helples as is imaginable yet the Lord is able to save them he wil do it in the fittest season As this is true in reference to Princes and Nations in their publique capacity so private Christians may take up the comfort of it What though great distress and affliction be nigh and no hand to save you yet the Lord can save without hand if you are low he can raise you though none lend a hand to raise you if poor he can enrich you if weak he can strengthen you though you have no means for either It is an everlasting spring of comfort that the Lord can do all things without hand that he needs not be beholding to the creature nor stands in need of their help to effect either threatned judgments against Babylon or his promised mercies unto Sion Thus we have seen Elihu describing the righteous though severe dealings of God both with people and Princes who despise his counsels and provoke his wrath The reason why they fall under his wrath is further discovered in the next words JOB Chap. 34. Vers 21 22. For his eyes are upon the wayes of man and he seeth all his goings There is no darkness nor shadow of death where the workers of iniquity may hide themselves IN the former verse Elihu reported the judgement of God both upon the people and upon the Princes of the earth In a moment shall they die c. In these two verses he gives us a proof that the Lord is righteous in judgement both upon Princes and people or he assignes the ground of it That the words are a reason of the former the Causal Particle in the beginning of the 21th verse puts it out of question Vers 21. For his eyes are upon the wayes of men As if he had said God doth not these things he troubles not Nations and Nobles People or Princes by an absolute and soveraigne power or because he will but he finds just cause to do it What men do is enough to justifie God in what they suffer He hath alwayes power enough in his hand to destroy all men and to turn this world back into its first nothing but he never useth his power nor puts it forth without cause For his eyes are upon the wayes of man c. God is a Spirit the simplicity of his Essence is his first and highest perfection he is purely incorporeal yet as the passions of man's minde so the members of his body are often in Scripture attributed unto God we read of the face of God of the hand of God of the ear of God and as in many other places so in this of the eyes of God Now as the ear of God notes only his power of hearing and the hand of God his power of working so the eye or eyes of God note only his power of seeing knowing and discerning the wayes of men And when Elihu saith his eyes are upon the wayes of man his meaning is only this he clearly discerns and understands the wayes of man These words his eyes are upon the wayes of man intimate First A present act he doth not say they were or they will be upon the wayes of man but they are Secondly They imply as a present so a continued act his eyes are so upon the wayes of man that they are never off them The eyes of God dwell as it were upon the wayes of man His eyes are said indeed to run to and fro through the whole earth 2 Chron. 16.8 yet they do not wander from one object to another but are fixed and setled upon every one Thirdly they imply an intentive act or the seriâ—usness of the heart of God upon the wayes of man We may behold a thing and yet take no great notice of it but when our eyes are said to be upon any thing this imports they are busied much upon it Fourthly This manner of speaking signifieth not only a clear sight but that which is operative carrying with it a most exact scrutiny or disquisition of the wayes of men according to that expression of the Psalmist Psal 11.4 His eyes behold his eye-lids try the children of men God doth not only behold but his eye-lids try the wayes of men that is he so looks upon them that he looks through them and discerneth what they are to the utmost God doth not only behold the body and bulk of our actions but the soul and spirit of them and while he seeth them he seeth into them All this and much more then we can apprehend is comprehended in those words His eyes are upon The wayes of man The word is plural not way but wayes which shews the extensiveness of the sight or knowledge of God The word being put indefinitely is to be taken universally His eyes are not confined to this or that object to this or that place to this or that person but his eyes look over all His eyes are upon the wayes of man Yet further the wayes of man may be distinguished First As they are either internal or external The internal wayes of man are the wayes of his heart as the Prophet hath it Isa 57.17 He went on frowardly in the way of his heart And these wayes of the heart our inward wayes are first our thoughts what we imagine and conceive secondly our affections what we love and what we hate what we rejoyce in and what we mourn for declare the way of our hearts Thirdly The wayes of the heart are a man's purposes resolutions and intentions what to do Fourthly The wayes of the heart are man's designes or his aims what he drives at or proposeth as his end in all that he doth In this latitude we are to understand the present Text when Elihu saith the eyes of God are upon the wayes of man remember they are upon his thoughts upon his affections upon his purposes upon his designes and aimes all these are before the Lord as it is said of Christ Johâ— 2.25 He needed not that any should testifie of man for he knew what was in man that is both the state of his heart and all the movings of it And if the Lord's eyes be upon the internal wayes of man then certainly they are upon the external wayes of man if he knoweth what work the heart is at or about certainly he knoweth what the hand is at or about He that knoweth which way the minde goeth cannot but know which way the foot goeth His eyes are upon the external wayes of man but 't is his chief glory that his eyes are upon the internal wayes of man Gen. 6.5 The Lord saw that the wickedness of man was great upon the earth He saw man's actions or outward wayes were very wicked but besides that saith the Text He saw that every imagination of the thoughts of his heart was only evil continually He saw the wayes within what was formed up or as the word there notes what creatures were made and fashioned in the minde of
therefore though he know well enough how to doe evill yet he is truely sayd not to know how to doe it Thirdly Not to know a thing is not to be accustomed or practised in it Thus when Elihu saith I know not to give flattering titles he seemes to say It is not my manner I have not been used to flatter As use doth not only make fitnesse but encreaseth our knowledge so disuse doth at once unfit us to doe a thing and diminisheth our knowledge how to doe it And therefore what we use not to doe we are rightly sayd not to know to doe I know not to give flattering titles Hence note The spirit of a good man is set against all that is evill he cannot close nor comply with it His understanding assenteth not to it his will chuseth it not his conscience cannot swallow it though not a camel but a gnat the least of sin-evils much lesse doth he give himselfe up to the free and customary practise of great sins A good man may well be sayd not to know to sin because though he knoweth the nature of all sins yet he knowingly declines the doing of every sin I know not to give flattering titles In so doing my Maker would soone take me away Those words in so doing are not expressed in the Originall but supplyed to make up the sence and yet we may very well read the text without them I know not to give flattering titles my Maker would soone take me away or as Mr Broughton renders my Maker would be my taker away My Maker Elihu expresseth God by the work of creation or by his relation to God as a creator Elihu doth but include himselfe in the number of those whom God hath made he doth not exclude others from being made by God as much as himselfe while he saith My Maker God is the maker of every man and is so in a three-fold consideration First He is the maker of every man in his naturall constitution as he is a man consisting of a reasonable soule and body I am fearefully and wonderfully made sayd David with respect to both Psal 119.14 Secondly God is every mans maker in his civill state as well as in his naturall he formeth us up into such and such a condition as rich or as poore as high or as low as Governours or as governed according to the pleasure of his owne will Prov. 22.2 The rich and the poore meete together the Lord is the maker of them both he meaneth it not only if at all in that place that the Lord hath made them both as men but he hath made the one a rich man and the other a poore man Thus the Lord is the maker of them both And as the Lord makes men rich so Great and honorable Psal 75.6 Promotion cometh not from the East nor from the West nor from the South It cometh from none of these parts or points of earth or heaven it cometh from nothing under heaven but from the God of heaven God is the Judge he putteth downe one and setteth up another Thirdly The Lord is the maker of every man in his spirituall state as good and holy and gracious Ephes 2.10 We are his workmanship created in Christ Jesus unto good works till we are wrought by God we can doe none of Gods worke nor have we any mind to doe it Now when Elihu saith My Maker would soone take me away we may understand it in all these three sences he that made me this body and soule when I came into the world he that ordered my way and state all this while that I have been in this world he that formed me up into a new life the life of Grace and hath made me a new man in this and for another world This my Maker would soone take me away Hence note It is good to remember God as our maker Man would not make such ill worke in the world if he remembred God his maker or that himselfe is the work of God We should remember God our maker First as to our being as from him we receive life and breath Secondly as to our well-being as from him we receive all good things both for this life and a better Eccles 12.1 Remember now thy creator not only that God is a creator but thy creator remember this in the dayes of thy youth And surely if thou remembrest him well thou wilt not forget thy selfe so much as to forget the duty which thou owest him Thinke often upon thy maker and then this thought will be upon thee alwayes If I owe my selfe wholly unto God for making me in nature how much more doe I owe my selfe unto God for making me a new creature We ought to live wholly to him from whom we have received our lives He that hath made us should have the use of us He hath made all things for himselfe Prov 16.4 chiefely man who is the chiefe of all visibles which he hath made Those two memento's That we are made by the power of God and that the price by which we are redeemed is the blood of God should constraine us at all times and in all things to be at the call and command of God My Maker Would soone take me away Invoce 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tolleret me alludit ad praecedens 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 q d. Si capiam faciem me capiet Coc We had the same word in the former verse there 't is used for accepting a person here for taking away a person The Learned Hebricians take notice of an elegant flower of Rhetorick in this expression If I take persons God will take away my person so we may translate the Text If I take men my God will take me away Yea my maker would not only take me away at last or as we say first or last but he would make dispatch and be quicke with me My maker would Soone take me away Some render He would take me away as a little thing But the mind of our translation is he would take me away in a little time The originall word beares either signification 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so may the scope of the text My Maker would take me away as a little thing he would blow me away as a feather or as dust and crush me as a moth and he would doe it in a moment in a little time all the men of the world yea the whole world is but a little thing before God and he can quickly take both away Isa 40.15 Behold the nations are as a drop of a bucket and are counted as the small dust of the Ballance Behold he taketh up the Islands as a very little thing Now if Whole Islands if all nations are such little things as drops and dusts then what is any one particular man how big soever he be And how soone can God take him away Little things are taken away in a little time So the word is
charge of striving with or against God though we have no purpose as Job had not to strive with him Againe As this text sheweth us Job striving with God so it sheweth us Elihu striving with or questioning Job about it This question or expostulation Why dost thou strive with him was a chideing severe reproofe of him for doing so Hence note For man to strive with God is most uncomely Doth it suite the condition or become the state of man to doe so it doth not become man as a creature to strive with God much lesse as a new creature as a professed servant of God as a Saint as a Christian We never act so unlike either creatures or new creatures Saints and Christians as when we strive with God 'T is a shame for a childe to strive with his father or for a servant to strive with his Master how much more for a creature to strive with his Creator man with God Fourthly The rebuke which Elihu gave Job did not only import the uncomelinesse of his striving with God but the sinfulnesse of it Hence note To strive with God in any of those wayes before described is a sin exceeding sinfull How extreamly sinfull it is for man to strive with God appeares by all the relative duties of man to God Every servant and son of God is bound first to submit to God is it not exceeding sinfull to strive where we ought to submit Secondly Every godly man by these relations to God is bound to be content with which is more then barely to submit to all his dealings Doe not they sin who in stead of being content strive with God because he deales so with them Thirdly Man ought not only to be content but to be well-pleased with what God doth How farre are they departed from a well-pleasednesse with God who strive against him which is an act of high displeasure It is sayd of David 2 Sam 3.36 Whatsoever the King did pleased all the people The people did not say to David their King doe what you will we will be pleased with it But David was so gracious a Prince so good a King that he did nothing that was justly displeasing to the people 'T is more then comes to the share of a man though a King to say Let him doe what he will we will be pleased with it but 't is certainly our duty to say to God Doe what you will doe your pleasure with us and to us we will through grace be pleased with it Is it not very sinfull to strive with him about any thing he doth in and with all whose doing we ought to acquiesse and be well pleased Fifthly These words Why dost thou strive with him import a high presumption in those who doe so Hence observe Striving with God is a presumptuous sin The Prophet saith Isa 45.9 Woe unto him that striveth with his maker Let the potsherd strive with the potsherds of the earth Shall the clay say to him that fashioneth it what makest thou or thy work he hath no hands When the Prophet saith Let the potsherd strive with the potsherds of the earth his meaning is let man strive with man but let not any man presume to strive with his maker for then the potsherd striveth with the potter In all which he doth not encourage man to strive with man though his match but sheweth how insufferable a boldness it is for any man how matchlesse soever among men to strive with God The King of Judah having sent a challenge to the King of Israel He returned this answer 2 Kings 14.9 The thistle that was in Lebanon sent to the Cedar that was in Lebanon c. As if he had sayd What a presumption is it for a thistle to equall it selfe with a Cedar and therefore he adviseth v. 10. Thou hast indeed smitten Edom and thy heart hath lifted thee up glory of this and tarry at home for why shouldest thou meddle to thy hurt that thou shouldest fall thou and Judah with thee As if he had sayd thou canst get nothing by medling with me but blowes and most probably thine owne ruine to boote Now if an earthly King shall look upon it as a presumption for another King his equall in dignity to contend with him how much more may the God of heaven who is King of Kings and Lord of Lords count it an high presumption for any man though the greatest King on earth to strive with him Sixthly We use to say to those who act foolishly Why doe you thus And therefore when Elihu saith to Job Why dost thou strive against him We learne Striving with God is a foolish and a most irrationall thing Sinners are fooles all sin is folly irrationallity is stampt upon every sin Striving with God is a sin so eminently foolish as may carry away the bell for foolishnesse from all other sins I will give you three things to shew why it must needs be so First We cannot helpe our selves by striving with God Christ argues the folly of inordinate cares from this ground Math 6.27 Which of you by taking thought can adde one cubit unto his stature It is not mans care but the presence and blessing of God which encreaseth both the stature of man and his estate Cares may breake our sleepe yea breake our hearts but they cannot fill our purses nor heighten our persons either in a naturall or in a civill notion Is it not then a foolish thing to take inordinate care is it not greater folly to strive with God Seeing as by caring you cannot get any of the good things of the world so by striving with God you cannot get off any of those evills which he layeth upon you Secondly Is it not a very foolish thing to strive with God seeing we are so farre from helping our selves out of trouble by it that we doe but increase our trouble and the more entangle our selves by it What doe we by strugling but straiten the bonds of our affliction and get wearinesse in stead of expected ease till we are quiet with God how can we hope that he should send us quietness Thirdly It is a foolish thing to strive with God because by striving with him in reference to any misery that is upon us we hinder our selves from taking comfort in any remaining mercy Though God takes away many mercies yet while life remaineth there is somewhat of mercy remaining When Job was stripped to his skin yet he had somewhat left which was a ground of his blessing God The greatest loosers have somewhat left they escape at least as Job sayd he did at worst Chap 19.20 with the skin of their teeth But while we strive with God about the mercies we have lost we loose the comfort of all the mercies we still enjoy And is it not extreame folly to deprive our selves of what we have by complaining about what we have not Why dost thou strive Thus much from the emphasis of the former part
charged me to build him a house in Jerusalem which is in Judah who is there among you of all his people The Lord his God be with him and let him goe up God hath charged me saith Cyrus or he hath made that my businesse a businesse incumbent upon me to build him a house in Jerusalem that is to further the worke to give the Jewes leave to build the Temple of Jerusalem God hath charged me with this great trust and I am willing to answer it The same thing is recorded almost in the same words Ezra 1.2 Thus saith Cyrus King of Persia the Lord God of heaven hath given me all the kingdoms of the earth and he hath Charged me to build him a house at Jerusalem which is in Judah God giveth Princes their Charge supreame soveraigne Princes yea he giveth inferiour Princes and Magistrates their Charge but saith Elihu Who hath given him a Charge Certainly no man There is yet a twofold reading of this former part of the verse both considerable First Thus Who for him hath visited the earth As if it had been sayd Hath God set any to visit or to look to the earth for him as if himselfe stood by and did nothing God useth the power of man he sets up Magistrates to worke for him but he never puts the worke out of his owne hand nor doth he need any hand to helpe him in that worke though he useth many and though he saith By me yea for me Kings reigne yet we may say with Elihu in the notion now exprest Who for him hath visited the earth that 's a good reading Secondly Who over him doth visit the earth Is God any mans Vicegerent is he a Lord Deputy or a Viceroy No there is no man visits the earth over him for as we render clearely Who hath given him a Charge over the earth As if he had sayd If God be an unjust Judge is there any superiour Judge to whom we may appeale for remedy or redresse of our injuries Who over him visiteth or who hath given him a charge over the earth That is over the inhabitants of the earth or over the affayres of the earth The Earth by a Synecdoche of the Continent for the matter contained is here put for all persons and transactions over the face of the whole earth Who hath layd that great Charge the disposall of all things and people in the earth upon God surely no man on earth no Angel in heaven nor all of them put together How should God derive a governing power from them who derive their very power of being from him He governes in his owne right not by commission or deputation We have the same poynt affirmed at the 36th Chapter of this Booke v. 23d Who hath enjoyned him his way God knoweth and taketh his owne way no man sheweth much lesse commandeth him his way Who hath given him a Charge over the earth Or who hath disposed the whole world This Question as the former containes a Negation no Creature none besides God hath disposed of the whole world or of all of the world Mr Broughton renders Who hath setled all the dwelt land The word which we translate disposed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 posuit arto cura et ordine quod est disposuit signifies to place with a kind of art exactly orderly carefully Who hath thus disposed the whole world There is a double disposition of the world First In Creation who hath disposed joynted and put the whole world in frame who hath marshall'd the severall parts of the world as they now stand like the Host of God The world as created is expressed in the Greek by beauty and order before God perfected the creation all was a confused heape without forme and voyd But that rude indigested matter was drawne forth in the severall works of that six-dayes Creation into a most beautifull forme and order Thus God once disposed all the world by Creation Secondly God dayly disposeth the world by providence And that 's the disposure which this text especially speakes of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 orbù habitabilis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vocant i. e. hâ—mines degentes in orbe habitabili Pisc Who hath disposed in a providentiall way the whole world The word rendred world properly signifies the habitable world we find it opposed to the wildernesse or desert Isa 14.17 where few or none inhabite That word is very significantly used here for the world because the habitable part of the world or where men inhabite are the stages on which the providences of God appear and act most eminently convincingly Who hath disposed of the habitable world which the Greekes call The house of abiding Mr Broughton The dwelt land that is the land wherein men dwell Againe As the earth before is put for the inhabitants and occurrences of the earth so whatsoever passeth or is brought to passe in the world is here called the world Who hath disposed the whole world He that made the whole world disposeth of the whole world providence followeth Creation But some may say Is this a good Argument to prove that God is just because he hath the supreame power over all the world Will it follow that he administreth all things rightly because he hath a right to administer all things There seemes but little of Argument in this may some say many have a great deale of power who abuse it and they that have most power usually abuse it most and make it but a servant to their lusts and passions therefore how is it a proofe that the Lord is righteous and will doe no iniquity because he hath the power of all things in his hand or is Lord over all I answer This is a strong argument and as I remember a good Author calls it a peremptory argument which can have no deniall The Lord is righteous because he is Lord over all he is not King of some corner of the World he is not King of the whole World by election or vote of the World he is not chosen at all much lesse as many have been by evill means and wicked combinations God is the supreame governer of all the world by naturall right not choyce yet not as some Princes are by naturall right of succession inheriting after a mortall father but by the naturall right of creation himself being the father of that world over which he is a governour The Originall of Gods power is stated in himself The eternall being of God and his supreame authority are inseparable Yea God is not only thus supreame in administring Justice but he is the summe or fullnesse of Law and Justice and therefore cannot pervert it He whose power and goodnesse gave the world its being how should he act any thing which is not good in the exercise of his power over the World Jnjustice is the breach of a Law but how can God break a Law who is the source and fountaine of all
thee As if the Lord had said I will take no long time for it I can quickly dispatch you how many soever there are of you I will do it in a moment We have a like description of the sudden and quick dispatch of men at the Lord's word of Command Psal 73.19 How are they brought into desolation as in a moment they are utterly consumed with terrors The final ruine of Babylon was thus prophesied Isa 47.9 These two things shall come to thee in a moment in one day the loss of children and widdowhood they shall come upon thee in their perfection Thou shalt utterly be destroyed and perish at once for ever The Prophet Jeremiah Lam. 4.6 bewayled the destruction of Jerusalem whose calamity was greater then that of Sodome and Gomorrah which God destroyed in a moment Sodome and Gomorrah were great Cities yet how soon consumed In some sense there is a greater evil in a lingring destruction then in a speedy one so the Prophet aggravates death by famine beyond death by fire because to die by famine is a lingring death Caesar being warned that some lay in wait to destroy him suddenly slighted it and said unexpected death is most desireable And that 's the lot of many great men to which some conceive the Psalmist had respect when he said Psal 82.7 Ye shall die liâ—e men and fall like one of the Princes that is suddenly But though in some sence a speedy death is more eligible then a lingring one yet in many respects to die suddenly or in a moment may be concluded a far greater judgement then to see death coming by degrees and destruction walking towards us step by step Solomon Prov. 1.27 speaks of swift destruction of destruction coming like a whirlwind swift destruction overtakes them who are slow paced to receive and obey instruction Thus the Lord can deal both with persons and with Nations he needs not make any delays nor take time to do it their destruction shall come if he will send it in a day in an hour yea in a moment shall they die And the people shall be troubled at midnight 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Populus consociatio hominum That is the body or generality of the people the many shall be troubled they shall be as men amazed or as the Metaphor imports they shall be disjoynted Men associated under due Laws of Government are as so many members of a well compacted Body 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a verbo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 videtur significare laxationem compagum but when broken and scattered they are like a body whose members are dislocated or out of joynt unfit for any use or service And as there is a laxation of the members of the body a disjoynting of the bones so there is a disjoynting of the faculties of the minde In times of great trouble not only is the body Politick which consists of many men but the minde of every body or of every single man is much out of joynt The word is applyed to those great concussions of the world Psal 18.17 The earth shook and trembled the foundations also of the hills were moved and were shaken at the presence of the Lord because he was wroth which we may interpret of the Princes and Powers of the earth who are as hills and mountains if the Lord do but touch them in anger they move yea tremble The word is applyed also to the waves of the Sea Jer. 5.22 which roar and toss themselves we commonly say as in the Text the Sea is troubled or 't is a troubled Sea a tossing Sea That expression is also common among us when we see a man much disquieted he is we say in a great toss even as a ship at Sea upon the proud waves Thus saith Elihu the people shall be in a toss they shall feel a storm in their mindes sudden gusts of fear and sorrow shall carry them they know not whither or they shall be lifted up to heaven in vain confidences and then fall down to hell in despairing thoughts as the tempest at Sea is described in the 107th Psalm There is yet another rendring of the Text in allusion to Drunkards who are overcome with wine Jer. 25.16 And they shall drink and be moved and be mad the word which we translate move is that in the Text now we know drunkenness moves men and puts all into disorder and disquietment Thus the people through the fierce anger of God and the wine of astonishment which he gives them to drink shall be moved they shall reel to and fro and stagger like a drunken man Great troubles and afflictions are called in Scripture the wine of astonishment because they make many say and do they scarce know what great troubles bereave men not only of their comforts but of their reason they do not only straiten them but astonish them They who have drowned their wits in cups of worldly pleasure may soon have them drowned in full and overflowing cups of worldly sorrow Besides this Exposition of the peoples being troubled with perplexity fear and doubt with anxiety and uncertainty of spirit what to do I say besides this there is another way of being troubled upon which some Expositors specially insist The people shall be troubled that is shall be in a tumult they shall rise up seditiously and as we say make a commotion they shall gather together as many waters with a roaring noise Many people are compared to many Waters and there is somtimes a confluence a great confluence or flood of them tumbling together The Poet tells us elegantly what rude work a people make when they rise up like a flood of troubled waters Ac veluti magno in populo cum saepe coorta est Seditio saevitque animis ignobile vulgus Jamque faces saxa volant furor arma ministrat Virg. Aeneid 1. Their rage saith he findes out weapons one throws stones another throws firebrands till all 's in a sad combustion These waters if let alone may quickly put all into a flame The Psalmist ascribes the quieting of the Sea and the quieting of the people to God in one verse yea I conceive the one is but the explication of the other Psal 65.7 Which stilleth the noise of the Seas the noise of their waves and the tumult of their people Thus saith Elihu the people shall be in a tumult this suits with that exposition first given ready to destroy whomsoever they meet next or those especially who never did nor meant them any other hurt but to keep the peace or bridle their headstrong fury Yet I rather adhere to the former Interpretation The people shall be troubled that is they shall be in a great consternation of spirit neither being able which they seldome are to advise themselves what to do nor fit to receive which they seldome will advice from others And as Elihu adds they shall be thus troubled At midnight Or In the half
remove out of place and power Thus a man is taken away when his authority is taken away Secondly There is a removing or taking of a man out of the world Thus they are taken away whose persons are destroyed cut off and perish The mighty both wayes or either way are often taken away The persons of many mighty men have fallen and many more of them have fallen from their places and powers Here they are under a generall threatning They shall be taken away But how shall they be taken away the text answers without hand It is somewhat strange that they who are mighty and have such power in their hand should be taken away and no hand touch them or without hand We use to say of a thing strangely gone or gone we know not how It cannot be gone without hands yet thus the Lord deales judicially with the mighty of the world They shall be taken away without hand There may be a threefold understanding of that expression First Thus The mighty shall be taken away without hand that is they shall have no hands to help them or they shall be destitute of all humane helpe Sometimes God leaves or strips the mighty naked they who have had great power and many thousands standing up to defend them Frequenter manus pro ministerio sed frequentissime pro opâ— et auxilio ponitur Pin have not a hand for them and so are taken away without hand no man drawing a sword or striking a stroake for them Secondly To doe a thing without hand is to doe it with the smallest appearance of second causes or instruments We are ready to say there must be a great deale of tugging to get the mighty downe who like Oakes are strongly rooted and highly growne who looke like mountaines which cannot be removed yet saith Elihu the Lord can take them away without hand that is easily without any trouble at all little meanes or very improbable meanes being used to effect it So then to doe a thing without hand is to doe it as if we put no hand no stresse to it when we doe it As they who move swiftly or lightly are sayd to goe without setting a foot on the ground Dan 8.5 the He-Goate came and touched not the ground he did rather fly then goe So to doe a thing as if we did not put a hand to it is to doe it with the greatest ease imaginable Absque manu armatorum Aquint Thirdly To doe a thing without hand is to doe it without any visible meanes at all even by the immediate stroake or power of God There is a hand of God in all things that are done in the world but some things are done without any other hand and are therefore most properly sayd to be done without hand Thus the Lord is able to doe the greatest things even to take mighty men from the earth no hand of man appearing or joyning with him in the action Nutu tantum dei Merc Now because God usually sets instruments a worke to effect his will in the world and to bring about his counsels therefore in what work soever he either quite leaves or seemes to leave instruments out that work is sayd to be done without hand The stone which shall grow up to be a great mountaine that is the kingdome of Christ is called a stone cut out without hands Dan 2.34 that is without humane power The kingdome of Christ shall be set up so much by the power of God without any earthly contribution that it shall confessedly be sayd to be set up without hands Though we ought not to neglect the coming and advancement of the kingdome of Christ in the world yet we should not be anxiously carefull about it when we see little or no meanes for it yea though we see great very great meanes set against it because a stone cut out without hands shall doe it The Apostle useth this forme of speaking both as to eternalls and spiritualls Concerning the former he is expresse 2 Cor. 5.1 We know that when the earthly house of this tabernacle is dissolved we have a building of God a house not made with hands eternall in the heavens that is a house of Gods own immediate making a house to the making whereof man hath added nothing The fabrick of this visible world is a house made without hands much more is heaven and the glorious unseene state which Saints shall have hereafter The house above or state of Glory is wholly of Gods making And as our eternall estate is expressed by a house made without hands so our spirituall estate is called by the same Apostle A work done without hands Col 2.11 where having asserted our compleatness in Christ v. 10. he adds In whom also ye are circumcised with the circumcision made without hands The external literal circumcision was made with hands there was an operation of man in it the cutting off the foreskin of the flesh but in the spiritual circumcision man hath no hand it is the work of God alone as also that effectual faith is which alwayes accompanieth it and is therefore called v. 12. the faith of the operation of God There is a temporary faith which we may call a faith of the operation of man but true saving faith is the operation of God and may be sayd as the spirituall circumcision which was signified and shadowed by the corporall to be made without hands Now as the Scripture speakes both of spiritualls and eternalls which are made without hands Indicatur divinum supplicium cujus nulla humana causa assignari aut quod nulla humana vi declinari potest so this text speakes of externalls and providentialls in the same language The mighty shall be taken away without hand that is without any creature-helpe or visible humane hand what ever is done without a visible hand is done by the hand of God Elihu intimates a punishment upon the mighty which as to the effecting of it cannot be assigned to any thing in man much lesse can the effecting of it be hindred by man The hand of God is most visible in doing that which no visible hand hath done or can undoe They shall be taken away without hand Hence note The mightiest have no might against God That cannot be avoyded by any humane power which is done without humane power God slew the first-borne of Egypt and destroyed the Assyrian hoast without hand he did it by his Angel no hand appearing against them The Lord smote Herod and he died without hand Acts 12.23 Immediately that is presently as the Greeke word imports 't is true also immediately that is without humane meanes as our English word also imports the Angel of the Lord smote him and he was eaten of wormes and gave up the Ghost What a poore worme was that mighty man in the hand of God when God slew him without hand and commanded the wormes to eate him Jesus Christ who is also the
mighty God Isa 9.6 called himselfe a worme and no man in his humiliations for the redemption of lost man Psal 22.6 What are the mightiest men but wormes to God who is so mighty that if he say the word wormes become their Masters The mighty Giants are before God but pigmy's punyes or children The Prophet gives a good warning Jer 9.23 Let not the mighty man glory in his might Let him not glory in the might of his arme Let him not glory in the might of his armes or Armies though man have an Army of mighty men about him yet let him not glory in them no nor in the might of his power or authority If any man useth his might against God what is his might unto God Psal 58.1 Why boastest thou O mighty man that thou canst doe mischiefe If a man be mighty and have a mind to doe mischiefe with his might especially if he boasteth in his might because he can doe mischiefe with it he is not only sinfull but weake and foolish There is no greater morall weakness then to boast either of naturall martiall or civill strength Could any of the mighty men of this world stand before the might of God they had somewhat to boast of Read the word of the Lord against the mighty Isa 2.10 Behold the Kings and Captaines of the earth trembling before the presence of the Lambe Rev 6.15 and then judge how weake the strongest are before the Lord All ages are full of teaching examples that there is no might to his who is Almighty Secondly Note What ever God will doe he can easily doe it He can effect it with a looke with a cast of his eye he can doe it with a breath of his mouth he can doe it with a word It is said Exod 14.24 God looked unto the host of the Egyptians through the pillar of fire and through the cloud and troubled the host of the Egyptians and tooke off their Chariot wheeles that they drave them heavily To looke upon them was an easie thing God did not give them a stroake with his hand but only a looke with his eye and that overthrew them Thirdly Note God can do the greatest things alone He can subdue the mighty though none come forth to his help against the mighty they are cursed who do not help the Lord against the mighty when they set their might against the Lord Judg. 5.23 Curse ye Mero◠saith the angel of the Lord curse ye bitterly the inhabitants thereof because they came not forth to the help of the Lord to the help of the Lord against the mighty But though it be the sin of man not to help the Lord against the mighty yet the withdrawing of their help doth not hinder the Lord in his purpose against the mighty For He taketh away the mighty without hands Though men stir not though angels should not stir to his help yet his own arm can bring either salvation or destruction It is said of the Lord Isa 44.24 He stretched out the heavens alone there was none to help him to unfold that vast canopy of heaven he stretcht out the heavens alone As in the Creation he made all alone so in Providence he can act and effect all alone It is a great glory to God that he hath many instruments to help him many tongues to speak for him many hands to work for him but it is a greater glory to God that he needs none to help him none to speak or work for him In this the glory of the Lord infinitely outshines the glory of all the mighty Kings and Princes of the earth They have done and can do mighty things but not without hands and therefore they have the hands of thousands at command for them 't is not their place to put their hand to the work 't is enough that they give commands and orders 't is the duty of others to execute all their righteous commands and fulfil their orders But the Lord hath not only a commanding power but an executing power too in himself though no hand move yet his affairs stand not still God and all creatures put together are no more then God alone without any creature Many are useful but none are necessary unto God Take two inferences from it First This is matter of terror to wicked men though they see no hand in the world against them much less any able to match them least of all to check them yea though they see all hands for them yet this is no security to them this is no assurance of one hours safety seeing the Lord taketh away the mighty without hand and he usually doth it when they see not which way any hand can reach them It is the conclusion of one of the Ancients upon this place in reference to a mighty oppressour He is invisibly pull'd down Invisibilitèr rapitur qui visibiliter rapiebat Gregor who did visibly pull down He ruined others with hands but himself shall be ruin'd without hand he saw him whom he took away but he shall not see him who takes him away Let them who live without fear of any hand remember the Apostles admonition Heb. 10.31 It is a fearful thing to fall into the hand of the living God who takes away the mighty without hand Secondly This is matter of wonderful comfort to all that fear God and trust upon him whether Princes or people whether mighty men or mean men What though ye see no hand for you yet 't is enough if he be for you who saves you without hand The protecting and saving power of God is as great and as effectual as his destroying power is yea he oftner saves without hand then he destroyes without hand As the Kings of the earth so the great King of heaven and earth loves to deal his favours and bestow his rewards immediately with his own hand but usually afflicts and punisheth by the hands of others That 's a most pregnant Scripture to this purpose Hos 1.7 where the Lord promiseth to save Judah But Judah might say I am in a very low condition and no help appears Therefore he addeth I will save them by the Lord their God and will not save them by Bowe nor by Sword nor by Battel nor by Horses nor Horsemen Judah shall be saved though there be no hand to save them I will save them saith the Lord by the Lord their God I will do it immediately And the Lord doth not only say in the affirmative he will save them without hand but he saith also in the Negative that he will not save them with hands But I will not save them by Bowe nor Sword nor Battel nor Horses nor Horsemen there shall be no appearance of these helps I have heretofore destroyed you by Sword and Bowe by Horses and Horsemen but I will have all the honour and thanks of your salvation to my self Though the Lords people have neither horses nor horsemen though they are as
and reproofes with plainnesse and to lay our finger upon the very sore Behold in this or that thou art not just We are to speake meekly but not at randome not uncertainly not flatteringly Pro 29.25 A man that flattereth his neighbour spreadeth a net for his feete he doth but intangle and insnare him in stead either of counselling or comforting him When a man is out it is best to tell him so how else shall he get in againe Flattering words are insnaring words Behold in this thou art not right One of the Ancients speaking to this poynt Majore supplicio dignus est qui male agentes laudat quam qui male agit Chrysost tells us It is more sinfull to flatter those that doe evill then to doe evill our selves And surely it argueth a more corrupt mind or a worser principle to dawbe sinners with the untempered morter of flattery then to be dawbed with the mire of any particular sin or iniquity A flatterer is a dawber and pillow-sower A flatterer hath not a true sight of sin himselfe and he doth what he can to keepe others from the sight of it It is safer to make sinners smart then itch David invited a woundâ—â—g rather then such a skinning of his sore Psal 141.5 Let the righteous smite me it shall be a kindness that is I will not only take it kindly but shall find it a kindness and let him reprove me and it shall be an excellent oyle which shall breake my head that is it shall be so farre from hurting that it shall be through Grace a healing to me No man had ever any cause to repent either the giving or receiving of a wise and seasonable reproofe Behold in this thou art not just But what is it not to be just I answer not to be just is not to give every man his due yet Elihu intends it chiefly of what Job had spoken unduely to God Behold in this thou art not just Hence note They who doe not give God hiâ— right are unjust as well as they who doe not give men their right Yea not to give God his right is by so much the greater injustice then not to give man his right by how much God is greater then man looke how much God is higher and greater then man by so much is their sin higher and greater who give not God his right then theirs who give not man his right Many thinke they are very just very honest men because they give every man his due they wrong they defraud no man not any neighbour not any bâ—other with whom they deale come and charge them if you can 'T is very good more then most men can truly say of themselves when a man is able to say he is just to his neighbour no man can challenge him of injustice But many say this who take no notice how unjust they are to God they are not at all sensible how often they have denied God his right nor how often they have done God wrong they take no notice of this They have second-table Justice but they have not first-table Justice this is it that Elihu chargeth Job with His friends charged him with second-table injustice that he was an oppressor c. but Elihu charged him with first-table injustice that he had done wrong to God Therefore remember not to give God his due feare his due love his due trust and submission these are his rights by the first Commandement is to be unjust not to give God due worship accordinâ—â—o his will is to be unjust because in so doing you deny him his â—â—ght in the second Commandement not to speake or thinke reverently of the name of the word wayes and ordinances of God is to be unjust to God because you deny him his right in the third Commandement To breake the Sabboath to steale Gods time and convert it to your owne private use to put it in your owne purses as many doe this is sacriledge this is to be unjust to God because you give him not his right nor that which is due to him by the fourth Commandement so not to submit to the rod of God not to be quiet under the chastizings of God not to take all well at Gods hand whatsoever he doth with us or to us is to be unjust to God because we then deny him the right of his soveraignty and of that just power which he hath over his creatures Behold in this thou art not just Elihu proceeds to give an account distinctly wherein this injustice lay I will answer thee or as Mr Broughton I will tell thee God is greater then man We render well I will answer thee c. There is a four-fold way of answering First by information to a Question propounded Every Question would have an answer Secondly by solution of an objection made When any thing is objected against what is sayd or held then to untie the knot is to answer Thirdly there is an answering by confutation of a false opinion or tenet thus whole bookes that hold unsound or heterodox opinions are to be answered Fourthly there is an answer by way of reproofe or reprehension of faults or mistakes either in speech or practice Elihu his answer was of this last sort For he observing how Job had spoken and what his carriage and demeanour had been gives him a reprehensive answer Behold in this thou art not just I will answer thee And what was his answer Respondebo tibi et reprehendam idque haec plane insolubili ratione quia amplior est deus et major multis partibus homine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ampliâ—r est Merc even this God is greater then man or I will answer thee that God is more then man The roote of the word signifies to encrease or grow Great but God is great not by growth or encrease but in his essence and being He who is infinite in greatness can have no addition to his greatness God is the Great one and he only is great All men and things put together are not only little nothings but lesse then nothing compared to the Great God Further the word by which God is here exprest notes the great power of God the strength of God in opposition to which the word by which man is here exprest notes his weakness and pitifull frailty And therefore Mr Broughton translates strictly according to the propriety of the Originall I must tell thee the puissant is greater then the sorrowfull man we say barely God he the puissant or the strong the mighty God we say God is greater then man he then sorrowfull man There are three originall words as I have sometime noted which expresse man Adam importing the matter of which man was made earth Ish noteing his best perfection and Enosh intimating that sad condition which was bâ—ought upon us by the fall Surely the puissant is greater then sorrowfull man But is not God greater
their pardon of God who is great in mercy David made the greatnesse of his sin his argument to move the Lord to pardon it Psal 25.11 Pardon my sin for it is great who could speak thus unlesse he had that upon his heart that he spake to the great God who is greater in nothing and hath magnified his greatnesse in nothing more then in acts of mercy to Greatest sinners Thirdly If God be a great God then he must have great services and duties He must have great praise Psal 48.1 great is the Lord and greatly to be praised he must have great love we must love him even with all our heart and with all our might He must have great feare Psal 89.7 Great faith Math 15.28 Great honour from all his people When David was about to make great preparations for the building of the Temple he saith 1 Chron 29.11 Thine O Lord is greatnesse and the power and the glory c. And when Solomon was about to build the Temple he saith 2 Chron 2.5 The house which I build is great for great is our God above all Gods We see David prepared and Solomon builded in proportion to the God for whom the one prepared and the other built a house Thus I may say of all you doe for God or to God let it be the greatest your stocke and ability can reach to because he is a great God The Lord himselfe useth that argument by the Prophet to urge his people to doe their utmost in whatsoever they were called to doe Mal 1.14 Cursed be the deceiver which hath a male in his flocke and voweth and sacrificeth to the Lord a corrupt thing that is who when he is able to performe a greater service to the Lord puts him off with a lesser one for I am a great King saith the Lord of hosts c. Therefore take heed of putting me off with weake female services I expect a male your best that service which is most spirituall and masculine Fourthly If God be great then they who are but little themselves having an interest in God may doe great things too The least creature having an interest in the great God is as great yea infinitely greater then the greatest in the world who stand in their owne strength Moses saith Deut 4.38 Deut 7.1 that the presenâ—e of God with Israel was such that by it they overcame Nations greater and mightier then they their littlenesse did not hinder them because the great God was with them in their workes and wayes yea God loves to use small instruments that his owne greatnesse who is the efficient may appeare That question which was twice put in the Prophet Amos 7.2 5. is very often put in that case By whom shall Jacob arise for he is small That which made it so questionable whether Jacob should rise was his smallness And could we remember the Greatness of the God of Jacob we should either never make such questions or easily answer them Fifthly Seeing God is great we should be alwayes ascribing greatnesse to God we should lift him up in his greatnesse Thus Moses exhorted others Deut 32.3 Because I will publish the name of the Lord ascribe ye greatnesse to our God And David at once prophecieth the same of others and promiseth it for himselfe Psal 145.6 Men shall speake of the might of thy terrible Acts and I will declare thy greatnesse Againe Consider these words as they are expressed comparatively God is greater then man As God is great so greater then the greatest men God is great above all Gods that is above all the Kings and Princes of the earth Now I know sayd Jethro Exod 18.11 that God is greater then all Gods greater then Rharoah and his Egyptian Princes for in the thing wherein they dealt proudly he was above them David challenged all the Gods on Gods behalfe Psal 77.13 Who is so great a God as our God Let any man name him if he can He is a God above all Gods that is above the greatest powers in this world who are called Gods Thus Christ comforts believers with an assurance of safety for ever John 10.29 My father is greater then all then the devill and all But some may say who knoweth not this that God is Great or that he is greater then men or devills Job himselfe spake much of this subject yea his friends made it their businesse to exalt the greatnesse of God as we may see in severall passages of this Booke So that Elihu seemeth to say no more here then had been sayd already and doth no more then hath been done already Is not this then a cold way of arguing to tell Job that which he knew already For answer to this I shall stay a while as was promised before I goe off from these words to shew why though for the matter this is no more then hath been sayd already that yet Elihu had reason to bring this argument for the conviction of Job that God is greater then man for though the Greatnesse of God hath been often spoken of in the course of this disputation between Job and his friends yet neither Job nor his friends did handle or improve it to that poynt or in that extent as here intended by Elihu as may appeare by these following Considerations First When Elihu spake of the greatnesse of God we are not to understand this greatnesse abstractly or alone but concreetely or in conjunction with his goodnesse and righteousnesse with his mercy and faithfulnesse c. Job confessed the greatnesse of God but he seemed to intimate severall things to the disparagement of the goodnesse mercy and righteousnesse of God For though in his frequent complainings he did not question yet he did much darken and obscure these Divine perfections And therefore Elihu speaking of the Greatnesse of God urgeth it in conjunction with all his perfections and indeed they cannot be dis-joyned except in notion or discourse Secondly Elihu insisted so much upon the greatnesse of God to humble Job and to convince him that he had done amisse in his bold appeales to him and complaints about his dealing with him Elihu doth wisely to hold out the greatnesse and soveraignty of God for the keeping downe and repression of his yet unhumbled spirit Thirdly Elihu mannageth this argument for another end and purpose then his friends did They used it to prove Job was wicked or had done wickedly in the former passages of his life He to shew that Job ought to be patient under and quietly submit to the present providences of God Fourthly This argument which Elihu brings from the greatnesse of God hath not at all the lesse force in it because grounded upon so common and generally received a principle the greatnesse of God yea it hath therefore the greater force in it for what is more unreasonable then for man to intimate any thing which reflects upon God or to complaine of what God doth when as God by the
thy mouth for ever speak not thus to God If thou art as thou canst not deny a thing formed by God then say not why hast thou made me thus And as now thou strivest with God about that which thou canst not understand so at last though now thou dost not thou shalt understand that thou oughtest not to have striven with him about it And indeed if men have a mind to strive with God they may find as many occasions for it in the doctrine of his conditionall decrees of foreseene faith repentance and persevering obedience as in his absolute We shall never want matter of quarrelling with God till we have learned simply that is graciously to submit Secondly This truth should much more quiet our spirits and stop our strivings in reference to our temporall estate And that First As wrapt up in common with others Did we consider the soveraigne power of God in ordering the affairs of Nations and Churches we would glorifie him in a gracious silence however we see things goe with them The Scripture urgeth us often to this fixednesse of mind in the midst of all publick revolutions and changes upon this only account Heare David Psal 46.9 10. Come behold the works of the Lord What works ruining works what desolation he hath made in the earth God made strange work in the World at that time Those countryes which before were as the Garden of God became like a desolate Wildernesse who was able to beare this with patience Yet the Spirit of God saith in the next words it must be patiently borne when God lets men strive and warre with one another to a common confusion yet no man may strive with God about it and the reason given why no man may is only this which is indeed all the reason in the world He is God So it follows in the Psalme Be still and know that I am God As if the Lord had said not a word do not strive nor reply whatever you see hold your peace know that I being God I give no account of any of my matters Thus the Prophet cautions the whole world Zech. 2.13 Be silent O all flesh before the Lord doe not dispute the doings of God doe not murmure at them for he is raised up out of his holy habitation That is God is going to work as a man raised out of his bed is therefore doe not you trouble your selves nor rise up against him in your words or thoughts what work soever he makes Like counsell is given Psal 75.5 Lift not up your horne on high speak not with a stiffe neck for promotion cometh neither from the East nor from the West nor from the South But God is the Judge he putteth down one and setteth up another All great changes proceed from his judgment take heed of judging the sentence of the great Judge Remember That he whose name alone is Jehovah is the most high over all the earth Psal 83.18 Againe This is as true if we respect the private or personall estate of any man If God makes a man poor in estate or despised in the World if he make him sick or weak in body he must not say unquietly why doth God thus If he taketh away our Relations if he empty our families we must not strive with him When old Ely had received one of the saddest messages that ever was sent man It is the Lord said he let him doe what seemeth him good 1 Sam. 3.18 So David Psal 39.9 I was dumb I opened not my mouth because thou didst it Psal 62.1 Truly my soul waiteth patiently upon God The word is my soul is silent before God And Psal 42.5 How doth David chide his soul for making a noyse Why art thou disquieted O my soul hope thou in God But you will say May we not at all strive what ever God doth in the World or with us must we sit downe under it or rest satisfied in it and say nothing I answer First we may and ought to be very sensible of all the dealings of God But we must not be unquiet under any of them It is one thing to feele the smart and another thing to dispute the rod. Some are under a kind of Stoicall stupidity they doe not strive with God because they doe not mind what God doth they are not sensible Others are stout sturdy and proud spirited they care not for the crosse they slight and despise rebukes Thus or upon these grounds not to strive with God is as bad if not worse then that striving with him which this poynt disswades and disapproves We may yea we ought to take notice of every stroak we receive from God Secondly As we should be sensible of the hand of God at any time upon us so we may pray for the removing of his hand 'T is not a sinfull but a gracious act to strive with God by prayer for deliverance out of trouble Thirdly A man under the Rod may use means to get it off and free himselfe from it even while he is quiet under it So then the quietnesse of mind in our afflicted condition here intended and pressed is opposed only first to fretting and repining Secondly to vexing and tumultuating Thirdly to distracting cares Fourthly to desponding fears Fifthly to killing sorrows Sixthly to uncomposednesse of spirit for our callings Seventhly to hard thoughts of God Eighthly to the using of any unlawfull meanes to help or rescue our selves out of the hand of evill And that we may be preserved from all these strivings against God and unquietnesse of spirit under any of his saddest and darkest dispensations which will certainly run us upon some of if not all those eight most dangerous rocks last mentioned Let me lay down a few considerations why we should not strive with God in such a manner And prescribe some preservatives to keep us at the greatest distance from it First Consider to strive with God dishonours God and darkens his glory for hereby we call his wisdome and goodnesse yea his truth and faithfulnesse to us in question What can be done more dishonourable to God then this God resented it as a great dishonour that Moses and Aaron did not sanctifie him that is give glory to his name before the children of Israel Num 20.12 and therefore told them Ye shall not bring the children of Israel into the land which I have given them As if he had sayd Ye have not honoured me as ye ought in this thing and therefore I will not honour you in that But what is it that Moses and Aaron did not sanctifie God in it was saith the text in not believing And what is that at best but a striving with God as to the truth of his word and his faithfulnesse in fulfilling it Secondly Such striving with God hinders the exercise of grace and stops the worke of the new creature He that striveth with God by way of murmuring can never strive with God by praying and believing
very great progress in his spirit Both these wayes we may understand it here though chieflly I conceive in the latter Sometimes God keepeth man either by his power or by perswasions and commands sent to him from setting so much as one foot forward in any sinfull way leading to the pit yet often he suffers him to goe on a great way and when he is advanced far towards yea is near very neer to the pits brink even ready to drop into it then then the Lord graciously keeps his soule from falling into it This word is used â—in the negative twice to set forth the high commendation of Abraham Gen. 22.12.16 When God had commanded Abraham to offer his Son and he was so ready to doe it that presently God tells him Now I know thou fearest God seeing thou hast not withheld or kept back thy son thine only son from me Abraham might have had many reasonings within himselfe to keep back and withhold his Son from being a Sacrifice but saith the Lord thou hast not withheld or kept him back There the word is used in the negative as also upon the same occasion at the 16 verse of the same Chapter And so by Job Chap. 7.11 Therefore I will not refraine or keep back my mouth It is as hard a matter to keep back or hold the mouth in as it is to keep back a head-strong horse with a bridle Therefore the Holy Ghost useth that Metaphor Psal 39.1 But saith Job I will not refraine my mouth I will not keep it back let it take its course I will speak in the bitternesse of my spirit The word imports powerfull acting take it either in the negative or affirmative When the tongue is kept back 't is done by a mighty power of grace and O how great as well as gracious is that power which the Lord putteth forth to keep back a poor soul that is going going apace too from falling into the pit He keepeth back His soul from the pit But doth the soul fall into the pit I answer first The soul is often in Scripture by a Synecdoche put for the whole man He keepeth back his soul that is he keepeth him from the pit secondly possibly 't is said he keepeth his soul from the pit to teach us that man by running on in sin ruines his best part it is not only his body and his skin that he destroyeth by sin but his very soul 'T is a mercy that God telleth us aforehand the worst of that danger and the greatnesse of the hazard or how great a matter we venture upon evill wayes and workes He keepeth back his soul from the pit What pit The word is rendred variously First thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 foveat corruptio mors he keeps back his soul from corruption Eruens animam ejus a corruptione Vulg. The word is used for corrupting by sin Gen. 6.12 And God locked-upon the earth and behold it was corrupt for all flesh had corrupted his way upon the earth that is all men were grown wicked and stark naught In the very next verse vers 13. The same word is used to denote corrupting by punishment due to sin Behold I will destroy or corrupt them with the earth that is I will destroy the face of the earth or deface the beauty of the earth and I will also destroy all men from off the face of the earth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sept. Prohibebit animam ejus a fovea Targ. Secondly the Septuagint render He spares his soul from death Thirdly the Caldee Paraphrase as we He prohibits his soul from the pit these three corruption death and the pit are of neer aliance and the same word in the Hebrew tongue signifieth corruption the pit and death The pit or grave is the place of corruption and the seat or house of death We find the pit and destruction put together Psal 55.23 they shall goe to the pit of destruction So then the same word may well serve to signifie a pit corruption and death because in the pit dead bodies or carkasses putrifie and corrupt Yet David prophecying of Christ speaks his assurance of escaping corruption Videre foveam est amplius quaÌ„ sepeliri nimiruÌ„ ut is demum perfectè dicatur videre foveam non qui ad tempus est in fovea sed qui ejus vim corruptricem experitur sive videt corruptionem in ea videre enim est sentire sive pati aliquid Coc. though not the pit or grave Psal 16.10 Thou wilt not suffer thy holy one to see corruption or the pit It is this word that is thou wilt not suffer him to corrupt in the pit of the grave though being dead was buried and laid in the pit yet he did not see corruption in the pit That is corruption had no power no mastery over him for he loosed the bonds of death it being impossible that he should be held by them the third day yea with the first of that day or as soon as it might be truly said that it was the third day Christ was buryed in the latter part of the sixth day of the week and arose early the first day of the week even when it did but begin to dawn towards the first day of the week Math. 28.1 And therefore seeing as naturalists according to Scripture evidence Joh. 11.39 testifie corruption doth not naturally take hold of the body till the fourth day after death The dead body of Christ was altogether free from corruption or Christ as was fore-shewed by David in the Psalme saw no corruption Further this word pit is taken not only for death the grave and corruption but for those contrivances and plots which are made and laid for any mans death or distruction Thus David said of his malicious and subtle enemies Ps 7.5 Fovea denotat omnia vitae discrimina Pin. Into the pit which they have digged themselves are fallen that is they are taken in their own plots Those words of the Psalmist are an allusion to Hunters or Fowlers who make pits to ensnare birds or beasts we must not imagine that there were pits literally made for David but the pit was a plot or a contrivance to doe him mischief and he blessed God that as himself had escaped that mischief so that the mischief-plotters and contrivers were taken with it themselves We have David speaking againe under the same metaphor Ps 9.15 The Heathen are sunk down in the pit that they made And Psal 35.7 Without cause they have hid for me their net in a pit which without cause have they digged for my soul that is they have laid a plot to undoe and destroy me And if we take pit in this sence it may hold well enough with the scope of the Text for what is the pit into which pride and evill purposes thrust sinfull man but that mischief and misery which Satan is continually plotting against him And from this mischievous plot
spirituall wonders is the Lords work and it should be marvelous in our eyes For this opening of the eye and nothing without this will make any man the most ignorant man among a thousand An Interpreter One among a thousand These words containe either a third higher Title or the highest commendation of the former two A messenger an interpreter even such a one as is one among a thousand One is no number and a thousand is put for the greatest number then one among a thousand or one of a thousand implyeth that the one here spoken of is a very rare one only he that is seldome seen or found is one among a thousand Solomon saith Eccl 7.24 One man among a thousand have I found but a woman among all those have I not found There were very few wise or good men among many when he found but one among a thousand He might find men in great number but the number of those that deserved to be called men was very small so small that he saith he found but one among a thousand So that here when Elihu calls the interpreter One among a thousand he teacheth us that such a messenger such an interpreter is rarely to be had or being had is a very rare and excellent one 'T is a proverbiall speech with an hyperbole Hi nuncii rari sunt ita ut ex mille hominibus vix unus reperiatur qui munere illo rectè fungi possit Pisc to say of any man he is one among a thousand for though we are not to take it arithmetically or strictly yet one being no number must needs signifie very few or the smallest number and a thousand being the greatest whole number must needs signifie many very many or a great number And therefore to say of this interpreter he is one among a thousand must needs import that even among a thousand men we can hardly find one who hath a faculty or a competency for this office or is fit to be honoured and adorned with this Title An interpreter Hence note True and faithfull interpreters of the mind of God are very rare He is a rare and choyce man that is pickt out of a thousand men The faithfull messengers and interpreters of the mind of Christ are rare under a twofold notion First as being precious and of great worth and use Such are the light of the world and the salt of the earth The minds of all men would be darke and their manners corrupt if God did not send out these interpreters to inlighten and to season them Secondly they are rare as not being every where to be had or met with what is hardly had is highly prized It is said 1 Sam. 3.1 The word of God was precious in those dayes why so the reason is added there was no open vision there were not such frequent manifestations of the mind of God as had been formerly there were few Prophets few Interpreters to be found in those dayes The true and faithfull messengers or interpreters of the mind of God are rare at all times in what numbers soever they appear though they come like an Army by thousands though as is said Psal 68.11 God giving the word great be the company we put in the Margin Army of those that publish it or as the old translation hath it great be the Company of the Preachers They are rare also because not to be had at some times and in many places Look over the times or ages of the world and you will find some of them were dark times dayes of ignorance there were few interpreters look at any time or at this time over many parts and places of the world and you shall find such interpreters are not to be found in the greatest part in the most places of it Not one to be had in some whole countries and huge tracts of the earth Goe to all the Heathen and Mahometan nations and you shall not find one of these messengers or interpreters goe to Greece which anciently engrossed all knowledge and was famous for all sorts of learning yet an interpreter is scarcely to be found there in these dayes Goe to the popish nations though they bear the name of Christ and abound with learned men men learned in the knowledg not only of common Arts and Sciences but in divinity and the Scriptures yet in the sence here spoken of they have not many interpreters the most being such as pervert and wrest the Scriptures and lead the people into errour rather the messengers of Antichrist then of Christ Satans emissaries then Gods interpreters So then if we consider that several parts and countries of the world are quite without they have none and others are filled with false teachers interpreters of the word of God which are worse then none we must conclude an interpreter is one of a thousand Again If we turne our eyes to those parts of the world where there are many sound orthodox faithfull messengers and interpreters of the word of God with which blessing this nation above many if I say not above all hath been crowned for a hundred years together England as Jerusalem of old Isa 21.1 may well be called a valley of vision a seminary of seers because of that abundance and variety of visions and divine revelations which God hath stored us with in these latter ages yet I say even here as in all other the best reformed Protestant Churches and christian nations an interpreter may be called one of a thousand and that in a twofold reference First If we consider the whole body of any reformed nation Ministers are but few compared to all the people they are hardly so much as one of a thousand throughout that whole nation there are but few who give themselves up to the work of the Ministry Few that dedicate themselves to Christs service in publishing the Gospel for the saving of souls there is I say but one of a thousand that is dedicated to that work For First Most are unwilling to meddle wsth that calling because of the laboriousness of it interpreters are they who labour in the word and doctrine and not only so but they must give a strict account to Christ of their labours Some good men have declined the ministery being terrified both with the weight of the woâ—k and the strictness of the account and doubtless were we duely sensible it might make the ablest Ministers tremble every hour of the day to think what a burden of care and account lyeth upon them who are set to watch over souls Secondly Others will not enter into this calling because as the labour is great and the account strict so the reward as from man is small it doth not lead to riches and greatness in the World comparatively with other callings though there be a comfortable competence allowed to the Ministers of the Gospel yet there is not much of the world to be expected by them yea they are charged
in shall be unpunished Further God will not render to man according to the opinion he hath of himselfe A bad man and the worst of his workes may be good in his owne conceit He may flatter himselfe in his owne eyes untill his iniquity be found to be hatefull Psal 36.2 But God will render unto man according to what his workes are in truth Secondly God will not render to man according to the thoughts which others have of him and of his work some are high in the opinion not only of the world but of some Good men they have a name to be alive while they are dead and their workes dead workes but God will render to man according to that cleare certaine and infallible knowledge which himselfe by whom actions are weighed 1 Sam 2.3 hath of them Thirdly God will not render to man according to his good meanings when his workes are evill many will confesse they have done amisse but they had good intendments in it A right end will not excuse us if our way be wrong There is no pleading of meanings against commandements nor will sincerity of intentions cover the deformity and irregularity of actions The Apostle pronounceth a fearefull doome against those who sayd Rom 3.8 Let us doe evill that good may come whose damnation is just Fourthly As God will not render according to a mans good ends if his worke be evill so remember God will not render to man according to his good workes if his ends are bad Therefore consider your end when you enter your way and begin your worke Pro 21.27 The sacrifice of the wicked is an abomination to the Lord how much more when he bringeth it with an evill mind that is when he hath some bad end in doing it A wicked mans sacrifice is an abomination to the Lord at the best but much more when he hath base designes in his sacrifices or holy services Herod sayd to the wise men Math 3.8 Goe and search diligently for the young child and when ye have found him bring me word againe that I may come and worship him also It was a good worke to enquire after Christ and worship him but his end was to destroy him Jezebel pretended a holy fast but her end was to feast her selfe with revenge upon innocent Naboth The best workes of hypocrites will have an ill returne because they doe them with an evill mind There are three sorts of good workes which will never turne to a good account First Those good works which are done but for a season temporary good workes or the good workes of temporary professors such as are described Math 13.5 7. by the 2d and 3d grounds who bring forth for a while but afterwards fall away such good workes I say shall not have a good reward If your goodness be as the morning cloud and as the early dew it passeth away it will doe you no good He that endureth to the end shall be saved and none but he Math 10.22 Christ exhorts the Church Rev 3.11 Hold that fast which thou hast that no man take thy crowne They loose the good workes they have done who hold not out in doing them It will not advantage us to begin in the Spirit if we end in the flesh Secondly Those good works which are trusted to or boasted of will never make a good returne Though a man should continue doing good all the dayes of his life yet if he buildeth his hope upon it his hope shall be cut off and his trust that is what he trusteth to shall be a spiders web that is weake like that because like that woven out of his owne bowels he shall leane upon his house but it shall not stand he shall hold it fast but it shall not endure Job 8.14 15. you and your workes will perish together if you depend upon your workes Good workes trusted to are as dangerous to the soule as evill workes persevered in Thirdly Those good workes which are done for base ends to serve men or to compasse a worldly interest shall have no reward from God but that which shall be upon every soule that sinneth and repenteth not anguish and tribulation JOB Chap. 34. Vers 12 13. Yea surely God will not doe wickedly neither will the Almighty pervert Judgement Who hath given him a charge over the earth or who hath disposed the whole world ELihu proceedeth in the proofe of this poynt the vindication of the righteousnesse of God with a strong asseveration Vers 12. Yea surely There is a mighty force of affirmation in the originall words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Irgons est in origi-nali assertionu vis we may parallel them with those assertive speeches frequently used by our Saviour Jesus Christ in the Gospel Amen Amen Verily verily I say unto you Yea surely is as much as verily verily as if Elihu had sayd There is no question to be made of what I affirme that God is righteous or will not doe wickedly as the Apostle writ to Timothy about the great mystery of the Gospel God manifested in the flesh 1 Tim 3.16 without controversie great or as the word imports confessedly on all hands great is the mystery of Godlinesse so here Elihu might speak to Job This is a truth beyond dispute or controversie an unquestionable truth and such a truth that if once confessed will quickly determine all the Questions which are depending between you and me There are some Master-truths ruling truths such a one is this in the text Yea surely or undoubtedly God will not doe wickedly Hence note It becomes us to grow up into highest confidences about the truths of God especially about the truth and Justice of God We should not be as meteors hanging in the ayre speaking with hesitation possibly it is so peradventure it is true but as the Apostle directs the Collossians Chap. 2.3 We must labour to grow up unto all riches of the full assurance of understanding as there is a full assurance of faith in believing of hope in waiting or expecting so also of understanding in apprehending the things of God We should be in a sense Masters of truth and then we are so indeed when truth hath fully mastered us and prevailed upon both our judgement and affections and we are led captive by light to the love and obedience of it We have cause to bewayle those much more have they cause to bewayle themselves who are but Scepticks or Questionests in Religion never coming to a poynt nor able after a due making up of their thoughts to say Thus it is and by this we will abide as Elihu did in the then present case delivering himselfe confidently yea surely or verily verily God will not doe wickedly To cleare the meaning in this Negative assertion we must take in the highest affirmatives of the holinesse and Justice of the righteousnesse truth and faithfulnesse of God For it sounds like a flat and low commendation of God to say
hath the command of so he hath a use for every creature Isa 7.18 The Lord shall hisse for the fly if God doe but hisse to the fly or any creature on earth yea to the devills in hell they are at his call and doe his will though they intend it not Further though God can doe all himselfe yet he useth various instruments that he may indear man to man or that no man may say he hath no need of another Thus the Apostle argues 1 Cor 12.21 The eye cannot say unto the hand I have no need of thee nor againe the head to the feete I have no need of you Surely then the feete cannot say to the head we have no need of thee nor the hand to the eye we have no need of thee That Creatures may shew their love to one another and see their need of one another God is pleased to give them a charge to worke and dispose of the things in the world though the charge and disposure of the whole world be in himselfe Now if the Lord be thus invested with all power originally and essentially then I would mind those who are in power of two things and those that are under power of one First Let them that have power remember to use it for God They that have but family power should use it for God how much more they that have power over nations Psal 2.10 11. Be wise now therefore O ye Kings be instructed ye Judges of the earth serve the Lord with feare and rejoyce with trembling When he saith serve the Lord with feare I suppose he doth not intend it in that notion of serving the Lord as serving him denotes our holinesse and obedience in generall but when he saith serve the Lord with feare his meaning is serve him so in the exercise of your power and in your places as you have power in your hand as you have received a Charge or Commission from God over this or that part of the earth so serve him with feare in the use of that power As man ought in all the service of God to be in a holy feare so especially when he serveth God in the administration of power because all power is from God And therefore which is the next thing I would hence mind those of that are in power Secondly Remember The day of account must needs be a sad day to those who abuse their power to the oppression of man and chiefely to those who turne their power against God that is against the wayes and truths of God against the servants and people of God against the ends and designes of God God will call such as have had any charge over the earth to an account and let them who either of these wayes abuse their power consider whether such accounts will passe as they must give Surely when the day of the Lord shall be upon such Oakes and Cedars upon such mountaines and hils as the Prophet Isa 2.13 14. calleth the Powers and Princes of this world they will even be forced as he describes them at the 19th verse to goe into the holes of the rockes and into the caves of the earth for feare of the Lord and for the glory of his Majesty when he ariseth to shake terribly the earth It is bad to be abused by the power of man but 't is worst for that man who abuseth his power Thy terriblenesse hath deceived thee saith the Prophet Jer 49.16 and the pride of thine heart O thou that dwellest in the clefts of the rocke that holdest the height of the hill that is thou that art in high power and also holdest thy height thou art deceived and thy terriblenesse hath deceived thee because thou hast been able to terrifie many with thy power therefore thou hast presumed that none shall ever terrifie or trouble thee This vaine confidence hath deceived thee for as it followeth in the latter part of that verse though thou shouldest make thy nest as high as the Eagle I will bring thee downe from thence saith the Lord that is I will bring thee to a reckoning for terrifying those with thy power whom thou shouldest have protected by it Lastly This is matter of great Comfort to all good men who are under power though rhey are wronged and oppressed by the power of man this may support them God hath power over all the earth he hath the Charge and he will see them righted one time or other Eccles 3.16 17. Moreover I saw under the Sun the place of Judgement that wickednesse was there and the place of righteousnesse that iniquity was there I said in mine heart God shall judge the righteous and the wicked for there is a time for every purpose and for every worke And if for every purpose and worke then surely for this the reviewing of the unrighteous judgements of the Princes and Powers of the earth who hold the places of Judgement and righteousnesse to punish the perverting of which the Lord who is Prince of the Kings of the earth often powreth contempt upon Princes Psal 107.40 41. and causeth them to wander in the wildernesse where there is no way yet setteth he the poore on high from affliction and maketh him familyes like a flocke For as the Holy Ghost saith Psal 138.6 7. Though the Lord be high yet hath he regard to the lowly but the proud he knoweth a farr of hereupon his faith riseth up to a full assurance in the next verse Though I walke in the midst of trouble thou wilt revive me thou shalt stretch forth thine hand against the wrath of mine enemies and thy right hand shall save me Thus much for the argument here used the Lord is righteous for he hath all power in his hand and he hath no reason upon any account in the world to pervert power yea for him to doe any thing that is not righteous were to act against himselfe even against his owne being and blessednesse who is God blessed for evermore JOB Chap. 34. Vers 14 15. If he set his heart upon man if he gather unto himselfe his spirit and his breath All flesh shall perish together and man shall turn to his dust IN these two verses Elihu perfects the proofe of what he lately asserted that God is just and that there is no unrighteousnesse in him v. 12. yea surely God will not doe wickedly neither will the Almighty pervert Judgement For as Moses in his dying song describes him He is the rocke his worke is perfect for all his wayes are judgement a God of truth and without iniquity just and right is he The first argument for the confirmation of this was opened at the 13 verse And it was grounded upon the absoluteness and universality of his dominion Here we have a second argument from the sweet temperament of his power and goodness God hath power enough in his hand at once to destroy all flesh and to command every man back into the dust But
that God is not sayd to forme man of the water or ayre or fire but of the dust of the ground Gen 2.7 though all those as well as earth were ingredients in the composition and formation of mans body As man with respect to his spiritualls and moralls is denominated from that which is chief in him so with respect to his naturalls Every man hath the seeds and principles of all sin in him yet many men are knowne and expressed by some speciall sin Thus one is called a covetous man another a malicious man c. because covetousnesse and malice are their predominant sins in practice though the principles of all other sins are in them So for grace one is sayd to be a patient man and another an humble man and a third a self-denying man Though where any grace is all graces are yet a godly man is knowne by that grace which acts most eminently and vigorously in him In this notion man is sayd to be of the dust and to returne to dust as if he were nothing but dust because dust is the predominant Element in the naturall constitution of man And if so then this is an humbling consideration Some walke as if they thought the ground or earth not good enough for them to goe upon Moses setting forth the dreadfullness of famine as a punishment threatned the Jewish nation in case of disobedience tells us it shall fall on all sorts both of men and women Deut 28.56 The tender and delicate woman among you which would not adventure to set the sole of her foot upon the ground for delicateness and tenderness c. Some are loth to put their feet to the ground whereas the best foote that ever trod upon the ground is dust as wel as the ground trodden on and 't is but dust to dust when they are in the dust and dirt to dirt if they fall into the dirt The Apostle among other reasons for this also calleth the body of man a vile body Phil 3.21 Who shall change our vile body that it may be fashioned like unto his glorious body Our bodies are vile chiefly from the contagion of sin that hath made them most vile But they are comparatively vile with respect to the very matter out of which they were all representatively made when the first man was made without the least taint or touch of sin Man at best as to the body is but a little breathing dust or moving clay And did we spiritually look upon the matter of our bodyes it would exceedingly humble our spirits and keep them low even when like Jordan they are ready to over-flow all the banks of modesty and moderation We heare of a bird who priding himselfe in spreading and perusing his fine feathers is presently as it were ashamed by looking down upon his owne black feete Surely did man often consider that his whole body is of the earth it would be an excellent meanes to keepe his heart in a lowly frame how highly soever himselfe is exalted in the earth And as man while he lives is from the dust so when he dyeth that 's another humbling consideration his body not only returneth unto dust but turneth into dust David as the figure of Christ cryed out Psal 22.15 Thou hast brought me into the dust of death Dust and death are neere acquaintance and all that dy grow quickly into neerer acquaintance with the dust It is sayd Psal 103.14 The Lord knoweth our frame he remembreth that we are but dust But what advantage is that to us that the Lord knoweth the one and remembreth the other I may answer as the Apostle doth to another question Rom 3.2 much every way chiefly because he will pitty us and spare us and deale tenderly with us as considering how frayle we are Now as it may be our comfort that God remembreth we are but dust so 't is our duty to remember that we are but dust and that we must to the dust Shall God remember that we are dust and shall not we remember it our selves Did we more remember that we are dust we should more prepare for our return to the dust Yea I may say we should be more in heaven if we were more in our dust that is the gracious and serious meditation of our naturall vilenes and infirmities would provoke us to looke heaven-wards and prepare for heaven where these our naturall bodyes shall become spirituall 1 Cor 15.44 that is they shall be like spirits though not turned into spirits living without food or sleep living free from weariness and sickness from paines and languishments yea free from the remotest feare of ever dying or returning againe into dust Such as these and many more would be our soules advantages did we often as becomes us remember that our bodyes are of the earth and must shortly be earth againe Thus to be earthly minded is the way to be heavenly minded Many are earthly minded that is they mind earthly things but few mind that themselves are earth In what holy heights and elevations of spirit should we be if we could spiritually remember how low we once were and how low as to our bodyes we within a few dayes shall be Lastly This truth should take us off from all creature-confidence from trusting in man Cursed is the man saith the Lord Jer 17.5 that trusteth in man and maketh flesh his arme 'T is a cursed thing for man to trust in man becausâ— trust is an honour proper to God he alone is to be trusted And as it is a cursed so it is also a foolish thing to trust in man David a Great Prince giveth us this counsel from God Psal 146.3 4. Put not your trust in Princes nor in the son of man in whom there is no help his breath goeth forth he returneth to his earth or to his dust in that day all his thoughts perish happy is the man that hath the God of Jacob for his help What can dust do for dust what can dust get by dust that which is weake may become strong by trusting to or leaning upon that which is strong the weakest man is strong enough while he trusteth upon the strong God but if weake trust upon weake how shall it be made strong Therefore let all flesh hearken to the words of the holy Prophet Isa 2.21 Cease ye from man whose breath is in his nostrills for wherein is he to be accounted of Man himselfe is a soone-ceasing creature David useth the noune of this verbe to expresse himselfe so Psal 39.4 and therefore we have reason to cease from man to cease from any high estimation of the highest men much more from any confidence in them What can we assure our selves of from any man living seeing he hath no assurance of his owne life The Prophet would have us understand that while he saith his breath is in his nostrills Mans life is gone as soone as his breath is gone and how soone may that be
condemne him that is most just wilt thou do such a thing what condemne him that is most just How great a wickednesse is this if we consider First that what-ever God doth we ought to be patient under it Secondly that whatsoever God doth we ought to acquiesce or rest quietly and contentedly in it that 's more then to be patient Thirdly that whatsoever he doth we ought to approve and justifie God in it Fourthly that we ought to magnifie God whatsoever he doth though his dispensations are bitter burthensome and if we do so we shall finde the bitterest dispensations sweete to us Now if we ought to be patient under to acquiesce in to approve of yea to magnifie and exalt the name of God in all his dealings with us and determinations concerning us then how sinfull is it to condemne him What shall such poore creatures as we take upon us to censure and condemne the workes of God! Some say it at least in their hearts if they had the reines of government in their hands they would carry things evener then God doth they would put all things right if they might have the rule if they might a while doe as they thinke fit they would doe all things fitly Some will talke thus arrogantly of their fitness to governe the whole world who have not wit enough to governe their owne familyes nor any grace at all to governe themselves yea they will presume they could governe all men who are scarce fit to governe a heard of swine or as Job speakes Chap 30.1 to be set over the dogs of a mans flocke such as these will take upon them to governe the world say they could do it better then 't is done Things should not goe thus if they might have their will Though indeed like that rash and inconsiderate young man in the fabulous Poet who desired for one day at least to be Charioteere to the Sun if they might have their will they would set the whole world a-fire or put all into a flame in one day Thus vaine man would be wise as Zophar sayd Chap 11.12 Though man be borne like a wild asses colt that is being altogether unwilling to be governed by any right law he would faine give the law to and governe all what is this but to condemne the most just and how great how blasphemously impudent a wickednesse is this But some may say Did Job ever thus condemne God I answer he did not condemne him in so many words he did not formally sit upon his tribunall and condemne God but he spake such words as did shew a condemning of God and Elihu justly condemned him for speaking them Hence note lastly Not to submit freely to or to complaine of the dealings of God is a condemning of God This is a hard saying we may be almost astonished to heare it what condemne God yeas so farre as any man murmurs against the dealings of God so farre he condemnes God The workes of God must be submitted to as wel as his word his dispensations must be obeyed as wel as his lawes and constitutions Our complaints of what he doth are censures of his person We question not only the soveraignty and power of God but his very wisdome and truth and justice when we reluct against any of his actings or awards concerning us though they produce our greatest sufferings This Elihu further aggravates in the next words Is it fit to say to a King Thou art wicked and to Princes Ye are ungodly If men will be mannerly to Princes how much more mannerly ought they to be towards God JOB Chap. 34. Vers 18 19. Is it fit to say to a King thou art wicked and to Princes ye are ungodly How much less to him that accepteth not the Persons of Princes nor regardeth the rich more then the poor for they are all the work of his hands THese two verses are both an Illustration and a Confirmation or proof of what Elihu spake last in the close of the 17th verse Wilt thou condemn him that is most just Hereupon he infers Vers 18. Is it sit to say to a King thou art wicked Those words Is it fit are not literally and expresly in the hebrew and therefore some connect these two verses immediately with the former Wilt thou condemn him that is most just Who saith to a King O thou wicked and to Princes O ye ungodly That is Qui dicit Regi Apostata qui vocat Duces impios c. Vulg. An dicentem Regi O nequam O improbe ingenuis condemnares Jun. Quinquennium Neronis who is so just that he spares not to tell the greatest Kings and Princes of their wickedness and ungodliness Or as the Vulgar Translation hath it Who saith to a King O thou Apostate I tell thee Thou art fallen from that Justice and Righteousness which thou didst once exercise in thy Government It is said of Nero he had his five years wherein he govern'd excellently but afterward he proved Apostate cruelly tyrannizing over instead of ruling his people as there are Apostates in Spirituals so in Civils an apostate is an hypocrite revealed an hypocrite is an apostate vail'd God unvails hypocrites of all sorts and will not fail sooner or later to reprove their Apostacy It is better not to be good then not to continue good Backsliders are worse then they who never set one step in the wayes of God and goodness So then according to this reading the sence may be given out thus As if Elihu had said How canst thou O Job possibly imagine that God should be unjust when he doth not forbear to tell the greatest Kings of their injustice and convince them of it he who calleth degenerate Kings Apostates and unjust Princes wicked he that is thus impartial in reckoning with Kings and the mighty men of the earth as indeed God hath alwaies been and will ever be How should he be unjust Wilt thou condemn the most Just Even him who is so just that he rebukes injustice wheresoever he sindes it and who can finde it wheresoever it is Psal 105.14 He reproved Kings for their sakes that is for the sake of his peculiar people when they did them wrong saying Touch not mine anointed and do my Prophets no harm implying that he trusts Kings with that great power to protect his anointed and to save his Prophets from harm and therefore would not take it well at their hands if they abused their power to hurt and afflict them This is a good reading but I shall not insist upon it though some insist much upon it because I would rather favour our own Translation and carry the Interpretation that way as containing an argument to prove that it is a most wicked thing to condemn God as unjust because men are scarce any where found so presumptuous or bold as to say to a King Thou art wicked or to Princes ye are ungodly It is much easier for any man much more for
sense for death is a passing away a passing out of this world Psal 37.36 Transire intelligo non pro migrare aliò sed pro abire in sepulchrum Merc Loe he passed away and was gone that is he died And that which is as death to the heavens and the earth their great change when ever it shall be is called a passing away Math 5.18 Till heaven and earth passe away one jot or one tittle shall in no wise passe away from the Law till all be fullfilled that is the Law shall stand in force as long as the world stands Thus to passe away is to die But I conceive we are to expound this third branch of the Judgement distinctly from the former two and therefore for as much as we have death in the first words it will not be proper to take in death here againe or to expound passing away by dying The third notion of they shall passe away is they shall run or flee for it they know not whether they shall flee for their lives from the danger impending over them As some shall die and all be troubled so not a few shall endeavour to save their lives by flight Christ in the Gospel foretold the great troubles and afflictions which should come upon Jerusalem and in them there was a sad concurrence or meeting of these three Judgments in the text For when after forty yeares the Romans invaded and ruin'd their City many dyed were destroyed by sword and famine all the people were troubled Oh in what a hurry were they to see the Romane Eagle displayed before their Gates and then they passed away that is as many as could withdrew and got out of the danger It is reported in history that before the Seidge of that City a voyce was heard in Jerusalem saying Migremus hinc let us passe from hence they who believed that warning departed soone after And as some passed away before the Judgement came so when it was come many were striving to be gone or to passe away Therefore Christ admonished them Math 24.20 Pray that your flight be not in the winter nor on the Sabath day I conceive we are to understand this text distinctly of such a passing away In a moment shall they die and the people shall be troubled at midnight and passe away they shall doe what they can to secure themselves by out-running the danger Note from it First God hath variety of meanes to humble a sinfull people Into how many wayes doe the Judgements of God divide themselves severall persons beare severall parts here is death to many trouble to all flight to some That in the Prophet answers it fully Jer 15.1 where the Lord protesting that nothing no not the intercession of Moses and Samuel should take him off from his resolve against that people saith Such as are for death to death and such as are for the sword to the sword and such as are for the famine to the famine and such as are for the captivity to the captivity There 's pestilence and sword and famine and captivity ready at the call of God to take away a provoking people Secondly Note To passe away or to be put to our flight is a grievous Judgement To flee from the face of the pursuer to run for our lives who knows the trouble and terror of it but they that have been in it what a mercy is it that our dwellings are continued to us that we abide in our places that we neither die in a moment are not surpriz'd by midnight-feares but rest quietly in our beds though feares at midnight have been ready to surprize us What a mercy is it that we are not passing away running fleeing into the wildernesse as the poore Churches of God have done in severall ages So much of Judgement upon the people in that three-fold notion of it We have here also Judgement upon Princes And the mighty shall be taken away without hand Not only the many but the mighty shall feele the Judgements of God For as 't is sayd in the former verse He accepteth not the persons of Princes nor regardeth the rich more then the poore The mighty and the meanest of men are alike to God when they are alike in sinning against God If they doe evill alike they shall suffer evill alike God accepteth no mans person The mighty shall be taken away 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fortis robustus excellens fortitudine pluraliter Abirim in genere forte significat The word rendred mighty taken plurally is used in Scripture to denote not only mighty men but any creature that excells in might And therefore according to the exigence of the place it signifies sometimes Angells who being spirits exceed all flesh in might The people of Israel in the wilderness did eat Angells food Psal 78.5 the food of the Abirims of the mighty or strong ones And as it is applyed to Angells who exceed the strongest men in strength so it is applyed to any sort of strong beasts to the horse Jer 47.3 to Bulls Isa 34.7 Jer 50.11 Psal 22.13 Psal 68.31 Thus the word riseth above man to Angells and falls below man to the beasts of the earth here 't is applyable only to strong and mighty men of whom yet there are three sorts First Some are men of a mighty arme Secondly Others are mighty in Armes Thirdly There are men mighty in Authority The first of these is a natural mighty man he hath a mighty arme a strong body or he excells in bodily strength The second is a marshall mighty man a souldier a man of warre The third is the Magistratical mighty man he is cloathed with power both to punish and reward Possibly he may have no bodily might yea possibly he is no souldier yet a man of such power he is that he commands whole Nations Now take the word Mighty in any of these three senses and it is a truth the mighty shall be taken away the mighty in strength of the Arme the mighty in strength of Armyes the mighty in power and dignity are by the hand of the Almighty God taken away They shall take them away saith the Hebrew text that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 et amovent potentem impersonaliter Pisc say some according to the first translation mentioned the people shall violently take away the mighty But by an usuall Hebraisme we may read it Impersonally the mighty shall be taken away concealing or leaving it to be understood by whom Like that speech to the rich man Luke 12.25 This night doe they require thy soule of thee so we put in the Margin that is as the text hath it this night thy soule shall be required of thee they shall take thy soule that is it shall be taken away so here they shall take away the mighty that is the mighty shall be taken away or removed We may take notice of a two-fold remove or taking away First There is a
to stand The Lord can establish those whom he setteth up The Lord doth not only set up but keep up whom he pleaseth Though they are weak whom he setteth up yet he can keep them up though they whom he setteth up are opposed by the strong yet he can keep them up He can make a shrub stand fast though opposed by a Cedar and a reed to stand firm like a rock though opposed by an Oak Thirdly Note The Lord taketh care of the Government of the world He is not for breaking work only he is for setting and setling too God will not let the body of a people perish for want of a head but when in judgement he hath broken one in pieces he in mercy sets up another Mighty men are like pillars which bear the weight of a whole Commonwealth or Kingdom God rarely deals with Nations as Sampson did with the house wherein the Philistims were assembled who at once pull'd away the pillar and pull'd down the house but if he pulleth away one pillar he puts in another that the house may stand God will not leave the world without rule or rulers when he takes with one hand he gives with another when Judas the Traytor was broken Christ found out a better man Matthias to set in his stead And when the whole Nation or Church of the Jewes was broken and rejected God called in the Gentiles and set them up for a Church and people to himself in their stead and which is the greatest instance of all when Jesus Christ was taken from the earth when he left the world who was the mighty one he was first broken in pieces for our sins and afterwards taken away yet he gave a supply and left us another in his stead I will not leave you comfortless saith he John 14.18 I will come unto you though not till the great day in person yet every day in the gifts and graces of my Spirit I will pray the Father and he shall give you another Comforter that he may abide with you for ever John 14.16 Again John 16.13 When he the Spirit of Truth is come he will guide you into all truth God sent the Spirit in Christ's stead he doth that for us which Christ did for us while he abode on the earth and therefore the holy Spirit is not unfitly call'd the Vicar of Christ here on earth he feeds the flock of Christ he looks to his people he teacheth he comforteth them in Christ's stead And thus in Nations when God breaketh one Governour he sets up an other in his stead he will not leave Nations without guides and leaders nor suffer the staff of Government to be utterly broken which is the greatest plague that can come upon any people From the whole verse take these tree deductions First There is a vanity and an uncertainty at least the vanity of uncertainty in all worldly greatness and powers God blasts and breaks them as he pleaseth The most substantial things on earth are but as a shaddow or like the Land-sea's continually flowing and ebbing One is cast down and another is exalted one is broken and another is set up yea the same man who was lately exalted and set up may quickly be cast down and broken There is no assurance to be had of the best things here below but only this that we cannot be sure of them and 't is good for us that we cannot be sure of the best things here below both because we are so apt to say It is good for us to be here where yet our best things are not to be had as also because by this consideration we may be provoked to look after and make sure of better things then any are here enjoyed even those best things which are under hope Secondly Great examples of God's judgements are to be eyed and marked Why doth Elihu call Job to this consideration but that he might be humbled and give God glory it is not for nought that God breaks in pieces the mighty ones of the earth 1 Cor. 10.11 All these things have hapned unto them for ensamples and they are written for our admonition upon whom the ends of the world are come As all those things among the Jewes were Types so all that God doth to this day upon the Princes and Powers of the world Nunquam culpam suam reprobi nisi in poena agnoscunt Greg. lib. 25. Moral cap. 9. are but as types and ensamples they are for admonition that we should consider those sins which have brought such judgments upon men such breaking judgements and avoid them some will never see sin in it self but in the judgments of God all may see what sin is when mighty men are broken in pieces what will God do with the rest if they sin against him and provoke the eyes of his glory Zenacharib that proud Prince who invaded the land of Israel in the time of Hezekiah being broken in pieces by his own bowels his sons slew him it was ordered to be writ upon his Tomb In me intuens pius esto Herod lib. 2. Let every one that seeth me learn to fear God and not to defie him as I have done The breaking of the powers of the earth should exceedingly exalt the fear of God in our hearts Quicunque celsa dominatur aula me videat tu Troja nunquam documenta dedit sors majora quam frogili loco starent superbi Senec. in Troad de Hecuba Act 1. Sc. 1. It is better to learn wisdome by the punishment of others then by our own Thirdly If God will break the mighty though many yea though innumerable This is comfort to the people of God when they are opprest and broken by oppressors let them remember God is able to break their oppressors though they rise up like Hydra's heads one after another read the whole fifty and second Psalm as also the 39th and 40th verses of the 107th Psalm as a clear proof of this Elihu having shewed what sad breaches God makes upon mighty men makes a fourth inference in the words following Vers 25. Therefore he knoweth their works and he overturneth them in the night so that they are destroyed For as much as God breaketh them it is an argument that he knoweth what they are and what they have been doing There is a threefold reading of these words First Some read them as implying God's making others to know their works God maketh the secret sins of men visible Propterea facit ut nota sint facta ipsorum Bez. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cognoscit aliqui exponunt faci cognoscere sc facit ut ab omnibus eorum scelera cognoscantur Merc. by his visible judgements Wrath seen may give us a sight of sin Some insist much upon this exposition and 't is a truth the Lord by his judgments brings to light and doth as it were spread open as in the face of the Sun the wickedness and wicked deeds of
confusion in his temporal punishments upon others Thus he threatned his owne people for their confidence in Egypt and contempt of his holy word Isa 30.13 This iniquity shall be unto you as a breach ready to fall swelling out in a high wall whose breaking cometh suddenly at an instant And he shall breake it as the breaking of a potters vessel that is broken in pieces he shall not spare so that there shall not be found in the bursting of it a sherd to take fire from the hearth or to take water withall out of the pit that is ye shall be made utterly uselesse and unserviceable That piece of a vessel is of no use which will not serve for either of those little uses the taking of a little fire from the hearth or a little water out of the pit And if God sometime breake his owne professing people thus small for their sins how small will he breake his professed enemies read for this the last breaking and down-fall of Babylon Rev 18.21 22 23. Therefore take heed how you fall into the Lords hand for he can not only break you in pieces but break you to powder he can break you to destruction The Lords purposes and the effects of them his works are never without effect for good or evil for the better or for the worse JOB Chap. 34. Vers 26 27 28. He striketh them as wicked men in the open sight of others Because they turned back from him and would not Consider any of his wayes So that they cause the cry of the poor to come unto him and he heareth the cry of the afflicted ELihu having in the former words shewed the impartiall vengeance of God upon the wicked proceedeth to shew two things further about it in these words First The manner of it v. 26. He striketh them as wicked men in the open sight of others Secondly The causes grounds or reasons of it in the 27th and 28th verses why doth God strike them it is because they turned back from him and would not Consider any of his wayes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 percussâ—t volam ad volam adversas manus collisit Significat aliquid cum sono deijcere vel coÌ„plodere unde aliqui de ejectione ignominiosa cum sibilis exponunt Alij volunt peti metaphoram à vesica vento turgente quae pede compressa cum sonitu rumpitur Scult Pro improbis complosit eos Tharg In loco improborum complodit eos Jun So that they cause the Cry of the poore to come unto him their impiety in turning from God and their iniquity in oppressing the poor provoked the Lord to strike them as wicked men in the open sight of others Vers 26. He striketh them as wicked men The word which we render strike specially notes the striking of one hand against the other our hands clasht or struck together make a sound or noise Thus some Interpret the word here He strikes them with an Ignominious sound Many rejoyce and clap their hands when they fall They are destroyed with shouting Others take the metaphor from a bladder filled with winde which being cast on the ground and stampt upon with the foot breaks with a noise or gives a crack in the breaking Wicked men in all they thinke and purpose and doe are but wind and when they break they break like bladders which have nothing of solidity only breath and fume in them Such an Elegancy there is in this word hitting the vanity and vacuity or emptiness of wicked men all their filling being but like that of a bladder which puffes them up but never makes them wise or solid men Further I find this word used for striking in a three-fold sense First For striking with sorrow and shame such was that of repenting Ephraim Jer 31.19 Who when he thought on his wayes was ashamed and smote upon his thigh Secondly For striking with scorne and derision Lam 2.15 All that passe by clap their hands at thee they hisse and wagge their head at the daughter of Jerusalem Thirdly There is also a striking with anger and indignation Thus Balak being vext because he could not have his purpose to bribe Balaam to curse the people of God Smote his hands together Numb 24.10 and the Lord himselfe is exprest expressing his angry indignation against his owne people the Jewes by this gesture Ezek. 22.13 Behold therefore I have smitten my hands at thy dishonest gaine c. There is then a speciall Emphasis in the smitting or striking here intended besides the generall meaning of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Extinâ—it autem impios Sept Pro impijs strinxit eos Bold i. e. vinculis funibusque ligare fecit eos tanquam impios atqueâ—â—a spectandos palam deduci et proponi Bold 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 causalis est propterea quod impij sunt illud quasi saepe non similitudinem sed veritatem significat et idem valet quod utpote c. The Lord destroyes wicked men in such a manner that all who behold it are filled with the admiration of his righteousnesse and with a detestation of their lewdnesse The Septuagint say He hath Extinguished wicked men As if they were but smoaking firebrands or the stinking snuffe of a candle Another renders it He binds them the word signifying also to bind or straightenâ— The Lord brings forth evill men as it were bound hand and foot to Judgement We say clearely He striketh them and that in no ordinary way but As wicked men So we translate yet the particle which we render as may here according to its frequent use else-where carry in it a reason He strikes them because they are wicked so some read the text not as we by way of similitude how God striketh them but as giving an account why God striketh them even because they are wicked men Mr Broughton saith For the wicked he maketh plentifull riddance of them which hath a good sense in it but takes somewhat too great a liberty with the original text And because the reason of this striking is held forth in the verses following it is more distinct to say he strikes them not because they are wicked men but as wicked men that is as wicked men use to be strucken or as they use to be proceeded against in a way of Justice God striketh the mighty men of whom he spake before as common offenders or malefactors Though they are great on earth yea though they are in title Gods upon earth yet God strikes them as the basest of wicked men they shall not only dye as 't is sayd Psal 82.7 or fall like one of the Princes but they shall dye like the worst of men like wicked men Hence note First They that doe like the wicked shall be dealt with by God as the wicked how high or mighty soever they are in this world And as they who are openly wicked shall be dealt with as wicked men though they be high in the world so
heare and consider the matter let them speake their minds we should not leane to nor rely upon our owne understanding in the things which concerne our selves only much lesse in those wherein others are concerned more then our selves Eyes see more then an eye And though it be an argument of too much weakness to see with other mens eyes yet it is an argument of much goodness and humility to call in the helpe of other mens eyes Secondly Note The more wise men agree in any matter the greater is the Conviction One man may speak to Conviction but if many speak the same it is a very strong Conviction Many I confesse may center and agree in a wrong Judgement yet we ought to have a reverend esteeme of and not easily differ from that Judgement wherein many wise and understanding men agree Christ speaking of Church-proceedings and censures saith Math 18.19 If two of you who constitute the least number much more if a greater number of godly wise men shall agree on earth as touching any thing that they shall aske it shall be done for them c. So still the more wise holy and learned men agree in any poynt the greater is our conviction and the stronger our obligation to submit to it He that doth not heare a single brother his fault is great much more if he heare not two or three most of all when he doth not heare the Church speaking to him and testifying against him in the name of Jesus Christ Thirdly Elihu having made a long discourse appeal's to wise men Hence note He that believeth he hath spoken truth is not afraid to have it considered by those who are best able to judge what is true Truth feares not any test or tryall He that offers pure gold and silver cares not who toucheth it or takes the Assay Wisdome is sure enough to be justified of her children They who understand truth and love it can doe nothing against the truth but for it Fourthly Elihu having discoursed long is willing to referre it to men and to let them judge of it Hence note He that hath spoken truth in his uprightness hath reason to believe that he shall have the Consent of the upright with him There is a samenesse of spirit in all wise and godly men for the maine and for the most part it is so in particulars If a godly man conscienciously judge such an opinion to be truth he may be much assured that other wise and godly men will be of his opinion too He dares say as Elihu Let wise men hearken unto me Fifthly and lastly In that Elihu makes his appeal to wise men to men of heart Note All men are not fit to give their Judgement in a case All are not Competent Judges nor prepared to give an opinion and if they doe 't is not much to be regarded wise men specially godly wise men men of a holy understanding are the men whose judgement and opinion is to be regarded Elihu having bespoken the thoughts and opinion of wise men seemes to give his owne in the next words Vers 35. Job hath spoken without knowledge and his words were without wisdome When Elihu had offered it to the Consideration of wise and understanding men whether Job had spoken right about that great poynt Submission to the absolute Soveraignty of God he forbare not first and plainly to declare his owne understanding of it Job hath spoken without knowledge The Hebrew is not in knowledge or not knowingly that is ignorantly foolishly a very high charge Job hath spoken without knowledge yet we are not to understand it as if Elihu thought Job an Ignorant or an unknowing man he could not but know otherwise but as to this particular case he reports him as a man that had spoken without knowledge and declared himselfe both beside his duty and the rule Hence note They who are very wise and knowing in many things yet may be out in some The best of men are not perfect either in grace or knowledge We may know much and yet come short in what we ought to know A man may speak some things very understandingly and yet speak other things very erroneously A Job may be out sometimes Job hath spoken without knowledge And his words were without wisdome When the Lord comes to decide this great Controversie in the last Chapter of this Book he tells Job's three friends that their words had not been right as the words of Job and yet here Elihu saith Job's words were without wisdome or not in wisdome When God said the words of Job were right we may understand it that they were so according to their general tenour or they were so comparatively to what his friends Eliphaz Zophar and Bildad had said in his case or at least his last wo ds after God had throughly convinced and humbled him were so though in many things he had fayled in speech or spoken those things which were not right before Yet here Elihu spake truth while he sayd his words were without wisdome in the speciall poynt he had to doe with him about and so much Job himselfe acknowledged I have spoken once yea twice but I will speak no more I will no more set my wisdome against the wisdome of God nor presume to have things goe according to my mind let God doe what he will with me hereafter Consider how well this good man tooke the plain-dealing of Elihu It might be expected that Job would quickly have risen up in passion especially when he heard himselfe thus urged But being convinced with what Elihu spake he gave him not a word much lesse an angry word Hence note A good man where he is faulty will heare reproofe with patience A gracious heart will soone be angry with himselfe for speaking or doing amisse but he can take it well to heare himselfe reproved when he hath indeed either spoken or done amisse Nor are there many greater and clearer arguments of a gracious heart then this To beare a reproofe wel is a high poynt of commendation Grace may be shewed as eminently by our patience when we are rebuked for doing that which is evill as by our forwardness and zeale in doing that which is good When Nathan the Prophet applyed the parable home to David after he had not only committed but continued long impenitently in his grievous sins of adultery and murder telling him to his face Thou art the man 2 Sam 12.7 and not only telling him so but at once upbrayding him with all the former benefits and kindnesses of God to him threatning him with many dreadfull future judgements v. 8 9 10 11 12. when I say he was thus sharply dealt with it might have been feared that this Great king would have risen up in passion and roared like a fierce Lyon upon the Prophet yet we heare nothing from him but words of sorrowfull confession and humble submission v. 13. I have sinned against the Lord. The boldnesse