are the delight of all who behold them, or who are themselves altogether devoted to their delights, who (as the Apo­stle Paul speaks of the wanton widdow (1 Tim. 5.) live in plea­sure; These are threatned with such calamities as should render their very lives a paine to them. The word is used againe ( Isa. 58.13, 14.) where the Prophet speaks of keeping the Sabboth; If thou turne away thy foote from the Sabbath from doing thy pleasure on my holy day, and call the Sabbath a delight; what then? then shalt thou delight thy selfe in the Lord; thou shalt have curious de­light, all manner of delight in the Lord, if thou call the Sabbath a delight, the holy of the Lord, honourable, and shalt honour him; if thou hast a delight in duty, thou shalt have the delight of re­ward.

Thus Eliphaz, then shalt thou have thy delight in the Almighty. And 'tis considerable that he doth not say, thou shalt have thy de­light in the mercifull, or gracious God, but in the Allmighty; in him thou shalt have thy delight, whose power is over all, and who [Page 254] is able to doe whatsoever pleaseth him. Even the power and all­mightinesse of the Lord shall be as pleasant to thee as his mercy and loving kindnesse.

Further, delight in the generall nature of it, consists in these two things.

First, In the suitablenesse and conveniency of the object, and the faculty, whether sensitive or intellective.

Secondly, It consists in the reflection and application of the fa­culty upon the object. So that to delight our selves in the All­mighty, hath these two things in it.

First, A suitablenesse in our soules to the Lord.

Secondly, The soules reflecting upon the Lord as good and gratious unto us. This reflect act breeds and brings in delight, and works the heart to an unspeakeable joy in God. By this last and highest act of faith, we take in the sweetnesse of the Almigh­ty, and delight our selves in him mightily. This faith doth not one­ly suck the promises, wherein the love of God is evidenced to us, but is it selfe an evidence of the love of God to us. We sucke and are satisfied with the breasts of consolation by beleeving ( Isa. 66.11.) that is, we beleeving draw forth that sweetnesse of the promise which the word declares to be the portion of Beleevers. Thus spirituall delight is made up; and therefore Saints are sayd to re­joyce in beleeving, with joy unspeakeable and full of glory (1 Pet. 1.8.) that is, having as much and as cleare a manifestation, yea parti­cipation and tast of that Glory in beleeving, which is prepared and reserved for them against the next life, as they are capable to re­ceive, and more then they are able to express, in this life. Then shalt thou delight thy selfe in the Allmighty, We may looke upon the words first as a command; and then observe, ‘ That, it is our duty to delight our selves in God.’

Delight in God, is both a priviledge and a duty, it is command­ed in the Law, and it is promised in the Gospel. God is pleased to give us many things in the world, not onely for necessity, but for delight, A heathen looking upon the various provisions which the Great Creator hath made not onely for the maintenance of man in his being, but for his comfortable and pleasurable being. Some of which affect the sences, the eye, the eare, the tast &c. others are sweetly contentfull to the understanding, with all the [Page 255] faculties of the soule, He (I say) concludes this from it; Ne (que) enim ne­cessitatibus tan­tu [...] nostris pro­visum est, us (que) in delicijs am [...] ­mur. Sen l. 4. de Benif. c. 5. The bountifull Creator hath provided for more then our necessity, or he hath provided more then will barely serve our turne to live upon, we are loved even up to our delights. Now I say, though the Lord hath provided delights for us in the creature, yet it is our duty, our greatest, our highest duty to delight chiefly in the Lord, to delight in him first, and to delight in nothing but in reference unto him; nothing should be pleasing to us, but as there is an impresse or stampe of the love of God upon it, or as it tasts of his goodnesse. And indeed what can delight us long but this thought? that God delighteth in us, or that we are a delight to God; that God is Good, and that God is good to us; having tasted his goodnes, we should love and delight in him, above all our delights. The Psalmist ( Psal. 137.6.) preferred Jerusalem above his chiefest joy; how much more should we preferre the God of Jerusalem above our chiefest joy. God delighteth in man whom he hath made, and who is his son by Grace, next to Jesus Christ who is his son by nature, and Jesus Christ delighteth in man whom he hath redeemed, and should not man delight in his maker, in his father, in his redeemer? We have a most divine description of the delight which the Father takes in Christ his Son, and which Christ taketh in his redeemed ones, ( Pro. 8.30, 31.) Then was I by him as one brought up with him, and I was daily his delight (Christ was the de­light of his father, and he delighted in his father) rejoycing alwayes before him; rejoycing in the habitable parts of his earth, and my de­light was with the sons of men. Jesus Christ himselfe takes up many of his delights with the sonnes of men, whom he calls the habitable parts of the earth, even those of the sonnes of men that are a habi­tation of God through the Spirit. Hae sunt piorum delicia & su­v [...]ssimae volup­ta [...]es, deo placa [...] to f [...]ui, cujus eliam deliciae sunt habitare intereos qui ip­sum animo re­verentur & colunt. Now (I say) as the delight of the Father is in the Sonne, and the delight of the Sonne in the Fa­ther, and the delight both of Father and Sonne in the Saints, in the habitable parts of the earth, or with the sonnes of men; so the de­light of the sonnes of men should be in the Father, and in the Sonne; there should our delight be, there should we take our highest contentment.

Secondly, The words are rather to be taken for a promise; Then shalt thou have thy delight in the Lord; Then, that is, when thou turnest from sinfull delights, or delight in sin, I assure thee of spirituall delight.

Whence observe; ‘That they who mourne for, and turne from sinne, shall have de­lights in the Lord.’

When once sinne is bitter to us, the Lord will be sweete to us; and untill sin be bitter to us, the Lord is not sweete to us; sinne hinders our delightfull enjoyment of the creature, it puts gall and wormwood into our dish, and cup, it is that which makes all rela­tions grievous and burthensome to us; yet this is but a small mat­ter, that it hinders us from the contentment, and sweetnesses which are to be had in the creature; sinne takes us off from delighting in God. That soule cannot delight in the Almighty, who loveth and continueth in the love of sinne. If such professe delight in God, it is but a false boast, and a high presumption; it is impossible for such to delight in the Lord indeed. Job (Chap. 27.10.) saith of the hypocrite; Will he delight himselfe in the Allmighty? will he alwayes call upon God? He may pretend to a delight in the All­mighty, he may have some flashes, some raptures, but his joyes and delights are not in the Allmighty, what joyes soever he hath they are in somewhat below God; the hypocrite may delight him­selfe in somewhat received from the Almighty, in some present benefit, or future expectation that he hath from the Almighty; he cannot delight in the Allmighty himselfe, or in God as God.

As it is impossible in the nature of the thing, for a man to de­light in sin, and in God too; so God hath sayd that he who hath a delight in sin, shall not finde any delight in him. God hath sayd, Delight thy selfe in me, and I will give thee the desires of thy heart, (Psal. 37.4.) But if any man will follow the desires of his owne heart, he shall not delight himselfe in God. Sinne separateth be­tween God and us (Isa. 59.2.) that is, it separates between the comforts and mercies which are in God, and us; sin doth not, can­not separate us from the power, or presence, from the eye, or ju­stice of God, so sinne doth not separate (for God is nigh to sin­ners both to see what they are doing, and to punish them for what they [...]ve done sinfully) but sin separates from all those delights that flow from God, from those joyes which his people take in him; yea sin breeds a strangenesse between God and the soule, so that the soule that loveth sinne, cannot have any holy famili­arity or converse with God. The Lord saith to those who repent [Page 257] ( Isa. 1.18.) Come let us reason together, &c. As if he had sayd, I am now ready to debate the matter with you that repent, and how great soever your sinnes have been, they shall be blotted out. Whereas before the Lord tells them that he was weary of them, and that they were a burthen to him in all their services; Now when we are a burthen to God, God is never pleasant to us; if the Lord say he is weary of us, we cannot say we delight our selves in him. Our delight and pleasure in God is the fruit of his delight in and wel-pleasednes with us.

Thirdly, Eliphaz proposeth this delight in the Lord, as the most winning promise.

Hence note; ‘Delight in the Lord is the highest and choicest mercy.’

There is nothing better, nothing sweeter then to delight in the Lord; delight in the Lord hath all true delights in it. David speakes this out fully in that place lately quoted to another occa­sion ( Psal. 37.4.) Delight thy selfe in the Lord, and he shall give thee the desires of thy heart; that is, thou shalt have all thy desires fullfilled in this thing; delight in the Lord will be the fullfilling of all thy desires; not only shall they who delight themselves in the Lord; have all their desires filled up, but their very delight in the Lord is the fullfilling of all their desires. What is the glory of heaven, but delighting in the Lord? And he who delights in the Lord, feeles not the want or absence of any earthly Good. In thy presence is fullnesse of joy, and at thy right hand are pleasures for evermore (Psal. 16 11.) Heavenly glory is nothing but delight in God, and all earthly good is nothing without delight in God. We may affirme foure things of this delight, in opposition to all worldly delights.

First, This is a reall delight, worldly delights are but shad­dows, or pageant-like shewes of delight. The joyes of a hypocrite, are like his holines, meere appearances of joy; he hath no reall, no true joy, as he hath no true, no reall holinesse. That man doth but faine a taste of joy, whosoever he is, that doth but faine the practice of holinesse. Thus who wickedly hold out a holines which they feele not, shall talke of joyes which they finde not.

Secondly, Delight in the Lord is a strong delight, yea it is a strengthening delight; That must needs be strong joy, which is [Page 258] strengthening joy; such is the joy of the Lord, as Nehemiah told that people ( Neh: 8.10.) The joy of the Lord, is the strength of the soule, the strength of the inward man, it makes us mighty, it makes us giants to run our race, the race of holinesse. The giant re­joyceth to run his race, because he is strong, and knowes he can doe it. The joy of the Lord is our strength, and is both an evidence tha [...] wee are strong, and a meanes to make us so. Worldly de­lights are weake, and they weaken us, Delight in the Lord is strong, and it strengthens.

Thirdly, It is a lasting delight; not like the crackling of thornes under a pott, (to which Solomon elegantly compares the laughter of the foole, Eccl. 7.6.) that make a noise, and a blaze for a while, but are presently extinct. Now Solomons foole may be eyther, first, the prophane man in the world, or, secondly, the hypocrite in the Church; All the joyes of this payre of fooles, the prophane worldling, and the formal hypocrite are soone in and soone out, like crackling thornes. But joy or delight in the Almighty is a lasting delight, it is not for a fitt, or a pang, but for continuance, yea it continueth in the middest of all worldly sorrows, for it over­comes and conquers them. There is a laughter in which (saith Solomon, Pro. 14.13.) the heart is sorrowfull, and there is a sor­ [...]ow in which the heart laughs; As sorrowfull, yet alwayes rejoy­cing, saith the Apostle (2 Cor. 6.10.) Spiritual joy, or joy in the Lord is not extinguished, though surrounded with worldly sor­rowes; Many waters cannot quench this vehement flame, this flame of God (as Solomon speakes of love, Cant. 8.) neyther can the floods drowne it.

Fourthly, Delight in the Allmighty is a holy delight, a delight which makes us more holy; the delights of the world are impure, and they defile us, we seldome take in worldly pleasures, but they leave some spot and taint upon our spirits or conversations; but the delights we have in the Lord are all pure, yea purifying delights, they make the soule more cleare, more holy, more heavenly, they make us like unto the Almighty, in whom our delight is. For look what the object is in which we delight, such is the spirit of him that takes that delight; now the Lord in whom this delight is, being al­together holy, they that take delight in him, must needs be made or kept holy by it. As delight in worldly things makes the heart worldly, base and dreggish, so this refines and purifies it. The more [Page 259] we drinke of the rivers of this pleasure, the more sober we are, to be an epicure (as it were) in these delights, is the highest tempe­rance. Our feeding cannot be too full, nor our drafts too large upon these delights. Solomon (Eccle. 2.2.) who had run a course through all worldly delights, and tryed them to the utmost, said of laughter it is mad, and of mirth what doth it? there is a madnesse in the mirth of the world, what doth it? that is, what good doth it to any man? many things it doth, it makes men vaine, foolish, dissolute, dispirited for any goodnesse; but what good doth it? doth it make any man better, more holy, more wise or fit for du­ty, no, it can doe none of these things. But delight in the Lord, is all this, and can doe all this, it is true, strong, strengthening, Quum unus quisq, licenter respicit id, in quo delectatur, subd [...]t, ver [...]seq: Aq [...]in. lasting, holy, a delight that makes us more holy. This is the por­tion of Saints at all times, though payd them in more or specially at some times, and that eyther, first, respecting the state and dis­position of their owne soules, as in the rest, or secondly, the state of and promised dispensations of God to the Church. ( Isa. 65.14.18. Isa. 66.11.) Then (also in a speciall manner) shalt thou have thy delight in the Lord. And because every man doth freely or willingly looke to that in which he is delighted. Therefore Eliphaz addeth, ‘And shalt lift up thy face to God.’

But some may say, is that such a great matter, is it any speciall favour to lift up the face to God? seing to doe so is common to mankinde. The Naturalist saith, O [...] homini sub­lime dedit. Ovid. That whereas other creatures looke groveling downeward, God gave man an erect countenance, and bid him looke heavenwards. How then doth Eliphaz promise, Thou shalt lift up thy face to God? We had the like expression ( Ch. 10.15.) If I be righteous, yet I will not lift up my head. And ( Ch. 11.15.) Then shalt thou lift up thy face without spott. The lifting up of the head, and the lifting up of the face are the same; implying confidence, or a wel-grounded boldnes in him that doth so; For all these phrases of speech imply a lifting up of the minde or Spirit to God. As David saith ( Psal. 25.1.) Ʋnto thee O Lord doe I lift up my soule. Equiparantia sun [...] caput vel oculos vel faci­em vel animam ad deum leva­re. Bold. Eliphaz meanes not the lifting up of a heart-lesse face or head, such as the hypocrite or formalist lifts up to God in worship, nor the lifting up of a meere living head or face, such as all men lift up to God according to the forme or frame of their [Page 260] natural constitution, Fiduciam habe­bis recurrendi ad deum. Aquin. but the courage and confidence of the soule, and that a holy courage and confidence, is here intended. And there are not many, who can thus lift up their face to God, as is promised here to Job by way of priviledge.

To lift up the face, is taken under a twofold notion in Scripture, first, Faciei elevatio orantis habitus est. Pinec. as a gesture or bodily position in prayer; He that prayeth doth usually lift up his face to God, and so to lift up the face to God, is to pray unto God. A corporal posture being put often in Scripture to signifie a spirituall duty. Thus some understand it here; Thou shalt lift up thy face to God, that is, thou shalt pray; secondly (which further complyes with the duty of prayer. To lift up the face, Vultum attollit qui sibi bene conscius est ani­mo (que) fidenti. Drus. [...]. Sept. notes (as was touched before) confidence of spi­rit, and boldnesse, courage, and assurance towards him, before whom the face is lifted up, whether God or man.

The Septuagint who rather paraphrase then translate this text, give this sense fully; Thou shalt be confident before the Lord (or thou shalt act fiducially and boldly before him) and behold heaven chearefully. This lifting up the face is opposed to casting downe the face, & that is a phrase used in Scripture to signifie shame and fayling of spirit. When courage is downe, the countenance is down too; as we say, such a man hath a downe looke, that is, there is an appearance of guilt upon him. The face is cast downe three wayes; First, by feare; secondly, by sorrow; thirdly, by shame. Ezra. 9.6. O my God I am ashamed and blush, to lift up my face unto thee; for our iniquities are increased over our heads. So ( Luk. 18.13.) the Publican durst not lift up his eyes to heaven, and possibly there was a complication of all these three causes why he durst not, feare, sorrow, shame; he was so much terrified, so much grieved, so much ashamed of himselfe, that he durst not lift up his eyes to heaven. It was the speech of Abner to Asahel (2 Sam. 2.22.) Turne thee aside from following me, why should I smite thee to the ground, how then should I hold up my face to Joab thy brother; that is, if I slay thee I shall be afraid to looke him in the face, nor can I have any confidence of his favour; and it is well conceived, that he spake thus (for it is indeed a very unusuall thing for the Ge­nerall of an Army in the very heate of warre to looke after the fa­vour of the Generall of the opposite Army, but (I say) 'tis con­ceived [Page 261] he spake thus) as being convinced that he had undertaken a bad cause in upholding the house of Saul against David, and therefore had misgivings that he might shortly fall into the hands of Joab Davids Generall, and was therefore unwilling to provoke him by killing his brother. This made him say, How shall I hold up my face to thy brother Joab? As if he had sayd, I shall obstruct the way of my owne reconciliation to thy brother, (in case The turne of things in this warre cast me into his hands) by killing thee. Againe we may looke backe to Gen. 4.5. where it is repor­ted of Caine, That he was wrath, and his countenance fell; anger, and sorrow, and shame, falling at once upon him (because the Lord had respect to Abel and his offering, but had no respect to him or his) caused his countenance to fall; which phrase stands in direct opposition to lifting up the face in all the three occasions of it. For it implyeth first feare, which is opposed to boldnes; secondly, sorrow or anger, which are opposed to content and joy; thirdly, shame which is opposed both to freedome of approach, and liberty of speech. We have an expression which paralels much with this, in that Prophecy of Christ ( Psal. 110.7. Q [...]od legitur Exod. [...]4.8. eg [...]essos filios Israel in manu excels [...], Chal­da [...]è dicitur, capite discoo­perto. i. e. pa­lam, confidentèr sine metu.) He shall drinke of the brooke in the way, therefore shall he lift up his head, that is, he shall rise and appeare like a mighty Conquerour with boldnesse, honour, and triumph. So Christ himselfe prophecying of the troubles which shall be in the latter dayes, comforts the surviving Saints in this language; When these things begin to come to passe, then looke up and lift up your heads (that is, then take heart and boldnesse) for the day of your redemption draweth nigh, (Luke 21.28.) that is, the day is at hand wherein you shall be freed from all feares and sorrowes.

Hence observe; ‘Holinesse hath boldnesse and freedome of spirit with God.’

Then shalt thou lift up thy face unto God. As soone as Adam sinned, he hid himselfe from the presence of the Lord amongst the trees of the Garden, ( Gen. 3.8.) He ran into the thickets for shelter, he durst not appeare or shew his face. But when once we are reconciled to God, and sinne is taken off, when we are freed from the bonds of guilt, then we have boldnesse, reconciliation is accompanied with the spirit of adoption, whereby we cry abba fa­ther; we can then speake to God as a childe to his father; the [Page 262] childe dares lift up his face to his father, and speakes freely to him. Where the spirit of the Lord is, there is liberty (faith the Apostle, 2 Cor. 3.17.) and that a threefold liberty. First, a liberty from sinne; secondly, a liberty unto righteousnes, or a freenes and rea­dines of spirit to doe good; thirdly, where the spirit of the Lord is, there is a liberty of speech or accesse, with boldnesse in all our holy Addresses unto God. As the Apostle clearely sheweth at the 12 ^•h verse of the same Chapter. Seing then that we have such hope, we use great plainnesse (or boldnesse) of speech, as wee put in the Margin of our Bibles to expresse the significancy of the Greeke word in the full compasse of it. For as because we have such hope we ought to use great plainnesse of speech towards men in preach­ing and dispensing the Gospel to them, so great boldnesse towards God in receiving the offers and promises of the Gospel, for our selves. Eliphaz having thus shewed what freedome Job, truely re­penting, might have with God in prayer, proceeds in the next verse to shew what successe with God, or what fruit he should have in prayer.

In these words we have a further promise, leading to a further duty; as befor [...] the duty of returning to the Almighty, had a pro­mise annexed to it of lifting up the face to God, or boldnesse in prayer. So now the promise of being heard in prayer, is followed with a duty, The payment of vowes.

[...] multi­plicavit, propriè verba fortia f [...]d [...]t in Ora­tione.The word notes the powring out of many prayers, or of a mul­titude of words in prayer, yet not of bare w [...]rds, but of words cloathed with power, strong prayers as well as many prayers. For as the Gospel comes from God to us, not in word onely, but in power and in the holy Ghost, and in much assurance, (1 Thes. 1.5.) so prayer should goe from us to God, not in word onely, but in power, and in the holy Ghost, &c. Thus, saith Eliphaz, Thou shalt make many, and mighty prayers, strong prayers, prevailing, con­quering prayers; so the word is used ( Gen. 25.21.) T [...]en Isack intreated the Lord for his wife because she was barren; that is, he [Page 263] made many prayers to God, he made a businesse of praying that he might have a sonne, though there was a sure promise made to Abraham that he should have a sonne, and that in him, and from him should come the promised seed; yet Isack was long without a sonne, and he leaves it not carelesly in the decree of God, resolving Idly, God hath said I shall have a sonne at least, if not many sonnes, why should I trouble my selfe in the thing. No, Isack had not so learned the minde of God, he was better skill'd in Divinity then so, to separate the meanes from the end, or to conclude that wee need not pray for that which God hath purposed and promised. He I say, was better instructed then so, and therefore though he (doubtlesse) did fully beleeve that God would fullfill the promise made to Abraham in giving him a sonne, yet he entreated the Lord for his wife because she was barren: and he intreated the Lord ear­nestly, he made plenty, abundance of prayers; for it cannot be sup­posed but that he had prayed for that mercy long before (for it was neere twenty yeares since his marriage to Rebeccah, as appeares plainely by comparing the 20 verse of that Chapter with the 26 ^•h, the former telling us, that he was forty yeares old when he marryed Rebeccah, and the latter that he was threescore when Re­beccah bare Jacob and Esau. So that I say, we cannot suppose but so holy a man as Isack had been suing out the good of the promise before) but when he perceived it sticking so long in the birth, then his soule fell in travel about it, then he was very fervent in prayer, and would give the Lord no rest; Then he entreated the Lord &c. The same is sayd of Manoah (Judges 13.8.) Then Manoah in­treated the Lord, and said, oh my Lord, let the man of God which thou didst send come againe unto us, and teach us what we should doe unto the childe that shall be borne; he prayed then with much earnestnes, or made prayers for direction in that thing. The word is often used to signifie abundance, ( Isa. 35.2.) It shall blossome abundantly. (Jere. 33.6.) Behold, I will bring in health, and cure, and I will cure them, and will reveale unto them the abundance of peace, and truth. Not onely shall they have peace, and truth, but abundance of them. So here, thou shalt not onely pray, but a spirit of prayer shall be powred out upon thee aboundantly. Thou shalt make thy prayer unto him.

Hence note;

First, Prayer is a dutie.

We owe prayer to God as his creatures, or in regard of our na­turall dependance upon him, much more as new creatures, or in re­gard of our spirituall dependance upon him.

Secondly, Note; ‘It is our duty not onely to pray, but to pray much, or to pray with much fervency.’

The emphasis of the Originall word here used, leades us to this as well as many Scripture Authorities. Cold asking invites a de­nyall, 'tis effectuall or working fervent prayer that prevailes much, ( Jam. 5.16.)

Note, thirdly.

Prayer is a part of holy worship, and all such worship is proper to God alone; Thou shalt make thy prayer unto him. Saints and Angels worship God with us; we must not worship eyther Saint or Angel with God, no nor God by the helpe and mediation of Saints or Angels. We know no mediator of intercession, but he who is the mediator of redemption, the Lord Jesur Christ.

Fourthly, Taking in the consideration of the time, as before in the former part; Then shalt thou have thy delight in the Lord, then shalt thou make thy prayer to him.

Observe.

As the Lord will not heare us when we pray, if we regard ini­quity in our heart (Psal. 68.18.) so neyther are we in a fitnes to speake to God in prayer, if we regard any iniquity in our hearts. Repenting and praying must be of the same length; unlesse we re­pent continually, we cannot pray continually, because we sin con­tinually. The more holy we are, the more free we are to pray. Sinne clogs and checks the spirit in this great duty, cast off that weight, and then, shalt thou make thy prayer to him, ‘And he shall heare thee.’

To heare prayer, is more then to take notice of the matter or words spoken; to heare prayer, is to grant what we pray for; as [Page 265] our hearing the word of God is more then to take in the sound or sence of what is spoken; it is to submit to and obey what is spoken; Now as we heare no more of the word of God, then we beleeve and practice, so the Lord heareth no more of what we pray (in a Scripture sence) then what he granteth. There are two expressi­ons in Scripture which note this.

First, To have regard to a person, or to a prayer (1 Kings 8.28, 29.) when Solomon prayed at the dedication of the Temple, the Lords hearing of prayer, which he then beggd, is thus described, Have thou respect unto the prayer of thy servant, and to his supplica­tion, &c. that thine eyes may be open toward this house night and day. Respicere est audire. So it is said of Abel (Gen. 4.4.) that the Lord had respect to his offering, the Lord looked towards him, and accepted of him; to accept a prayer, is to heare a prayer.

Secondly, The hearing of prayer is described by the presence of God with those that pray. ( Isa. 58.9.) Then shalt thou call, and the Lord shall answer, thou shalt cry, and he shall say, here I am. This is a wonderfull condescension, 'tis even as when a Master cal­ling to his servant, he answereth, here, Sir, here I am; and that is as much as to say, I am ready to your command, I am ready to doe what you will have me, here I am; so saith that promise in the Pro­phet, Thou shalt cry, and the Lord shall say, here I am, that is, Adesse est a [...] ­dire. I am ready to doe what you aske, I am even ready (O unspeakeable Good­nes) at your command (as our translation of the 11 ^•h verse of the 45 ^th Chapter of Isayah, speakes out in plaine termes,) or I am willing to doe what you will have me to doe. All which is in effect and vertually contained in the word of the Text. He shall heare thee. This teacheth us, ‘ First, That God is the hearer of prayer.’

It is the Lords title, O thou that hearest prayer, unto thee shall all flesh come (saith David, Psal. 65.2.) God is not onely A hearer of prayer, but he is The Hearer of prayer; to heare prayer is his pe­culiar prerogative and priviledge as wel as his goodnes and mercy; none in heaven or earth have a will to heare prayer as God doth, nor have any a power to doe it. No creatures eare is long enough to reach the complaints, nor his stocke large enough to supply the wants of all his fellow creatures. The crowne of this honour fits none but God himselfe. He shall heare thee.

Secondly, Note; ‘It is a great mercy, a mercy comprehending all mercy, to be heard in prayer.’

He shall heare thee; Man cannot desire a richer favour then to be heard of God. To have audience in the Court of Princes, and a­mong the great men of the earth is a great favour. What greater worldly priviledge can a man have then this, that he hath the eare of those who are greatest in the world? When a man saith, I have the Princes eare, I can be heard when I speake, we thinke he hath spoken enough to make him a man. How great a mercy is it then to have the eare of God? to have ready audience in the Court of heaven? that as soone as we call, the Lord is ready to answer, here I am, what's the matter? what would you have? it shall be done, your request is granted. And to shew that to be heard by God is the summe of all mercies, or all our mercies wrapt up in one, the Scripture testifies that not to be heard of God is the summe of all judgements, or all judgements wrapt up in one. When the Lord refuseth to heare, or sayth he will not heare those that pray, then wrath is comming upon them to the uttermost. Thus the Lord threatned the Jewes (Isa. 1.15.) When ye spread forth your hands, I will hide my eyes from you, yea when ye make many prayers I will not heare, your hands are full of bloud; As it is an argument of the greatest sinfullnesse of man against God not to pray; Powre out thy fury upon the Heathen that know thee not, and upon the families that call not on thy name, (Jere. 10.25.) So it it an argument of the greatest wrath of God upon man not to be heard in prayer. He that is not heard receives nothing, and he that is heard receives all. And this is the Saints priviledge by Jesus Christ, their prayers are heard, they have welcome audience at the throane of Grace con­tinually. And hence by way of Corallary from the former obser­vation, we learne, that ‘Holy prayers are fruitfull and gainefull prayers.’

God hath not said to the seed of Jacob, seeke ye me in vaine; Hee that goeth forth and weepeth bearing pretious fruit, (this pretious fruit faith and prayer, or the prayer of faith) shall doubtlesse (there's no hazard nor peradventure in the case) come againe re­joycing, bringing his sheaves with him. His showry seed-time shall [Page 267] be blessed with a fruitfull and plentifull harvest. The wicked make many adventures, many voyages by prayer, such as it is, heaven­wards, yet come home without ladeing, without any fraight at all. Their prayers are all lost, and turne to no profit; and indeed theirs are not prayers but words, or babling rather. But holy prayer, the prayer of the holy is prevailing; At quibus cum que tandē mo­dis peccator o­ret, verum eti­am est nunquam exaudiri pecca­torem ex digni­tate suae perso­nae aut meriti sed ex dei gra­tia & miseri­cordia. Bold. Those showers of prayers and teares which beleevers send up to heaven, are like the raine (as the Prophet speakes, Isa. 55.10.) which commeth downe, and the snow from heaven, and returneth not thither, but watereth the earth, and maketh it bring forth and bud, that it may give seed to the sower, and bread to the eater. Even thus the word of prayer which goeth out of the mouthes, or hearts rather of beleevers, returnes not to them voyd, but prospers in the thing whereto they send it. As ap­peares yet more fully in the next words of this verse spoken by Eliphaz; He shall heare thee; What then?

That is, God will give thee the mercies which thou didst pray for, and thereby give thee occasion to pay the vowes which thou didst make to him in case he performed thy desire in prayer. Eli­phaz is not exhorting Job (directly) to pay vowes; but he is assu­ring him that his prayer shall be heard, and so fully answered, that he shall see reason and have aboundant cause to pay them, and to pay them both fully and chearefully.

The word signifies free votive promises made to God, [...] sig­nificat votivas promissiones deo factas quae obli­gant, nec retra­ctari nec solvi propria autho­ritate possunt. Bold. yet obligatory upon man; for howsoever as the word implyeth, there ought to be the greatest freedome and voluntarines in making a vow, yet a vow being made, there is an obligation, a bond or tye upon him that made it to performe or pay it; He that voweth binds himselfe, but he cannot unbind or absolve himselfe from his vow, nor can he retract or call in his lawfull vow.

Eliphaz, I suppose, here mentions the payment of Vowes, be­cause the godly in those times did often make Vowes. When Jacob (Gen. 28.20.) fled from his brother Esau, he in case of his safe returne, vowed a vow, saying, If God will be with me, and will keepe me in this way that I goe, and will give me bread to eate and rayment to putt on, so that I come to my fathers house againe in peace, then [Page 268] shall the Lord be my God, (that is, I will owne and honour him, love and depend upon him more then ever) And this stone which I have set up shall be Gods house, and of all that thou shalt give me I shall surely give the tenth to thee. Here's the tenour and forme of the most ancient and famous vow that ever was made. Likewise Hauna (1 Sam. 1.11.) vowed a vow, and said, O Lord of hoasts, if thou wilt indeed looke on the affliction of thy handmaid, and remem­ber me, and not forget thy handmaid, but wilt give to thy handmaid a man-childe, then will I give him unto the Lord. We reade often in the Psalmes of paying of Vowes, Psal. 66.13, 14. Psal. 50.14. Psal. 76.11. Psal. 116.14. And we have the command for it ( Eccl. 5.4.) Pay that which thou hast Vowed.

Further, To explicate this Text, It may be inquired what a Vow is?

I answer, A Vow is a solemne, free, and voluntary promise made to God, of things lawful, weighty, & possible, to further & help us to glo­rifie God in our obedience. In which description we have, first, the na­ture of a Vow, It is a solemne promise, not a bare promise. Second­ly, the object; It must be made to God; Thirdly, the manner of it, It is a free and a voluntary promise; for though a lawfull vow lay­eth a necessity upon us to keepe it, when once wee have made it, yet there is not an antecedent necessity of compulsion upon us to make it; so that, a vow ought to be a most free, and voluntary act. Fourthly, in this description of a vow, we have the generall matter of it. As first, it must be of things lawfull, wee may not vow that which we may not doe, eyther expressely, as they did ( Act. 23.12, 13.) who vowed to kill Paul, or implicitly, as Herod did who promised to give the daughter of Herodias whatsoever she should aske, limiting her onely as to the quantitie of her demand, she must not aske above halfe the kingdome, but leaving her without limits as to the quality of her demand, whether good or evill, lawfull or unlawfull made no matter. And thus many conceive Jephtah fay­led, implicitly vowing to doe that, which was unlawfull for him to doe, ( Judg. 11.30, 31.) Secondly, a vow must be of things weighty and serious, wee must not vow about trifles. Thirdly, it must be of things possible, through grace, though we must vow weighty things, yet we must not vow things impossible, eyther in their own nature, or without extraordinary assistance and strength from God. Fifthly, we have here the ends of a vow; first, to Glo­rifie [Page 269] God; secondly, to oblidge us more strictly to obedience.

Hence Note; ‘ First, It is lawfull to make a Vow.’

All the Scripture testimonies before alledged confirme that proposition.

Thou shalt pay thy vowes, hath in it the nature both of a pro­mise and of a command; Vowes are bonds, we must take heed of breaking them; if wee breake our vowes, God will breake our peace. The word which we translate to pay a vow, signifies also to give peace and quietnesse, implying that till the vow be payd wee cannot have peace. A man that is in bonds to men hath no peace till he dischargeth or hath prepared to discharge his debt, and therefore an acquittance or a discharge for a debt, is commonly called, A quietus est, implying that till a man hath got a discharge, he is not at quiet. We are at our liberty whether we will vow or no, but we are not at our liberty whether we will pay our vowes or no. And therefore Solomon doth not onely exhort to the pay­ment of vowes, but to the speedy payment of them ( Eccl. 5.4.) When thou vowest a vow unto God deferre not to pay it, for he hath no pleasure in fooles; That is, he is greatly displeased with fooles; he means it not of such as are called fooles for the want of a natu­ral understanding, but for the want of a good conscience, & such are all they, who flatter God with their hastines in making vowes, and then mock him by their slownes in or neglect of paying them. And therefore, take foure Cautions about Vowes.

First, Be not frequent in making vowes; vowing must not be like praying, an every days work, we may not vow, as we must pray, alwayes, and without ceasing. Many have brought themselves in­to great snares by multiplying vowes; and we have need to be cau­tion'd in this thing, because the nature of man is carried much to it. The Heathens made many vowes, especially when they were in any distresse, and so meere carnal men will doe to this day, vow great things, what they will be, and what they will doe, if trouble be upon them. It is sayd that those Heathen Marriners made vowes when the storme was over and the danger past ( Jon. 1.16.) Many make vowes in a storme whether at Sea or Land, which they little [Page 270] minde when the storme is done. But those Heathens (which may be a rebuke to some Christians) made vowes of praise and thank­fullnes when they had escaped the storme. And this is a further proofe of that naturalnes which is in man to make vowes. And the reason of it is, because this satisfieth a natural man, and fills him with confidence that he shall receive good from God, because he hath vowed duty to him. Man loves to be upon his owne bottome, and thinkes he shall surely engage God to be mercifull, while him­selfe promiseth to be dutifull and thankfull. Now (I say) though there be still a lawfullnes of vowes in these Gospel times, yet take heed of making many vowes, especially of conceiting to oblidge God by any of them. As the former may prove a snare, and an entanglement to us, so the latter is a dishonour to God, who ne­ver shewes us mercy more freely, then when wee binde our selves most to duty.

Secondly, When ever you vow be sure you doe it in the strength of Christ. None discover more weakeness in keeping vowes, then they who make vowes in their owne strength, or not wholy in the strength of Christ. Some have vowed never to commit such a sinne more, and they never committed it so much as after they had vowed. Some have thought to get cure and remedy against such a corruption or lust by a vow, and yet that lust or corruption hath prevailed more upon them after their vow. The reason of all is, because they have eyther put their vow in the roome of Christ, as if that could helpe them alone, or else they have made their vowes alone without relyance upon the power of Christ. That rule of the Apostle which obtaines in all cases of duty, doth most in this; Whatsoever ye doe in word or deed, doe all in the name of the Lord Jesus, giving thankes to God and the Father by him (Col. 3.17.)

Thirdly, In things which are directly commanded or directly for­bidden in the Law of God, we are not to vow the doing, or not do­ing of the thing in it selfe, but only a greater care & stricter watch over our selves, eyther for the doing of the one, or not to doe the other. As for example, we should not vow absolutely, that wee will not worship Idols, that we will not sweare, that we will keepe the Saboath, that we will honour our parents, that we will doe no murder, for all these duties are expressely commanded by God, and are therefore past being vowed by us. Onely thus, wee (ob­serving [Page 271] the treachery of our owne hearts) may vow more care and diligence in and about all these things. And thus wee are to understand that of Jacob (Gen. 28.21.) vowing that the Lord should be his God; as also that of David (Psal. 119.106.) I have sworne and will performe it, that I will keepe thy righteous judge­ments. David kept them before, but now he would be more strict then before in keeping them. So then, when we vow things al­ready commanded or forbidden, we must pitch and place our vow not upon the matter of the commandement, but upon the manner and intensenes of our spirits in keeping it.

Fourthly, Let not vowes about indifferent things be perpetu­all. All vowes about things expressed in the Law of God must be perpetuall, because the things themselves are allwayes a duty. For the affirmative precepts of the Law are at all times binding, and the negative binde at all times. But as for things which are not precisely under a Law; As for example, in the affirmative, to pray so many times in a day, to reade so many Chapters of the holy Scriptures in a day, to heare so many Sermons in a weeke; and in the negative, not to drinke any wine or strong drinke; not to weare silke or lace for or upon our Apparrel, not to take such or such a recreation in it selfe lawfull. I say in these cases, let not vowes be perpetuall but limited to a season, lest thereby wee en­tangle our owne soules, and cast our selves into temptation, while (through a zeale not according to knowledge) we use such meanes to avoyd it. Make no vowes to binde your selves at all times in things which are not necessary at all times, eyther to be done or not to be done.

From the whole verse, Observe; ‘ That, the answer of prayer received from the Lord, doth call us to pay and performe all the duties that we have promised or vowed to the Lord in prayer.’

Though we doe not alwayes make strict and formal vowes when we pray, yet every prayer hath somewhat of a vow in it, so that having prayed at any time, we may say, The vowes of God are upon us; for when we pray we promise, and then especially we doe so, when we pray under any pressure of trouble, or when we have any extraordinary request to make; then, I say, we engage our selves in a more solemne manner to serve and walke with God. [Page 272] And so the returne or answer of such prayers ingageth us more strongly to duty. For wheresoever the Lord soweth, there he lookes to reape, and where he hath sowed much, he looks to reape much; but then and there chiefly when we promise him fruits of duty for our receipts of favour and mercy. Did we take notice of this, we should not be found as we are so much in arreare to the Lord, eyther for our private or publique mercies? What promises have we made in the day of our distresse? that we would be holy, that we would strive against and mortifie our sinnes, or the deeds of the body through the Spirit & power of our Lord Jesus Christ. Now let conscience speake; have wee performed our promises? have we paid our vowes? we can hardly say that we have put up a prayer which hath not had an answer by blessings and successes; God hath been to us a prayer-hearing God; have we been to him a vow-paying people? Who amongst us is now more active for God? or more carefull to please him then before? Who amongst us is more watchfull over his heart, or more circumspect in his walkings then he was before? Who is more carefull over his family, that it may be holy? or more zealous for the publicke, that it may be re­formed, then he was before? What manner of men should we be in all holy conversation and Godlines, did we but pay those vowes and make good those engagements which have gone out of our lips, and we have layd upon our selves before the Lord, in the day of our trouble? how just, how pure, how righteous a Nation should we be were we what we promised our utmost endeavours to be? the Lord hath done much for us; let us up and be doing for him; let us make good what we have spoken to the Lord in vowing and promising, seing the Lord hath performed what we have spoken to him in praying and calling upon his name. God hath answered us at the first call, yea sometimes before we called; let us not put God to call a second and a third time, much lesse often and often for the payment of our vowes. For though the Lord in patience waite many dayes for the payment of vowes, yet according to righteousnes we should not let him waite one day for it. All these spirituall debt-bills are payable at sight or upon de­mand; God shewes us our owne bills and bonds wherein we stand engaged to his Majesty every day, and every day (by some or other of his Atturneyes, that is, by some meanes or other) he makes his demand, therefore pay to day, pay every day, for we [Page 273] can never come wholy out of these debts to God, or say, we owe him nothing, how much soever, we have payd him. And know, that if when God hath heard us, we be sloathfull in paying our vowes, eyther God will heare us no more, or wee shall heare of him (and that, as we say, with both eares) till he make our eares tingle, and our hearts ake for not paying them. Swift Judgements have often followed these slow payments. And though they have not been swift in comming presently upon the neglect, yet when they have come, they have come swiftly upon the neglecters. And as wee may alwayes say of the evills and Judgements which come upon any of the people of God, as the Prophet in a like case doth to the people of Israel (Jer. 4.18.) Thy way and thy doin [...]s have procured these things unto thee this is thy wickednes. So in most cases when evills and judgements fall upon and afflict the people of God, we may say, Your not doing what you have promised, hath procured these things unto you; This is your vow-breaking or your neglect of paying your vowes. And how just is it that their troubles should not onely be renewed, but even doubled and trebled, yea, seventimes more encreased upon them, who slight and throw off those very duties which they tooke upon them in the day of their trouble, in expectation to have their troubles removed. Every mans mouth will be stopt, when he suffers for not doing that good which the mouth of the Lord hath spoken, how much more will his mouth be stopt, and he have nothing to say for himselfe, who suffers for not doing that good, or for not forbear­ing that evill, which his owne mouth hath spoken, and solemnly charged upon himselfe as a duty in the presence of the Lord. They will have least to say for themselves who goe against or come not up to what themselves have sayd. Then pay your vowes.

[...] scidit abscidit secuit divisit. Meta­leptice secuit lites, definivit decrevit. Impor­tat hoc verbum decretum cum quadam separa­tione unius rei ab alia. Bold. Thou shalt decree. The word here translated to decree, sig­nifies properly to divide, to cut asunder. So it is used (1 Kings 3.25.) when Solomon gave sentence between the two women that were harlots concerning the living Childe, he sayth, Divide the Childe; my decree is that the Childe shall be divided. Now hence by a Trope, the word signifies also to decree, to descide, or to determine a matter, because in all decrees about or determina­tions of a Controversie, there is (as it were) a Cutting off the buisines, a laying aside of one thing, and a sticking to ano­ther. When the whole matter is debated and weighed in Coun­cell, then the result and issue of all is drawne up and given out in a decree. So that to decree is to divide, or separate one thing from another, resolving upon that, which we conceive most just, and reasonable.

The Hebrew is, Thou shalt decree a word: Verbum pro re frequenter per Metonymiam adjuncti. it is usuall in that lan­guage to put word for thing. And when he saith, Thou shalt de­cree a thing, wee are not to understand it at large, as if whatsoever were decreed should be established, but the meaning is, thou shalt decree that which is right and good in it selfe, and good for thee. For the decree being made by a godly man, wee cannot suppose that he should decree any thing but that which is just and good; and so the signification of the former word is well applyed to this, Thou shalt decree, that is, thou having by deliberation and serious discussion considered what is right, and having cut off all evill from thy sentence, thou decreeing such a thing, it shall be established unto thee.

There are yet two opinions concerning this decree, as it is an exposition of the former promises, Thou shalt be heard, and, Poterit esse pracedentis partis expositio Decernes offer­re vota et deus illa rata effici­et, vel rata semper fundes verba. Pi [...]ed. thou shalt pay thy vowes; that is, what thou suest for by prayer on earth, shall be decreed for thee in heaven. That is, thy prayer shall cer­tainly be performed, thy prayers shall not be lost, no, They shall be as the Statutes and decrees of heaven. It is said of Eliah (1 Kings 17.1.) what he decreed was done? and what was his decree? his decree was his prayer; See how he speaks as if he had the command of heaven and earth, as if he had carryed the keyes of the Clouds at his girdle. As the Lord God of Israel liveth, be­fore whom I stand, there shall not be dew nor raine these yeares, but according to my word. But what was this word of Elijah? the A­postle James expounds that for us, he telleth us what this word was, when Eliah sayd, it shall be according to my word (Jam. 5.17.) Elias was a man subject to the like passions as wee are, and he pray­ed earnestly that it might not raine; and it rained not on the earth for the space of three yeares and six months: And he prayed againe, and the heavens gave raine, and the earth brought forth her frruit. The Apostle explaines, what the word of Elijah was, even a Pray­er-word, he prayed and sought the Lord in that thing, and his prayer was as certainly performed to him, as if he had the whole power of decreeing what he would have. Thus here, thou shalt powre out a prayer, and thy prayer shall be as a decree established with God. So we read ( Gen. 32.24.) in the report of Jacobs wrestling with the Angel, that the word of Jacob was as a decree, [Page 276] I will not let thee goe, except thou blesse me; I will have a blessing; and it is said, as a Prince hast thou power with God, and with men, and hast prevailed. Jacob had what he would in prayer, he decreed a thing, and it was established to him. The prayers of Saints are decrees with God: and 'tis but reason they should be so; because their prayers answer the decrees of God, or they pray for that which God hath decreed; and indeed there is no Saint or Godly man would pray any other prayer, or aske any thing of God, but what God hath determined and decreed before to give: As a Godly man would doe nothing but what God hath commanded, so he would aske nothing but what God hath decreed. This is a com­fortable truth, yet I rather conceive the sence of this place more generall, and not tyed up to that of prayer, and therefore

Secondly, Thou shalt decree a thing; that is, thou shalt take up a resolve, or a purpose; thou in thy wisdome and prudence shalt say in thy heart, I will doe such a thing, or I would bring such a thing to pass, Ordinabis per tuam providen­tiam facturum aliquid, & quasi rem non futu­ram & incer­tam, sed quasi divina jam vo­luntate constitu­tam illam habebis. Aquin. and it shall come to pass or be established. For as many men mett together in Councell, make Decrees; so any man in himselfe may make a decree; and we alwayes make decrees in our own minds before wee joyne in any decree with others; first, wee speake in our mindes, then we speake out our mindes; Thou shalt decree a thing; that is, thou shalt resolve to goe such a way, or to doe such a thing, and it shall be done. Now, this Case of de­creeing must be understood with a Caution, suppose the thing it selfe be just and lawfull (as wee touched before) yet a man must not make absolute decrees (that's the priviledge of God, he onely can make peremptory decrees, who hath all things in his power) we must decree submissively to the will of God, and say, if the Lord will, if the Lord please wee will doe such a thing. The Apo­stle ( James 4.12, 13, 14.) reproves those that would make pe­remptory decrees of what they would do in reference to outward affaires: Goe to now yee that say to day or to morrow wee will goe in­to such a Citie, here is a decree, wee will goe to such a place, or doe such a thing, wee will continue there a yeare, and buy and sell, and get gaine. It is lawfull for men to take up a purpose to goe to such a place, and follow their trade to buy and sell, and get gaine in an honest way, but no man must be peremptory in this, because we know not what shall be on the morrow; therefore, the Apostle directs; Yee ought to say, if the Lord will we shall live, and doe this [Page 277] or that. Such decrees must be made with the Lords good leave, or with a reference to his pleasure who alone doth whatsoever pleaseth him. As the persons so the workes of all men are in the hand of God ( Eccl. 9.1.) And there they are; first, as to the performance of them; secondly, as the successe of them. They take themselves for more then men, who decree the doing of lawfull things without the leave of God. We must not onely see what we doe is according to the will of God, but we must have his good­will for the doing of it; that is, as we must have a Law from God for what we doe, so leave from God. Thus Paul teacheth us to speake by his owne example (1 Cor. 4.19.) I will come unto you shortly if the Lord will. And againe ( Chap. 16.7.) I must tarry a while with you if the Lord permit. Once more ( Phil. 2.19.) I trust in the Lord to send Timothy to you shortly. And even Hea­thens themselves by the light of nature have acknowledged such a submission as due unto their superiour Power, their gods, Ethnicis illudi in ore frequens erat, si dij vo­lunt. there­fore they used to express their resolutions thus; If the gods will; much more must Christians speake thus in all they undertake to doe, we will doe it, if God will.

That is, thou shalt have successe in it, it shall be confirm'd. [...] surget ti­bi; surgere pro existere vel ef­fectum dari. The word in the Originall signifies, to rise up, as also to stand. So some render it here; Thou shalt decree a thing, and it shall rise up to thee. When a thing that we are determined upon, prospers and comes well on, we say it riseth up to us, whereas a businesse that failes, falls off from us, or goeth backward. But saith Eliphaz to Job, The thing which thou decreest shall rise or come up to thy minde, to thy desire, or as some read, It shall come to thee; we say, Veniet tibi. Vulg. it shall be established. So the word is used frequently in Scripture ( Esay 40.8.) The word of the Lord shall stand. Now as the word of the Lord shal stand, so shall the word of man while it is according to the word of God. So the word is used in the Case of a virgins making a vow ( Numb. 30.4.) If the father heare it and say nothing it shall stand, or be confirm'd; otherwise if he dislike, it is a void vow, a null vow. So that here, to rise up, or to be established, notes only the effectivenes and successe of those decrees which this god­ly man should make, these shall be established unto him for his [Page 278] good, he shall have the comfort and benefit of them, while he aymes at the Glory of God in them.

Hence note;

First, The successe of our Councells and Decrees is a great mercy.

Eliphaz brings it in by way of promise, Thou shalt decree a thing, and it shall be established unto thee. Success in any of our right acti­ons is to be acknowledged as a mercy; and therfore the Lord doth so distinctly specifie the successlesnes of the Jewes after their return from Babylon in their rural and houshold businesses for neglecting to build his house ( Hag. 1.6.) to shew that he had a Contro­versie with them; Yee have sowne much, and brought in little (no success) yee eate, but have not enough, yee drinke, but yee are not filled with drinke (that is, yee are not satisfied) yee cloath you, but there is no warmth (which is the effect of cloathing) and he that earneth wages, earneth wages to put it into a bag with holes. Which is a proverbiall speech, implying that nothing sticks, nothing stayes by a man, no more then money doth in a bag that hath holes in it, or water in a sieve, or in a leaking vessell. Successlesnes attended them in all they did, and that was their affliction. So when our Councells prosper, when what we advise to be done thrives in the doing; when the directing word of a man proves like the Crea­ting word of God (Gen. first) who did but say; Let there be light, and there was light, let there be a firmament, and there was a firma­ment, &c. Thus when a man shall say, let such a thing be done and it is done, when every thing comes forth at a word, like a new Creation, how great both a mercy and honour is this? When he saith, let there be deliverance, and there is deliverance, let there be victory, and there is victory, let there be peace, and there is peace; when in cases of greatest difficulty and utter impossibility to flesh and bloud, he speakes like magnanimous Joshua (Josh. 10.13.) in a commanding language to the creature, while with strongest confidence in & humblest dependance upon God. Sunne stand thou still upon Gibeah, & thou Moone in the valley of Ajalon, & the Sun stood still, and the Moone stayed untill the people had avenged them­selves upon their enemies. Who of the sons of men (who were not also the sons of God) were ever crowned with such an honour?

Secondly, He doth not say, he shall decree a thing and esta­blish it, for man may decree a thing, but man cannot establish it; [Page 279] the decree is from one, the establishment is from another; and who is that other? Eliphaz doth not expresse who by name, but we may easily understand who it is, even God himselfe. For as it is God alone who hath given a being to all things, so he alone gives all things their establishment, whether they be things wrought by him, or wrought by us, God shall establish it, or it shall be establi­shed by the fiat, and consent of God.

Hence observe; ‘The success of our Councells and decrees is from God.’

There are many who take wise, yea honest Councells, which yet are not established, because the Lord is not pleased to establish them, and the Lord doth often overthrow evill and malitious Counsels. We read ( Esay. 7.5, 6, 7.) of Councells and Decrees made; Syria, Ephraim, and the son of Remaliah, have taken evill Councell against thee, saying (they decree a thing, what was it) let us goe up against Judah to vex it (there was the decree) let us make a breach therein for us, and set a king in the midst of it, even the Son of Tabeal. Here was their decree; we will vex this people, we will set a king among them, the Son of Tabeal. But what saith the Lord to this? Thus saith the Lord God (7 ver.) it shall not stand, neyther shall it come to passe. It is this word in the Text, it shall not be established. You have made a decree, but you have not my consent for the Establishment of it, and therefore it shall not stand, it shall not come to passe. Take another Scripture ( Esay 8.10.) The Lord doth as it were give them leave to make decrees: make as many decrees as you will, and sit together in Councell, lay your Councells as deep as you can, take Councell together, and it shall come to nought (you may take Councell, but it is in my Power whether it shall succeed or no, and I have decreed con­cerning your decree, that it shall come to nought) speake the word and it shall not stand. The standing or not standing, the frustrating, or the fullfilling of our Decrees and Councells, it is from the Lord.

Thirdly, When he saith, Thou shalt decree a thing, and it sha [...] be established unto thee. We may observe; ‘The Councells of the Godly are under a promise of good successe.’

They have a kinde of Assurance that what they say shall come [Page 280] to passe; though they have not an absolute Assurance, yet they have much assurance, though wee cannot say in every particular Case, that their decree shall be Established to them, yet their de­crees in generall are under a promise of Establishment. Christ speaketh concerning the Decrees of a Church-Assembly ( Math. 18.18.) Verily I say unto you, whatsoever yee shall binde on earth, shall be bound in heaven; and whatsoever yee shall loose on Earth shall be loosed in heaven; that is, I will Establish your Decrees. If when you meet together in my name, you decree concerning a person to bind sin upon him, he shall be bound, if to loose or pro­nounce him pardon'd, he shall be loosened, your decree on earth, shall be a decree in heaven, I will binde what you binde, and loose what you loose. Now in proportion, the Lord speakes the same concerning the decrees of any Godly man; what he binds on earth, the Lord doth binde in heaven, and what he looseth on earth, God looseth in heaven; that is, there is an Establishment of his decrees; and as the Church there hath a promise that the Lord will joyne with her in her decrees; so a Godly man hath a promise here that the Lord will joyne with him in his decrees. We have also an ex­cellent confirmation of it, ( Esay 44.25, 26.) The Lord is many wayes described in Scripture, but here he is described by disappoin­ting and establishing the Councells of men. He it is that frustra­teth the tokens of the lyars, and maketh diviners mad; that turneth wise men backward, and maketh their knowledge foolishnes. Here is a description of God in reference to the disappoyntments which he puts upon his enemies, in frustrating their Councells and de­crees; they boast of these and these tokens that assure them of good successe, but the Lord frustrates their tokens. The Diviners say, O the Starrs promise good luck, and tell us we shall have good fortune; thus diviners boast, but the Lord maketh the divi­ners mad; how doth he make them mad? by making them see things fall out quite cross to what they have foretold or prophesi­ed. Againe, hee turnes wise men backward; that is, he turnes the Councells of wise men backward, when they have resolved such a thing, the Lord sets it quite another way: this is the glory of God that he can give check to the Councells of the greatest Polititians, and deepest Machiavells, he turnes them backward. Thus the Lord is set forth overthrowing the decrees of the wicked; but at the 26 ^•h ver. He is set forth establishing the decrees of the Godly. [Page 281] He it is that confirmeth the word of his servant, and performeth the Councell of his Messengers; that saith to Jerusalem, thou shalt be Inhabited, and to the Cities of Judah yee shall be built, &c God confirmeth the word of his servant; which may be understood not onely of the word of Prophesie (though that be the scope of that place, as if it had been sayd, when the Lord sendeth forth his Pro­phets and holy Diviners, 'tis not with them as with false Prophets and heathenish Diviners, who making promises from the Starres of heaven, not from the God of heaven, are frustrated and disap­poynted; 'tis not thus with the Lords holy Diviners, for he con­firmeth the word of his Servants. Now, I say, wee may understand that Text not only of that word of prophecy which the Lord puts into the mouths of his Servants by an immediate inspiration) but also of that word of prophecy, or decree, which any one of his faithfull servants speaketh or maketh according to his already re­vealed will. This word of his servants the Lord confirmeth also, and performeth the Councell of his Messengers. And the reason is (as was touched before about prayer) because there is a suitable­nes between such words and decrees of his servants, and his owne Decrees; for the designes of his servants falling in with his owne designes, & so their decrees with his decrees, he in establishing their decrees, doth indeed but establish his owne. For the servants of God desiering that their decrees may be suitable to the written or revealed will of God, they seldome misse of a suitablenes to the decrees of his hidden and secret will. So that their decrees are (as it were) the Duplicate or Counterpane of the Decrees of God; and therefore no wonder if they be under such a promise of successe and establishment. The Lord saith concerning his owne Decrees or thoughts; Surely as I have thought, so shall it come to passe (Isa. 14.24.) (Now if wee thinke as God thinketh, then what wee thinke shall come to passe too) and as I have purposed so shall it stand; If wee purpose as God purposeth, then our purpo­ses shall stand too. Againe ( Esay 46.10.) I am the Lord and there is none else, I am God, and there is none like mē: declaring the End from the beginning, and from ancient time the things that are not yet done, saying, my Councell shall stand, and I will doe all my pleasure. If then the Councells of Saints, be the Councells of God, he will doe all their pleasure. That's the summe of this promise to Job; Thou shalt decree a thing, and it shall be established unto [Page 282] thee. Which appeares further from the last Clause.

Eliphaz in this promise might possibly have respect to Jobs former Complaint ( Chap. 19.8.) Hee hath fenced up my way that I cannot passe; and he hath set darknes in my pathes. As if Eliphaz had here sayd, thou didst Complaine a while agoe that God set darknes in thy pathes, doe thou returne unto the Lord, and the light shall shine upon thy wayes, or there shall be light in stead of darknes in thy pathes. This light may be taken three wayes.

First, A light of direction, thou shalt see what to doe; So it answers the former promise, Thou shalt decree a thing, and it shall be established unto thee. Thou shalt not make blind decrees, or de­crees in the darke, thou shalt not decree at a venture, or at ran­dom; the light shall shine upon thy wayes; thou shalt have the light of the Word, and the light of the Spirit to direct thee in making thy decrees, and for the ordering of thy whole conversa­tion.

Secondly, Light shining upon his wayes, is the prosperity of his wayes; as if he had sayd, successe shall attend thy undertakings, the favour of God and his blessing shall be upon what thou takest in hand; as the Sun shining upon the earth ripens the fruits there­of, so the light, heate, and influence of divine favour shall ripen thy undertakings, and bring them to a desiered perfection. Light, in Scripture, is often put for prosperity, as hath been shewed from other passages of this booke.

Thirdly, The light shall shine upon thy wayes; that is, thou shalt have personall Comfort and Contentment in thy wayes; that's a different blessing from the former; 'tis possible for a man to be in a prosperous way, and yet himselfe to take no Comfort nor Con­tentment in it. When these three lights shine upon any man in his way, or upon the wayes of any man, when the Lord shewes him what he should do, when he prospereth & succeeds what he doth, and when he hath comfort & joy in what he is doing or hath don, then the blessing is full. As the Lord meets him that rejoyceth in his way and worketh righteousnesse, so the Lord doth often meet those that worke righteousnesse in their way, causing them to rejoyce; And then the light shines upon their way indeed. This is a further adddition unto the promise of successe before given.

From the first notion of light, first Observe; ‘The righteous are under a promise of direction and guidance by God, they shall see their way, and know what to doe, by a di­vine light.’

The steps of a Good man are ordered by the Lord (Psal. 37.23.) That is, the Lord gives him light to see how to order his steps; He hath not onely an outward naturall light shining in the ayre, and an outward spirituall light shining in the rule, but he hath an inward spirituall light shining in his heart, or that outward rule planted within, as it followes at the 31 verse of the same Psalme; The law of his God is in his heart, and none of his steps shall slide: The law in the heart is a rule within, which directs the good man what to doe, and gives him such good direction, that none of his steps shall slide. He shall not walke like a man upon glasse or ice, all whose steps are slips, or in danger of sliding, but he shall walke like a man upon plaine firme ground, whose very steps are as sure as standings. As Saints who were darknes are made light in the Lord, in reference to their state, so they have light from the Lord, in reference to their walkings; and as they receive a light from God whereby they know all things, that is, those great things which concerne Eternal life (1 Joh. 2.20.) Yee have an Ʋnction from the holy one, and ye know all things. Now as they have a light promised them, that they may know all things, that is, all necessary saving truths or doctrines of salvation for attaining the next life, so a light is promised them whereby they may doe all things; that is, all their necessary workes, businesses, and affaires, which concerne their duty in this life.

From the second notion of light, Observe; ‘Righteous men, such as turne unto the Lord, shall have a Blessing in their way, their way shall prosper.’

As they shall have a light shining to shew them their way, so to prosper them in their way: God is a Sunne, and he is a Shield, ( Psal. 84.11.) And as he is a Sunne to give light, and a Shield to protect, so, no good thing will he withold from them that walke uprightly; That is, he will not hinder or stopp those good things from them which their soules desire, or move after, they shall pro­sper in their way, yea, when 'tis sayd, He will not withhold, &c. [Page 284] there is more intended then expressed, for the meaning is, he will plentifully give forth or powre out all good things to and upon them who walke uprightly.

From the third notion of light, learne; ‘That the Lord gives Godly men Joy and Comfort in their way.’

Though their way be a way of much labour, yea and a way of much danger too, though it prove a way full of sweat & trouble, yet the Lord will cause a light to shine upon them, and refresh them in their way. To the righteous there rises up light in dark­nes: The light of joy in the darknes of sorrow, the light of com­fort in the darknes of trouble; They who walke in the light of truth and holines, usually finde the light of joy and comfort in their way, and are sure to finde it in their end. The wayes of wis­dome (saith Solomon, Pro. 3.17.) are wayes of pleasantnes, and all her pathes are peace; and if at any time her wayes and pathes are not peace and pleasantnes (as to the outward man they often are not) while we are travelling in them, yet they are alwayes so in the close of our travells. ( Psal. 37.37.) Marke the perfect man, and behold the upright, for the end of that man is peace. Yea when others finde most trouble in their way, then God is neerest to him for support, as it followes in the next words.

In this and the following verse, Eliphaz gives a firme assurance to Job by way of promise, that he should not onely be delivered, but should have two further priviledges.

First, That himselfe should be exalted when others were cast downe, or that he should be saved in times of common calamity, ver. 29.

Secondly, That he should be a meanes of safety to others, and should prevaile with God for their deliverance: he shall deli­ver the Island of the Innocent, &c. vers. 30. That's the generall scope of these two verses, according to our translation; as will further appeare in the explication of them.

[...] depres­sus prostratus.When they are prest, or opprest with mountaines of affliction [Page 285] and trouble. So the word is used ( Esay 2.17.) The loftines of man shall be bowed downe; that is, the lofty man shall be bowed downe, as a man with a heavy burden upon his backe. Wee say, when men are cast downe, the word, men, is not exprest in the He­brew text, 'tis there onely, when cast downe: and because that word is not exprest, therefore some supply out of the former clause, Cum humiliatae fuer [...]nt viae tuae dicas, elatio il­lis est, i. e. mox senties conditio­n [...]m tuā ex ima factam optimā. Contextus mirè concisus est, ideo va [...]ie intelligi­tur. Merc. the word, way, The light shall shine upon thy way when it, that is, when thy way is cast downe; though thou be now in a low conditi­on, and though thou shouldest hereafter be cast into a low condi­tion againe, yet thou shalt say there is a lifting up, or, thou shalt be lifted [...] If at any time thy wayes be cast downe in darknes, the light shall shine upon them, thou shalt say in faith, there is a lifting up. The Apostle speakes (in a language like this) of him­selfe and of his fellow-Apostles (2 Cor. 4.8.) Wee are troubled on every side, yet not distressed; perplexed, but not in despaire, persecuted, but not forsaken, cast downe, but not destroyed. Thus here, when there is a casting downe, or, when thy wayes are cast downe, yet thou shalt say there is a lifting up; Thou mayest be cast downe, but not destroyed. Yet, I conceive, that Suplement of the word men, which we put into the Text, is more suitable to the scope of it, and then the sence is this, When men are cast downe, that is, when sinners or ungodly men are cast downe, when God comes to ruine his enemies, and make them desolate, then thou shalt say there is a lifting up. A lifting up for me and for such as I am.

This saying may be taken two wayes, and in both 'tis the voyce of faith.

First, Thou shalt say in prayer, or thou shalt pray, O Lord, Dices, sc: in tu­is ad deum pre­cibus exaltatio sit, sc. illi de­presso. i. e. ex­alta illum O­deus. Pisca [...]. let there be a lifting up. Thus it is expounded as a promise to Job, that when others were cast downe, he should helpe them up againe by prayer, thou shalt say, There is a lifting up, or, O Lord, let there be a lifting up, namely, of him who is cast downe, lift him up O Lord. As prayer is in its owne nature a lifting up of the soule to God ( Psal. 25.1.) so prayer in the effect of it hath a mighty power and prevalency with God for the lifting up both of our owne bo­dyes and outward estates, as also the bodyes and outward estates of others out of the deepes of misery and trouble. Many a Godly man hath lifted himselfe and others out of the mire by prayer, [Page 286] while seing a casting downe, he hath sayd, There is a lifting up, or, O Lord, let there be a lifting up. This sence carrieth a high priviledge; but I rather conceive that intended in the next verse. And therefore

Secondly, I shall take these words of Eliphaz as a promise, When men are cast downe, Pollicetur Jobo Eliphaz eximi­am foelicitatem, i [...]pijs alijs at (que) etiam h [...]stibus suis ad ext [...]e [...]ū infelicitatis gra­dum praecip [...]ta­tis. thou shalt say, (or confidently affirme this thing) there is a lifting up: that is, I promise or assure thee O Job, that when thou shalt see the Lord bringing vengeance up­on the wicked, when thou seest them fall on this side, and on that, when nothing is visible but the ruine and destruction of men and families, yea of Nations, that even then thou shalt say [...] there is a lifting up, that is, thou shalt have faith for thy selfe, that both thou and thine shall be lifted up, or saved and delivered in a time when many wicked men or thine enemies fall and perish, and shall never (as to any worldly enjoyment) rise any more.

Hence observe; ‘That a godly man may have much assurance when others are cast downe, that yet he and others shall be preserved and lifted up.’

When men were cast downe in Sodome, when Sodome was over­throwne, Lot was lifted up, and assured of his preservation. When all the men in the world were overwhelm'd and swept off the face of the earth with a Deluge, there was a lifting up for Noah and his family, he and his were safely housed in the Arke floating upon the waters. Thus the Lord hath made provision for the preservation of his people, when thousands have been undone, and cast downe on the right hand and on the left by common calamities; yea when they have been cast downe, his people have been not onely pre­served, but exalted and lifted up. Thou shalt say there is a lifting up, ‘And hee shall save the humble person.’

That is, the Lord shall save him; the vulgar reads thus; He that is humble shall be in glory. [...]. Sept Interior animi fastus & tumor per oculos et per omnes externos gestus se prodit. The Seaventy thus; Because thou hast humbled thy selfe thou shalt be saved.

But I shall keep to our Reading; hee shall save the humble per­son (or according to the strictnes of the Hebrew) He shall save him that is low of eyes, 'tis frequent in Scripture to expresse an humble person in this forme; A man that hath low eyes; as high lookes and lofty eyes, are every where in Scripture the periphrasis of pride. [Page 287] David sayd ( Psal. 101.5. Non enim is su­pe [...]biae mos est, qui latere aut d [...]ssimulari pos­sit. Pined.) him that hath an high looke and a proud heart will I not suffer; for you may see pride in the eye, pride sits upon the eye, therefore David puts a high looke and a proud heart both together there. And againe ( Psal. 131.1.) Lord mine heart is not haughty, nor mine eyes lofty. So that I say an hum­ble person, and a person of low eyes, is the same, as a proud per­son, and a person of lofty eyes is the same in Scripture sence, and both are very significant Expressions; He shall save the humble person, this humble person, may be taken two wayes, either pas­sively, or actively.

Passively, Non tam mode­stū qui sese sub­mittit (ut v r­tutē significet) intelligo, quam affictum etsi il­lad etiam sen­tētiae non repug­nat, imo utrū (que) recte intellexe­ris? Merc. so 'tis he that is cast downe and layd low by afflicti­on. Thus the humble person is the same with the humbled per­son; affliction is an humiliation, however the afflicted take it or carry it; and usually it makes men humble, at least in appearance and lowly in their lookes, whereas in prosperity men lift up their eyes usually and looke softily, as if they would reach heaven with their heads, while their hearts are farre from it. But affliction makes men stoope. We may understand the Text of a person who is humble when humbled, who stoopes downe quietly to take up and beare his crosse, and doth not in stoutnes slight it, or in wan­tonnes play with it, but is serious under the rebukes of God; Hee shall save the humble person.

Secondly, It may be taken actively, Dimissus oculis est, qui suo ju dicio & existi matione sibi ipsi vilescit. He shall save the humble person, that is, the person who is low in his owne eyes, while in the greatest worldly heights, the person that humbles himselfe, and walkes humbly with God and men when most exalted. Thus the Apostle James exhorts the brother of high degree, or the rich bro­ther to rejoyce in that he is made low (Jam. 1.10.) But if he be rich, how is he made low? he meanes it not of a lownes in state, but of a lownes or rather lowlines of spirit. The brother of high degree hath no cause to rejoyce in his highnes, but when he is low in his owne eyes. Lownes of eyes is more then a vertue or com­mon modesty, 'tis a Grace; That's in a spirituall sence, the most Grace-full looke, which is the most humble looke. He shall save the humble person. But with what salvation? I answer; Salvation is eyther temporal and bodyly or eternal, usually called the salva­tion of the soule. We may expound this Text of both; The Lord saveth the humble person both body and soule both temporally and eternally.

Where note; ‘That the Lord takes speciall Care of humble ones.’

The Lord seemes to take so much care to save the humble, as if there were none else that he tooke care to save, or regarded what became or them, whether saved or no. And the Lord speakes of proud persons as if he contemn'd none but under that name and notion. ( Jam. 4.6.) He resisteth the proud; he that is proud of his person, or parts, or estate, or witt, or power, the Lord resisteth him. And he speakes of the humble as if none were saved but un­der that name and notion, He saves the humble person [...], or as that Text in James hath it, He giveth grace to the humble. What grace? There is a twofold grace; and both are given to the humble; First, he gives them the grace of favour or good will, he is kinde to and respecteth the humble, or (as this text in Job hath it) Hee saves the humble person. Secondly, He gives much grace to the humble, as grace is taken for that gracious worke of the Spirit in us, forming up faith, love, &c. in our soules. The Lord gives more of this grace also to the humble, that is, he addeth unto the graces which they have, and makes them more humble, more gratious: a man cannot be (in that sence) an humble person without grace; humility it selfe is a great grace, and the greater our humility is, the greater accession we have of other graces. Thus, I say, we may understand the text in James both wayes; He giveth grace to the humble, that is, he favours and respects them, because they are gracious, and he addeth to or encreaseth their graces. We have a promise very paralel to these of Eliphaz and James (Psal. 18.27.) Thou wilt save the afflicted people, but wilt bring downe high looks. The word which we translate afflicted, signifies also one humbled, and humble, and so we might render the Psalme; Thou shalt save the humbled or the humble people; and that the humble are to be taken in to partake of the priviledge of that promise, is plaine from the opposite Terme in the latter clause of the verse; High lookes; that is, high lookers God will bring downe, but he will save the hum­ble person. Men of low and meane estates are usually wrapt up with great ones in the same judgement, as the Prophet speakes ( Esay 5.15.) The meane man shall be brought downe, and the mighty man shall be humbled, the eyes of the lofty shall be humbled; there we have the meane man and the mighty man under the same wrath­full [Page 289] dispensations of God. The wicked whether high or low, are farre from salvation, but God knowes how to make a distinction between the humble and the proud, when his wrath makes the greatest confusions in the world. Humility it is not onely a sweet, but a safe grace, yea a saving Grace; wee never goe under the Covert of God so much as when wee walke humbly with God; He will save the humble person.

The promise is continued to the man that returnes to God, Hee shall deliver the Island of the Innocent; or as some translate, the Innocent shall deliver the Island. The sence is the same; He shall deliver the Island, that is, the Inhabitants of the Island; All shall be safe, the Island and they that dwell in it. There is another read­ing of the Text, which yet falls in fully and clearly with this; whereas we reade, He shall deliver the Island of the Innocent, Liberabit noxi­um. Pisc. it may be read, He shall deliver him that is not Innocent. Now because this may seeme a very wide difference in the translation, wee are to Consider the ground of it, how this can be made out, that the same text should be rendred, the Innocent, and him that is not Inno­cent? The reason is because the word which we translate, Island, is taken by many of the Hebrew Doctors, Vocula [...] quae hic redditur in­sula, idem valet quod [...] non. Pisc. Ego cum veteri­bus [...] pro ne­gatione expone­rē. Erit (que) faci­lis sensus, sc. de­us puritate ma­nuum tuarum etiam nocentē, vel non innocen­tem liberabit: Merc. as also by other transla­tors, onely for a negative particle, signifying not or that which is not. So the word is rendred (1 Sam. 4.21.) when Phineas his wife dying in travell gave the name to her Childe, shee sayd, Hee shall be called Ichabod, There is no glory, or not glory. And againe, ( Pro. 31.4.) the word is used in the same sence; It is not for Kings O Lemuel, to drinke wine; strong drinke is not for Princes. So here, Thou shalt deliver the nocent, or the not Innocent. And so the whole verse is thus translated; God, because of or for the pure­nes of thy hands, will doliver the nocent, or those who are not inno­cent. Whereas we say, Thou shalt deliver the Island of the Inno­cent, or the Innocent shall deliver the Island.

Eliphaz spake before in the third person, here in the second; 'tis probable he did so purposely to make Job understand that he [Page 290] meant him. It is delivered &c. That is, the Island is deliver'd, according to our translation; how is it delivered? by the purenes of thine hands. The word notes the most exact purity and clean­nes, like that of gold when it is refined in the fire, or of garments that are washed with Soape or Nitre; Manus purae sunt opera in­culpata & quae crimine vacant. Drus: by this purenes it or the Island shall be deliver'd: and by the purenes of his hands, he meanes the purenes of his actions or administrations. The hand is the in­strument of action, and pure or cleane hands in Scripture are put for the purity or cleannes of our actions or conversation. While our doings are holy, our works righteous, just, and good, it may be said our hands are pure. And wee may referre this especially to prayer; Thou shalt deliver the Island of the Innocent, and it is delivered by the purenes of thine hands; That is, thou praying in the purity of thy hands, or with pure hands, shalt deliver the Island of the innocent, or (according to that other reading) those that are not innocent. And then, purenes of hands, or pure hands, are put as a signe for the thing signified, the gesture, for that which is done in that gesture. The lifting up of hands is a gesture in prayer, and the lifting up of pure hands, notes the purity of prayer. (1 Tim. 2.8.) I will that men pray every where, lifting up holy or pure hands. Now because 'tis usuall in prayer to lift up the hands; and in pray­er no hands but morally pure or holy hands should be lifted up (and so theirs are in Scripture sence whose lives are holy) there­fore wee may well conceive, that when he saith, it shall be deliver'd by the purenes of thy hands, his meaning is this, it shall be delivered by holy prayer, or when thou prayest holyly, it shall be delivered. Thus Eliphaz doth not onely promise Job, that himselfe in person should be lifted up and saved when others are cast downe, but that he should be a meanes of saving and delivering others, and those not some few or all his owne family, but that the whole Nation or Island in General should escape and fare the better for him. It shall be delivered by the purenes of thy hands. Learne hence, this Great and famous Truth; ‘That, a Godly Person is a Common good.’

He doth good not onely within his owne walles, or to his owne personal relations, but hee is a Common good, a publique mercy, a general Blessing, whether wee Consider general Blessings either negatively, or affirmatively, that is, eyther as delivering [Page 291] from evill, or as bringing in of good, every way the Godly man is a general blessing, he shall deliver the Island of the Innocent, yea those that are not Innocent; the Lord will accept his prayer, and heare his request for the deliverance of a place, though there be many wicked ones in it. Abraham (Gen. 18.32.) had that priviledge granted him, that for his sake and at his suite the Lord would have spared the wicked, the not Innocent, those who were most abominably poluted: if there had been but ten righteous per­sons there, Sodom had been saved from burning at the suit of Abra­ham. Much more will the Lord spare the Island of the Innocent, that is, where there are a great many Innocent ones, at the prayer and request of an Abraham, a man Eminent in faith and holines. How often did Moses turne away the wrath of God, when it was breaking forth against the people of Israel (Psal. 106.23.) Hee said he would destroy them, (that is, the Lord said it) had not Mo­ses his chosen stood before him in the breach, to turne away his wrath lest he should destroy them. The Lord had as it were made a decree that he would destroy that people; but Moses comes and Inter­poseth for them, and the Lord spared them. We read ( Exod. 32.9, 10.) that how the Lord sayd to Moses, I have seene this peo­ple, and behold it is a stiffe-necked people; Now therefore let mee alone, that my wrath may waxe hot against them, and that I may consume them, and I will make of thee a great people; But did Mo­ses accept this offer of advancement upon the ruines of that peo­ple? No, he deprecates his owne honour, as it follows ( ver. 11 ^•h) And Moses besought the Lord his God, and said, Lord why doth thy wrath wax hot against this people &c? Then at the 14 ^th ver. The Lord repented of the evill which he thought to doe unto his peo­ple. Thus Moses by the purenes of his hands, holy prayer delive­red a Nation that was not innocent, from consumption in the flames of the Lords provoked Jelousie. Againe ( Jere. 5.1.) the Prophet is Commanded to run to and fro through the streetes of Je­rusalem, to see and know in the broad places thereof, if he could finde a man, if there were any that executed judgement, that sought the truth, and I will pardon, saith the Lord. One man should deli­ver the City that was not Innocent by the purenes of his hands. We see the Lord puts the whole issue upon this, if thou canst finde a man. But were there not multitudes and throngs of men in Je­rusalem? Why then was it proposed as a matter of difficulty to [Page 292] finde a man there? Doubtlesse Jerusalem was a populous City, and was filled with men; but a man so qualified, a man of Justice, a man that sought the truth was hardly to be found there, and therefore if thou canst finde (such) a man, I will pardon it saith the Lord. How pardon it? There is a twofold pardon: first, a pardon of the guilt of sinne; secondly, a pardon of the punishment of sin. The Lord, upon the finding out of such a man, would not pardon the guilt of all that were there, nor give them an everlasting par­don, but pardoned they should be as to present punishment and ruine, they should be pardoned or saved from destruction for that time, if such a godly man could be found among them. God­ly men save the wicked three wayes.

First, They save them, when by their good Councell and In­struction they turne them from their sinnes, and bring them to re­pentance; this is a happy way of saving them. And thus a godly man may save the wicked, every godly Minister of the Gospel is sayd to save not himselfe onely, but (in this sence) those that heare him; because he offers and urgeth upon them the meanes of salvation. (1 Tim. 4.16.)

Secondly, As they may save them thus by being a meanes of their Conversion, so they may save them by being a meanes of their Direction; One godly man may save a whole Land by his directing Councell, as well as he saveth many by his converting Counsell. Of this Solomon speakes clearely ( Eccle. 9.14, 15.) There was a little Citie and few men in it, and there came a great King against it, &c. Now there was found a poore wise man in it, and he by his wisdome delivered the Citie. That is, He gave wise and wholesome Counsel, which being followed, proved an effe­ctuall meanes for the deliverance of the Citie.

Thirdly, A godly man may be a publique good to save and deliver others by his Prayers and Intercession, by seeking the Lord that they may be deliver'd, Haud tamen deus id semper facit, ne (que) est [...]uod quisquam in hac re certā ei legem impo­nat, fallitur er­go Eliphaz si hoc perpetuum esse putavit. Merc: as the latter branch was opened, hee saves them by the purenes of his hands, lifted up in prayer. Yet wee must take this with a Caution; For wee cannot affirme it uni­versally, that the righteous have alwayes this priviledge (in the event) to deliver the Island or Nation wherein they are. But wee may say, that this is a priviledge which Saints have often been ho­noured with, and which none but Saints have been honoured with at any time to be the Saviours and Deliverers of a people among [Page 293] whom they dwell; For wee know the Lord himselfe hath given expresse Exceptions to this rule ( Jer. 15.1.) where hee tells the stubborne Jewes by his Prophet; Though Moses and Samuel stood before mee, yet my minde could not be toward this people; Cast them out of my sight, and let them goe forth; and it shall come to passe if they say unto thee, whither shall wee goe forth, thou shalt tell them, thus saith the Lord, such as are for death, to death; & such as are for the sword, to the sword, and such as are for famine, to famine. When he saith, Though Moses and Samuel stood before wee; Some may aske, what to doe? I answer, wee are not to take it for a mute standing before the Lord, but a standing before the Lord with earnest Prayers, Intercessions, and Supplications, for the sparing of that people; Now saith the Lord, though Moses and Samuel (who in their generations were eminent godly men, and eminent favourites of God) though these should stand before mee, ear­nestly praying for this people, yet my minde could not be toward them, that is, I would not spare them, nor save them from death, sword, famine, or captivity, no not at their entreaty. And wee have a like Instance ( Ezek. 14.14.) Though these three men, Noah, Daniel, and Job were in it (there were but two named in Jeremy, but here three, though these three men, Noah, Daniel, and Job were in it) they should but deliver their owne soules by their righteousnes saith the Lord God. They might have the priviledge mentioned by Eliphaz in the former verse, When men were cast downe, they might say, there is a lifting up, or there is preservation for us, God will take care of us: but God would not be perswa­ded, no not by Noah, Daniel, and Job, to save the rest. So that there are cases wherein the Lord will not heare the Intercessions of the best of men for a sinfull people. The Island of the wicked, or of the not Innocent shall not be delivered, no, not by the pure­nes of their hands; yet 'tis an experienced truth, that God hath spared a people for the sake of some Godly found among them; yea the reason why the Lord doth not destroy the world which lies in wickednes, is, much, in respect of them who walk in holines. For were it not (as Elisha told Jehoram to his face in reference to good king Jehosaphat, 2 Kings 3.14.) that God hath regard to their presence in the world, God would not so much as looke to­wards the ungodly, nor see them for good. This honour have all the Saints, and how great an honour is it to be a publique good, [Page 294] to be a Saviour to an Island, to a Nation? Some indeed are of such narrow spirits, that if they may save themselves, and keepe their owne stakes, they care not what becomes of the publique. But as it is a great honour to be active for the saving and delive­ring of a Nation, so it is a greater honour to have the safety and deliverance of a Nation attributed or given in to us by God him­selfe (though not at all by way of desert, yet) in a way of favour. Paul was at Sea with no good company, yet when all looked to be swallowed up, An Angel of God appeared to him, saying, Feare not Paul, Thou must be brought before Caesar, and lo, God hath gi­ven thee all them that sayle with thee (Acts 27.23, 24.) That is, for thy sake, or because they are now in thy company, they also shall escape the rage of this tempest. They all owe their lives to thee henceforth as well as to mee, for to thee have I given them. The men of this world might hence take notice of their own folly, who can hardly afford them a good word, or roome to live in the world, for whose sake it is that they live. How often doe they wish and seeke their destruction, for whose sake it is, that themselves are not destroyed? How often doe they accuse the Godly, as the troublers of a Nation, as the hinderers of publique good: where­as they are indeed a common good, The Chariots and horsemen, The Protection and Defence, the Salvation and Deliverance of those States and Nations where they are. The breaches which wic­ked men make by sinning, they make up by praying, to turne a­way the Lords wrath, that they be not consumed. We read how the Lord Complaines, that there was none found to make up the hedge, to stand in the gapp when he was coming to destroy them. ( Ezek. 22.30.) And it is sayd of Moses (Psal. 106.23.) that he stood before the Lord in the breach, that he should not destroy the Israelites. Which phrase of standing in the breach seemes to beare an alusion to an Army besieging a Citie, who first plant their Canon, and make a breach, and then come to the storme. Thus the Lord deales many times with a people, he encampes against them, and batters them, he makes some breach upon them by trou­bles and divisions, and then expects that some should stand in the breach, and beseech him not to storme them with the whole Army of his Judgements. And the Lord takes it well when any of the Valiant Ones, when any of the Worthies of his Israel present themselves in the breach, praying with utmost importunity, that [Page 295] the Lord would withdraw those evills which threaten to come in at the breach like armed men and lay wast a Nation.

And forasmuch as men of pure hands, or Godly men have this priviledge to be a common Good, by being the deliverers of Nations from common evills and calamities, I shall hint some few things from it more distinctly.

First, We see wherein (under God) the strength and safety of Kingdomes and Common-wealths doth consist. It is not, so much, in the wisdome of the Counseller, or in the courage of the Souldier; It is not, so much, in Armyes at Land, or Navyes at Sea; It is not, so much, in walled Cities and fortified Castles; It is not, so much, in union at home, or in leagues and confederacies abroad, as it is in the purity of mens hands, or in the holines of their lives. Godlines is the Sampsons locke, wherein the strength of a Nation lyes. A Heathen could say, that A people were never safe by the stand­ing of their walles, while themselves were falling in their virtues. It is therefore (if there were nothing better in it) good policy to encourage piety, and to [...]ndeavour the encrease of a Holy Seed in any Nation. For as the Prophet speakes ( Is. 6.13.) As a teile tree and as an oake whose substance is in them, when they cast their leaves, so the holy seed shall be the substance thereof.

Secondly, In this we see the honour which God puts upon Godly men. What can be greater then this, to be really (though perhaps farre from being accounted so) the Deliverers and Savi­ours of their Country? What an honour was it to Abraham when God told a King, that he was beholding to Abraham for his life, or that favour must be granted to him at the suite and as it were sent him by the hand of Abraham (Gen. 20.7.) Hee shall pray for thee, and thou shalt live. An honour much like this God put upon Job also, at the latter end of this Booke ( Chap. 42.8.) My servant Job shall pray for you, for him will I accept, lest I deale with you after your folly. Such Honour (in some degree) have all the Saints.

Thirdly, Let men honour those whom God honours thus; and let the Princes and Powers of the world be glad when they heare that they have many such in their Dominions. When such are subject to them, as rule with God. It is sayd of Zerxes (the Greatest Monarch in the world in his time) that when Themisto­cles came over to him (who was a man eminent for wisdome and [Page 296] Eloquence) that, being over-joyed at such a treasure, he cryed out in his sleepe; I have got Themistocles the Athenian. Spirituall wis­dome renders men a Greater treasure to States, then moral wis­dome can. Surely then they who are spiritually wise deserve to be rejoyced in. I am sure it is not safe to let them be discouraged by whom our safety is established, much lesse is it safe to let them fall, by whom in their capacity kingdomes stand; least of all, is it safe to cast them downe, who (by the rule of divine politicks) are State-upholders. Therefore let me say this to all the powers of this world, doe not destroy those who have the priviledge to be Saviours and deliverers. Yea, Take heed of deading and straitning their spirits in prayer for you, above all, take heed of turning their prayers against you. Doe not provoke your owne Horsemen to fight a­gainst you, and your owne Chariot-wheeles to run over you. As these are the best friends to a Nation, so the worst enemies. Better have many outwardly opposing you, then one (upon just ground) secretly praying, or but complaining to God against you. They who have no power at all in their hands▪ no not so much as to helpe or save themselves, may yet destroy many by the purenes of their hands, that is, they holding up pure hands in prayer, may bring downe destruction upon many who are wicked, and the ad­versaries of Christ because their adversaries. But that which they mostly doe, and that which they worst of all desire to doe is, That Lands and Islands may be delivered by the purenes of their hands.

To shut up this poynt and Chapter, we see, that as the Saints are killed all the day long, by the wicked world, for the Lords sake (Rom. 8.36.) that is, because they owne the Lord and his wayes: so the wicked of the world are spared even all the day long, or as often as they are spared by the Lord, for the sake of the Saints, that is, because the Lord ownes and approves them and their wayes, and doth therefore give peace to the world, that so in their peace, they also may have peace.

IN the former Chapter we had the third & last charge of Eliphaz against Job, in this and that which fol­loweth Job makes his reply, and defends himselfe against what Eliphaz had objected and charged upon him. There are two opinions concerning the tendency of this reply.

First, Some interpret it in favour of Job, as if he onely sum­moned his friends to the tribunall of God, being confident of a good issue there.

Secondly, Others enterpret it as a presumptuous suggestion against God himselfe, and the strictnesse of his proceedings with him, which they endeavour to prove upon (as they conceive) these foure grounds of his complaint.

First, Because he complained that his afflictions were beyond all his complaints; and that what he had sayd was but little to what he felt, or to the greatnesse of his sorrow ( ver. 1, 2.) Eve [...] [...]o day is my complaint bitter, my stroake is heavier then my groaning. These words are conceived, to cary in them, at least, an intimation that Job thought himselfe too hardly dealt with, or that there was no just cause why he should be prosecuted and proceeded against with so much severity by the continued and renewed stroakes of God upon him. And indeed it cannot be denyed, That he (who­soever he is) is justly judged as over-bold with God, who judgeth any of the dealings of God with himselfe or with any other man over-se­vere. But wee shall finde, that though Job complained often that his sorrows (as to him) were exceeding great, yet he never com­plained, that (as to God) they were unjust.

Secondly, (Say they) because he complained, that he could not get admittance unto God, nor audience with him, which was a further aggravation of his sorrow. This he prosecutes from the third verse to the end of the ninth. O that I knew where I might finde him, that I might come even to his seate, I would order my cause before him, and fill my mouth with arguments, I would know the words which he would answer me &c. As if (according to the scope of this exposition) he had sayd, I have waited long under my pressures and burdens, with my petition in my hand, yea I have tendered up my petition, but as yet I can get no answer; Alas, I am greatly afflicted, yet, so farre from being releeved, That I cannot be heard, I would therefore gett neare God, to spread and order my cause before him. To be heard and to be releeved, are often in Scripture sence the same thing, and alwayes not to be heard signifies as much as not to be releeved. Till the Lord gives us his eare, he ne­ver gives us his hand, therefore Job must needs think himselfe farre from being helped while he thought that he was not heard.

Thirdly, Because he complained that the Lord did thus afflict and try him, when he already knew what he was, and what he would be after his tryall by the sorest afflictions; when he knew that he was innocent, & that he would continue & hold out in his innocency to the end. That he would not be weary of well-doing, though under the worst of sufferings. ( Ver. 10, 11, 12.) He know­eth the way that I take, &c. As if he had sayd; The Lords needs not doe this to try me, for he knoweth well enough who I am, and the way that I goe; he knoweth both the frame of my heart and the course of my life; he knoweth how it is with me now, and that I shall be found such [...] I have often professed my selfe to be, when he hath kept me to the utmost of his purpose in this fiery furnace of affliction. When he hath tryed me I shall come forth as gold, that is, when all's done, he knows that I shall hereafter approve my selfe upright in heart, and that (through his grace, already bestowed upon me) I have hetherto kept his way, and not declined nor gon back ftom the commandements of his lips, yea that I have esteemed the words of his mouth more then my necessary food. Thus Job is conceived complaining upon this ac­count, that he should be so extreamely afflicted, though the Lord knew his way, and that he was both a lover of his Word, and a keeper of his Commandements, and that he would persevere with joy in keeping them to the end, though he should not see the ex­pected and desiered end of those sorrows.

Fourthly, Because he is conceived complaining that he found the Lord altogether inexorable, so that no impression could be made upon him by any thing he could say or doe to take him off from his severity towards him. ( Ver. 13, 14.) He is of one minde, who can turne him (there is no dealing with God) and what his soule desireth, even that he doth (let it fall where and on whom it will, he will doe it) for he performeth the thing that is appoynted for me.

From all which Job inferreth, that he had cause enough to com­plaine, much more that he did not complaine without cause. ( Ver. 15, 16, 17.) Therefore am I troubled at his presence when I consider, I am afraid of him, for God makes my heart soft, and the Allmighty troubleth me, because I was not cut off before the dark­nesse, neither hath he covered the darknesse from my face. Thus you have the parts and scope of the whole Chapter, as 'tis supposed to be an over-bold complaint in reference to the dealings of the Lord with him.

From all which 'tis concluded, Saepe antea sta­tuerat Job, se amicorum exa­cerbantibus ser­monibus [...]efes­sum, nolle am­plius cum ijs disserere, sed po­tius cum deo ae­quissimo judice; Nunc hoc suum propositū ad im­plere tentans ad deum sermonem dirigit, vel ad seipsum, i. e. secum ipse ratio­cinatur. Bold. that though the Chapter begins with, Then Job answered, and said, yet, that Job doth not answer Eliphaz, nor apply himselfe to what he had said; but that being wearied with his often repeating, and renewing the same argu­ments against him, he doth, upon the matter, leave him and his friends, and all discourse with them; turning himselfe to God, and powring his sorrows into his bosome; as if the answer were di­rected to God, and not at all to Eliphaz.

But I rather apprehend (according to the former interpretati­on of this reply) that Job doth here plainly hold forth an answer to what Eliphaz had objected or layd to his charge, and that be­ing still so hotly opposed, he doth first defend his owne integrity in this Chapter; and that, secondly, in the next he overthroweth the ground or foundation upon which his friends built their gene­rall opposition: affirming, that there is neither any certaine time nor way in which the Lord doth punish wicked men in this world, and that therefore no argument can be framed, or judgement given of any mans condition by his present state, or the external dispen­sations of God towards him. Taking this sence, we may reduce the whole Chapter to these two parts.

First, A preface; secondly, the pleading it selfe.

The preface is layd downe in the second verse; Even to day is [Page 300] my complaint bitter, my stroake is heavier then my groaning; the pleading follows in the subsequent parts of the Chapter; the summe of which may be collected into this formal Argumentation.

Yee doe falsely accuse him of wickednesse, and hypocrisie, who is ready to plead his cause, and doth earnestly desire that he may doe it before the throane of God.

But I am ready and doe earnestly desire to plead my cause before the throane of God.

Therefore yee falsely accuse mee of wickednes and hypocrisie.

The assumption only of this Syllogisme is handled in this Chap­ter, from the second verse to the end; in which it appeares, that Job was ready not onely to dispute the poynt in controversie with his friends, but was most willing that the Lord should have the hearing of it; for so he sayth, O that I knew where I might finde him, that I might come even to his seate, I would order my cause be­fore him, and fill my mouth with arguments. That is, I would pro­duce such arguments for my selfe, and against my opposers, as would render my cause just and innocent before God, how guilty soever I am found and represented in the opinion of men.

Thus farre concerning the general state of this Chapter.

I shall next proceed to explicate the parts and particulars of it.

These words have occurr'd often before, I shall not stay upon them. But what said he? and how did he answer?

Thus Job begins, This is at once his prologue to what he had to say, and his Apology for what he had (passionately) sayd alrea­dy. Even to day, or even this day. The word day is taken eyther more largely for the time neere at hand, or strictly, for the pre­sent time. ( Psal. 95.8.) To day if ye will heare his voyce, harden not your hearts; That is, Heare his voyce this instant day, and har­den not your hearts one day longer. Againe ( Deut. 4.8.) What Nation is there so great, that hath statutes and judgements so righ­teous as all this law, that I have set before you this day, or at this [Page 301] present time. Jacob saith to Esau (Gen. 25.31.) Sell me this day thy birth-right; that is, let me have it now, let us strike up the bargaine this houre, or before we part. Thus here, To day &c. As if Job had said, O friend Eliphaz, I perceive that after all those dayes of disputation which have passed between us, this day is like to be spent and run out in as harsh censures on your part, and in as bit­ter complaints on my part as any of the former.

The word rendered complaint, is translated also sometimes prayer, and sometimes meditation. (Gen. 24.69.) Isack went out into the field to meditate, we put in the Margin, to pray. Hannah useth the same word (1 Sam. 1.16.) Account not thy handmaide for a daughter of Beliall, for out of the abundance of my complaint (we put in the Margin, Meditation) and griefe, have I spoken hi­therto. Many complaine, who pray not, some pray, who com­plaine not, and others meditate, who doe neyther complaine nor pray, yet usually we meditate, that we may consider what to pray about, & in prayer powre out our complaints both about those sins and wants and mercies, which have fallen under our meditation.

The Original word hath a twofold derivation, Aliqui deducunt a [...] quod signifi at ama­ritudinem, alij a [...] deno­tane rebellionem seu contuma­ciam. most render it as we, bitter; Bitternesse in Scripture is often used by a metaphor, to denote any thing which is grievous, troublesome, afflictive, or distastfull to us, because bitter things are so to the pallate or tast of man. Bitter things are troublesome to sence, and troubles are bit­ter to the Spirit. Affliction is a bitter pill; thou writest bitter things against me, sayd Job to God before ( Chap. 13.26.) so that when he saith, my complaint is bitter, it sounds thus much, my complaint is as great as great can be, and I have the greatest reason to com­plaine. For by complaint, we are to understand not onely the act of complaining, but the matter upon which he did complaine, or the cause of his complaint. As if he had sayd, My afflictions (about which I complaine) are exceeding bitter, no marvaile then if my complaint be so too.

Secondly, The word comes from a roote, signifying to rebell, to disobey, to be exasperated, or (as some learned in the Hebrew [Page 302] give it) to vary or alter the frame of a mans spirit, and the dispo­sition of his minde; [...] exaspera­tio, propriè va­riatio, altenitas, ut sic di [...]am; quod qui rebel­let, variet & infringat ver­bum & manda­tum alterius, aut foedus cum eo initum. because they who disobey and rebell, doe cer­tainly vary and change their minds from what they ingaged to be, or professed they were before; they turne aside eyther from the lawfull command given them, or from the promise and faith which they had given. So the word is used (1 Kings 13.26.) Where the sacred History tells us of a Prophet who was sent out upon a Message by the Lord unto Jeroboam, and though he faithfully per­formed the Message, yet hearkening to the counsell of another Prophet, he was slaine by a Lion; Thus saith the Lord, for as much as thou hast disobeyed (or rebelled against) the mouth of the Lord, (that is, the words that proceeded out of the mouth of the Lord,) and hast not kept the commandement which the Lord thy God com­manded thee, &c. Thy carkasse shall not come into the sepulcher of thy fathers. Thus the word is translated by some in this Text, of Jobs disobedience or rebellion; And they render the whole sentence with an interrogation.

Etiam hoc die, contumacia, (habetur) que­rimonia mea? Contuman est questus meus, perstat. q. d. non paret non cedet solatijs vestris. Rab. Sol: What, is my complaint this day accounted rebellion? as if I did contumaciously set my selfe against God, while I am powring out my sorrows before him; whereas indeed, my complaint is rather rebellious or stout against your consolations, it yeelds not to them, nor is at all abated by them. The way or course which you take to comfort me, is too weake to graple with, much more is it too weake to conquer and subdue my sorrows.

Yet further, This sence and translation of the word, may be ap­plyed to that speech of Eliphaz in the former Chapter ( ver. 21.) exhorting Job to acquaint himselfe with God, and to be at peace. As if he had sayd, Leave off thy distances, lay downe the weapons of that most unholy warre which thou hast taken up against God. To which close rebuke Job answers here, what? Is my complaint to God looked upon by you as a combate with God? or do ye thinke that while I beg pity and favour of God, I have bid him defiance, or declared my selfe his enemy? What else can be the meaning of it, that you exhort me so seriously to reconcile my selfe to God? He that is called to make peace with another, is supposed to be at warre with him, or at least to beare him ill will. So then, according to this rendering, and inter­pretation of the Text, the drift of his speech is to shew how little ground there was, yea how unjust it was, that he should be accu­sed of rebellion and contumacy against God, while he was onely [Page 303] bemoaning his owne sad condition, and putting up his complaint to God. We may forme up his sence into this argumentation.

He cannot be justly accused of rebellion against God, who complains much, or greatly, when his griefe is more or greater.

But my griefe is more and greater then my complaint.

Therefore I cannot be justly accused of rebellion against God, be­cause I complaine.

Againe, The text is thus rendred; Etiam hodiè est (vel suo loco manet) exaspe­ratio querelae meae. Merc. Quasi ex noxio medicamine vulnus crevit. Etiam post tot & tanta verba vestra, quibus sperabam fore ut me sola remi­ni augetur mea querela quia ni­hil est in vestris verbis consola­tionis. Merc. Even to day the sharpnes or bitternesse of my complaint remaineth, or my sorrow is as it was. I am no way eased but rather more afflicted by what you have sayd for the easing of my affliction. An improper plaister doth but enflame, not at all heale, the wound. So that, as according to the former in­terpretation, he tooke off their charge of impatience, contumacy, and rebellion against God, according to the minde of this he shews the weaknesse and insufficiency of what they had spoken, as to the allay of his sorrow, and the curing or satisfying of his distemperd spirit. So that here he seemes to renew and confirme that opini­on which he had given of his friends in their procedure with him ( Chap. 13.4.) Ye are forgers of lyes, ye are all Physitians of no value: O that ye would altogether hold your peace, and it should be your wisdome. And againe ( Ch. 16.2.) Miserable Comforters are ye all; Shall vaine words have an end? or what emboldeneth thee that thou answerest. So here, ye have done nothing yet effectually to remove my complaint: I am like a poore patient, who having been long under the Physitians hand, and suffered many painefull appli­cations, is yet as farre from a cure as the first houre of his under­taking. Even to day the bitternes the sharpenes of my diseased minde remaineth. I have been in paine (as the Church speakes, Isa. 26.18.) I have as it were brought forth winde. Ye have not wrought any deliverance, neyther hath this inhabitant (my sorrow) fallen by your hand.

Lastly, Some referre these words to the promise made by Eli­phaz (Chap. 22.21.) exhorting Job to acquaint himselfe with God &c. and so good should come to him. But saith Job here, Though I am cleare from what you accuse me; and also have communion with God in wayes of holines; yet I experience no such good as you promise, I am not brought into wayes of comfort, but rather my sor­rows encrease, and my complaint is as bitter this day, as ever it was.

And (as it follows in the Text) ‘My stroake is heavier then my groaning.’

Non satis pro gravitate plagae conquerar; Su­perat ploga que­rimoniam. Merc: Sic se excusat ab impatientia & contumacia objecta. q d. Injustissimum est me a v [...]bis accusari quia querar de meis malis cum mul­to grav [...]or sit plaga.This he addeth as a further explication, or as a proofe of the former part of the verse; as if he had said, If yee inquire why my complaint is so bitter, it is because my stroake is so heavy, even hea­vier then my groaning; And why should ye call my complaint rebel­lion, seing I doe not complaine more, no nor so much as I have cause. My stroake is heavier then my groaning. Thus he is still labour­ing to acquit himselfe of that so often repeated accusation, impa­tience under the hand of God, and rebellion against him.

The Hebrew is, my hand, the hand is taken for that which was done by the hand; The instrument for the effect; my hand, that is, the stroake of the hand that is upon me; whose hand was that? the hand of God he meanes. As if it had been sayd more expressely, The stroake of the hand of God upon me is heavier then my groaning. In the former part of the verse, Manus pro pla­ga a manu dei inflicta. Metonymico [...]s. he spake of the bitternesse of his complaint, here of the heavines of his stroake, or that the stroake given him was exceeding heavy. As bitter things are grievous to the pallate, so heavy things are burdensome to the whole body; We are soone weary of that which is very heavy. And therfore ( Mat. 11.30.) when Christ would convince us that we have no reason to be weary of that burden, which he layeth upon us, (his holy counsels and commandements) he saith, My yoke is easie, and my burthen light: My burdens are not like those which the Pharisees bind upon you, heavy and grievous to be borne (Math. 23.4.) So here, when Job sayth, My stroake is heavy, he would have his friends know that his were (in themselves) no light afflictions (though there is a sence in which all the afflictions of the Saints are light, 2 Cor. 4.17.) but grievous to be borne.

Secondly, Some read the words thus, My stroake is heavier upon my groanings, or when I groane; As if he had sayd, the more I groane and sigh, the more I am wounded, I get nothing by my groan­ings but fresh smitings and additional sorrows.

Thirdly, Others translate the Hebrew word properly, not stroake (by a Metonymie of the effect) but hand. My hand is heavy upon (or because of) my groaning; that is, my hand is [Page 305] weake because of my groaning; a weake hand, is a heavy hand; Manus mea ag­gravata super genitum meum, i. e. propter ge­nitus et planctus quos dolores ex­torquent, etiam v [...]es meae defi­ciunt, manus (que) lessae & remis­sae vix prae im­becallitate attol­li possunt. Scult. that is heavy, which is not lifted up without difficulty. Now when the hand is weake we can hardly lift it to our head (as we say). The weake hand is a heavy hand, not because of the weight of it, but because of the weaknes of it, or want of strength to weild any thing with it, or to hold it up. In this sence we are to understand Job crying out, My hand is heavy because of my groaning; As if he had said; My strength failes me, my hands hang downe, and through weaknesse I am not able to lift them up. In the fourth Chapter, Eliphaz told Job, that he by his good counsel had formerly streng­thened the weake, or the loosned hands. Which forme of speaking answers that of the Apostle ( Heb. 12.12.) Lift up the hands that hang downe. Weakenes is as a weight fastned to the hand, and holding it downe. The hand is never so much fastned, as when it is (in this sence) made lax or loosened The Original word here used intimates, that much sorrow and trouble weigh downe the hand; My hand is heavy because of my groaning, or (as we read) My stroake is heavier then my groaning.

Thus we have Job still complaining and groaning; whence was all this? even from the sence of his sore afflictions.

Which may teach us;

First, That affliction doth usually vent it selfe in complaints and groanes.

While we are in the flesh, we are subject to affliction; and all affliction is grievous to the flesh, not onely to flesh as it notes the corruption of the soule, but to flesh as taken for the constitution of the body. Affliction will be felt; It makes the flesh smart; and when the flesh smarts, it may make him complain and groane who is spirituall; yea, complaints and groanes give some ease to our af­flictions. As the paine of affliction causeth groaning & complain­ing, so groaning and complaining are some releefe in our paines: & hence it hath been reported as one of the highest peices of cru­elty not to allow those who have been under exquisite paines to complaine and groane; for though groaning doth not at all abate the paine, yet it doth somewhat divert our thoughts from it; and while we communicate it to others in complaints, we are some­what the lesse sencible of it our selves.

Secondly, Whereas Job checks his friends (according to the [Page 306] second exposition of the words) for calling or accounting his complaint rebellion.

Observe; ‘That we are apt to misunderstand and wrongfully interpret the complaints of others.’

Many are ready to mis-interpret that which we speake delibe­rately, much more what we speake passionately and complaining­ly; Job spake sorrowfully, and he was presently judged to speake rebelliously: he was but humbling and bemoaning himselfe be­fore God, yet he was esteemed as a man rising up against and warring with God. While Hanna was making a prayerfull com­plaint to God, Eli a good man thought she was overgon with wine (1 Sam. 1.14.) How long wilt thou be drunke, put away thy wine from thee. When the Apostles were uttering the great things of God, as some were amazed, so others mocked, saying, These men are full of new wine (Acts 2.13.) There are two sorts of words and actions most liable to mis-interpretation.

First, When we act or speake highly in holinesse; for then the world looks upon those of soundest minds as mad, or vaine, as di­stracted or drunken, these men (saith the world) are full of new wine; whereas indeed (as Peter makes answer in the Acts) they are not drunken, as is supposed, but filled with the Spirit. Festus told Paul, that he was beside himselfe, that much learning had made him mad, when he heard the discourse of his wonderfull conversi­on to Christ, and holy conversation in Christ ( Acts 26.24.) And it seemes that some among the Corinthians had no better nor o­ther opinion of him, else he would not have made such an Apolo­gy for himselfe and fellow-servants in Gospel-worke (2 Cor. 5.13.) Whether we be besides our selves it is to God &c. that's a sober madnesse indeed which is to God. But thus still we see they who act or speake highest in grace, are censured as acting and speaking below nature. And as these whose graces are [...]oving aloft, are of­ten suspected of madnesse,

So, secondly, they who lye below complaining under the pres­sures of nature by affliction, are as often suspected of and charged with impatience. A troubled spirit can hardly judge aright of it selfe, and is seldome rightly judged by others. I will end this poynt with two Cautions. The first to all, concerning those that are af­flicted; The second to all that are afflicted.

To the former I say, judge charitably of those who complaine bit­terly; for as a man in a low condition knoweth not what himselfe would eyther be or doe, were he advanced to the heights of ho­nour and power; so he that is at ease, and wel, knoweth not what himselfe would eyther be or doe, were he in paine or overwhelmed with sorrows. Extreames in any [...]ate are rarely borne with a wel or duely tempered moderation.

Secondly, To the latter I say, let them expect to heare them­selves hardly censured, and learne to beare it: let not such thinke strange of their sufferings, eyther under the hand of God, or by the tongues of men. Great sufferers speake often unbecommingly, and are as often so spoken of.

Thirdly, Forasmuch as the matter of this suggestion against Job, tumultuous and rebellious speeches, at least speeches savouring strongly of rebellion are incident to any Godly man in Jobs con­dition. Observe.

An unquiet spirit is not onely a great burden to man, but a dis­honour to God. Our dissatisfaction with the dealings of God, carrieth in it (at least an implicit) accusation of him, or that God hath not done well because it is ill (to sence) with us. There is a rebellion against the rod as wel as against the word of God. For as our strugling and striving with the word of God and the unqui­etnesse of our hearts under any truth when it takes hold of us is rebellion against God, so to strive, and struggle, with the rod of God, or with the crosse that he layes upon us is rebellion against him also. God speakes to us by his rod as wel as by his word; and we spurne at God in wrangling with his rod, as wel as in wrangling with his word. Yea to have hard thoughts of God, as that he is severe, and rigourous, that he hath put off his bowells of compassion towards us, and forgotten to be gratious; such thoughts, as these, of God under affliction, are rebellious thoughts. And as there is a rebellion in the thoughts against God in case of affliction, so also in the Tongue. Thus, to murmur is to rebell. I doe not say that all complaining is rebelling, but all murmuring is; we may complaine and tell the Lord how sad it is with us, how much our soules, our bodies, our estates, our relations bleed and [Page 308] smart. We may complaine, and make great complaints without sin, but the least murmuring is sinfull, yea in the very nature of it, so full of sin, that it usually and deservedly passeth under the name of Rebellion. The children of Israel were as often charged with rebellion as with murmuring; And therefore when they murmur­ed for want of Water, Moses sayd unto them, Heare now ye rebels, must we fetch you water out of this Rocke? (Numb. 20.10.) And againe, Moses chargeth this upon them with his last breath (as it were) Deut. 31.27. I know thy rebellion and thy stiffe necke, behold while I am yet alive with you this day, ye have been rebellious against the Lord, and how much more after my death: yea the Lord him­selfe chargeth rebellion upon that unparalleld payre of Brethren, Moses and Aaron themselves, because they had not so fully as they ought at all times and in all things submitted unto his divine dis­pensations among that people, ( Numb. 24.) The Lord spake to Moses, saying, Aaron shall be gathered unto his people, for he shall not enter into the Land which I have given unto the children of Is­rael, because yee (the Lord puts them both together in the sin) rebelled against my word at the waters of Meribah.

Fourthly, whereas Job sayth; Even to day my complaint is bit­ter. Observe.

It is with afflictions as with diseases, there are some acute dis­eases, sharpe and feirce for a while, but they last not, they are o­ver in a few dayes; for eyther the disease departs from the man, or the man departs out of the world by the feircenes of his disease. There are also Chronicall diseases, lasting, lingring diseases, that hang about a man many dayes, yea moneths and yeares, and will not be gone while he lives, but lye downe in the grave with him. Such a difference we finde among thos [...] other afflictions and trou­bles which are not seated (as diseases) in the body, but reach the whole estate of man. Some are acute and sharpe, like the fierce fitts of a feavor, but they last not; or like Summers sudden stormes, which are soone followed with a succession of faire weather. But there are also chronicall afflictions, tuffe and unmoveable trou­bles, which abide by us, which dwell with us day after day, yeare after yeare, and never leave us while we live, or till we leave the [Page 309] world. Many a good man hath carryed his affliction with him to the grave. If any shall object; how then is that of David true, ( Psal. 30.5.) Weeping may endure for a night, [...]t joy commeth in the morning. I answer; First, That Scripture speakes of that which is often experienced, but not alwayes: secondly, It is most true also that all our weeping is but for a night, yea but for a Mo­ment (as the Apostle speakes, 2 Cor. 4.17.) compared with that morning of joy when the day of our blessed eternity shall begin. Thirdly, the Psalme hath this scope cheifely, to shew, that the troubles of the Saints are not everlasting, not that they are never lasting; or to shew that the night of weeping shall at last conclude in a morning of joy to the Godly, not that their night of weeping shall presently conclude. For as some have onely a Summers night, or a short night of sorrow, so others have a winters night, or a long night of sorrow. And this night of sorrow, may be as long not onely as many natural dayes, or as somes yeares, but as long as all the naturall dayes and yeares of this present life. The mor­ning of joy is not to be understood of the next morrow after the sorrow began, for how long soever our weeping continues, it is night with us, and whensoever joy comes (though at midnight) 'tis morning with us. For sure enough as those sonnes of pleasure are described ( Isa. 56.12.) promising themselves the continu­ance of their joyes; ( To morrow shall be as this day, and much more abundant, therefore come fetch wine and let us drinke to day, there will be wine enough for to morrow too, thus they promised them­selves that their pleasures should continue in a succession of many morrows, now as these sonnes of pleasure promised themselves the continuance of their delight) so many of the sons & daughters of sorrow have found and still finde a continuance of their trou­bles, and have cause to say, this day is even as bad as yesterday was; yea our bitter cup, our wine of astonishment is much more abun­dant, our sorrow is greater this day then it was yesterday, that was a blacke sad gloomy day, and this is a day more blacke, sad, and gloomy then that was.

Fifthly, From these words; My stroake is heavier then my groaning. Observe.

The groanes of some are heavier then their stroake, and the [Page 310] stroakes of not a few are heavier then their groanes. Some shew more sorrow then they have, and others have more sorrows then they can shew. I, sayth Job, cannot tell you no not so much as by the language of my groaning, how heavy my stroake is. As there is a peace of God, a peace which he giveth to many of his people in this life which passeth all understanding (Phil. 4.6.) they have a sence of such peace sometimes upon their spirits as their under­standings know not what to make of it, they are so farre from being able to tell you what it is, that they are not able to conceive what it is, but must confesse that their peace is greater and larger then their understanding, now (I say) as the peace which God gives his passeth their understandings) so the troubles and sorrows of many who are deare to God, exceed, or surpasse all their ex­pressions, they cannot declare, nor can any for them, how it is with them. Againe, as there is in this life a joy in beleiving, which is unspeakeable (1 Pet. 1.8.) so there is a sorrow in suffering which is unspeakeable. And (which is very wonderfull) these two meet sometimes in the same person, who at the very instant while his sorrow is so great that he is not able to expresse it, hath also sweete and ravishing joyes beyond expression. Yet, I conceive (as to Jobs case) his spirit was darke, and his minde troubled, as well as his body was pained, and his outward estate torne and ruin'd.

Sixthly, From these words; My stroake is heavier then my groaning. Observe; ‘ That, it is sinfull to groane and complaine beyond the stroake that is upon us, or to complaine more then we have cause.’

Job seemes here to yeeld it, and confesse, that if his stroake had not been so heavy, his groanes had not been innocent; and if it be sinfull to groane, and complaine more, or beyond our stroakes, how sinfull is it to complaine without any stroake at all? Some complaine without cause, and groane before they are smitten, yea, some are ready to complaine when they are incompassed a­bout with many mercies, and are not satisfied when they are fil­led; they complaine, because they have not what they would, or because others have more then they, though themselves have enough, if they knew what is enough. The Oxe and the Asse are a rebuke to such; For as Job speaketh ( Chap. 6 ^th) Will the Asse [Page 311] bray when he hath grasse, or loweth the Oxe over his fodder? Irra­tionall creatures will not complaine when they have the conveni­ences of nature. Surely then those men act much below grace, who complaine when they have food convenient, and health con­venient, yea all things convenient (possibly aboundant) for the support of nature; who complaine when they have not so much as an akeing joynt about them, or the scratch of a pin, no nor the want of a pin, nor of a shoe-lachet. Some complaine when they have meate enough, because they have not sauce, yea some com­plaine when they have both meate and sauce enough, the afflu­ence of all things, not onely for necessity but for delight. What shall we say of them who are never well neyther full nor fasting; who are so farre from having learned the Apostles lesson to be content in all estates, that are content in none. The people of Is­rael murmured not onely when they wanted bread, but when they had it; when they had Mannah they murmured for Quailes, and at last they murmured at their very Mannah, their soules loathed that light bread: Consider how [...]at their sinne is, who com­plaine upon such termes as these, who complaine before they are hurt, yea who complaine when they have no cause but to be very thankfull. Wee live in complaining times, many cry out of pres­sures and burthens, nothing pleaseth many among us, because eve­ry thing is not as they please. Take heed your groanings be not heavier then your stroake, especially take heed yee be not found groaning without a stroake, and complaining over your blessings; the Lord hath healed our stroakes in a great degree, but our com­plainings are not healed; If we be found complaining when we have no cause, or when we should be giving thankes, wee may quickly provoke God to give us cause enough of complaining. God ha [...]h heavier stroakes for them, whose groaning is heavier then their stroake, and he hath heaviest stroakes for them, who groan when they are not stricken. When children cry for nothing, they are usually made to feele something which will make them cry to purpose. This humour is childish enough in children, it is worse in men, but it is worst of all in Christians, who are also the children of God. There are two things which God will not beare in his; First, when they grow wanton with a mercy; secondly, when they complaine without a crosse. To complaine under a [Page 312] crosse, is to act below grace; To complaine of a crosse, is to act against grace. To complaine beyond a crosse, is a defect of grace, but to complaine without a crosse, is a defect in nature.

The Apostles rule is (1 Thes. 5.18.) in every thing give thankes, and he gives his reason for it in the words which follow, for this is the will of God in Christ Jesus concerning you. Now, if it be the will of God that we should give thankes in every thing, then it must be against his will that we should complaine in any thing. Complaining is contrary to thankesgiving. A godly man may see two things in the heaviest stroakes of his affliction, which may provoke him to thanksgiving, at least, which may stop him from all immoderate complaining; First, That God hath a respect to his good in his heaviest afflictions, and that the issue shall certain­ly be good to him. Secondly, that how heavy so ever his stroake is, his sin hath deserved a heavier, and that God could have made it heavier, even his little finger heavier upon him, then his loynes have been. That our stroake might have been heavier may stop our complaining, but our hea [...]st stroake shall turne to our bene­fit, should stirre us up to thanksgiving: In heaven there will not be the least shadow of a cause to complaine; Thanksgiving will be all our worke, and the worke of all in heaven; And by how much we are the more in thanksgiving and the lesse in complaining on earth (unlesse it be of and against our selves for sinne) the more heavenly we are. When we are stricken we should complaine as little as we can, and we should alwayes be able to say (as Job here) That our complaint is not greater then our stroake.

The Hebrew is, who will give me to know &c. The words are a forme of wishing, ordinary among the Jewes; Who will give, or who will grant mee this or that, O that I knew &c. And it Inti­mates or Implyes two things.

First, A vehement and strong desire after somewhat much de­sierable; who will give mee this? or where shall I have it?

Secondly, It Implyes selfe-Inability, or selfe-Insufficiency to attaine and reach the thing desiered. As if Job had said; I am not able of my selfe to finde him, O that I knew where I might finde him! O that I eyther had the light of this knowledge in my selfe, or that some body would enforme and teach mee! O that I had a friend to Chalke mee out the way, to lead mee by the hand, and bring mee neer to God.

Quis mihi tri­buat ut cognos cam & inveni am illum. Vulg.The vulgar latine Reading fixeth both those acts upon God as the Object; O that some one or other would give mee to know and finde him! As if his wish and longing desire were first to know God, secondly, to finde him; or in finding to know him. Our translation determines this knowing in Job, and finding upon God. O That I knew where I might finde him! Who it is that Job would finde is not exprest in the text by name, nor is there any Antice­dent in the verse before, with which we can Connect this relative him. Yet 'tis beyond question or dispute that he meanes God, O that I might finde him! that is, God. But why did he not say, O that I knew where to finde God, but, O that I knew where to finde him? I answer, He doth it because his heart being full of God, he supposed that those to whom he spake had their hearts full of him too, and so would easily understand whom he meant, or that he could mean none but God.

Wee finde such kinde of abrupt speeches (as I may call them) in other Texts of Scripture, still arising from fullnes and strength of affection in the speaker. See how Solomon begins his Love-song, his Song of Songs. The Song of Songs which is Solomons, that's the title of it; How doth it begin? Let him kiss mee &c. Here is a strange Exordium to a Song, none having been spoken of before, Let him kiss mee with the kisses of his mouth! by whom the Church would be kissed shee expresseth not, but her heart was so full of Christ, so full of love to Christ her Bridegroom, her husband, that shee thinks it needlesse to mention him by name, when shee speakes of him whose kisses shee desiered. Her love had passed through the whole Creation, through men and Angels, through all things here below, and fixt it selfe onely upon Christ her Lord and Love. Therefore shee never stood speaking personally of him, but onely relatively, and leaves all to understand whom she inten­ded. Thus saith Job, O that I knew where I might finde him! when as he had not spoken of any distinct person before, in this Chap­ter. And wee have a like passage flowing from a like abundant love to Christ, in the 20 ^•h of John ver. 15. where Mary comes to the Sepulchre (Christ being risen) and the Angel seing her weepe asked her the reason of it; To whom shee replyed, Because they have taken away my Lord, and I know not where they have laid him; having thus said, shee turned her selfe backe, and saw Jesus standing, and knew not that it was Jesus: he saith unto her, Woman, why [Page 315] weepest thou? whom seekest thou? Shee supposing him to be the Gar­diner said, Sir, if thou have borne him hence, tell me where thou hast laid him: Shee never names Christ, but onely saith, If thou have borne him hence &c. because her heart was full of Christ, shee thought his heart was full of him too, and that hee understood her well enough whom she meant, though shee sayd not whom shee meant. Thus in the present text, Job was to God at that time, as Mary to Christ, at a losse for him, not knowing where to finde him, God was as it were removed from him, as Christ was risen from the Sepulchre; Therefore he complainingly and affectionate­ly enquires; O that I knew where I might finde him! My soule is a thirst for God, my heart pants after him, O that I knew ‘where I might finde him!’

The Hebrew word signifieth to finde, Verbum [...] significat saepius obviam habere quemquam vel al [...]cui obvium fieri. by going out to meet a man, or (as we say) to light upon him. As Ahab said to Elijah (1 King. 21.20.) Hast thou found (or met) mee O mine enemy? and he answered, I have found (or met) thee. So the word is used (2 King. 10.13.) Jehu mett with the Brethren of Ahaziah King of Judah; In the Margin wee say, Jehu found the Brethren of Aha­ziah, that is, he mett them upon the way, for he went out to meet them. Read also (1 Sam. 10.3.) As if the sence were thus gi­ven; O that I knew where I might finde him! that is, whither I might goe to meet him, though I should not finde him by accident, or (as wee say) stumble upon him; I would goe out, I would tra­vell, and take paines upon hopes to meet him.

Secondly, That word signifies so to finde as to take hold and apprehend, to take fast hold of a thing; and then, O that I might finde him; is, O that I might lay hold on him; if I knew where I might have him, I would lay fast hold on him, and cleave close to him. So the word is used ( Esay 10.10.) As my hand hath found the kingdomes of the Idolls, and whose graven Images did excell them of Jerusalem and Samaria. Thus spake the proud Assyrian, my hand hath found them; Why, the Kingdomes of the Heathen were not in a Corner, that he had need to search after them, he did not make a new discovery of those kingdomes, They were not, terra Incognita, an unknowne or a new found land; that's not the mean­ing; but when he saith, my hand hath found them, the sence is, I have laid hold on them, and ceized them to my owne use, I have ad­ded [Page 314] [...] [Page 315] [...] [Page 316] them to my owne dominion, and brought them under my subjecti­on. So in the 14 verse of that Chapter; My hand hath found as a Nest the riches of the people, that is, I have laid hold on their ri­ches, and said all's mine; I have taken the whole nest with all the eggs, all their goods and treasures, into my custody and possessi­on. Thus Job would finde God that he might lay hold on him for his owne or owne him as his. Thus also the word is used ( Psal. 21.8.) Thine hand shall finde out all thine Enemies, thy right hand shall finde out those that hate thee. It is not meant onely of a discovery of a person (though it be a truth, that the Lord will discover all that are his Enemies) but thine hand shall finde them out, is, it shall take hold of them, graspe them, and arrest them. Thy hand shall finde out all thine Enemies, though close, though Covert Enemies, not onely thy above-ground Enemies, but thy under-ground Enemies, as well those that undermine thee, as those that assault thee. Once more, in the 116 ^th Psal. ver. 3. we have an Illustration of this sence; The sorrowes of death Compassed mee, and the paines of hell gate hold upon me. The Hebrew text is, the paines of hell found mee: the pain [...]s of hell, that is, the greatest, the extreamest paines, gat hold upon mee; they found mee, that is, they ceized upon mee, and held me fast: a word of the same roote is u­sed in both parts of that text, that which wee translate to get hold, is the same with that, I found trouble and sorrow, they found mee and I found them; thus saith Job, O that I knew where I might finde him, that I might take hold of him; why how doth the hand of a Saint finde God? how doth he take hold of and apprehend God? how doth he as it were, arrest him, and keepe him close? I answer, By faith, and reliance upon him; O that I knew where to finde him; that the Lord might not be at such a distance from mee, as he hath been, but that I finding him might fix my soule upon him. That's a good sence.

Yet I conceive in this place, wee may rather expound Job speaking of God after the manner of Magistrates among men, who appoynt certaine places where to sit in Judgement, where to heare Causes, whither all that are wronged and oppressed resort for reliefe and right. (1 Sam. 7.17.) Samuel was the Chiefe Magistrate, The Judge in Israel: Now the text saith at the 16 ^th verse, that he went from yeare to yeare in Circuit (as wee have the Judges of the Circuit) to Bethel, and Gilgal, and Mizpeh, and [Page 317] Judged Israel in all those places, and returned to Ramah, for there was his house, and there he Judged Israel; As if he had sayd, his standing house was at Ramoth and thither all causes were brought and all persons grieved resorted for Justice in their severall cases. Hee rid Circuit every yeare, that all the people might the more easily finde him; yet he had a fixed seate. In alusion to this practice Job appealing from his friends to God saith, O that I knew where I might finde him, and goe to him for Judgement; O that I might have Audience before him in this great buisines.

But it may be said, Did not Job know where to finde God? or was Job out of the presence of God?

I answer, the Lord carryed himselfe to Job at that time as a stranger, and though he were with him (as he alwayes is with all his) yet he did not finde him; The Lord is with many of his peo­ple when they are not with him, that is, when they doe not finde him, or are not sencible of his presence. God is with his people, even when they walke through the valley of the shadow of death, yet they are not alwayes with God: yea God doth not alwayes manifest himselfe to them while they walke in the most delicious and lightsome paradises of this life. God sometimes hides him­selfe, so that they cannot make it out that God is present with them. God is never seene in regard of the invisibility of his na­ture, and he is often unseene in regard of the obscurity of his dis­pensations: as Job shewes further at the 8 ^th verse, Behold I goe forward but he is not there, and backward but I cannot perceive him. I goe forward and backward, that is, I goe every way, I take all courses to finde him, but I cannot perceive God, for he hides and covers himselfe with clouds, that our prayers cannot come at him; as the Church complaines ( Lament. 3.44.) though wee are al­wayes present to God, yet God is not alwayes present to us, that is, to our apprehension; as God is not at all present to our sense, so he is not alwayes present to our faith; that's the meaning of Job, when he saith, I goe forward but he is not there, &c. God is every where; whither can I goe from his presence (saith David, Psal. 139.) If I goe up into heaven he is there &c. yet saith Job, if I goe forward he is not there, that is, I have no Enjoyments of God there; and upon this ground he saith in the present text, O that I knew where I might finde him! Job was well acquainted with the doctrine of Gods Omnipresence, he was farre from thinking that [Page 318] there was any certaine place where God was fixt, and whether he must repaire as to the Kings and Princes of this world for helpe. Job knew better Divinity then this, he was acquainted with the nature and divine perfections of God, but he speaks as to his pre­sent want, O that I knew where I might finde him!

Hence observe first, ‘A godly man hath earnest and longing desires after God.’

Whatsoever, or whomsoever he findes, he thinks he hath found nothing, or no body till he findes God; O that I might finde him! How doth David (Psal. 42.1, 2.) shew his unsatisfiednes till he found God. As the hart panteth after the water Brookes, so panteth my soule after thee, O God, my soule thirsteth for God, for the living God, when shall I come and appeare before God? nothing but God was in his mouth, nothing in his desire; David had a king­dome, David had a Throne, David had honour and riches as much as he could desire, why would not these satisfie his thirst? Could not he sit downe in these Enjoyments? no! David was hungry and thirsty, and pineing, and empty, and starveing, and dying, till he had God, till he had this speciall Enjoyment of God; for so wee are to Expound that text, as this. A wicked man can take up on this side God, Cares not to finde him, nay, is afraid to be found of him; he then saith (according to the text touched before) as Ahab to Elijah, Hast thou found mee O mine Enemy? He would be glad if God would never finde him, nor he finde God. ( Ps. 10.4.) The wicked through the pride of his Countenance will not seeke after God. The seat of pride is in the heart, but the prospect of pride is in the face; through the pride of his Countenance, that is, by reason of that pride which doth discover it selfe in his Counte­nance, which breakes out there, he will not seeke after God, his pride will not let him seeke after God. He that is proud, seeth not his need of God, and he that seeth not his need of God will never seeke after him. Such a one is so farre from longing after God, or saying, O that I might know where I might finde him, that hee will not so much as looke after him, when he is told where he may be found. And not onely so, but, God is not in all his thoughts; or as some render it, all his thoughts are, there is no God; yea not onely are all his thoughts, but all his hopes are, that there is no God; if hee can but strengthen himselfe in the unbeleef of a God, [Page 319] then he is well; all the thoughts and hopes that please and de­light him are that there is no God, so farre is he from being soli­citous to know God. 'Tis a condition equally sad eyther when all a mans thoughts are, that there is no God, or when God is not in all his thoughts. A wicked man may talke of God sometimes, but God never comes neer his heart, as the Prophet speakes ( Jer. 12.2.) Thou art neare in their mouth, but farre from their reines; that is, from their desires and delights. 'Tis what our reines say, not what our mouthes say, that God respects. A Godly mans chiefe care is to be accepted with God, his thoughts are for God, and of God; and were it not for this thought, that God is, or that there is a God, and he a holy God, a just God, a gracious God, he would not thinke himselfe (as wee say) worth the ground hee goes upon. And as all his thoughts are that there is a God, so all his hope and faith is in him, and his desires are after him; O that I might finde him, enjoy him, graspe him, take hold on him, who is The All of my desires and hopes and thoughts.

Secondly, Observe; ‘That a Godly man is sometimes at a loss for God, and cannot tell where to finde him.’

He hath no sensibly-spirituall Enjoyment of him; The children of light often walke in darkenes; They who feare the Lord much, may be without the feelings of his love, and they who obey his holy commandements without the comfort of his pretious promi­ses. Even Christ himselfe was at such a loss for God, when he cry­ed out, My God, my God, why hast thou forsaken me (Psal. 22.1.) Christ being to suffer for sinners, tasted of all those sorts of suffer­ings which are due to sin; He endured not onely the punishment of sence in the paines of his body, but the punishment of losse in the hidings of his fathers comfortable presence from his soule. If this were done to the Greene tree, much more to the dry, and if our head found an interruption of the presence of God, much more may we, who are his members.

Thirdly, Observe; ‘That while Saints are at a loss for God, their desires are often quicker and more stirring after God.’

It is a sad thing not to finde God, but it is farre sadder to have [Page 320] no desires after him: Unbeleevers are alwayes at a loss for God, they live without God in the world, such a life is a very death, but this is more deadly that they have no desires after God, that they make no enquiry, no search after him. Though Job were at a loss for God, yet his heart was full of desires to finde him; and God (I may say) is most desireable to Saints while they are at a loss for him. Thus the Spouse speakes ( Cant. 3.1.) By night on my bed I sought him whom my soule loveth, I sought him but I found him not. But because she found him not, when shee sought him, did shee give over seeking him? No, her desires of seeking and finding him were enflamed by her not finding him when she sought him; as it follows in the second verse; I will rise now and goe about the City in the streetes and in the broad wayes, I will seeke him whom my soule loveth, I sought him but I found him not. Thus her se­cond labour in seeking of him was lost also. But doth not this quite discourage her, and kill her desires after him? will she not now give over seeking him? No not yet ( ver. 3.) The watch-men that goe about the City found me, to whom I sayd, saw ye him whom my soule loveth? Shee is still enquiring and seeking, and at last shee found ( ver. 4.) It was but a little that I passed from them but I found him, whom my soule loveth: I held him and would not let him goe, &c. Many who enjoy Christ have not such strong desires af­ter him as they who enjoy him not; as it is with other mercies, so with this, which is the highest and chiefest, the summe of all mercies, the Enjoyment of God, our desires to him grow quicker upon his absence, and wee seldome prize his presence as we ought, till he is departed or withdrawne from us.

Againe, we may consider Job here in a very afflicted Conditi­on, what doth he doe now? O that I knew where I might finde him!

Note, Fourthly; ‘God is most sweet to an afflicted soule.’

The presence of God is sweet, precious, and delicious to Saints at all times, but then sweetest when they finde most bitternes in the world. How pleasant is the love of God when we are sencible of mans hatred? Some good men have so much sweetnes and love in the world, that they cannot so well relish or taste the sweetnes of the love of God; though indeed nothing argues the Excellency [Page 321] of the spirit of a Saint, then this, Extrema cala­mi [...]as & aba lienatio amico­rum jus­tum ho­minem ad deum confugere com­pellebat. Pined. that the sence of the love of God to him, takes off the relish of all creature-love, in the midst of his highest Enjoyments of it. That soule is purely spirituall, which having abundance of worldly enjoyments, riches, friends, relati­ons, all that he can desire, yet in the affluence and highest floate of all these can say, that the sweetnesse which he tasteth in God drownes the relish of all these, and makes them as tastlesse as the white of an Egge in comparison of that sweetnes which he hath tasted in the goodness of God; this is spiritualness in the very height of it; but usually God is then sweetest to us when the world is bitterest to us. Afflicted soules make most hast after God; and it is well to doe so; it is a very sad signe, the worst Symptome that can appeare upon the soules of any, when afflictions draw them off from God, or when they grow cold in their affections towards God, while the love of the world growes cold towards them. The Prophet ( Amos 6.7.) foresheweth a very great calamity that should fall upon the people of God; Thou shalt goe Captive with the first that goe Captive, &c. And in the 8 verse; The Lord God hath sworne by himselfe saith the Lord the God of hosts, I abhorre the Excellency of Jacob, and hate his Palaces (As if he had sayd, though I have invested him with excellent priviledges, & though he make a great profession of my name, yet because of his provocations and unworthy walkings) I will deliver up the City and all that is therein, there's Captivity; then comes Pestilence in the 9 ^•h verse; And it shall come to pass, if ten men remaine in one house that they shall dye; and they shall not bury them after the ordinary way, but burne them, and the neerest relations shall doe it. ( Ver. 10 ^•h.) And a mans Ʋncle shall take him up, and he that burneth him, to bring the bones out of the house, and shall say unto him that is by the sides of the house, is there yet any with thee? and he shall say, no, then shall he say hold thy tongue, for wee may not make mention of the Name of the Lrrd. As if when all these evills and plagues were come upon them, they had been stopt or restrained from prayer, and totally withdrawn from God, by some prohibition from men, who were so farre from calling the people to solicite God by pray­er to take off his hand, Diligentius d [...] irati coluntur. Sen. l. 1. De­clam: 1. that they forbid them so much as make mention of his name; As if they were eyther afraid or abhorred to mention the name of God, because he had been so terrible a­mong them in his Judgements. And whereas we translate, We may [Page 322] not make mention of the names of the Lord. Ne ill [...] [...] inter pelles ne (que) illū tuis precibus solicites, illius ve nomen aut memoriam u­surpes qui tibi haec mala fecit mandavit vo­luit. Pined. Our late Annotators take notice of two other readings. We have not, or, we will not make mention of the name of the Lord; Implying that the stop lay onely in their owne spirits, they being eyther so generally wicked, that they had no minde to call upon God, or so unbeleeving that they thought their case desperate, and had no hope of help if they should. A Heathen hath sayd, That their gods were most worship­ped when most displeased; but we have some Christians in name who will not worship God at all when they are under the tokens of his displeasure. Thoughts of God are never more pleasing to a gra­tious heart, nor more troublesome to a wicked, then when they are in trouble.

Fifthly, (which will further cleare what was last observed)

Observe; ‘ That, The unkindnesse and trouble which a godly man findeth a­mong his friends or others in the world, drives him neerer to God.’

Job besides the hardship he found from strangers, had been hardly used by his friends. The use which he made of all this, was to make more use of or to get neer unto God. O that I knew where I might finde him. This was Davids wisdome also ( Psal. 142.4, 5.) I looked on my right hand, and beheld, but there was no man would know mee, refuge failed mee, no man cared for my soule. When all slighted him, when none tooke care of him; what doth he in this case? The next words tell us what; I cryed unto thee, O Lord, I said thou art my refuge, and my portion in the land of the living. As if he had sayd, Upon these unkindnesses, disrespects and slightings which I found in the world, I tooke occasion, yea I was stirred in my spirit to cry unto thee, O Lord, and to say, thou art my refuge, that is, then I made thee my refuge more then ever. Having made thee my choyce in my best times, when men honou­red and embraced me, I am much encouraged in these evill times when men regard me not, and the more because they regard mee not to make thee my refuge, to shelter my weather-beaten selfe in thy name and power. As the naturall spirits in the body, when the aire is very sharpe, cold, and unkinde to the outward parts, retire inwards, resort to the heart, keep close to the heart; where­as in warmer weather the spirits are drawne forth, and therefore we are more subject to faintings and swoonings in hot weather [Page 323] then in cold; so when it is cold weather in the world, when it is as it were frost and snow, storme and tempest, then our spirituall spirits resort and come in to God, and keep close to him. When we have most friends in the world, or when the world is most friendly unto us, then God is our best friend; his favour is the most bene­ficiall and desireable favour, when we have as much as we can de­sire of favour among men. But when the world hates us and frownes upon us, especially when (as the Prophet speakes of some, Isa. 66.5.) Our Brethren hate us, and cast us out for the name sake of God himselfe, saying, Let the Lord be glorified. When 'tis thus with us (I say) our soules are even forced into the presence of God, to renew our interests in his love, and to assure our soules that we are accepted with him. If under such measure from men, we finde not helpe in God, we must remaine for ever miserable. God alone is enough, All without God is nothing to a Godly man. The fullnes of the creature without God cannot satisfie him, and the utmost want of the creature cannot discontent him while he enjoyeth God; the more he wants in the creature, the more he seeketh his content in God, and when he findes nothing be­low, he cryeth out with greatest earnestnes, O that I knew where I might finde him, whose throane is above, and who is the onely happines of man while he is below.

Sixthly, We see how Inquisitive Job was after God, as he had a desire and a minde to finde God, so he layes about him for in­formation where and how to finde him.

Hence observe; ‘They who truely desire to finde God, are diligent in searching af­ter him.’

O that I knew (saith Job) where I might finde him! This was not an Idle wish; many are much in the Optative mood, full of wishings and wouldings; but their wishes are altogether wishes, and their desires nothing but desires; and such desires are killing desires; as Solomon hath taught us; The desire of the sloathfull kil­leth him (Prov. 21.25.) an Idle desire is a death to the desirer; A godly mans desires are active desires, they put him upon en­quiry, lead him to the meanes of enjoying the good des [...]ered. And though God be unexpectedly found of some that seeke him not, yet no man can expect to finde God, but he that seeketh him. [Page 324] And indeed what should the Creature doe, but be upon an enqui­ry after God? there is a Naturality in it, hee being the supream beeing, that we who have our being from him should seeke after him. And the Apostle tells us ( Act. 17.26, 27.) that this is the designe of God in making of one blood all Nations of men, for to dwel on the face of the earth, and in determining the times before appoynted, and the bounds of their habitation (namely) That they should seeke the Lord, if haply they might feel after him and finde him, though he be not farre from every one of us, for in him we live, &c. The Lord is neer all, he hath a presence in all places, with all persons; but the Lord would have all seeke, feele, grope after him, even such as have but a dim light of him, as those have that doe not seeke so much with their eyes as with their hands, they onely feele after the things which they would have. There is a light in the spirits of all men, that haply they may feele after God, and finde him; They who have not Scripture light, Gospel light, the highest light, yet have some kinde or degree of light; they have some glimmerings though no cleare discernings; And that should put them on to seeke God; much more should they seeke after him, who have clearest light. And where there is any heate of af­fection to God, a little light will serve them to seeke after him; they that are true desierers will be diligent seekers. And they, who seeking God, have found him, will seeke him yet againe, yea they will seeke him more and more, as long as there is any thing more of God to be found; And there will alwayes be more of God to be found; for here we know God but in part, and therefore have found him but in part: and hence it is that all the Saints in this life, or on this side Glory, even they of the highest forme and greatest proficiency in grace and knowledge, are called Seekers (this is the generation of them that seeke him (Psal. 24.6.) not such seekers (as we finde too many in these dayes) who, as if all were upon uncertainties in religion, say; they have as yet found nothing; for as there is something wherein the most knowing and strongest Christians may be to seeke, so there are many things, yea all things necessary to salvation, or without which we cannot be sa­ved, which the weakest may finde and know sufficiently, though not sully. And as they who desire to finde these things, will be diligent in seeking them, so they may know in themselves, or be fully assured that they have found them; and so even while they [Page 325] still continue to be seekers, know that they are already Finders.

Lastly, Observe; ‘God is every where, yet especially some where to be found.’

As there is a finding time, so there is a finding place, and find­ing meanes; There is a finding time, saith holy David (Psal. 32.6.) For this shall every one that is godly pray to thee, in a time when thou mayest be found. The Hebrew is, in a finding time; though I would not give any one a stop from seeking God at any time, yet I must say there is a speciall finding time. And this the Apostle calls the Accepted time (2 Cor. 6.2.) that is, the time which we ought to lay hold upon, or accept, as also, the time, wherein we shall be acceptable or finde acceptation. There is also a finding place, there is a where as well as a when God specially is to be found, I mean it not of a meere locality, as if God were now to be found more in one place then in another; for Paul saith, (1 Tim. 6.8.) I will that men every where lift up pure hands without wrath and doubting. And Christ told the woman ( Joh. 4.21.) The houre cometh when ye shall neyther in this Mountaine, nor yet at Je­rusalem worship the father; not as if Christ had forbid the wor­ship of the father in those places for the time coming; but he en­largeth publick worship to all places, or abrogates all differences of place under the Gospel as to the worship of the Father. Yet if any man shall enquire, where may I find God, or say as Job here; O that I knew where I might finde him! I would answer; First, Seeke him in his promises, search the Scriptures, there you will finde God. Secondly, Look for him in his Ordinaces, of prayer and preaching &c. for there he hath promised to be present; Where two or three are met together in my name, there am I in the midst of them (Math. 18.20.) When the Church or Spouse in the Canticles (Chap. 1.7, 8.) Askes the Question; Tell me (O thou whom my soule loveth) where thou feedest? where thou makest thy flocks to rest at Noone? Christ her Beloved, answers, If thou know not (O thou fayrest among Women) goe thy way forth by the footesteps of the flocke, and feed thy kids besides the Sheepherds tents; That is, follow the holy practices and examples of the Saints in all former ages, which the Apostle calls walking in the steps of the faith of Abraham (Rom. 4.12.) And againe, hearken to the voyce of faithfull Teachers, who as Shepherds feed the flocke of [Page 326] God with knowledge and understanding. Waite at these Shep­herds tents (saith Christ) and there thou shalt finde a presence of God with thee, and his blessing upon thee.

Thirdly, And above all, Seeke God in Christ; The father is onely to be found in the Sonne; Looke to Jesus Christ, and in him you cannot but behold God; for he is the brightnes of his glory, and the expresse image of his person (Heb. 1.3.) and therefore as he that hath the Son hath the Father also, so he that (by an eye of faith, and in the light of the Word and Spirit) Beholdeth the Son beholdeth the Father also. For the light of the knowledge of the glory of God is given us in the face of Jesus Christ (2 Cor. 4.6.) The light of the knowledge of the goodnesse of God, of his mer­cy, Justice, holines (which are his glory) shineth forth from Jesus Christ; that is, in and by Christ it appeares gloriously, that God is exceeding good, mercifull, just, & holy. Therefore to every wearied soule complaining of the losse of God, and crying out, O that I knew where I might finde him! The summe of all the Counsell that I can give, or indeed that can be given is this; Seek God in Christ, and he will be found. O that I knew where I might finde him, ‘That I might come even to his seat.’

Some conceive these words as the issue of a distemperd spirit: others tax Job with too much boldnes, that he being but dust and ashes should thus presse upon God, and that he was afterwards reproved for it in the 38 ^th Chapter of this Booke, verse the first and second; Then the Lord answered Job out of the whirle­winde and said (there he found him) who is this that darkeneth Councell by words without knowledge, gird up now thy loynes like a man, for I will demand of thee, and answer thou me. And againe, in the 40 ^th Chap. ver. 2 ^d, 3 ^d, 4 ^th, 5 ^th, Shall he that Contendeth with the Almighty instruct him, he that reproveth God let him an­swer it. Then Job answered the Lord and said; Behold I am vile, I will lay my hand upon my mouth. Once have I spoken, but I will not answer, yea twice, but I will proceed no further, As if he had acknowledged his error and overboldnes in pressing upon God; as in other places, so also in this; O that I might come even to his seate.

Yet I conceive that Job in this passage, doth but put forth the nobler and higher actings of his faith, and that he speaks this, [Page 327] not as forgetting the distance of dust and ashes, from the glory of God, or from the glorious God, but as remembring the promise, and as insisting upon his priviledge as a beleever who is invited to come, and to come with boldnes to the throane of Grace. For though that promise was not given out as to the formality of it in those times, yet the vertue of it was, though in a lower degree then now. To come with boldnes to the throne of grace, [...] dene­tat lo [...]um prae­paratum a [...]a­dice [...] In voce [...] pu [...]o esse meto­tonymiam, q d. vs (que) ad locū in quo ipse pro [...]p­tus paratus (que) est ad audien­dum ubi sui co­p [...]am facit. Coc. Representat de­um tanquam supremum Ju­dicem in solio excelso sedentē. jus (que) suum uni­cui (que) redden­tem. Bold. sounds much like this, to come even to his seate, and this Job did not onely as emboldened by the clearnes of his conscience towards men, but as by the freenes of the Grace of God in Christ towards him. In pursuance whereof it is well conceived by a learned enterpre­ter, that there is a metonymie, in the word which signifies a pre­pared seate, that is, such a seate as whereon God presents himselfe to poore sinners, prepared and ready to give them both admit­tance to himselfe and a gratious audience of their requests and suites. The word which wee translate seate, signifieth a prepared place, a place fitted, implying somewhat speciall and peculiar unto God. Heaven is called the habitation of his holines and of his glory (Esay 63.15.) yet wheresoever the Lord is, hee makes it a hea­ven. Thus also he can make any place where he is a hell. The wicked shall be punished with everlasting fire from the presence of the Lord, (2 Thes. 1.9.) that is, the very presence of the Lord shall be a hell and torment to them. The Lord can be both terri­ble and gratious in his presence any where; yet he is somewhere more gratiously, some where more terribly present. Some can­not beare those expressions, The Throne of God, the seat of God, heaven, and hell. As if these were but the Imaginations, fancies and fictions of mans braine. But the Lord hath his seates and dwelling places, whence and where he declares himselfe, both in mercy and in judgement, both in his holines and in his glory. ( Isa. 6.1.) I saw also the Lord sitting upon his Throne, high and lifted up. Thus the Lord manifested himselfe in vision to the Pro­phet; and David confesseth, Thy Throne O God is for ever and ever (Psal 45.6.) that is, thy Power and Soveraigntie. David speakes not of a material Throne such as Kings have; the Power and Soveraignty of God are his throne wheresoever he is, and is pleased to declare himselfe in his soveraignty and power. So that when Job saith, O that I might come even to his seate or throane, the meaning is, O that I might come as neer him as possibly I may, [Page 328] I would not stand at a distance, or keepe aloofe off, as a guilty malefactor, but draw neere to him in a holy and well-grounded confidence. Thus Job speakes in answer to that Charge of Eli­phaz in the former Chapter, Is not thy wickednes great, and thine iniquities infinite? Now (saith Job) you shall see what my sinnes are, and what my guilt, seing I dare venture even to the very throne of God, where no hypocrite dares appeare. While Job professeth, That if God after the manner of men should sit in o­pen Judgement (there will be such a Judgement at the last day) he would come neer to him, and not be afraid, he seemes fully as­sured of his owne integrity, or of the goodnes of his cause, as also that God would be good unto him.

Hence observe; ‘That true holines and uprightnes hath abundance of Confidence before God.’

Adam having sinned, and the guilt of his sin being upon him, durst not come to the Seat, to the Throne of God: God came to him in the coole of the day to examine and question him about his sin, but he hid himselfe among the trees of the garden, he with­drew, not daring to abide him: and that's the state of all sinners, who have the guilt of sin upon them, they hide, they run from God, when once their Consciences are awakened. As sin in the act of it is a turning or departure from the holines of God, so sin act­ed or sin in the guilt of it causeth not onely a departure but a run­ning and a hiding from the justice of God. Guilty sinners are so farre from coming up to his Seat, that they cannot endure to come in his sight; a malefactor hath little minde to come before the Judge, or to the Bench where the Judge sitteth. Solomon saith ( Prov. 20.8.) A king that sitteth in the Throne of Judgement, scattereth away all evill with his eyes. Wee may understand it thus, he scattereth evill actions, and evill persons, evill workes and evill workers with his eyes; there's not an evill man willing to appeare, or that dares to appeare before him. They who are selfe-condemned, must needs be afraid that others will condemne them also. Magi­strates sitting in Judgement are terrible to guilty malefactors. Or thus, Hee scattereth the evill with his eyes; that is, he makes evill men reveale and scatter their most secret evills, by his prying into them, and industrious Examination of them; that evill or [Page 329] wicked practice which they had bound up in their hearts, and said, none shall know it, he scatters and discovers. Solomons proverb carryes an experienced truth in it both wayes. And we may ar­gue from it, That if an earthly King or Magistrate, sitting on the Throne, scattereth all evill with his eyes, how much more doth God? neither any evill matter, nor any evill man can stand before him. And seing the Lord discovers all the evill that is in the hearts and wayes of men, what can give perfect boldnes in comming to the Throne of God, but onely an Interest in Jesus Christ, in whom the throane of God is become a Throane of grace to sinners? Were it onely a Throne of Judgement and Justice, no flesh could stand before it, but being a Throne of grace, the worst of sinners, who wait for grace, may come neer, and the neerer they come the welcomer they are. A godly man is never better then when he is neer God, and then thinks himselfe best when he is neerest unto God; all his happines in this life and his glory in that which is to come, doth consist in his nearenes unto God.

Secondly, Whereas Job saith; O that I might come even to his Seat. Observe.

That's the designe of Job, he had appealed from the Judgement of his friends, and begd the Judgement of God; He was resolute in it, to stand or fall according to his sentence. But why was Job so desirerous of the Judgement of God? why would he goe to his Throne, and appeale to him? When men make appeales from one Throne to another, they have their reasons for it; When Paul said, I appeale to Caesar (Act. 25.11.) doubtless he was fully perswaded that he should find better termes with Caesar then among the Jews; So when Job saith, I appeale to God (which is the highest ap­peale, and beyond which there lyes no appeale) doubtlesse Job was fully perswaded that he should finde better termes at Gods tribunal, then he had found among his friends. And Job might have many grounds of better termes from God. For

First, God is wise, even a God of Judgement, who would not receive Judgement from a wise and understanding Judge, espe­cially from him who is wisdome and understanding.

Secondly, God is Omniscient; there are many wise Judges, [Page 330] but no Omniscient Judges in the world. Princes are said to have long hands, and very cleare eyes, they can reach farre, and see farre, but they cannot see all; but God is able to Judge the secrets of all hearts, for he sees all secrets, and knowes what man cannot. For that reason a godly man loves the Judgement of God, because he knowes his heart; And for the same reason wicked men, hypo­crites especially, are afraid of the Judgement of God: they know if their outward actons should come to be scan'd, much more if their hearts should be turn'd outward, it must needs goe ill with them. Most hypocrites carry it faire onely for a while before the world, they at last discover themselves, the disease breaks out at their fingers ends, or at their tongues end; Their words or works discover the rottennes of their hearts, and the formality of their profession. But some hypocrites carry it fayre to the world all their dayes, and feare not the Judgement of men, yet even then a thought of the Judgement of God is dreadfull to them, whereas the Saints, even all who are sincere, desire God to Judge them; for indeed their hearts are better then their wayes, and their af­fections then their actions, and they know that God discernes with what heart and spirit every thing is done, as well as what is done. He doth not Judge by appearances (as we ought not, Joh. 7.24.) and therefore his is a righteous Judgement. God doth not judge things as they appeare, but as they are, unlesse they are as they appeare, and whatsoever their appearance is, he can judge them as they are. He can judge by discerning what is in the deepe, and follow a matter to the very spring of it; therefore I'le goe to God (saith the upright heart) my desire is that he should Judge my cause.

Thirdly, The Lord is a gratious and a mercifull Judge; he is as full of pity as he is of wisdome, and as ready to relieve as he is quick-sighted to discerne.

Fourthly, The Lord is very patient; First, patient to heare; and secondly, patient to beare. Patience to heare is a great en­couragement; many Judges are weary of the worke, they will not heare a poore man out, but God will; and God is patient also to beare with and passe by the faylings of his people, whose upright­nes he knowes.

Lastly, A Godly man knowes that God his Judge hath recei­ved an atonement, that he is made for him, and upon grounds of [Page 331] Justice and righteousnesse is become his friend. Some who have bad Causes, yet come up to the Throne of man boldly, because they know the Judge is made for them by a bride, and so will give sentence on their side, be it right or wrong. Saints know that the Judge is made for them, but made in a holy manner, not with base bribery to blinde his eyes to pervert justice, but he hath received an atonement, he is appeas'd and satisfied by a Mediator at his owne appointment. If God should search the best of Saints nar­rowly, they must needs fall in judgement, yet they know they shall stand in judgement, because the Judge is reconciled to them by Christ; yea Christ who made the Atonement, and is the reconci­ler, is the Judge, this encourageth Saints to come to God; For if when we were enemies we were reconciled to God by the death of his Son, much more being reconciled we shall be saved by his life (Rom. 5.10.) The case standing thus with beleevers, who seeth not ground for their appeale from the judgement, eyther of open ene­mies, or (as Job did) mistaken Friends; O that I might come even to his Seate.

In the two next verses, Job tells us what he would doe if his appeale were granted and himselfe admitted to the seate of God.

Thus he describes his intended behaviour before his Judge, in allusion to legall proceedings, where the Plaintiff brings in his bill, and the Defendant his answer.

The Hebrew word which wee translate to order, [...] est mili­tare verbum at (que) dicitur de aciebus quae certa ratione ac ordine disponun­tur. is a military terme, properly used for the ordering of an Army, or the putting of them into a Posture for a battell, we call it Marshalling an Ar­my. And hence it is applyed to the ordering of any other thing ( Psal. 23.5.) Thou wilt prepare a Table for mee in the midst of mine enemies, to order a Table is to set dish by dish, there is a kinde of method in setting dishes at great feasts; Thou wilt pre­pare [Page 332] a Table for me. Againe ( Ps. 50.21.) God speakes to the hypo­crite about his sinfull doings; I will set them in order before thee; that is, those sins, and confused practices of which thou hast sayd in thy heart, I shall never heare more of them, shall be brought forth and set like a terrible Army in ranke and file before thee. Job speakes to this sence, I would order my cause before him, or, to his face, as the Hebrew Text hath it, that is, in his presence.

Pleno ore fiden­tèr, constanter pro me dicam. Bold.I would have arguments enow or good store to prove that your proceeding hath been unequall toward mee; And when he sayth; I would fill my mouth with arguments, it shewes that his heart was full of arguments Christ teacheth us to argue so ( Luk. 6.45.) Out of the abundance of the heart the mouth speaketh; Jobs heart was full, therefore he would fill his mouth. David prayeth ( Psal. 71.8.) Let my mouth be filled with thy praise. And the Church speakes of her joy when God had turned their captivity, ( Psal. 126.2.) Then was our mouth filled with laughter. In this language God bespeakes his people ( Psal. 81.10.) Open thy mouth wide, and I will fill it. Open it by faith, and I will fill it, with what? fill it with mercy, and with blessings. So here; I would fill my mouth with arguments; that is, I would not want matter to speake for my selfe, Os meum reple­bo increpationi­bus. Vulg. or in my owne cause. The vulgar reades it, I will fill my mouth with Chidings, or, with reproofs. The word properly signi­fies, Conviction; and then wee are to understand it in reference to his friends; I would abound with convincing, reproving, or chid­ing arguments against you, [...] non redargutiones intelligit, quibus deum injustitiae accusaret sed rationes quibus se tueretur. Sic [...] & [...] Graecie sumi­tur. Merc. who, have thus long reproached mee; I would bring such arguments as should not onely be a proofe of mine owne integrity, but a reproof of my friends severity. Some arguments have onely a proof in them; others have a reproof too. Job would fill his mouth with arguments, which should be both proofs for himselfe, and reproofs to his opposers. Job had not a word to say against God, but he had much to say against his friends. I would fill my mouth with Arguments.

Note from it.

Furor arma ministrat.As the passion of anger will administer weapons to a man [Page 333] though he be no great fighter, so those passions of griefe and sor­row will administer arguments to him though he be no great dis­puter. A troubled soule will hardly be put to a stand or non-plus. They who suffer much will alwayes have somewhat to say; If na­ture deny (said one of old) yet Indignation will make a man a Poet; And if nature deny, yet sorrow will make a man a Logician; and trouble will make a man an Advocate in his owne cause. The tongues of many are tipt with Oratory, they have excellent words and strong reasons too from the pressures that are upon their spirits: trouble of spirit fills the mouth with Arguments two wayes.

First, Against themselves, how strongly will some in that case dispute against their owne peace? what arguments will they bring against any comfort that is offered them? and how nimbly will they reply to any one that goes about to answer them? how will they finde out new mediums, when those are foyled by which they have formerly nourished their unbeleefe, and discouraged them­selves from taking hold on mercy. 'Tis wonderfull to heare the pleadings of a troubled spirit; and 'tis one of the hardest taskes in the world to answer the doubts which such a man will make a­gainst himselfe.

Secondly, The troubles of many fills their mouths with argu­ments for themselves; that's the meaning of Job here in this place; I would fill my mouth with arguments to maintaine my Cause; I should not want eyther matter or words, to plead this busienes, were I before the Throne of God, and yet I would not be so free and forward to speake, as to neglect or slight what is spoken to me, as it followes.

Some are so hasty to speake, that they will not heare, they are so forward to plead their owne Cause, that they will not receive the opinion of another. Job discovers an equall spirit to both; As I would order my Cause, and fill my mouth with arguments, so I would know the words that he would answer mee too, I would have the good manners, or the grace rather, to heed and understand what God would say to mee.

Cogn [...]scam sa­nationes quas loquetur mihi. Sep. Quam mihi la­boranti curatio­nē adhibiturus esset intellige­ [...]em. Chrysost.The Septuagint render it thus; I would know the healings which he would speake to me; or as another, What medicine or way of cure he would praescribe and administer to mee; and this might respect eyther the quieting of his Spirit, or the repayring of his credit and good name, which had been sorely and deeply wounded by his friends, not onely suspecting but charging him as an hypocrite or wicked man. This is a fayre sence, onely it straitens the Text; For we may suppose Job in this addresse and application to God ready to heare whatsoever God should say unto him, whether his were words of approbation or reproof, whether for him or against him. Though Job had (doubtlesse) a strong confidence, that God would approve of him and give sentence on his side, yet conside­ring his owne weaknesses and distempers of minde, he might well conceive that some things had fallen from him or been done by him which might deserve and call for chidings and rebukes, as the issue indeed was. And therefore it was most congruous that he should present himselfe before the Lord in a frame of heart to re­ceive reprehensions as well as consolations. I would know the words that he would answer me and understand &c.

Knowing, and understanding, may be taken here two wayes; First, for Considering and weighing what God would say, or what Award he would make; In which he seemes closely to checke his friends, who thought him so dull and incapable, that surely he did not apprehend nor understand their answers. Well (saith Job) whatsoever you thinke of my dulnes to understand your answers, or what you have sayd, yet I doubt not but I shall understand the answers of God, or what he shall say unto mee.

Secondly, They note a reverence and respect to the word of God; I would know the words that he would answer; that is, submit to them, I would not oppose the Judgement or Opinion of God concerning me. Though Job did not sit downe or acquiesse in the judgement of his friends, yet he would reverence and sit downe quietly in the judgement of God, & in the answer which he should please to give. In eyther of these interpretations, the sence is good. I would know; that is, I would study to finde out the minde of God, and understand what he saith to mee, and then reverently submit thereunto.

Further, This forme of speaking, I would know the words, and I would understand &c. seemeth to imply a vehement desire in Job [Page 335] to know the minde of God concerning him. As a man that is ac­cused longs to heare the minde of the Judge, as for others 'tis not much to him what they say for him or against him. As Paul spake in a like case (1 Cor. 4.3.) With me it is a very small thing to be judged of you, or of mans judgement &c. he that judgeth me is the Lord; that is, to his judgement I must stand; He is above all.

Hence note.

I would know the words that he would answer mee, and this not onely (according to the supposition which Job makes here) if God should speake to him personally, or mouth to mouth; but in what way soever God should speake to him. It is the great care of a Godly man to know the word of God written and deliver'd over to us, as the rule of our life and faith; for indeed therein wee have our judgement, and our answer: as Christ saith, the words that I speake, they shall judge you at the last day; that is, by the word you shall be judged. Likewise it is the care of a Godly man to understand what God speakes to him by his workes and provi­dences, by his rods and chastnings. In these the Lord speakes to us and gives us answers. They who are wise, will study to know and understand them. We may conceive that Job had respect to two things especially, about which he desiered that he might under­stand the answer, and words of God to him.

First, That God would shew him the true Cause of his afflicti­on; for he did not take that to be the Cause which his friends had so often suggested, and so disputed upon that Fallacy all along, which Logicians call, The putting of that for a Cause which is not the Cause. Therefore Job hoped to know of God what he would say, as to the reason why he did Contend with him.

Secondly, What God would say to him by way of Direction and Councell, by way of remedy and redress, he was sollicitous to understand the minde of God, and what God expected from him under this dispensation. So that Jobs scope was not at all (as Eli­phaz suspected) to plead his owne righteousnesse and holy walk­ings before God, as if God had been beholding to him for them, and so must needs grant him (as having deserved it) whatsoever he should aske. But that he might be acquainted with the holy [Page 336] will and purpose of God concerning himselfe, and to be instructed by him about the grounds and ends of his long and sharpe afflicti­on, that so he might beare it more chearefully, and more fruitful­ly. As also (and that principally) that he might heare from his Majesty which was the great poynt in controversie between him and his friends) whether he did correct and chasten him as a son, or punish and take vengeance on him, as on a rebell; and so set him among the examples of caution for sinners in time to come.

Secondly, Note.

Si me nisontem pronunciaret, cum gaudio, si sontem cum pa­tientia s [...]scipe­rem sententiam ejus. Scult. Job would not rest in his friends judgement, but in Gods judge­ment he would rest, and enquire no further; I (saith he) freely yeeld up my selfe to that; if the Lord should pronounce mee In­nocent, I would rest in his sentence, and be thankfull; if the Lord should pronounce mee faulty, yet I would rest in his sentence, and be patient; yea then I would aske mercy and begg his grace for the pardon of my faylings. God is an Infallible Judge, and there­fore no man ought to question his determinations; Indeed, Every mouth shall be stopped, and all the world become guilty before God (Rom. 3.19.) that is, acknowledg thēselves guilty before him when he judgeth. And as there is no avoyding the judgement of God, so a godly man desires to rejoyce in it. Good is the word of the Lord, sayd Hezekiah (2 King. 20 19.) When a very sore sentence was past against him, and he sayd, is it not Good? if peace and truth be in my dayes? By good in the former part of the verse, he meanes just and equall; as if he had sayd, though this word be full of gall and wormewood, yet it is no other then I and my people have de­served and drawne upon our selves: By good in the latter part of the verse, he meanes Gracious and mercifull; as if he had sayd, God in this sentence hath mixed the good of justice and equity, with the good of graciousnes and mercy, or in the midst of Judge­ment he hath remembred mercy. Thus also when God gave sen­tence by fire against the two sons of Aaron; Moses sayd to Aaron; This is that the Lord spake, saying, I will be sanctified in them that come nigh me, and before all the people I will be glorified (Lev. 10.3.) Now, when Aaron heard this, the text saith; And Aaron held his peace. He murmured not, he contradicted not, but rested pa­tiently in the judgement of God. And thus Job was resolved to [Page 337] give himselfe up to the judgement of God whatsoever it should be. And we shall finde him (in the next words) hoping strongly to finde God very sweete and gratious to him, could he but ob­taine a hearing at his Judgement seate.

I know he is cloathed with Majesty, and that the greatnes of power is his; but will he plead against me with it? The Hebrew text is, will he plead with me; to plead with and to plead against are the same. [...] conten [...]et quasi de jure suo ut illud exi­gat. To plead is a Law terme; He that pleadeth against ano­ther, discovers eyther the faultines of his person when accused, or the weaknes of his Title when controverted. This word is used by the Prophet ( Isa. 57.16.) I will not contend (or plead) for ever, I will not argue my owne prerogative, nor will I argue thy sinfullnesse alwayes, or without end; why not? if I should, the spirit would faile before me, and the soules which I have made; where, though spirit and soule are put synechdochically for the whole man, that is, for flesh and spirit, for soule and body together, yet the Lord mentions onely spirit and soule, because of their strength to beare divine contendings beyond the body or the flesh. As if he had sayd, even that which is strongest in man would fayle, if God should alwayes contend.

[...] Num copia sui roboris &c. Will he plead against me with his great power? or strictly to the Letter, with the multitude of his power, with the forces of his power. The power of God is great, yea the power of God is greatest, all his power is allmighty power, yet God doth not alwayes put forth the greatnes of his power; He is a most free agent, and so can re­straine and hold in his owne power, when he pleaseth, and not use it to the terror of a poore creature, or plead against him with it.

Againe, The power of God may be taken two wayes; First, for his strength, or his power of doing and executing; secondly, for his prerogative authority, or his power of commanding and ruling; we may interpret it here of the latter; will God deale with me by his prerogative power, thinke you? will he oppresse me with his meere authority? Per multā dei fortìtudinē po­tentiam ejus absolutam (sum­mum jus dici solet) intelligūt multi. Bold. I have another opinion of God; surely he will not doe so; For he is good and gratious, and he will attemper his prerogative with pity, & his great power with much mercy. Will he plead against me with this great power? Jobs que­stion is a confident negation (such negative interrogations are fre­quent in Scripture) will he? is, he will not plead against me with his great power; but Job is not satisfied that his speech carrieth a nega­tion in it, and therefore lest any should not fully enough under­stand [Page 339] him so, he expresseth his negative; will he plead with me with his great power; no, His power is not, nor ever will it be against me. He will take some other course with me, he will deale with me upon the account of goodnes and mercy, not upon the account of power; He will not breake me a bruised reed, nor quench me who am but smoaking flax, he will rather bind me up and cherish the least sparke which he perceiveth alive in me. Will he plead against me with his great power?

Hence observe; ‘ First, God hath great power, much power, All power is his.’

The power of men and Angels is his; What power soever, whe­ther for kinde or degree, is in the hand of any creature, that power belongs to God. Thus David, a man of Great power states it, God hath spoken once, twice have I heard this, That power belongeth unto God. The power that is scattered and divided all the world over is centred and united in him. God hath a greatnesse of power, in commanding and disposing what and how things shall be done, he also hath a greatnes of power in doing and executing what he hath commanded. The commands of men are often unperformed, eyther because they to whom their commands are sent have no power to performe them, or because they want power to backe their owne commands. Wee may consider the Greatnes of the power of God several wayes.

First, As he can doe all things, and is omnipotent, there is no­thing too hard for him, his hand is not shortened in reference to the longest or the greatest workes, and difficulties. And as he can doe whatsoever he hath a will to doe, so he will doe whatsoever he pleaseth to have done, whatsoever he purposeth to doe, what­soever is upon his heart to doe: none of his counsells ever fayled, nor have any of the thoughts of his heart been frustrated. Men often purpose to doe, but they seldome have power to doe what they have purposed; they are bigge with the conceptions of many great matters, but when the children come to the birth, they have no strength to bring forth. God never failes in his power to doe whatsoever he hath a purpose or a mind to doe, God hath power enough to backe his commands, and he can supply power to those whom he calleth to execute them.

Secondly, The greatnesse of Gods power is seene in this; that [Page 340] He hath a right to doe all that he doth. As he hath a fullnesse of strength, so a fulnesse of Authority; he doth not usurp or intrench upon any other power in what he doth, nor upon any mans pro­perty in what he hath; it is his due to doe what he doth, and to have what he hath. God is supream, giving the Law to all, recei­ving the Law from none; his is not a tyrannicall, but a just and a righteous power; his is not a might without right, but a might with right. What the Prophet speakes of the Chaldeans (Hab. 1.7.) is true of God in every sence, in the strictest sence; His judge­ment and his dignity proceedeth of himselfe; he is a law unto him­selfe, his rule is internall, and his power intrinsecall. All derive power from him, therefore his power is altogether underived. Power underived must needs be great power, yea the Greatnes of power.

Thirdly, The greatnesse of his power appeareth further in this, that no man may presume to question him for what he doth. He hath great power in what he doth, whom none may so much as aske what doest thou? Nebucadnezzar (a heathen in highest earthly power) confesseth as much of the power of God, as soone as he regained the reason of a man ( Dan. 4.34, 35.) At the end of the dayes (that is, after the terme of seven yeares was accom­plished, when for the heart of a beast a mans heart was restored to him) I Nebuchadnezzar lift up mine eyes to heaven, and mine understanding returned unto me, and I blessed the most high, and I praised and honoured him that liveth for ever, whose dominion is an everlasting dominion, and his kingdome is from generation to gene­ration; and all the inhabitants of the earth are reputed as nothing, and he doth according to his will in the army of heaven, and among the inhabitants of the earth, and none can stay his hand, or say unto him, what dost thou? that is, none may so much as question, much lesse reprove him for any thing that he doth. Though there are many who in the pride of their hearts, and through the forgetfull­nes of their duty, will presume to question God about what he hath done, and even controule his doings; yet of right or accord­ing to rule, none can. Hence the Apostle having asserted the sove­raignty of God, he hath mercy on whom he will have mercy, and whom he will he hardeneth, brings in some questioning his proceed­ings; but he checks them soundly for their boldnes in questioning, and instructs them by many upbrayding questions, that they ought [Page 341] not to put that or any such question. Thou wilt say then (ver. 18, 19, 20.) why doth he yet finde fault, for who hath resisted his will? nay but who art thou ô man, that repliest against God, shall the thing formed say to him that formed it, why hast thou made me thus? hath not the potter power over the clay, of the same lumpe to make one ves­sell of honour, and another of dishonour? what if God were willing to shew his wrath in some, as well as his grace & mercy in others, what have you or I to doe with it? who gave you or I leave to examine God upon intergatoryes about it? Thus he pleads the power or prerogative of God, this must silence all our queries, and satisfie all our doubts; none may aske him a reason of what he doth; the reason is in himselfe. The will of God is his reason; and there is all the reason in the world it should; for his is not one­ly a soveraigne will, but a just and a holy will. Solomon saith ( Eccl. 8.4. Where the word of a king is, there is power, and who may say unto him, what dost thou? In all lawfull administrations, it is true of kings and supream earthly powers, in what forme soever, none may say unto them what doe yee? their word must stand: much more is this true of him who is King of Kings, and Lord of Lords, who is the supream power of heaven and earth; all whose wayes are equall, and his dispensations righteous, though we see not the equity and righteousnesse of them. That, is not onely great, but the greatest power, which none may question.

Fourthly, This also demonstrates the greatnesse of Gods power, that none can stop or hinder him in what it hath a minde to doe: what he appoints he executes, and none can stop it, or as ( Nebu­chadnezzar speakes in the place before mentioned, Dan. 4.35.) stay his hand. The hand of the strongest power upon the earth may be, and hath been staid; kings have had a check, their hands have been stayd, but none can stay the hand of God; I will worke (saith he) and none shall let it (Isa. 43.17.) God should doe but little worke in the world, if men could let it. Wicked men would let or hinder God in all his workes, and the godly (through their mistakes) would hinder him in some of his workes; but none can; He speaks to the Sunne and it shineth not, yea he speakes to the Sunne and it moveth not. This is the greatnesse and the muchnes of the power of God.

But, saith Job, Will he plead against me with this great power? All this power God hath (and this power he can put forth) but he [Page 342] will not put it forth against me (saith Job 1.) And what was Job that he should be thus confident, and rise up to such a strong assu­rance that God would not use his strength against him? Job was a godly man, a man fearing God, a man perfect and upright, a man full of faith, even full of faith (though he lived in dark times, and under dark dispensations, yet, I say, he was a man full of faith) in the Redeemer. Now it is no wonder if a man of this character, a man thus qualified and priviledged had this confidence, and was much assured that he should prosper and speed in it, That God would not plead against him with his great power.

Hence Observe; ‘A godly man may be confident that God will deale gently and graciously with him. or,’

That God will deale with him according to the greatnes of his mercy, not according to the greatnes of his power; The greatnes of the power of God is an exceeding great comfort to the sincere, because they know it is acted towards them in the greatnes of his mercy. It is comfortable to heare that the Lord, who (as the Pro­phet describes him, Nah: 1.3.) is great in power, is also slow to anger (the greatnes of mans power doth usually quicken not clogg his passions) but it is more comfortable to know, that God who is great in power, is quick and speedy to shew mercy. And hence it is that a true beleever rejoyceth in the power o [...] God as well as in his mercy, because he knoweth that God hath declared himselfe powerfull for him, as well as mercifull. He knoweth God will not put forth power alone, or nothing but power towards him. God doth exercise all his refreshing attributes, and divine perfections, in dealing with Saints Whereas upon the wicked he exerciseth his power chiefely, though not onely. What if God to make his power knowne endured with much long-suffering the vessels of wrath fitted for destruction, saith the Apostle ( Rom. 9.22.) God pleads with the wicked according to the tenour of the Covenant of workes, but with Beleevers according to the Covenant of grace, in which he doth as it were uncloath himselfe of his power, and cloath him­selfe with love, mercy, goodnesse, and tendernes to his people. The Lord (as the Psalmist speakes, Psal. 93.1.) is cloathed with strength, wherewith he hath girded himselfe, he is cloathed also with mercy, and with that he hath girded himselfe; he pleads with his [Page 343] people (I grant) in righteousnesse, as well as in mercy (as the Apostle speakes ( Rom. 3.25, 26.) God hath set forth Jesus Christ, to be a propitiation through faith in his blood, to declare his righte­nesse, for the remission (or passing over) of sins that are past through the forbearance of God, to declare I say at this time his righteous­nesse; and the justifyer of him that beleeveth in Jesus. The justice or righteousnesse of God was never so fully declared as in Christ; for God did not spare him at all, but he having taken our debt upon him, discharged it to the utmost farthing. God pleaded a­gainst Christ with his great power, and with his perfect righteous­nesse; To which plea Christ made answer with as Great a power (his being the power of God) and with as perfect a righteousnes, his being also the righteousnesse of God. And hence it is, that when God comes to plead with Beleevers, he pleads not against them with his power and righteousnesse, seing Christ with both pleads for them; He pleads for them not onely as he is Jesus Christ the righteous, but as he is the mighty, the All-powerfull God. This is the chiefest ground of a beleevers confidence, that God (as Job here saith) will not plead against him with his great power. What then did Job beleeve would God doe with him? the next words enforme us what his faith was in that particular.

(So we render) the Hebrew is onely thus; He will put in mee; Veruntatem ille pones in me. Heb. what he would put is not expressed in the Original; which hath caused some variety of opinion what it should be that the Lord would put into him; and I finde a threefold conjecture in the poynt.

First, The supplement is made thus; He would produce argu­ments or reasons against me; and this is conceived most suitable to the context, and scope of the place, as also to the action of plead­ing before spoken of; Poneret & af­ferret in me su­as rationes. Merc. Ipse poneret cō ­tentionē in me, id est non robo­re mecum age­ret sed verbo­rum contentio­ne. Ch would he plead with or against me with his great power, no, but he would shew me the reason of his dealings with me; he would not proceed against me in a martiall but in a legal way, not in a prerogative but in a discoursive argumentative way: he would shew me the cause why he thus contendeth with me, and hath so sorely afflicted me. God would condescend so farre to my weaknes as to give me an account, though I dare not pre­sume to call him to an account; and though he hath both power [Page 344] and right to deale with me as he pleaseth, yet I am much assured that he would be pleased to tell me why he deals thus with me. This interpretation is cleare to the generall scope of the context, and argues nothing unbecoming that holy confidence which the Grace of the Gospel, alloweth, a beleever in, yea encourageth him unto, when in any distresse he approacheth unto God for the re­liefe and comfort of his troubled Spirit.

Secondly, Another thus; Will he plead against me with his great power, Fonet in me, sc. cor suum, i e. comple [...]eretur me favoure. Pisc: no, but he would put his heart upon me; that is, he would imbrace me with his favour and lay me in his bosome. Though his hand hath been exceeding heavy upon me, yet I be­lieve his heart is towards me; though he hath smitten me with the wound of an enemy, yet he will receive me as a friend; and give me signal testimonies of his love. I should not feele the weight of his hand, but see the tendernes of his bowels and his heart moving towards me. This also is an interpretation full of truth, and as full of comfort to a wearied soule.

Thirdly, The supplement made in our translation reacheth both the former, and suites also to the former branch of the Text, with much elegancy; Alij sub audiūt & repetūt [...] in me robur poneret ad consistendum coram s [...], [...]e infi [...]mum fulciens & ro­borans. Merc. Would he plead against me with his great power, no, but he would put power, or strength into me, he will be so farre from putting out his strength against me, that he will put his strength into me, he knoweth my weaknesse, how unable I am to contend with or beare up against his power, and therefore he would put power into me. M ^r Broughton renders clearely to this sense, Would he by his great power plead against me, no, but he would helpe me; helpe is power, and he that helpeth another, administers power to him; he either puts new strength into him, or joynes his strength with him. So then, Job was assured that God would put strength into him, or be his strength to helpe and carry him through all the difficulties that lay before him.

Hence Observe.

He trusts no more to his owne strength or power, then to his owne righteousnesse or worthinesse. As our Justification before God is purely founded in the righteousnesse of Christ, so all the actings of our sanctification are maintained by the strength of [Page 345] Christ. Holy Job spake nothing of his owne strength, yea he spake as having no strength of his owne. A Godly man knows his owne strength is but weaknesse, and that when he prevailes with God it is with a power which he hath from God. Paul useth a forme of speech which we may call a divine riddle (2 Cor. 12.10.) When I am weake then I am strong, he predicates or affirmes one contra­ry of another, weaknesse is contrary to strength, how a weake man should be strong, and then especially strong when he is weake, is hard to conceive by those who are spirituall, and is unconceivable by those who are carnal. This assertion is enough to pose and puzle nature; He that is weake is strong, or the readiest way to get strength is to be weake. The truth and the Apostle Pauls meaning is plainly this; When I am weake in my owne sense and opinion, when I am convinced that I have no power of my owne, then I feele power coming in, then Christ strengthens me, and I am strong, then I experience that word, My grace is sufficient for thee. When I finde the waters of my owne cisterne low and fayling, then I have a supply from the Spirit. So the Apostle spake, ( Phil. 1.19.) I know that this also shall turne to my salvation through your prayers, and the supply of the Spirit of Jesus Christ. The first Adam recei­ved all his strength at once, we now receive our strength by dayly fresh supplyes from the second Adam. The word there used by the Apostle, which we render supply, signifieth an under-supply, implying thus much, that as the naturall body and each particular member of it, is supplyed with sence and motion, together with a suitable strength and ability from the head, so beleevers who are altogether the mysticall body of Christ, and each of them mem­bers in particular, are supplyed from Christ their head by the Spi­rit, with spirituall life, motion, and strength of Grace for every duty to which they are called, or which is required of them. And because as this is so in its selfe, so beleevers are instructed in it; therfore they disclaime and goe out of their own strength, that the power of Christ may rest upon them. Christ fills none but the hun­gry, nor doth he strengthen any but the weake. They who thinke they have any thing of their owne, shall receive nothing from him; unlesse Christ be all in all to us, he will not be any thing at all to us.

Secondly, Observe; ‘God himselfe puts strength into humbled sinners, that they may stand before him.’ [Page 346] As he knows what strength such need, so he gives them the streng [...]h they need; He will put strength in me, maybe the confidence of any soule in Jobs case. We are not able to stand before God under the burden of our corruptions, nor yet are we able to walke before him under the burden of our duties, unlesse himselfe be pleased to administer strength to us. And surely if we have cause even to glory in our infirmities, that the power of Christ may rest upon us (2 Cor. 12.9.) then much more have we cause to glory in the power of Christ, when we finde so many infirmities resting in us. The Prophet saw this fully while he said ( Isa. 45.24.) Surely shall one say in the Lord have I righteousnesse and strength, even to him shall men come, in the Lord shall all the seed of Israell be justi­fied and shall glory. That we have strength in and from the Lord, is to us a ground of holy Glorying as wel as that we have righte­ousnesse in him. For though to be justified be a higher favour then to be strengthned, yet unlesse we were strengthned, as we could not take in the comfort of our Justification freely, so neyther could we give God the glory of it so fully as we ought. And as it is the joy of beleevers that God will put strength into them when they are humbled under the greatest weaknesses, so that their strength is still in him. For God doth not so put it into us, as to put that strength out of himselfe. The strength which God puts into us is a strength still residing in himselfe. The strength which we have received, as well as that which we have not yet received, is still in the hand of God. And from his hand we shall receive renewalls of strength for all our needs and purposes. Take five instances in speciall.

First, A Believer shall receive strength to doe, or an acting power from Christ; Though Christ hath done all for us, yet we have much to doe for Christ, and (such is the mystery of Godli­nesse) that the same Christ who hath done all for us, will also doe all in us. Christ layeth a yoak upon the necks of his people, and a burden upon their shoulders, but he puts power and strength into their shoulders to carry his yoak and beare his burden; and that's the reason why he calls his yoake easie, and his burthen light, it is not so considered in it selfe, as if we could make light worke of the worke of Christ; but his burden is light, because he hath promised to give his at least a sufficient strength to bear it. A heavy burthen is not grievous to equal strength, & it is light to a superior [Page 347] or greater strength. As all our sins (the least whereof is a burden too heavy for us to beare) are light to us through the righteous­nesse of Christ, so all the commandements of God (the least of which is too hard for us alone) are light to us through the strength of Christ. This was the Apostle Pauls profession, I can doe all things through Christ that strengtheneth me, (Phil. 4.13.) A little is too much for us, all is but little for Christ; as we have the anointing of the Spirit, whereby we know all things, (1 Joh. 2.20.) so we have the strengthening of the Spirit, whereby we doe all things It is a high priviledge, that Saints who receive their worke from heaven, receive their strength from heaven too. And that as God puts his commands upon them, so he puts this power into them. The Lord is so farre from requiring worke of us, with­out giving us wages for what we have done, that he doth not re­quire worke of us without giving us strength to doe it. When we looke upon our reward it might seeme that we have done all our selves, but when we looke upon his assistance, it is as evident that we have done nothing of our selves. The Lord is not like those Aegyptian task-masters who called for brick, but would not give straw; no, the Lord who calls for brick, doth not onely give us straw, but strength, even hands, and hearts to doe our worke. Go­spel-grace or new-Covenant-grace promiseth us strength to doe what we are commanded to doe.

Secondly, The Lord gives us, as strength to doe, so to suffer, strength to beare his crosse as well as his yoake: so the Apostle comforts the Corinthians (1 Ep: 10.13.) No temptation (that is, no affliction, for as every temptation hath trouble in it, and is therefore justly called an affliction, so every affliction hath a try­all in it, and is therefore justly called a temptation, in which sence the Apostle there saith, no temptation) hath taken hold of you, but that which is common to man, but God is faithfull that will not suffer you to be tempted above what ye are able, but with the temptation will make a way of escape, that ye may be able to beare it. As if he had sayd; be not afrayd that you shall be oppressed with the bur­den of any affliction or temptation which ye endure in my cause or for my name sake; for ye shall receive an ability commensara­ble to your affliction, whatsoever it is; you shall be supported in those afflictions which are immediately from the hand of God, much more in those which are from the hand of man, even in the [Page 348] extreamest and hottest persecutions. Paul had experience of this (2 Tim. 4.17.) There he tells a sad story of the fearefullnesse if not of the unfaithfullnes of men, even of good men to him in an evill day, and he tells as comfortable a story of the presence and faithfullnesse of God to him in an evill day, even in the worst and blackest day that this world could lowre upon him in. At my first answer, no man stood with me (that is, no man appeared to streng­then, to comfort me) all men forsooke me, I pray God it be not laid to their charge, (What then? was he left of all, because left of all men, no such matter, All men left him, but God who is but one One-most God, and who alone is more then all men abode by him, as it followes in the Text) notwithstanding the Lord stood with me and strengthned me, that by me the preaching might be fully knowne, and that all the Gentiles might heare: and I was delivered out of the mouth of the Lyon; that is, out of the danger of my dead­ly persecuters, even out of the danger of Nero himselfe, by whose power so many had been destroyed. The Lord alwayes stands by his in time of affliction and tryall, eyther to strengthen them in it, or to strengthen them out of it, that is, to escape it; eyther to de­liver them from the danger of it, or to encourage them in the dan­gers of it.

Thirdly, The Lord puts strength into his people to mortifie corruption, he gives us not onely power against, but power over our lusts. Fleshly lusts and corruptions are strong, and if we have not strength from Christ to subdue and conquer them, they will be too hard for us, and foyle us. We are easily and presently foiled, by pride, by covetousnesse, by wrath, by envie, all these passions and lusts will trample us under their feete in the dirt of all sinfull­nesse and pollution both of flesh and spirit, unlesse we receive power from on high to subdue and mortifie them. ( Rom. 8.13.) If ye through the Spirit mortifie the deeds of the body, ye shall live; that is, ye shall live comfortably, holyly, and eternally. The deeds of the body, that is, sinfull deeds, and the roote of them sinfull lusts, count all weapons (as Leviathan doth speares and swords) but straw and stubble, rather to be laughed at then feared, except one­ly the weapons or power of the Spirit. And when once we take our lusts to taske with the weapons of the Spirit, they presently fall and dye before us. The Spirit is the strength of God in us for the mortification of Corruption.

Fourthly, We are strengthened, or God puts strength into us for the resisting and conquering of the temptations of Satan; we meet with many assaults from the devill, and from the world, who are confederate with our lusts. These we must resist stedfast in the faith; and that not onely in the faith as the faith imports sound­nes of doctrine or divine truth, but as The faith imports depen­dance upon Christ for strength and assistance. Peter, being a cheife, a grandee in the traine of Christ, or among the Disciples of Christ, was Satans eye-sore, and the fayrer marke for his fiery darts; Sa­tans fingers itcht to be doing with him, he (saith our Saviour) desired to have him that he might sift him as wheat (Luk. 22.31.) that is, to sift him throughly, not to fetch out his chaffe from him, but indeed to make him chaffe. How was Peter upheld? I have prayed for thee (saith Christ) that thy faith faile not; that is, I have prayed that God would put strength into thee, that thy faith faile not; if once faith faile we are overcome. But is faith our strength? No; but faith goes to and takes hold of him who is our strength, or who puts strength into us that we fall not in temp­tation. But you will say, Peter fell, and he fell grievously, his fall was great; he denyed his Master. 'Tis true, Peter fell, but he did not fall away, his faith did not faile, that is, it was not totally lost, and therefore when Christ lookt upon him, and by that looke re­newed his strength, he gat up againe: even when he denied Christ there was a seed of faith remaining in him, though like a tree in the winter, his fruit was gone, yea and his leaves too, and he look­ed dead and withered, yet there was sap in the roote; his faith fai­led not; whence was this? he had an invisible supply of strength from God; I have prayed (saith Christ) that thy faith faile not. The prayer of Christ fayled not, and therefore his faith did not; Christ prayed that he might have strength by beleeving, and though he had not so much faith as to preserve him standing, yet he had so much faith as to raise him from his fall. And what Christ prayed for Peter, he prayed for all that should beleeve on his name, that in all their resistings of, and contendings with tempta­tion, their faith also may not fayle. As faith is one principall piece of our spirituall armour whereby we overcome temptation, so it fetches in that which is the whole of the whole Armour of God, even the strength of God. When the Apostle exhorts Saints ( Eph. 6.11.) To put on the whole armour of God; He premises [Page 350] another most needfull exhortation, or exhorts them first ( v. 10.) to be strong in the Lord, and in the power of his might; implying, that it is not any one piece, no nor the whole armour of God ab­stractly or precisely taken, which is our strength, but that the God of this Armour is our strength in the spirituall combate. Though our loynes were girt about with truth, and we have on the breast-plate of righteousnesse, though our feete were shod with the prepara­tion of the Gospel of peace, and we have the shield of faith in our hand; though we should take the helmet of salvation, and the sword of the Spirit which is the word of God, yet, if thus arrayed, it were possi­ble for us to neglect or forget the God of the Word, it were not possible for us to conquer, the footmen, lesser, much lesse the horse­men, Greater, least of all, The Charets of iron, the greatest tempta­tions of the Prince of darknes. As no carnal weapon hath any thing at all to doe, so no spirituall weapon can doe any thing at all in this warre without the strength of God; or rather (to conclude this poynt) all these spirituall weapons and Armour are nothing else but the strength of God, or the various puttings forth of the strength of God in weake man.

Fifthly and lastly, God gives us strength to pray to and plead our cause before him; he will not dazle us with his glory, nor con­found us with his Majesty when we come to plead with him, but he will put strength into us. In prayer we prevaile with God, but the strength whereby we prevaile with God, comes from God; yea he doth not onely give us strength in prayer to act by, but he acts that strength in prayer. ( Rom. 8.26.) Likewise the Spirit helpeth our infirmities: for we know not what we should pray for as we ought, but the Spirit it selfe maketh intercession for us with groa­nings which cannot be uttered. Prayer is strong worke, it calls forth the whole strength of the soul, nor doth the soule in any thing shew its strength more then in prayer; praying is wrestling, and how can we wrestle without strength? Even the king of Ninevy gave this direction at his fast ( Jon. 3.8.) Let them cry mightily. And our Lord Jesus Christ in the dayes of his flesh offered up pray­ers and supplications with strong crying and teares (Heb. 5.7.) Now, the Spirit is the strength of God in us, for prayer: he help­eth our infirmities, and we are onely a bundle of infirmities with­out his helpe. There is a threefold strength needfull in prayer, and God by the Spir [...]t puts these three strengths into us.

First, The Spirit helpes us with strength of argument to plead with God.

Secondly, The Spirit helpes us with strength of faith in taking hold upon God.

Thirdly, The Spirit helpes us with strength of patience in wai­ting upon God till we receive what we have prayed for. Jacob by this threefold strength had power with God in prayer (Hos. 12.3.) and it was the power or Spirit of God by which he had this three­fold strength to prevaile with God. Thus we are strengthened with might by the Spirit in the inner man (Eph. 3.16.) We are strong to doe, and strong to suffer, we are strong to mortifie corruptions, and strong to conquer temptations, we are strong to pray and strong to plead our cause at the throane of Grace, when God puts strength into us. Job who had received great strength from God in all the former cases, was assured that he should receive strength also in the last, were he admitted to the seate of God. Would he (there) plead against me with his great power? No, but he would put strength in me, to plead with him. And as he was thus assured that God would put strength into him to plead his cause, so also liberty and freedome to doe it; as appeares more fully in the next verse.

There; where? he meanes at the seate of God, as if he had said; Could I but once come to the throne or seate of God, I should have free leave and liberty enough to open and argue, to state and de­bate my case, my long controverted and yet unresolved case with him. He would not plead against me with his great power of Au­thority, but he would give me the power of liberty to dispute, and reason out that matter with him. Severall passages in the for­mer part of this Booke, clearely hold out this sense. ( Chap. 9.34, 35.) Let him take his rod away from me, and let not his feare ter­rifie me; then would I speake and not feare him, but it is not so with me; as yet God pleadeth against me with his great power. Againe, ( Chap. 13.21, 22.) Withdraw thy hand farre from me, and let not thy dread make me afraid (as if he had sayd, Plead not against me with thy great power) then call thou and I will answer, or let me [Page 352] speake, and answer thou me. Those Texts already opened are of the fame generall scope and tendency with this underhand; There (that is, All things being put into such a posture) the righteous might dispute with him.

Some read the text in the first person; There, I, being righteous might dispute with him. Others, thus; I should be found righteous if I did dispute with him; As if he had sayd; I make no doubt of proving my selfe righteous or innocent in this controversie with my friends; There I should not be found a false-hearted hypocrite, God who knowes both my thoughts and my wayes, would judge otherwise of me, then men have done.

We reade the text indefinitely, not restraining it to his person, but as taking in any that are righteous; The righteous, that is, any righteous man might dispute with him there; his Court, his tribunal is free, and open for all that are upright or righteous. In what sense the word righteous is used in this Booke hath been opened more then once. In a word, the righteous man is not he that is legally righteous, but righteous in a redeemer, or righteous as op­posed to an hypocrite. In both these senses, we may take the word here; The righteous may dispute with him.

[...] est a­pud alium ita argumentari ut petas responsio nem qua vicis­sim si quid er­raveris redar­guaris. Merc.The word is properly applyed to scholasticke exercises; where questions being put, arguments are brought by the opponent, which the respondent takes away, and the Moderator states be­tween them both. This is the nature and manner of a strict dis­pute. But in a large or vulgar sence, every discoursing and rea­soning about a doubtfull poynt is called disputing. There the righ­teous may dispute with him.

Hence note.

As the prayer of the upright is the delight of God, so their mo­dest and humble disputings are not displeasing to him. A righte­ous man may plead with God freely, but he must not plead with God proudly, eyther crying up and boasting in his owne righte­ousnesse, or laying the least imputation of unrighteousnesse upon the wayes of God in dealing with him. The righteous dispute with God, yet they know and keep their distance, and while they doe so, God is willing they should, and welcomes them when they [Page 353] doe draw nigh to him, disputing as wel as praying. In opposition to which 'tis sayd ( Psal. 5.5.) The foolish shall not stand in thy sight, thou hatest all workers of iniquity. The foolish, that is, the wicked man, the hypocrite with his false-hearted and flattering tongue, are an abomination to God. The foolish man that the Psalmist meanes, is not the man low in parts, but unsound in spirit. This foolish man shall not stand in the sight of God, nor will God heare him eyther disputing or praying, but reject him with his disputes and prayers. Thou hatest all the workers of iniquity, and to the wicked God saith, what hast thou to doe to declare my sta­tutes, or that thou shouldest take my Covenant in thy mouth (Psal. 50.16.) God will not endure it, that wicked men should speake of him, much lesse will he endure, that a wicked man should dis­pute with him. God will have nothing to doe in way of arguing, and reasoning, eyther with a person or with a people, while he or they continue in their sinnes. ( Isa. 1.15, 16.) When ye spread forth your hands, I will hide my eyes from you; yea when ye make many prayers, I will not heare; your hands are full of blood; that is, eyther of bloody sinnes in speciall, as murder and oppression, or of sinnes in generall; for every sin is blood and bloody, every sin may be called blood: and while the hands are full of blood in ey­ther sence, God will not heare, that is, he will not graciously heare or accept so much as one of many prayers. But are the wic­ked and their prayers and their disputings excluded for ever? while they continue such, or to doe such things they are; and therefore in the next words, the Lord by his Prophet gives them this coun­sel; Wash ye, make ye cleane, put away the evill of your doings from before my eyes, cease to doe evill, learne to doe well, seeke judgement, releive the oppressed, judge the fatherlesse, plead for the widdow; here's a description of a righteous person, righteous in his way, upright with God and men; and with such God will speake, such may dispute with him, as it follows ( v. 18.) Come now, and let us reason together. We know (saith the blind man after he was healed) ( Joh. 9.31.) that God heareth not sinners (that is, such as plead for or please themselves in any sin) but if any man be a worshipper of God, and doth his will, him he heareth; him he heareth praying, and him he heareth disputing. Whereas of the prayings of the wicked he saith, they are but meere bablings, and of their disputings, they are but vaine fanglings. If (saith David, Ps. 66. [Page 354] 18.) I regard iniquity in my heart, God will not heare me; God will not regard his prayers, therefore not his disputes, who regards iniquity; but to the righteous and to such as repent of and turne from their unrighteousnesse, the Lord saith, Come let us reason to­gether, let us dispute the poynt; Though your sinnes be as scarlet, they shall be as white as snow, though they be red like crimson, they shall be as wool. Where take notice, by the way, that while God saith, your sins which were as skarlet shall be as white as snow, we are not to thinke that sin shall ever change colour, or be other then it is in the eyes of God: so that your sin shall be as snow, is you sinners shall be so. It is a very hard thing, and next to an im­possibility to change the nature of a sinner, yea or the custome of a sinner ( Jer. 13.23.) but it is altogether impossible to change the nature and constitution, yea or the complexion and colour of a sin, that lookes ever red, but the reddest sinner may turne white as snow. And when once the sinner is turned white, God is ready to heare both his prayers, and disputes. God loves to heare such penitents confessing their sinne, unburdening their conscience, pleading the promise. And he loves to heare the righteous hold­ing out and maintaining the righteousnesse of their wayes (against all the clamours and calumnies of men) before him. There the righteous may dispute with him.

Secondly, Note; ‘The righteous are willing and have priviledge to dispute or ar­gue their cause with God.’

The righteous have accesse to God, and boldnes with him in the blood of Christ; So that they dare not onely, first, tell him of their own wants, or secondly, of their wrongs from others, or third-of their integrity, and the uprightnesse of their hearts with him, and that he knows it is so, but fourthly (which argues the greatest hight of holy boldnes) they dare tell him of all the sinnes which they have committed against him, and dispute with him for mercy as their right upon the account of his owne promise and covenant made with Christ in their behalfe, while respecting and reflecting upon themselves they can justifie God in condemning them for ever under wrath. Here is the right Gospel-Logicke; These are the holy subtleties which the Spirit teacheth; These are none of the disputers of this world, whose wisdome (as the Apostle saith, [Page 355] 1 Cor. 1.20.) God hath made foolish and will destroy; but these are Divine Disputants indeed, or disputers for another world, whose wisdome is of God, and who are wise unto salvation. These righ­teous ones may dispute with him.

Job proceeds from the thesis to the hypothesis, from the third person to the first; The righteous man pleads with him, but he doth not say, so should the righteous be delivered for ever from his judge; but so shall I be delivered for ever from my judge; thus he puts himselfe expressely into the number of the righteous or up­right, and his argument stands thus;

He that is righteous, or upright, may dispute and be acquitted or delivered when he disputes with his Judge.

But I am righteous, or upright.

Therefore I shall be delivered from my judge when I dispute with him.

The Major proposition is layd downe in the former part of this verse; The Assumption in v. 11 ^th, 12 ^th. The conclusion ap­peares in the latter part of this 7 ^th verse, and in the 10 ^th.

So should I be delivered for ever from my Judge; That is, L [...]berarer eva­derem semper a judice meo, i. e. absolverer, vitarem ejus con [...]emnatio­nem. Merc: Probata causa impetrarem ab eo liberationem. Jun. I should escape the severity of his sentence. The Judge hath him that comes before him in hold, he hath him in his hand or power when his case is pleading, but when a man is acquitted, then he is delivered from his Judge, that is, from the condemning sentence of his Judge, then he is pronounced free, or (as we say) acquitted by Proclamation; no man may then medle with him, or charge his crime upō him. Job was assured that he should come off well at his tryall, and that there could be no bringing of the matter about againe. I should be delivered for ever; that is, I should never be questioned more, I should see an end, or final dermination of my cause. Vindicabor ad victoriam vel eternitatem u­trum enim [...] signifi­cat. Hoc supremo ju­dicem deciden­tes, a vobis ini­quis judicibus vestris (que) suspi­cionibus quovis alio Aristarcho liberabor victor totalitèr. Scult.

The word which we translate for ever, signifies both victory, and eternity; I should be delivered victoriously and eternally, or un­to victory or eternity from my Judge. The same word signifies victory and eternity in the Original, because eternity gets the vi­ctory over all. Time is a great Conquerour, that eats out all things here below, whose pedegree is from below; but eternity will eate it out, and conquer time it selfe; eternity is the greatest Conque­rer. [Page 356] For ever is the saddest and sweetest word (upon different ac­counts) in the whole Bible; to be condemned had not so much sadnes in it, were it not for ever, and to be justifyed, had not so much sweetnes in it, were it not for ever. This word for ever weighs most both in refence to mercy and to judgement. Job sayd the utmost to his owne comfort, when he said, I shall be delivered, or (as M. Broughton translates) be quit for ever by my Judge.

There is yet a question concerning the Judge, or who the Judge is from whom he should be delivered. Our reading seemes to in­tend it of God himselfe. Others by the Judge understand his friends or others who charged him so hardly. There is yet a third opinion which supposeth the Judge to be some third person, Judicem intel­ligit apud quem ipse suam cau­sam ageret ad­versus deum; facit enim deum velut litigato­rem; quasi co­ram tertio quo­dam judice cau­sa disceptetur. Merc. who should umpire the busienes between God and him. I rather con­ceive that by his Judge he meanes God himselfe, to whose righ­teous and mercifull tribunal he appealed from the hard sentence and judgement of his friends. And who having once declared his judgement, not onely the censures but even the suspitions of all men, whether friends or enemies, would be silenced for ever. And so lastly, we may take the word Judge, which is here indefinitely proposed, universally. As if he had sayd; when once God hath had the hearing of my cause I shall not need to feare any, what they can say, or do against me, in the capacity of a Judge. So should I be delivered for ever from my Judge.

Hence observe; ‘God will for ever acquit the righteous, nor shall any have power to condemne those whom he hath once acquitted.’

There is no condemnation to them that are in Christ (Rom. 8.1.) as much as to say, such shall be for ever delivered from their judge. Who shall lay any thing to the charge of Gods Elect? It is God who Justifieth (Rom. 8.33.) Though some will presume to lay many and grievous things to the charge of Gods Elect, yet God having Justified them, Hac ratione li­ber evaderem ab iniquis vitae meae Judicibus & calumniato­ribus, ut ultra mihi discepta­tione & conten­tione opus non erit. all their charges shall be reprobated and rejected. God who hath once Justified a person, will never lay any thing to his charge, and what charge soever others bring against him, Gods justification will take it off. The Apostles challenge is universal, Who shall lay any thing &c? It is universal two wayes. First, in re­gard of persons accusing, he excepts none in earth, heaven, or hell. Secondly, in regard of crimes, he excepts no sort of sinne, [Page 357] let them seeke and finde what they can, be they sins against God or man, be they sins of omission or commission, be they sins ne­ver so much aggravated, or sadly circumstantiated, though against both light and love, yet they will not doe against a person Elect and Justified. Who shall lay any thing to the charge of Gods Elect? wipes away all charges. Accused they may be, though justified, but condemned they cannot be, because justified. The best of Saints on earth have much in them, and much is done by them, which might be matter of charge against them (for he that saith he hath no sin in him, hath indeed no truth in him, 1 Joh. 1.8.) but Justifying Grace is their full discharge.

Againe, As the word Judge, is expounded universally, for all those that did or might accuse Job.

Observe; ‘The best and most righteous on earth, meete with many harsh ac­cusers and hard Judges.’

David had those who layd to his charge things that he knew not ( Psal. 35.11.) The Jewes returned from Babylon to build their City and Temple, were charged with sedition; Jeremie was charged with treason; Paul was called, a pestilent fellow; and the primitive Christians were generally loaded with slaunders by the Heathen. Misreport and reproach are the portion of Saints from the world. And how sadly Job was charged all along by his friends, and how severely censured, hath appeared every where in this Booke, especially in the former Chapter ( ver. 5, 6, 7.) Is not thy wickednes great, and thine iniquities infinite? for thou hast taken a pledge from thy brother for nought, and stripped the na­ked of their cloathing &c. Had not Job reason to looke upon it as a great mercy to be delivered from such a Judge. And hath not every Godly man reason to make Davids choyce (2 Sam. 24.14.) Let me fall into the hand of the Lord (for his mercies are great) and let me not fall into the hand of men. Now as men are for the most part over-severe executioners of Gods sentence, so they are usually over-severe Judges in giving their owne whether sence or sentence concerning others. And therefore Jobs faith did prophecy this good to himselfe, That God having heard him, and judged him, he should be delivered for euer from (man) his Judge. And let this be the comfort of the righteous who are oppressed [Page 358] with the hard opinions of men, That, God will at last deliver them for ever from every rigorous and unrighteous Judge. In that Great day (as the Apostle Jude calls it) the cause of every righteous man shall be disputed before God, and then they shall be delive­red for ever from their Judge. And this did exceedingly beare up the spirit of the Apostle Paul in the midst of the various censures and judgements of men concerning him; he knew their judge­ment should be taken off at last, (1 Cor. 4.3, 4.) With me it is a very small thing that I should be judged of you, or of mans judge­ment, yea I judge not my owne selfe; But he that judgeth me is the Lord, therefore judge nothing before the time till the Lord come, who both will bring to light the hidden things of darknesse, and make manifest the counsells of the hearts, and then shall every man have praise of God; That is, every righteous man, though disprai­sed, and despised, though judged and condemned by men, though blackt over with false reports and reproaches, yet then every righ­teous man shall have praise from the most righteous God. He will then doe all his people right who have been wronged, and passe a just sentence upon those who have suffered much and long un­der unjust censures. And so shall they be for ever delivered from their Judge.

Hee speakes here as of some strange thing, that God who is eve­ry where, should be no where found by him; I goe forward, and backward, to the right hand, to the left, and finde him not.

[...] aliquan­do temporis ali­quando vero loci principium & prioritatem sig­nificat.The word is applyed in Scripture to signifie both a priority in time, and a priority in place. Some Interpret it here of time, I looke to the times which were before, and now are past. In which sence the word is used (2 King. 19.25.) Hast thou not heard long agoe? That is, hast thou not heard of the times which are forward, or which have been before. So ( Prov. 8.23.) Wisdome thus speakes, I was set up from everlasting, from the beginning, ere ever the earth was. So wee translate it; the Hebrew is, I was set up from everlasting, from the head of time, before the earth was. Christ was before the head of time, or the beginning of time; wee tran­slate it here as referring to a place; Behold, I goe forward, that is, as some render, I goe Eastward, or toward the East. The world [Page 361] Considered in it selfe hath neither forward nor backward, but man being considered as setting himselfe to the Sun-rising (for that's the natural posture of man) then forward is Eastward, the Sun riseth in the East. And then backward is Westward. The left hand is the North, and the right hand is the South; Such is the position of every man standing with his face to the East. Thus here, Behold, I goe forward, that is, to the East, or I goe Eastward; for a man may goe forward, in a large sence, though he goe to the North, or to the South, towards East or West, which way soever he goes, he goes forward. But to goe forward, In Scriptura pars antica, Ori­entalis, postica occidentalis, Australis dex­tra: Aquilona­ris sinistra. according to this strict notion is to goe Eastward, not onely because the Jewes and Arabians were wont to worship toward the East, but especially because man doth naturally turne himselfe toward the East, or the Sun-rising. So the word is used ( Gen. 2.8.) The Lord planted a garden Eastward in Eden, or forward in Eden. Behold I goe forward, but he is not there.

And not hee, saith the Originall, that is, hee is not to be found, Ante ibo, & non ipse. Heb. or he is not to be had; not that Job did thinke the Eastern part of the world empty of God, for he was acquainted with the doctrine of Gods Omnipresence, he knew that God is every where; but his meaning is onely this, he doth not manifest himselfe to mee, nor appeare according to my appeale to him, that I might argue my case, and reason my matters with him. I obtaine no discovery of God, but continue still in darknes and dissatisfaction; Behold I goe forward, but he is not there, ‘And backward, but I cannot perceive him.’

The same word in Scripture (as was noted of the word For­ward) signifieth that which is behinde both in time, and in place. [...] nunc ad tempus nunc ad locum re­spectum habet. It is applyed to that which is behinde in time ( Esa. 41.23.) where the Lord Challengeth the Idols to give a proofe of their Deitie, or that they were gods; Shew the things that are to come hereafter, or the things that are backward, and behinde in time, things that are to be done or to come to passe hereafter, and wee shall have some testimony of your God-head, or that ye are Gods. And as it signifies that which is behinde in time, so that which is behinde in place. Thus wee render it, I goe backward, and then (according to the former notion, forward beeing East­ward) [Page 362] backward is Westward. The Westerne parts of the world are called the back parts of the world; not as some (grossely e­nough) give the reason, because the west parts of the world are the worst parts of the world, or were fit onely to be cast behinde the back and be forgotten, as a more ignoble part of the world; but because according to the position of a man looking toward the Sun-rising which is Eastward, the West is backward, or upon his backe.

And backward, but I cannot perceive, or (as the Original word strictly beares) understand him; That is, I cannot finde any marke or print of Gods speciall presence with me there. God is as much hidden or secrets himselfe from me as much in the West, as in the East, both here and there my pursuits after him are fruitlesse. I goe backward, but I cannot perceive him, nor doe I yet give over my enquiry; For as it followes;

These words are a description of the Northern part of the world, for that is on the left hand, (as was sayd) according to the most naturall position of mans body. And he addeth, where he doth worke; which addition gives a peculiar character or descrip­tion of the place, and is variously translated.

Quando opera­tur. Pagn. In faciendo ip­sum. Pagn. Dum operatur. Vatabl. Ʋbi facit opus suum. Isidor:First, On the left hand when he doth worke. Secondly, On the left hand, in his worke, or working; thirdly, On the left hand while he worketh; wee render, On the left hand where he doth worke, or where he doth his worke. Here a question is raysed, why is this de­scription given of the left hand, or of the Northern part of the world? doth not God worke on the right hand, or in the South as well as on the left hand, or in the North.

I answer; Though God worketh all the world over, yet God worketh in some parts of the world in a more eminent manner. God worketh so in some places, as if he did worke no where else: All places are the worke of God by Creation, and God worketh in all places by his providence. The workes of creation would run to ruine, if God did not sustaine, and as it were keepe them in re­paration by the workes of providence, yet as God worketh in some men, and by some men, more then in, nnd by others, some [Page 363] persons are to him as his right hand, he calls them forth to be greatly instrumentall to him. So hee worketh in some places, and nations, and by some places and nations more then he doth in or by others. God is a free Agent, he worketh where he will, and he pitcheth upon some speciall places, and persons, (according to the pleasure of his owne will) to worke in, and by, more then many others. And seing according to this Interpretation, The left hand where he is said to worke so eminently, is the North.

Wee may observe; ‘ First, That God worketh more in the Northern parts of the world then he doth in the South.’

And the reason of this may be, because the Northern parts of the world are more inhabited and peopled then the Southern are. And which may be a second reason of it, The Inhabitants of the Northern parts of the world are more civillized and better in­structed then the Southerne: Now the providences of God are most remarkable where there are most people, and they best taught and instructed, where the natural faculties of man are most raised and sublimated by art and regular education, there or by them God doth his greatest workes; those places are (as it were) the stages whereon he acts and brings to issue the secret purposes and counsels of his heart, both in wayes of judgement and in wayes of mercy.

Besides, we finde that the Northerne Nations have in all ages been the most active and warlike.

The Fourth Monarchy, That of the Romanes whose seate was more Northerly then any of the former three, was the most active and warlike of the Foure, and extended its Dominion by extreame and unwearyed industry further then any had done before. And those irruptions of enemies and Armyes which gaue the greatest checke to the Romane Greatness, and often plum'd or pull'd off the Feathers of that mighty Eagle, were still made by those people who lived and were bred up in climates more cold and Northerly then they; as all Historyes doe with one consent make good. In­somuch that it grew into a Famous Proverb; Omne malum ab aquilone. All evill comes from the North, that is, all troubles, invasions, and devastations are brought upon the Nations by some hardy people or other coming out of the North. And the holy Scriptures of the Prophets are full of [Page 364] this observation ( Jer. 1.14, 15.) Then the Lord sayd unto me, out of the North an evill shall breake forth upon all the Inhabitants of the land. For lo I will call all the familyes of the kingdome of the North, saith the Lord, and they shall come, and they shall set every one his throane at the entrance of the gates of Jerusalem, &c. By The North in this prophecy, he meanes Chaldea and Babylon, which are scituate North from Jerusalem. And by all the familyes of the kingdomes of the North, he meanes all the Northerne parts under the obedience of the King of Babylon, who should readily follow and serve him in his warres against Judea. Againe in the same Pro­phet ( Ch 4.6.) I will bring evill out of the North (Ch. 6.1.) Evill appeareth out of the North (ver. 22) A people comes forth from the North (Chap. 10.22.) Behold a great commotion out of the North. And when the Lord promised to remove far away from his peo­ple the Northerne Army, (Joel 2.20.) he therein promised them the removall of all Armyes and troubles, because the North had most of all, if not alone troubled and harrazed them with Armyes. Againe, In the North, the Gospel (which is the highest teaching and instruction) hath been more generally and more clearely pub­lished then in the Southern parts of the world; so that in allusion to that of the Prophet ( Isa. 30.26.) we may say, That the light of our Northern Moone hath been as the light of the Southern Sun, and that the light of our Sun hath been seven-fold to theirs, even as the light of seven dayes. And according to the greatnes of Gospel light, the dispensations, and changes, which we have been under, have been very great; we especially in this Northern Nation, with those adjoyning to us and united with us under one Government, have had full Experience of, and may therefore (giving glory to God) seale to the truth of Jobs position; That God worketh on the left hand, or in the North. Have not we found God working in the North? What changes, what variety of action have our Northern parts both seene and felt? What wonders of mercy and salvation? what terrible things in righteousnes hath God wrought of late among us? The heavens and the earth, States of all sorts, The heavenly and the earthly, and of all degrees, the higher and the lower have been terribly shaken in these Nations. Providence hath wrought to amazement in our dayes; The Nations round a­bout have heard the report of it, and wondered. Many have and will have cause to say of us, what hath God wrought! on the left [Page 365] hand, in our North, God hath been at worke indeed!

Moreover, we finde that Mount Sion (which was not onely an eminent part of the literall Jerusalem, but a figure also of the my­sticall Jerusalem, or whole Church of God under the Gospel ( Heb. 12.22.) This Mount Sion (I say) is Geographically de­scribed in our Northerly scituation ( Psal. 48.2, 3. Beautifull for scituation, the joy of the whole earth is Mount Sion; on the sides of the North, the City of the Great King. God is knowne in her palla­ces for a refuge. As if he had sayd, in Sion, on the sides of the North God worketh wonderfully, as it follows expressely ( v. 4, 5.) for lo the kings were assembled, they passed by together, they saw it and so they marveiled, they were troubled and hasted away: that is, Kings conspiring against the Church were so terrified with the evidences of Gods power working mightily there, that they fled away, or as another Scripture phraseth it, They came one way and returned seven. And in this forme of speech is both the then Jeru­salem, and the Church ever since expressed, in that boast which the king of Babylon (who was a type of all the enemies of the Church cloathed with mighty power and soveraignty) makes against her, ( Isa. 14.13.) I will sit also (that is, erect my throane) upon the Mount of the Congregation on the sides of the North. Mount Sion was called the Mount of the Congregation, because there the peo­ple of God the Jewes were famously knowne to congregate often together, and this (saith that proud boaster) on the sides of the North. And to compleate this notion of the workings of God in and from the North, Christ himselfe is sayd to be raysed out of the North; For so some expound that Scripture ( Isa. 41.25.) I have raysed up one out of the North, and he shall come, from the rising of the Sun shall [...]e call upon my name, &c. This prophecy (I say) some expound of Christ, who shall gather his dispersed and despi­sed ones from all quarters of the world. The greatest workes of God that ever were done, Christ did them; and therefore the North, may justly be called the place where he worketh, seing he raysed Christ from thence.

Secondly, As the words are read thus; On the left hand while hee worketh; as if Job had sayd, I look after God on the left hand, or in the North, even in the time while he is working, or doing great things, and yet I cannot behold him.

Observe; ‘ [Page 366]That God may be, and often is, working great things, and we not able to apprehend or behold him at his worke.’

The invisible thengs of God, even his eternal power and Godhead are seene in the things that are made, and that not onely in the things that he made while he created the world, but also in the things which he makes while he governes the world, and yet him­selfe is not seene in making them; and that not onely because he is invisible in his nature, but because (which is the poynt in hand) the manner of his working is invisible. In some things God workes so evidently, that the natural man cannot but say, The finger of God is here. But in other things he workes so secretly, that the spiritu­all man is not able to see where the finger of God is, unlesse upon that general acknowledgement that the finger of God is every where. Solomon (Prov. 30.18.) saith, There be three things which are too wonderfull for mee; yea, foure which I know not; the way of an Eagle in the ayre, the way of a Serpent upon a rock, and the way of a Ship in the midst of the Sea; even such are the mo­tions of God, the wayes and workings of God among the sons of men; A ship in the Sea leaves no track, no path, you cannot see where the Ship hath sailed; The ship plowes the Ocean, but the furrowes are unseene as soone as made. A Serpent upon a rock, makes no dint, leaves no footsteps behinde him; the flying Eagle parts the aire, but there's no discerning where shee hath past.

And thus Job seemes to speake here; Though I goo to the North while God worketh, yet I can see no more of him, then of the way of an Eagle in the aire, or of a Serpent upon a rock, or of a Ship in the Sea, I cannot behold him while he worketh, nor the way of his working. And further, ‘Hee hideth himselfe on the right hand that I cannot see him.’

[...] cooperi­re, involvere seu occultare significat. Quasi deus meridiona­li parte velut operimento sese circumtegat. [...] est mare at [...] dextra unde etiam meridies dici­tur [...] Theman Nomi­ni Ja [...]in pra [...] ­sitio Thau. Exo. 26.18. unde Theman si ap­pellativè suma­tur dextrum Australe sive meridionale sig­nificat si autem proprie est no [...] ­men regionis Australis. Hieron.The word which we render hideth, signifieth, to wrap up with a covering, implying that God doth cover himselfe from the eye of man, in or with the right hand part of the world. Some render it thus; He hideth his right hand, or his working hand, that I cannot see him. We render it well, hee hideth himselfe on the right hand that I cannot see him. The right hand, is put in opposition to the left, mentioned in the former part of the verse. There, in the South, God doth (as it were) purposely and artificially hide, and cast a [Page 367] vaile over himselfe (saith Job) lest I should see him there, hee keeps himselfe yet more out of my view and reach then elsewhere. The word which we translate, the right hand, signifies the Sou­thern parts of the world (Cant. 4.16.) Awake O Northwinde, and come thou South, blow upon my Garden. (Exod. 26.18.) On the South (or right) side Southward. The word is also rendred, the right side, (2 Sam. 24.5.) On the right side of the City. Fur­ther the word signifies, as the right hand, so also strength, because the right hand is strongest in most men and readyest for use. And so he hides himselfe on the right hand may import (as was toucht before) that God hideth himselfe even there, where he puts forth his strength and power.

From all these expositions layd together, in that Job here saith, hee went forward and backward, or East and West, on the right hand, and on the left, or North and South (from all I say) it ap­peares that Job was a great traveller, that he travel'd all the world over; yet where was Job when he spake all this? Was he not up­on his bed? was he not Gods Prisoner, shut up in his Chamber, when he said, I goe forward and backward, Northward and South­ward, and yet I finde him not, perceive him not, see him not.

Hence learne.

First, That God is every where.

Job knew there was a presence of God forward and backward, Northward and Southward, He knew that God fills heaven and earth with his presence. There is a presence of God from which the worst of men cannot goe, and there is a presence of God into which, many times, the best of men cannot get; there was a pre­sence of God out of which Job could not get, while (according to his desires) he could not get into the presence of God.

Secondly, From those various negatives here used, I cannot perceive him, I cannot behold him, I cannot see him.

Observe; ‘God is a spirit, not visible at all in himselfe, and he onely appeares, as and to whom himselfe pleaseth to appeare to and among men.’

The appearances of God are not naturall but voluntary, when his will is to be seene he gives man the priviledge to see him. It is altogether impossible to see him with a bodily eye, (1 Tim. 6.16.) [Page 368] God onely hath Immortality, dwelling in the light that no man can approach unto, whom no man hath seen, nor can see, that is, with bo­dily eyes, and as it is impossible to see him at any time with an eye of sence, so he will not alwayes be seene by the eye of our under­standing, no nor alwayes by the eye of faith. Faith shall hereafter be perfected in the vision of God, but here faith is sometime quite deprived of the vision of God, He hideth himselfe from the house of Jacob. Faith is opposed to all bodily sight (2 Cor. 5.7.) We walke by faith not by sight; and faith hath not alwayes a spirituall sight. It is said ( Heb. 11.27.) that Moses saw him that is Invi­sible, he saw him with a spirituall eye, the eye of faith; wee have reason to beleeve, that Job at that time, saw God with an eye of faith, but he saw him not with an eye of understanding, to discerne the way of his working with him. They who are most spirituall and of the largest understanding in spiritualls, can no more com­prehend God then a cockle-shel can containe the Ocean; and ma­ny who are spirituall, are so darke in their understandings, or God is so darke to their understandings, that they cannot so much as apprehend or discerne him, see or perceive him.

Thirdly, When Job sayth, God hideth himselfe on the right hand, or in the South, so that I cannot see him.

This teacheth us; ‘That God doth sometimes purposely withdraw and reserve him­selfe from his most pretious servants.’

The Propher hath a strange description of God ( Isa. 45.15.) Verily thou art a God that hidest thy selfe (as if he had sayd) it is thy use and custome to doe so) O God of Israel the Saviour; hee was the God and Saviour of Israel, yet Israel could not see him, for he hid himselfe; When God will conceale himselfe, his Israel cannot see him. And hence wee finde in Scripture so many earnest Deprecations, that God would not hide himselfe, and so many vehement Expostulations when he did. Wherefore hidest thou thy face (saith the Church, Psal. 44.24.) and forgettest our affliction and oppression? God hides himselfe five wayes, or in five things from his people.

First, He hides his favour and the light of his Countenance from his people. And (when this is hid God is hid) hee will not let them see the love which he hath in his heart towards them, [Page 369] yea (possibly) he lets them see anger, wrath, displeasure; hee puts on the habit of an enemy, and deales with them as with ene­mies. Job complaines more then once that God hid his favour from him, and shewed him nothing but his dread and terror.

Secondly, God hides his workes from his people, hee will not let them be seen, nor be seene in them; O how unsearchable are thy Judgements, and thy wayes past finding out! God hath wayes and Judgements which man cannot reach unto. Some of his workes are acted (as we say) above bord, they are done in a cleare light, hee that runs may see and read them, and God in them; hee that runs may read love written upon some of them in letters of Gold, or with beames of light. And he that runs may read wrath written upon others of them in letters of blood, or with streames of dark­nes, and the very shadowes of death; but some workes of God are so curtaynd about and vailed, so hidden and obscured, that we cannot perceive them. Though all the works of God are works of light, yet many of them are in the darke to man; While judge­ment and righteousnesse are the habitation of Gods Throne, clouds and darknes are round about him, (Psal. 97.2.)

Thirdly, God hideth the reason of his working. His works are often hid, but the reason of his working is oftener hid. Jeremy complaines, Why doth the way of the wicked prosper? Hee would know a reason of it; hee saw that God let the wicked prosper, but the reason he saw not.

Fourthly, The design, or end of the worke of God is a hidden thing; as God doth not let men see the reason why he doth this or that, so not his aime, and end, what he would have, or what he drives at in doing it. When God afflicts a Godly man, whether it be for the tryal of his graces, or to chasten him for his failings, or for the purging out of his corruptions, is often his doubt: and as 'tis thus in personal workings, so also in publique workings; Whether God hath to doe with a Nation, or with a man onely, hee hath his secrets.

Fifthly, As God hides what himselfe doth, so he hides from us what he would have us doe, he hides his owne will from us in some things; we have indeed his Letters Patents, his proclaimed lawes before us in all things needfull to salvation; but there are some things which concerne particular actings in our lives, where­in a godly man may be very ignorant of the will of God, & much [Page 370] puzzled in his Spirit what to doe, whether this or that be the course which God would have him take. God hides himselfe from us in the hidings of his will from us. For as when the Apostle saith ( Ephes. 4.20.) Yee have not so learned Christ, wee are not to understand Christ personally, but Christ according to the Reve­lation of himselfe in the Gospel, Christ there is the will or minde of Christ; so when God hideth himselfe from or doth not discover himselfe to us, the meaning may be this; hee doth not discover his minde and will to us, what he would have us doe, as to our particular case and condition. God keepes some long in suspence, long in the darke about this poynt; so that they often cry out with that good King in his dangerous strait, We know not what to doe, but our eyes are towards thee. (2 Chron. 20.12.) Many a man is in as great a strait what to doe in regard of the darknes of his condition, as Jehosaphat was, in regard of the dangerousnesse of it.

Fourthly, Note; ‘ That, a Gracious soule useth all meanes to attaine what he desires, especially to finde out the minde and will of God in his workings.’

What else is the meaning of all this? why else went Job forward and backward? why went he on the right hand, and on the left? why did he thus traverse his ground, and represent himselfe in these busie enquiries after God, travelling in the multitude of his thoughts upon his bed from sea to sea, and from the river to the ends of the earth, leaving no stone unturned (as we say) nor path untrodden, that he might get his cause determined, and his heart setled. Obadiah tells Eliah after he had met him (see how indu­strious the malice of Ahab, against that holy man, made him to to finde him out whom his soule hated, 1 King. 18.10.) As the Lord thy God liveth, there is no nation or kingdome whether my Lord hath not sent to seek thee &c. Not that Ahab had sent Messengers into every quarter of the world, but the meaning is, that he had been very diligent and industrious to finde out Elijah. And so saith Job, there is not any Corner under heaven, where I have not been seeking to finde him whom my soule loveth and longeth for. Thereby importing his exceeding diligence to finde God. They who have a desire after God indeed, will take paines for him, they will seek him, East, West, North, and South, and never complaine of the length of their journey. They will not stay till God comes [Page 371] home to their dores, but out they will go to seek him. For though it be a truth that no man can seek or looke after God, till God hath first looked after and found him, yet they whom God hath once found, have such an impression left upon their hearts, that when God seemes to leave them, and to be as lost to them, they will more then seeme to looke after and seeke him while he is ab­sent from them; that is, while he hides himselfe from them. Sure­ly God hath never toucht the hearts of those lazie professors that would faine be saved, but will goe neither forward nor backward, neither North nor South after Jesus Christ; whereas if their desires were true and genuine, they would use all meanes, goe all due wayes, leave nothing unassayed that might probably bring them to the knowledge and enjoyment of him; O how busie was Job's spirit to finde out God? And so busie should our spirits be to finde him out, both for comfort and for counsel in all the turnings of our lives.