Exposition of Job 22-26

Here's another part of his wickedness, having robbed and murdered the innocent, having committed adultery, where he could have opportunity and admittance, he proceeds, to afflict the barren, and vex the widow. The word which we render to evil entreat, hath several significations, and I find Interpreters accordingly varying about the sense of the whole verse.

First, The word signifies to associate, or join together. Thus M ^r Broughton (to whom others join) renders it, he adjoineth the barren which hath not borne child: whereas our translation holds out the further actings of wicked men in sin, this shows the further progress of God in punishing them for sin; For the relative he, in the text, is not refer'd to the wicked man, but to God himself, he, that is, God joineth the barren that hath not borne child (or that shall not bear) and he doth no good to his widow; that is, God sendeth him a barren wife, and when he dies his widow shall live in misery. This gloss Master Broughton gives upon his own translation; God sendeth after him a barren wife, that he should have no help by Children, and showeth no pity to his widow. The next verse is also translated in this sense; He draweth the mighty after him, that is, God draws his Children though they are mighty into • he same Condition with him, and if any of them hold out a while, yet they shall be sure to fall at last. The Original may bear this sense, and the Context or Antecedents suite well with it; but yet I shall rather keep to our own translation then fall into this channel of interpretation, which changes both the person and the state of the text: we rendering it of the actings of the wicked man in reference unto others, and these rendering it as the actings of God in reference to the wicked. The reason of this difference is, as the gramarians speak, because the nomnative Case is not here set down (and according to the Concisenes of the Hebrew tongue it is usual to leave it out) the verb only being expressed, whence some refer it to man, others to God.

Secondly, As the word signifies to associate, or join together; So, to feed, nourish, and take care of, as a shepherd feedeth his flock, or a father his Children and household: this suites well with the former signification, because they that are joined together and associated, do usually feed together. ( Prov. 28.7.) Whosoever keepeth the Law is a wise Son, but he that is a Companion of riotous men (we put in the margin, he that feedeth gluttons) shameth his father. According to this sense of the word the Interpretation is given thus; he feedeth the barren that beareth not, and doeth not good to the widow; That is, he runs after harlots, and feedeth them; such lewd women are expressed by the barren, because such seldom bring forth Children, nor do they desire it, being so intent upon the fulfilling of their wanton or covetous lusts, that they quite forget the ends of marriage. Thus the prodigal son lived after he was gone from his Father, as his Elder brother gave the character of his sinful course of life, which his father (upon his return and humiliation) had covered and forgiven ( Luk. 15.30.) As soon as this thy son was come, which had devoured thy living with harlots, &c. They who feed and keep such barren ones, shall be kept bare and feed barely enough themselves, if they be not quite devoured.

Thirdly, The word signifies as the care of the shepherd in feeding his flock, or the care of a father in feeding his household, so it signifies to feed upon, to eat up and devour: and then the sense is; he eateth up, or he devoureth the barren; which rendering falls in with ours, he evil entreateth the barren; he that devours and eats them up, evil entreates them. To which sense also the word is translated to break or to spoil, (Jer. 11.16. Psal. 2.9.) He shall break them with a rod of Iron. Thus he eateth up or he evil entreateth, that is, he vexeth, or oppresseth

The barren, in strictness of signification, are they that have not received the blessing of fruitfullnes in Child-bearing; and this phrase, the barren that beareth not, implies a woman that never bare children. Such a one was Hannah in a proper sense (1 Sam. 1.5, 6.) and in a spiritual or mystical sense, such were the Gentiles for a long time, whom the Prophet thus encourageth ( Isa. 54.1.) Sing O Barren, thou that didst not bear; that is, Rejoice O ye Gentiles, who as yet have brought forth no fruit to God. The Church of the Jews was fruitful, she brought forth, but the Gentiles were barren; yet at last the Gentiles were brought forth into a Church, and then they brought forth abundantly, both in reference to holy actions, and holy persons; for as the Apostle applieth that Prophecy ( Gal. 4.27.) The desolate hath many moe children then she that hath a husband. Barrennes is an affliction, yea it was a reproach; and therefore that good woman Hannah when God heard her prayer and gave her a child, said, God hath taken away my reproach.

Some render the text as if it were the design of the wicked man to afflict the barren, though his own wife, lest she should bear him children; others as if this were his wickedness, he afflicted and vexed his wife because she was barren, whereas such women ought rather to be comforted by their husbands. As good Elkanah did his wife Hannah when grieved because of her own barrenness (1 Sam. 1.8.) Why weepest thou? and why eatest thou not? and why is thy heart grieved? am not I better to thee then ten sons? It is inhumanity in any, especially in a husband to afflict the barren, much more to afflict them because barren.

Hence note.

God giveth liberally and upbraydeth not (Jam: 1.5.) and shall we upbrayd any because God denies them his gifts? This was Peninahs sin in the present case (1 Sam. 1.6.) and it will be a sin to any to do so in any other case.

Again, I Conceive we may take the word barren here, not only strictly for one that beareth not, but largely for any one that is in a sad or afflicted Condition, as the words widow and fatherless are often used in Scripture, not only for such as have no father, or have lost their husband, but for any that are in a troubled or low estate. So because barrenness was then a state of affliction and of reproach, therefore by the barren any in affliction may be meant; And so Evilly to Entreate the barren, is to vex or oppress any that are afflicted.

Hence note.

Not to support the afflicted is sinful, how sinful then is it to add to their affliction, and increase their burden? I only mention this, having discovered this strain of wickedness heretofore, and what this former part of the verse saith affirmatively, is said negatively in the latter.

Eliphaz (Chap. 22.9.) charged Job with this wickedness that he had sent widows away empty, that is, that he had not done good to the widow; and Job at the third verse of this Chapter numbers it among the evil deeds of the wicked man, that he had taken the widows Ox for a pledge. In this verse he again reckons up the same piece of the wicked man's uncharitablenes, He doth not good to the widow; That is, he administers no help to the widow in her wants, no counsel to her in her straits, nor any Comfort to her in her sorrows. And this Negative, he doth not good to the widow, hath an Affirmative in it, he doth her wrong, he grieveth and vexeth the widow. For as Negative Commandments always contain the Affirmative (while we are forbidden to do any evil, we are enjoined to do the contrary good) so negative practices usually imply the affirmative, and while we neglect to do good, we are active in doing evil. Or as the Negative threatenings of God contain affirmatives ( Exod. 20.7.) Thou shalt not take the name of the Lord thy God in vain; for the Lord will not hold him guiltless that taketh his name in vain; that is, he will hold him very guilty, or look upon him as very sinful, and punish him accordingly that takes his name in vain; and as Negative promises contain affirmative promises ( Psal. 51.17.) The sacrifices of God are a broken spirit, a broken and a contrite heart O God thou wilt not despise; that is, thou O God wilt highly esteem, accept of, and delight in a broken heart; and as negative conclusions imply the affirmative ( Prov. 17.21.) The father of a fool hath no Joy; that is, he hath much sorrow and grief ( Prov. 28.21.) To accept persons in Judgment is not good; that is, to accept persons in Judgment is very bad; so negative practices of sin contain the affirmative, as elsewhere so here in the Text, he doeth not good to the widow, that is, he wrongeth and troubleth the widow, the widow who is helpless, is hurt by him.

The word which we render widow, signifies in the verb both to bind, and to be silent: Both which significations are complicated in the widows Condition. For first the widow is bound, though she be loose from her husband: she is bound, and that two ways; first, with troubles, that's her affliction; secondly, she is bound to be or stay much at home, that's her duty; secondly, as the widow is home-bound, so she is tongue-bound too; the widows eloquence is silence, she speaks most to her own commendation when she speaks little. The Apostle Paul reproves widows about two things, which discover two failings in them, opposite to both these latter bindings (1 Tim. 5.13. And withal they learn to be idle, wandering from house to house; As if he had said, it is not comely for the widow to wander abroad, she should stay at home; the widow should be a fixed star, not a planet. Not that the widow is to be a prisoner in her house, but she should be so much there, that she may deserve the name of a Housekeeper, not of a wanderer from house to house. The Apostle proceeds in his charge against the faulty widow, And not only Idle, but (which is the second vice) Tattlers also and busy bodies, speaking things which they ought not; Tattlers are such as use their tongues overmuch, and usually much more then their hands; whereas the widow should be much in busienes, little in discourse, always doing, seldom speaking. We see the wisdom of God in teaching proper duties in common names; in which thing the Hebrew language is most exact & fruitful. But I shall return from this digression (if it may be so called) about the word, when I have only added, that the sense given from this Etymology of the word, doth not only show the widow much of her duty, but aggravates the sin of the wicked man in the neglect or omission of his duty unto hir, He doth not good to the widow, no not to the widow, who is bound down with many sorrows; he speaks not a good word for the widow, who is as David speaks in another case ( Psal. 39.2.) even dumb with silence. I have already both in this Chapter as also in the 22 ^d shown how sinful it is either to neglect or afflict widows, yea that to neglect them is to afflict them; therefore I shall not prosecute those points here. Only from the form of speaking.

Note.

Not to do what we are enjoined, is as bad as to do what we are forbidden. We are not only forbidden to wrong the widow ( Jer. 22.3.) but we are often enjoined to relieve and help her, to visit her and do her good; therefore the widow hath wrong done to her, when good is not done to her.

The spirit of wickedness is not yet drawn to the full length, see the wicked man still at work in the next verse.

In the former verse the wicked man had to do with the weak, with the barren, with the widow, but now he grapples with the strong & mighty; He draweth also the mighty. The word may denote a twofold drawing. First, drawing by a secret hidden & imperceptible power, a moral power, the power of persuasion working upon the heart and influencing the affections. There is an internal atractive virtue, which draweth the mind as the loadstone doth iron, when nothing is seen, nor so much as a word heard. The word is used in that sense ( Judge 4.6, 7.) where (the people of Israel being sore oppressed by Jabins Army under the conduct of Sisera) Deborah the Prophetess, who at that time Judged Israel, sent and called Baruch and said unto him, Hath not the Lord God of Israel Commanded, saying, go and draw toward mount Tabor, and take with thee ten thousand men of the Children of Naphtali, and of the Children of Zebulun. Thus God bid them draw to that place. But what had God promised? Deborah tells him what in the next verse; And I will draw unto thee to the river Kishon, Sisera the Captain of Jabins Army with his Chariots and his multitude, and will deliver him into thine hand. But it may be questioned how God would draw Sisera with his Army thither? It was not by any outward force, only God put a purpose into his heart to draw up his Army to that place, that so he might fall into the snare; Sisera had a secret motion or impulse upon his spirit, which he could not withstand, though he fell by obeying it. Thus also God draweth souls to himself, by the invisible power of his Spirit, in their effectual vocation and Conversion. ( Joh. 6.44.) No man can come to me except the father which sent me draw him: how doth God draw? he draws by persuasion, not by compulsion; his persuasion carries a mighty commanding power with it: This drawing is not a bare moral persuasion, by the proposal of an object before them, and so leaving the sinner purely to his own election, but it is a persuasion which hath an overcoming power going along with it; God doth not draw us against our wills to Christ, but he draws the will to Christ, or makes us willing to come to Christ. And the Lord draws believers thus also after conversion to nearer converse with Christ. The Church begged the putting forth of this powerful drawing ( Cant. 1.3.) Draw me and I will run after thee. As the soul must have a drawing before we can come to Christ at all, so after we are come to Christ, we need drawing still, that we may follow hard after him. This sense of the word may have place in the present text. Wicked men have a power of drawing others after them, though they do not act any outward power. He draweth the mighty by his power; That is, he allureth them to his side, or to a compliance with him; And he doth this sometimes as without any formal threatenings to exercise his power against them, so without any formal promises of using his power for them; As they usually draw the mighty by the power of persuasion, so their power and example draw much without persuasion.

Secondly, There is a drawing by an outward violence, or a drawing by force. And this I take to be most proper here; He causeth the mighty to come in and stoop to his power, though they have no mind at all to it.

That is, first, those that are mighty in courage; secondly, those that are mighty in strength, whether of body or estate ( Psal. 76.5.) The stout-hearted or mighty are spoiled, they have slept their sleep; he draws the mighty, the stout-hearted by his power.

There is a twofold power; first, of natural strength or activity; secondly, there is a power of civil strength or authority ( Rom. 13.1.) The powers that be, are ordained of God; That is, the Authoritative or Magistratical powers are ordained of God. We may suppose the wicked man here spoken of clothed with both these sorts of power; and so as he tramples upon the poor, the widow, the barren, and the weak, so he keeps down the mighty, the rich, the Great, and in conclusion he so tyrannizeth and domineereth over all, that all are over-awed, to connive at him, and stand as Neuters, if not to join with him, and be of his party. He draweth the mighty by his power.

Hence observe.

When wicked men have undone the poor, they will engage the mighty; when they have done with the barren, and with • he widow, they will have to do with the most numerous and potent families. Their oppression of the poor doth not satisfy, but whet their appetites, it doth not Extinguish but only Encrease their desires of attempting greater persons and things. As godly men proceed from lesser acts of holiness to greater, from lower acts of faith to higher, They go from faith to faith, and from strength to strength, their path is like the morning light shining more and more unto the perfect day; so the wicked go on from lesser acts of wickedness to greater, from lust to lust, from sin to sin, their path is like the evening darkness, which darkeneth more and more unto the perfect night. As God addeth eniquity to their iniquity (Psal. 69.27.) by way of punishment, so they add iniquity to their own iniquity in a way of pleasure, and care not to come into his righteousness.

Secondly, Observe.

They act according to their strength, rather then according to righteousness or reason, they will do what they can, not what they ought; might serves their turn instead of right, and they think anything is done well enough, which they have power enough to do. Thus the Prophet Michah describes the oppressors of that age, ( Chap. 2.1.) They work evil (in their thoughts) upon their beds, when the morning is light, they practice it, because it is in the power of their hand. So saith the present text, They draw the mighty by their power.

Fourthly, See here the powerful man working upon the mighty man (He draws the mighty by his power.)

Hence note

Mighty men think themselves safe, or out of danger, and while the poor are under oppression (possibly) they smile at their own indemnity, and applaud their own happiness; yet it may soon come to the turn of the mighty to be overturned by might, their power may quickly be overpowered; as the might of God doth always overmatch the might of man ( Luk. 1.56.) He hath put down the mighty from their seat; so he often arms men, sometimes the worst of men, to pull down the mighty from their seats. The power of God is above all power, he is higher then the highest. And some men get so high, that they are higher then all others who (besides themselves) are highest among the children of men. The mighty may meet with their match, and be overmatched He draweth the mighty by his power,

These words are a clear description of the oppressor, He riseth up; the word signifieth, first, only to stand, or so to rise as to stand, which is common to all men in nature. Secondly, To rise up, is to get higher, to advance a man's self to further degrees of honor and power; thirdly, it signifies to rise in a hostile manner, to rise as an Enemy against another. ( Psal. 18.39.) Thou hast girded me with strength unto the battle; thou hast subdued under me those that rise up against me. And again ( Psal. 44.5.) Through thee will we push down our enemies, through thy name will we tread them under that rise up against us. The wicked oppressor, in the text, riseth up in all these senses: He riseth up to stand, or to settle and establish himself, to take good footing, and lay a good foundation for the perpetuating of his greatness; secondly, he riseth up to higher honor; thirdly, having thus settled and advanced himself, he riseth up as an enemy to vex all those who oppose him or stand in his way; fourthly, some give another sense of this action; He

What to do? even to make fair promises, and to enter engagements what good he will do, and how good he will be, when as he intends all these things to be but snares to catch others, not at all to be as bonds to ty himself, which suites and falls in fully with the last words of the verse; and

The Hebrew is plural, No man is sure of his lives. As if he had said, if a man had an hundred lives he could be sure of none of them, or he could not be sure of one of them, when this man riseth up. The form of speaking here used, No man is sure of his life, or, strictly to the letter of the Hebrew, No man can trust or believe for his life, imports a man brought into such a dangerous and uncertain condition, that he hath no hold (as it were) of his own life, nor doth he see any reason to believe, that he can hold it long, everything about him carrying the face, and denouncing threats of death. So that it may be said of a man in that estate, as Paul said of himself (2 Cor. 1.9.) I received the sentence of death in myself; he that is not sure of his life, hath upon the matter a sentence of death in him. Moses describeth such a state, ( Deut. 28.66.) Thy life shall hang in doubt before thee, and thou shalt fear day and night, and thou shalt have no assurance of thy life: As if he had said, thou shalt not be able to call thy life thine own, nor to say in whose keeping it will be an hour hence; It shall hang before thee as a thing which two are contending and striving for, and no man can determine who is like to be master of it. The life of man doth or ought always to hang in doubt before him, and he can have no assurance of it, whether we respect the common fraylety of nature, which concerns every man, or the special purpose or appointment of God which concerns him. But there are some men whose lives hang in doubt before them, and they have no assurance of their lives, because of outward real dangers, or at least because of their jealousy and suspicion of those dangers which they fancy to themselves. He riseth up, and no man is sure of his life. These two parts of the verse being thus laid together, The whole may be expounded

First, Of another man rising up, and the wicked man fearing his life, if any man riseth up, he is not sure of his life; that is, if a man oppose and set himself against this tyrannous oppressor, he (namely, the tyrant, or the oppressor) will not be in any surety of his life. For, As tyrants are very Cruel, so they are very fearful, and when they see themselves opposed, their fears are increased. They fear all men, of whom all men are afraid.

Secondly, Others expound it as an expression of the wicked man's secret fear, even when no man opposeth or pursueth him. And thus he is afraid in the strength of his state, or when 'tis best with him. When he riseth up in greatest power and glory, he is not sure of his life; that is, he is afraid of his life; his evil Conscience troubles him, and darts in continual fears upon his soul: He feareth falling as soon as risen up, and death when he is (as to human provision and appearance) safest and furthest from danger. The marginal reading of our English Bibles gives this sense of the text; He trusteth not his own life; that is, He doth not trust that his own life is safe; He doubts his nearest friends will be his enemies, and that they who are of his blood seek his blood, and are ready to ruin him; he hath evil thoughts of others, and he thinks the thoughts of all others are evil concerning him. It can never be well with him whose conscience is evil; How troublesome is that man's life to him, who either is always in danger, or suspects always that he is? How unsure is that man's life to him, when he seeth himself ready to fall, who riseth or standeth up, and yet is not sure of his life?

Thirdly, These words are expounded to set forth the danger of that particular man, or of those men, how many soever they are, who oppose the wicked oppressor. He that riseth up is not sure of his life; As if he had said, if any man rise up to stop this tyrant in the ways of his oppression, he shall but ruin and undo himself by it. Many an honest just man hath sacrificed his life to the wrath of powerful oppressors, only by speaking a word against them, how much more by acting against them, and some have not thought their lives dear, that they might do it.

Fourthly, (Which was touched before) as this posture of rising up, implieth Covenant-making, The sense is this; Though the oppressor give you assurance by the strongest Covenants, yet no man is sure of his life; that is, there is no trusting to him, though you have his word, though you have his Oath, yet you have not him; though he give you all the Engagements under heaven, yet he gives you no security; for he is unfaithful, unsteady, a Covenant-breaker; He that makes a covenant or takes an oath merely for his own advantage, will quickly break both oaths and covenants for his own advantage, and if no occasion be offered for the making of a breach, he will make one, or at least pretend one.

Fifthly, According to our translation, the sense may be given two ways; First, he riseth up, that is, he groweth very powerful, and then no man is sure of his life, that is, no good man is sure of his life. For he is a terror not only to evil doers (as all Magistrates ought to be, Rom. 13.3.) but he is a terror to those that do well; secondly, He riseth up, that is, he groweth angry and enraged, his choler boils in him, and then no man (of them especially against whom he is enraged) is sure of his life. And when he saith (in reference to any of these cases) no man is sure of his life, the meaning is, every man hath great reason to fear, if not utterly to despair of his life; no man is absolutely sure of his life at any time; for (as the Apostle James saith, Chap. 4.14.) What is our life? it is even a vapor that appeareth a little time, and then vanisheth away; and how short the time of its appearance will be no man knoweth, therefore (I say) no man can at any time be absolutely sure of his life, no not for the least moment of time, but at sometimes our lives are less sure to us then at others, yea at sometimes we have no assurance at all of our lives, and we never have less hope to live, or less hold of life, then when The wicked man riseth up.

Hence observe.

He riseth up, and no man is sure of his life; when the ungodly are in the hight of prosperity, no man is in safety. ( Pro. 11.10, 11.) When it goeth well with the righteous the City rejoiceth, and when the wicked perish there is safety: by the blessing of the upright the City is exalted, but it is overthrown by the mouth of the wicked, that is, by the mouth of those wicked men who are in power; their rising is the fall of the righteous, and with their fall, the righteous rise. When the wicked perish there is safety. And again, ( Pro. 28.12.) When righteous men do rejoice, there is great glory. That is, when righteous men prosper (the effect is put for the cause, or the consequent for the antecedent, joy follows prosperity, when (I say) it is thus with righteous men) there is great glory, that is, men appear in their best both by words and actions. The joy of the righteous is not alone, many others rejoice with bim, yea, are made joyful by him. So that when the righteous rise up in honor and authority, all men set themselves out to the utmost, and do as it were clothe the dignity of righteous men with glory. Then they are willing to show what they have, because they know, they shall keep what they have safely. And the freeness of their glorying when the righteous rejoice, showeth the freedom which they enjoy under the power of the righteous. But (saith Solomon in the same place) when the wicked rise (which is the word of the text) a man is hidden. Which may be expounded first thus. The wicked when they rise do scarce show themselves to be men, they are so inhumane and cruel, which suites well with the 15 ^th verse of the same Chapter, As a roaring Lion and a ranging Bear, so is a wicked ruler over the poor people. So that nothing of a man appears in them when they are in power. Secondly, we may take the meaning (more nere the present point) thus; When the wicked rise, that is, to greatness and authority, A man is hidden, that is, men keep as close and private as they can, as if they were afraid to be seen, and doubted they should be ruined by their rising. When the wicked appear most, the godly run into holes; for they instead of being a shield of protection and defense to the Godly, are a snare, a sword, and vexation to all that are about them; they use their power for destruction, and not for Edification. The Apostle (2 Cor. 13.7.) speaking of the power given him by Christ in the Gospel, saith, It is for Edification, not for destruction; the design of that power is to build up, and not to throw down; So the great design of all power in the hand of the Magistrate as well as of the Ministry is for Edification, not for destruction; destruction is that which comes but by accident, by reason of the sin and wickedness that men do; the great business of the Magistrate is to save, to build up, and to defend; yet such is the wickedness of man's heart, that many times when he hath power in his hand, no man is sure of his life. He is so far from giving assurance, protection, and defense to all by his power, that his power is every man's danger. And hence Solomon concludes ( Prov. 29.2.) When the righteous are in authority the people rejoice, but when the wicked beareth rule the people mourn. It cannot but be sad with them who have nothing sure to them; they must needs mourn who have neither estate, nor liberty, nor life sure to them; they must needs mourn who see nothing so sure to them as sorrow. As to have our spiritual calling and eternal election made sure to us, is the top of all joy to us in this world; So to have nothing in this world sure to us, no not so much as our life (in the sense explained) sure to us, is the bottom and lowest of all that sorrow which concerns this present world. And this sorrow the wicked man's exaltation brings upon all men; He riseth up and no man is sure of his life.

But as it felloweth,

In this 23 ^d verse, Job further describeth the state of wicked men in their prosperity: we may read the text thus; If any one giveth to be in safety, &c. and so the sense of this verse falls in with the Interpretation of the words last opened; If any one giveth to be in safety, that is, this man is so wicked, that though any poor man, or any who are in fear of him would bestow large gifts upon him to bribe him for his favor, or stay his hand from oppression, that they might live quietly by him, and so should trust upon him, that having received their money, surely he would let them alone, and they should be quiet, yet his eyes are upon their ways; that is, he is looking about him, to pick holes in their Coat, and find some advantage against them to bring them into trouble. For as his own Covenants cannot hold him, so neither can their curtesies, but his eyes are (severely and critically) upon their ways, to discover some fault, if any be, or if none be, yet to suggest somewhat as matter of accusation, and so of proceeding against them. This is a truth, though a man buy his peace at a very dear rate of wicked men, yet there is no assurance to be had: bribeing and submission, and flattery will not hold long; many examples have proved that these things have not secured good men from the oppression of tyrants; but they have quickly found out a way to ruin them that have been most liberal in rewards to gain their favor, and purchase their own peace. If any one give to be in safety, and trusteth he shall be safe, his trust will fail him; The more we trust God the safer we are, but there is no safety to be had by trusting ungodly men. This is a good sense, yet, rather according to our translation, the words show the Condition of the wicked man himself in his prosperity.

That is, though it be given him of God, or though God give him this privilege to be in safety, that is, though he rise up, and put down all that oppose him; though God give him this safety, yet &c. The word which we translate, to be in safety, signifies the most secure safety, or safety accompanied with the highest Confidence, that is, when there is not so much as the least mixture of any fear, not so much as the least Jealousy or suspicion of a change. Babylon is described presuming upon such a safety ( Isaiah 47.8.) I sit a Queen and am no widow, and shall see no sorrow; and the wicked are spoken of as possessing and enjoying such a safety ( Job 21.9.) Their houses are free from fear, neitheir is the rod of God upon them; they are free not only from the rod of God, but from the fear of the rod; though the wicked man live thus Confidently, and all things are with him according to his wish; though God seems to crown him with loving kindness and tender mercies, which are the proper portion of the Saints ( Psal. 103.4.) Though he give him his hearts desire (which is a promise peculiar to the godly man ( Psal. 37.4.) though it be given him to be thus in safety, wherein, or whereon he resteth, that is, though as he seeth no danger, so he suspecteth none, but rests in his state, and saith, all's sure, all's well; though the Condition of a wicked man be thus safe and prosperous; and all this by the gift of God, yet &c.

Before I explicate Jobs exception upon this great gift, Take two or three notes from the consideration of the Author and nature of this gift, as also from his rest upon it.

We find it promised among many other special mercies to the Church in her best estate ( Ezek. 34.27.) The tree of the field shall yield her fruit, and the earth shall yield her increase, and they shall be safe in their land. And such was their old promise ( Lev: 26.5.) Ye shall eat your bread to the full, and dwell in your land safely. (Deut. 33.28.) Israel shall dwell in safety alone. Though Israel be alone he shall dwell in safety, or Israel alone shall dwell in safety. He shall have safety when others are in danger. Thou (saith David, Psal. 4.8.) makest me dwell in safety; and saith the Lord concerning the poor man ( Psal. 12.5.) I will set him in safety from him that puffeth at him. (Pro. 21.3 • .) Safety is of the Lord. Yea

It is given to him (by way of common providence) to be in safety; as God takes care of his own servants in mercy, so 〈◊〉 takes care of a wicked man in wisdom; he is the preserver both of man and beast; he is the preserver not only of good men, but of evil men, who are as beasts. How bad soever any man is, his good, whatsoever he hath, is from the Lord. They may have safety, who shall never have salvation. And they who are near to eternal damnation, may be far from danger.

Thirdly, Whereas it is said, Though he be in safety, wherein he resteth.

Note.

God giveth him safety, and he makes his safety his God. He resteth in the safety which God giveth him, not in God who giveth him safety. Carnal men loose God in the creature; and whereas they should trust in God, because he sendeth them good things, they trust upon the good things which God sendeth. In whatsoever (besides God) we place our trust, that we put in the place of God. David was much overshot in this point ( Psal. 30.6.) In my prosperity I said I shall never be moved; God made David prosper, and David rested in his prosperity. When David was right, he said in his adversity (and every godly man may say in his deepest adversity) I shall never be moved. God is as strong to us in our greatest weakness as when he makes our mountain strongest; and they who think themselves more immovable when their mountain is strong, then when it is weak, rest in their mountain not in God. Now if David (a man after God's own heart) set or rested his heart so much upon his mountain (that is, his worldly prosperity) because it was strong, how much more may carnal men grow into an admiration of their earthly mountains, and rest under their shadow and shelter, as if they could never be moved? Worldly men do this so much that this is made the description of worldly men ( Psal. 49.6.) They that trust in their wealth, and boast themselves in the multitude of their riches. Who these are is not expressed, as if everyone must needs know what sort of men they are who trust in their wealth; that is who see all well with them, and who say all shall be well with them, because of the multitude of their riches. For that is properly to trust in riches, when a man saith to himself (as the rich 〈◊〉 said, Luke 12.19.) Soul, take thine ease; thou hast much goods laid up for many years, Eate and drink, and be merry. Job had another spirit in the midst of his prosperity ( Chap. 3.26.) I was not in safety, neither had I rest, &c. he spake there of his Condition before he was in trouble, when he had some thousands of sheep, some hundreds of oxen, with a multitude of Camells and Asses, when he had many sons and daughters, with servants in great number; When it was thus with him, when no Cloud had in the least darkened his day, nor so much as a grain of gall or wormwood embittered his cup; when he was thus safe, yet he said I was not in safety. When the Devil said he was so safe that he could not touch him; Thou hast made a hedge about him, yet he said, I was not in safety, neither had I rest; that is, he looked upon his hedge as upon that which might quickly be broken through, & upon his mountain, as that which might not only be quickly moved, but quite removed, he saw all he had shakeing and tottering, and so could not have any rest in anything which he had: he had rest in opposition to murmuring and discontent about the things of this world, but he was restless in opposition to confiding in and satisfaction with the things of this world. In this respect his very safety was unsafe, and his rest, restless to him. Only the carnal man, when God giveth him to be in safety, resteth in it; he sits down and concludeth that he hath enough at present, and that his Enough will last for Ever; He resteth in his safety, not only as being out of danger, but above it. Job having thus set forth the outward state of the wicked man, he is in safety, as also the state of his inward man, He resteth in it; showeth us in the last place and close of the verse, what God is doing towards him, while he is doing thus, or notwithstanding he doth thus,

Some read, though his eyes are upon their ways, and give the sense thus, though God seeth all their wickedness, yet he lets them proceed and prosper; That's a truth; God doth not let wicked men prosper, because he doth not know how wicked they are, or what wickedness they do; he knows well enough, how ill they are, and what evil they do, his eyes are upon their ways, while they abuse his mercies, and (instead of resting in him who gives them safety) rest in the safety which he hath given them.

Secondly, Others read thus, and his eyes are upon their ways; as if the words were a further description of the wicked man's outward prosperity, and a description of it to such a height, as if the eyes of God were fixed or fastened upon his ways, to take care of him, and to cause him to prosper in them; as if the eyes of God did drop blessings upon him, and guide him every day successfully in all his undertakings. The eye of God upon a place or person implieth (in Scripture language) his presence with them for good. ( Deut. 11.12.) The land whither thou goest in to possess it, is not like Egypt, &c. but it is a land which the Lord thy God careth for, the eyes of the Lord thy God are always upon it, from the beginning of the year even unto the end of the year; as if he had said, The Lord is uneessantly watchful over it, both to prevent evil, and to bestow good upon it. Read the same sense of the phrase ( Ezra 5.5. Psal. 33.18. Psal. 34.15.) And usually in Scripture when the eye of God is said to be upon any, it is not taken in an evil sense unless so expressed: as ( Amos 9.4.) Mine eyes shall be upon them for evil and not for good. So that, while Job saith, And his eyes are upon their ways, The words, according to this reading, continue, if not heighten the former sense, showing further the outward prosperity of evil men by the seeming favor of God to them.

But I rather close with our reading, yet his Eyes are upon their ways; as if he had said; Do not think that God taketh no notice of their sinful Courses, because he gives them to be in safety, and in such safety, that they rest and trust upon it, for I tell you the eyes of God are upon their ways.

Hence observe.

It is no argument that God neglecteth the government of the world, because wicked men are in safety; He fully considereth their ways, who either through ignorance are wandering from, or, through wilfullnes, turning out of his ways.

And the eye of God is upon the ways of such men, not only to see which way, or whither they are going ( Job 34.21.) but to punish them for their going wrong. God will not connive at, nor dissemble what he seeth when he seeth what is unfit. ( Hab. 3.6.) He stood and measured the earth, he beheld and drove asunder the nations, that is, he divided and brake those nations in whom he beheld iniquity. ( Zach. 9.8.) And no oppressor shall pass through them anymore, for now I have seen with mine eyes, that is, I have exactly seen, I have taken perfect notice of them and their oppressors, & I will in justice so oppress their unjust oppressors, that they shall be rid of them forever, No oppressor shall pass through them anymore. We may make a threefold difference about the Eye of God upon the persons or ways of men.

First, The Eye of God is upon the ways of men, to observe what they do, his eye distinguisheth between good and evil, and discerneth, as much as beholdeth what is done; His seeing the ways of men is a clear understanding of them.

Secondly, The Eye of God is upon the ways of men to prosper and bless them in what they do well. The eye of God upon the righteous implieth, yea and conveyeth mercy to the righteous.

Thirdly, The Eye of God is upon the ways of men, to punish and chasten them for what they do amiss. God hath a vindictive, or a revengeing eye, as well as an intuitive or a beholding eye. This eye of God is upon all the ways of wicked men, though for a time he giveth them to be in safety, wherein they rest. And because God seeth the ways both of the righteous and the wicked, therefore God commandeth us to say to the righteous it shall be well with them, for they shall eat the fruit of their doings. Woe to the wicked, it shall be ill with him, for the reward of his hands shall be given him. Every man shall receive from the hand of God, according to what God hath seen with his eye.

Lastly, We may take these words as an admiring Conclusion, like that ( ver. 12.) Yet God layeth not folly to them. They do foolishly, yet God doth not deal with them according to their folly; so here they do wickedly, yet his eyes are upon their ways. As if he had said, it is a wonderful thing, even matter of astonishment, that God who so exactly seeth and knoweth the ways of wicked men, should suffer them to be an hour in safety. Is it not a wonder that God should suffer them to live long and safely, sinning, who deserve to die for every sin? As all wicked men who die impoenitently die in their sins, so God suffers many wicked men to sin till they die; he seeth their ways and will not stop them, till they have run their full course. Here is the patience and long suffering of God. Men sin to a wonder, when they go on in sin after many smitings; as the Lord complains by his Prophet ( Amo: 4.) I smote them with the pestilence, & with the sword, &c. yet have they not returned unto me saith the Lord. Now as it aggravates man's sin, to sin under wrath and smitings, so it heightens the goodness and patience of God to admiration, that he doth not smite men in their sin, seeing he beholds them in their sin. His Eyes are upon their ways to behold every sin, and every sin is not only displeasing but burdensome and grievous to him. What a miracle of patience doth this discover in God? The Prophet Habackuk moves the Lord to revenge, and wonders how he could hold his hand from punishing, while his eye beheld that done which was so displeasing. ( Hab. 1.12, 13.) Art not thou from everlasting O Lord my God, mine holy one? we shall not die, thou hast ordained them for Judgment, and O God thou hast stablished them for Correction. Thou art of purer Eyes then to behold evil, and canst not look on iniquity. Wherefore lookest thou on them that deal treacherously, and holdest thy tongue, when the wicked devoureth the man that is more righteous then he? As if he had said, Lord, I know thou beholdest all the Evil in the world, and art of purer eyes then to behold it with any delight or approbation. Now seeing it is so, why then doest thou look on them that deal treacherously? In the former part of the verse he said, Thou canst not look on iniquity, and in the latter he saith, why doest thou look on them that deal treacherously? There is a twofold look of God; First, (as was touched before) a look of approbation; secondly, a look of patience. And so the meaning of the Prophet is, seeing, O Lord, thou canst not look upon sin approvingly, why doest thou look upon it patiently? And holdest thy tongue when the wicked devour the righteous. As if he had said, How is it (Lord) that thou doest not break forth into the severest rebukes against them? How is it that they have not so much (to appearance) as a frown or an ill word from thee, who have deserved blows and utter breakings? Indeed if God had but the patience of all Creatures, had he but the patience of men and Angels, the sin of man would spend it out in one day: God could not hold his tongue nor his hand an hour, Considering, that he clearly discerneth all the wickedness that is in the ways of men, and that every the least unevennes as well as wickedness is extremely displeasing to him, were not his Infinite patience; God could not hold but destroy all the wicked of the world, or all that world which lieth in wickedness, were it not that he is resolved to magnify his patience. And though for reasons known to himself, he bears with those that are burdensome to him very long, not only many days but years, yet the time is at hand when he will bring them to Judgment, and Judge them according to those ways upon which his eyes have been. Then the wicked shall find that as the eyes of God have been upon all their ways, so that he hath not at all, or not in the least been pleased with any of them.

They, that is, the wicked, the adulterer, the thief, the oppressor (such he had before described) are exalted; they grow great, and spread far, they grow high, or are advanced to high places. The original word which we render, to be exalted, signifies to be lifted up, or anything that is lifted up in height, or greatness, and hereupon some Critricks tell us that the Great City Rome had her name from this Hebrew root; Rome as all (who know anything of antiquity) know, is a City which hath been exalted over the nations, a City great in strength, and mighty in power; Rome is as much as, height, or exaltation; As Abraham is a high father, an exalted father.

The word may be applied to a twofold exaltation; first, an inward exaltation by pride; some rise within, faster then they rise without, yea there are some that rise very high within, when they are cast very low without; they exalt and lift up themselves in pride of spirit, though they are cast down in state. The word is often applied to note pride or haughtiness. ( Micah 2.3.) Thus saith the Lord, behold against this family do I devise an evil, from which ye shall not remove your necks, neither shall ye go haughtily. The word is, ye shall not go in your height, in your altitudes, as ye have done, the case shall be altered with you, and the Tables turned; for this is an evil time, that is, an evil time to you, a time of calling you to an account about, and of punishing you for all your wickedness, and especially for your pride. As ye have made it an evil time by your sin, so ye shall find it to be an evil time to and by your smart And this hight of spirit often breaks forth, and is signified in height of action, or in haughty postures, The lifting up of the head, the stretching out of the neck, Thus (Isa. 2.11.) The lofty looks of man shall be humbled. The heart looks out at the eye, the lofty heart makes a lofty look; according to the frame of the heart, is the cast of the eye; the eye is not proud, but as it is instructed, and tutoured by the heart, so it acts proudly, and looks haughtily. And thus they always act, who though they are not exalted, yet have a mind to exalt themselves, who when others cast no honor upon them, yet they will take it, and reach after it. Thus the word is applicable to internal self-exaltation, as well as to external exaltation, or exaltation by others. For as many are outwardly humbled, who are not at all humble: and as some are inwardly humbled, who are not at all outwardly humbled, (they have an humble lowly frame of heart, and are active in humbling of themselves) so many are inwardly exalted, who never had nor deserved, in the least, any outward exaltation. They are active to exalt themselves, whom no man besides themselves, thinks worthy to be exalted. The men of whom Job speaks were doubtless forward enough to exalt themselves, yet

I understand him rather speaking of their outward exaltation. For Job is here describing the prosperity of wicked men, not their pride. Though, we know, prosperity is the occasion of pride, and men usually grow high-minded, when they grow high in the world. As by pride cometh contention, so by exaltation cometh pride.

That is, they are great, and rich, they are promoted to honor, and set uppermost among men.

The Original in strictness is only thus; They are exalted a little. But the word is taken two ways in Scripture.

First, For little in degree, or for a little deal (as we say) that is, for a thing that is little ( Psal. 37.16.) A little that a righteous man hath, is better then the riches of many wicked; His morsel is better then the others feast; his penny is better then the wicked man's pound. Thus Jonathan spake (1 Sam. 14.29.) when Saul had given that severe charge that no man should eat till the Sun went down; My father hath troubled the land, see I pray you how my eyes are enlightened, because I tasted a little of this honey; As if he had said, I did not eat much, not so much as to delight myself, much less so much as to glut myself, I did eat but a drop or two, and mine eyes are wonderfully enlightened, that is, my spirits are much refreshed and cheered, for naturally, when a man is faint, his eye-sight fayles.

Secondly, For a little in time, or for a short space of time ( Psal. 37.10.) For yet a little while and the wicked shall not be, yea, thou shalt diligently consider his place, and he shall not be, that is, he shall not be in power, he shall not flourish in worldly pomp many days. The birth of his prosperity shall not be far in time from the death of it, nor the grave of all his glory from the cradle of it. So ( Psal. 8.5.) Thou hast made him a little lower then the Angels; which prophecy of Christ is cited ( Heb 2.7.) Now Christ was not made a little lower then the Angels in degree; For he was the Lord of the Angels, and when God brought him his first begotten into the world, he said, And let all the Angels of God worship him. But Christ was made lower then the Angels for a little time; And so we put in the margin, Thou madest him a little while inferior to the Angels. Namely, for the while or time when he was abased by death and lay in the grave; yet we may say also that Christ was made a little lower then the Angels in his taking upon him our nature; The Angelical nature being higher then the human, as considered in it self. We may expound the word here in either sense, they are exalted a little, that is, first, they have a little exaltation; secondly, how great soever we may conceive their exaltation to be, yet they are exalted but for a little while or time. We restrain the word to this last sense, as referring to the space of time, wherein the wicked are aloft; They are exalted for a little while.

Hence observe.

They may be high built, but they have not a sure foundation, they may float aloft, but they have no consistance below, they are as vapors rising from the earth, or as meteors hanging in the air, both which are lifted up only for a little while, and are gone. Athanasius said concerning the wrathful reign of Julian the Apostate, Let us be quiet, it is a little cloud which will soon pass away. The wicked man's civil honor is but a vapor (as the Apostle James speaks of the natural life of every man) that appeareth for a little time, and then vanisheth away. The exaltation of wicked men, is but for a little while; For, first, their exaltation is usually but for a part of their lives, and that the lesser part; and that cannot (upon any reckoning) be more then a little while. Secondly, their longest and utmost exaltation can be but for their lives, and the whole life of man is but a little while. David taking the exactest measure of his life, saith, Behold, thou hast made my days as an hand breadth, and mine age is nothing before thee (Psal. 39.5.) The whole life of man is very short, and the preferment, or exaltation of wicked men is either much shorter then their lives, or their lives are much shortened by their exaltation. They act their power beyond the bounds of Justice, and so forfeit their lives, before they come near the bounds of nature. Now if life last but a little, and they are exalted but a little while of their lives, or if their lives be cut off within a while after they are exalted, then they have but little exaltation. Many spend a great part of their life before they arrive at exaltation, or preferment in this world, and there are many who out-live their own exaltation, and there are not a few, who loose their lives by the abuse of their exaltation. The worldly enjoyments of all men are short, and evil men's enjoyments are shortest. Saints shall have enjoyments hereafter commensurate with eternity, but the best of Saints here, have neither any lease of their lives, nor of their enjoyments. And if it be so with the best of men, then much more with the worst of men, who as they are wrapped up in the common condition of human fraylety, with all other men, so they lie under some peculiar curses or threatenings which other men do not. And how soon may a curse cast those down who are most highly exalted, and blast or wither all their beauty and bravery, whose branches are greenest, and whose faces shine brightest with earthly splendor.

Secondly, Forasmuch as the word signifieth a little thing, as well as a little time, a little deal, as well as a little while, a thing which in regard of the smalnes of it, is inconsiderable as well as that which in regard of the weakness of it, is not durable.

Observe.

That man is but little exalted, how much soever he is exalted, who is only exalted in the things of this world; That which is but little in it self, cannot make us very great, though we should have it all as ours, or in our possession. How little a thing is all this world, and how little a part hath any one of this little? The whole world is but little, what then is a little part of it? which yet is all that falls to the share of the greatest men in this world. Philosophers say that the whole body of the earth and Sea together, is but as a point or prick with a pen compared to the heavens; and yet there are very few of the great men of the earth, who possess so much as a mathematical point or prick with a pen in the body of the earth. We may say, that the day of the greatest man in the world, is but a day of small things. The Prophet to encourage the mean beginnings of Zion's deliverance ( Zech. 4.10.) said, Who hath despised the day of small things? As if he had said, I know many do it, some hoping and others fearing that these small beginnings will have smaller endings, or end in nothing, but in the joy of the enemies, and in the sorrow and disappoyntment of the friends of Zion; But I say unto you, take heed of despising the day of small things, that is, the least appearances of deliverance and salvation to Zion. Now as we are not to despise the works of God, because they are small, so we have no reason to be proud of, but even to despise the things of the world, for they are small. Men have great thoughts and make much ado about small things, when they have to do with the greatest things on this side heaven. The greatest things that continue only for a little while, are but tittle worth, then how little worth are those things, which besides that they continue but a little while, are themselves but little? Though wicked men are exalted, yet no man hath cause to be troubled at it, or envy them; They are not blessed because exalted, for they are exalted but a little, and that only for a little while. It should not be much to us what any man is as to worldly enjoyments, no nor what we ourselves are as those enjoyments, seeing whatsoever others are, or whatsoever we are in that capacity, is but for a little while. The Apostle saith (2 Cor. 4.18.) We look not at the things which are seen, but at the things which are not seen; that is, we make not the things of the world our scope, but the things which lie beyond this world, which are seen by faith only; And the reason why he looked not at these things which are seen, was because the things that are seen are temporal; those things which are seen, will not be long seen, they are but for a while, and therefore not to be much looked after. The Things which are not seen shall be seen forever, they are eternal, and therefore most worthy to be looked after. The world hath beauty and glory in it, but this stains the beauty of all earthly glory, that it may be so quickly stained. The evils and troubles of this world, should not much trouble us, nor the afflictions of this world present much afflict us, because they are but for a while; suppose a godly man be cast down, and laid low in reference to the world, he is laid low but for a while, therefore no great matter to him, he hath no great reason to be troubled at it; as the Apostle argueth in the same Chapter ( ver. 16.) For this cause we faint not, for our light afflictions which are but for a moment, &c. therefore he calls them light, how great and how heavy soever in their own nature, though they were as heavy as a mountain, he calls them light, because as to their duration they were but for a moment. We say, A light thing carried a great way or a great while becometh heavy: He that puts only a pound-stone in his pocket, will be very sensible of and much burdened with the weight of it, before he comes to the end of a long journey; whereas a great weight is not much burdensome, if it be not much borne. Now as worldly evils and troubles are light, because but short, so are worldly comforts and honors, especially the worldly comforts & honors of wicked men; of whom it is expressly said, not only by way of assertion (in which sense it may be said of all men) but also by way of commination, They are exalted for a little while. Again, as the profession of hypocrites, hath a kind of appearing goodliness and beauty, but it is little worth, or it is of no worth, because they endure but for a little while, they are but Temporyes, as the word is in the parable of the Sower. Or as the Lord complaineth by his Prophet ( Hos: 6.4.) O Ephraim, what shall I do unto thee, O Judah, what shall I do unto thee, for your goodness is as a morning cloud, and as the early dew, it goeth away; goodness it self is scarce good, goodness is little worth, if it be but as a morning cloud, if it be but as the dew that goeth away when the heat of the Sun cometh. The worth and glory of true grace stands in this, that it stands and endures forever; let the world turn which way it will, true grace stands its ground and turns not away. Now if all the goodness and pretended holiness of hypocrites and formalists be nothing worth, because it is (like a cloud, or a dew) only for a little while; how little worth is the exaltation of wicked men, which goeth away, and is as quickly gone, as a cloud is scattered and blown away by the wind, or a dew exhaled by the rising Sun. We may say of all the glory of the wicked, as the same Prophet Hosea saith of Ephraim (Chap. 9.11.) As for Ephraim, their glory shall flee away like a bird from the birth, and from the womb, and from the conception; that is, it shall quickly depart; by their glory, some understand their children; As if he had said, Their children shall flee from the birth; that is, if borne alive they shall die as soon as borne; Their children shall flee from the womb; that is, they shall not be borne alive, they shall be abortives; Their children shall flee from the conception; that is, they shall not be so much as conceived. We may read the Prophet backward, and beginning with the last first, say; Their glory, that is, their children, or whatsoever else they glory in and make their glory, shall flee from conception; that is, it shall not be conceived, or have any being at all, and if conceived and so have a being, yet it shall flee from the womb, that is, it shall never come to a complete being, but shall be mar'd in the making; or if it be borne and so have a perfect being, yet it shall flee from the birth, that is, it shall die as soon as borne, and come to its grave instead of or as soon as to a cradle. Thus he describes the evil that shall come upon all their glory, it shall suddenly fly away, and this spoils the beauty of all that earthly glory, with which the wicked shine; They are exalted for a little while. This sudden vanishing of the wicked man's glory is further described in four expressions; first, they are gone; secondly, brought low; thirdly, they are taken out of the way; fourthly, they are cut off as the top of the ears of Corn.

First, They are gone; the Hebrew is, they are not; this kind of speaking is used to signify a total or utter perishing. They are so gone, as if they had lost not only their existence but their essence. The original text is singular; They are exalted, and he is not, or, he not; he doth not say, they not, but he not; Job changeth the number from They to He, to signify that everyone of them is not, or that, not any one of them is. God will deal thus with every single man of them, he is not; we say, They are gone; they that go out of one condition into another, are not as they were, and as to their former state, they are not at all. They who go from place to place, from state to state, though from a state of life to a state of death, have a being, and therefore we translate well, not to be, by, to be gone. Some read the words thus; They are exalted, and within a little while they are not; we say, they are exalted a little while, and are gone, or are not. The meaning of hath readings is the same. To say, they are exalted for a little while and are gone, is as much as, and no more then to say, they are exalted, and within a little while are gone. Thus David spake from his own experience, concerning the prosperity of wicked men ( Psal. 37.35.) I have seen the wicked in great power, and spreading himself like a green bay tree, yet he passed away; and loe he was not: yea I sought him, but he could not be found. David's experience falls in fully with Jobs assertion; They are exalted for a little while, and are gone, or are not.

Hence note.

Worldly men and worldly things are scarce anything while they are seen, and therefore when once they disappear and are not seen at all, it may well be said, They are not at all. God who is altogether invisible, is an eternal being, from everlasting to everlasting he is God (Psal. 90.2.) But all those things which are altogether visible, are altogether vanishing; They are going from us, while they are with us; and when they are gone, they are as if they had never been with us. And as it is with worldly things; so with worldly persons, when they are gone, they are not, as to any enjoyment, though they shall ever be as to punishment. They are exalted for a little while, but are gone.

That is the second step; Some might say, possibly they are gone to a better estate, then before; they were high before, now higher; some remove from greatness, to greatness, from dignity, to dignity, therefore Job explaineth his meaning, They are gone

Or degraded from their high places, They are brought low by disgrace, or into disgrace, They are brought low by poverty, or into the lowest depth of poverty. In whatsoever they were exalted, they are now made low. Some expound it of death; They are brought low, that is, down to the grave, and that is low indeed. The grave is called the lower part of the earth; And yet the wicked shall be brought lower then the grave, even as low as hell, or as the lowest hell, as Moses speaks ( Deut. 32.22.) The Apostle James saith ( Chap. 1.9, 10.) Let the Brother of low degree rejoice, in that he is exalted; But the rich, in that he is made low; A poor brother, or a brother of low degree seems to be far from exaltation; yet he hath cause to rejoice in that he is exalted; and he is doubly exalted; first, as he is a brother to the Saints, and a member of Christ; secondly, as he is a sufferer, or afflicted for Christ. Every godly man of the lowest degree is exalted in one of these ways, and many of them in both; and any man hath cause to rejoice in these spiritual honors and exaltations, how low soever he is in temporals. But how is the rich, or the brother of high degree made low? and why should he rejoice in that he is made low? for though there are readings of the text by a supply of other words, yet I judge that to be the best; But why should he rejoice in that he is made low? As the poor man's exaltation before spoken of, is spiritual, so also is the rich man's humiliation. The rich man hath great cause to rejoice when he is spiritually humbled, and made low in his own eyes, when he is highest in the eye of the world. To be made low in our own eyes, or in the sense of our own sinfulness while we are rich and outwardly exalted, is a great work of Grace; But to be brought low by the hand of God, while we are high and exalted in the eyes of men, and in our own eyes, is the punishment of sin. Godly Great men are made low in their own thoughts by grace. Wicked men though never so great, shall be brought low in the sight of others for their sin. They are exalted for a little while, but are gone, and brought low.

Hence note.

Now they are exalted and lifted up, within a while they are depressed and cast down. The providences of God ring the changes of men's estates all the world over. As the estates and conditions of several men differ at the same time; some men are honorable, others are base, some men are rich, others are poor, some are exalted, others are cast down. So the estates and conditions of the same men differ as much at several times; They who were honorable are abased, the rich become poor, and the men of exaltation are brought low. Thus the hills are turned into valleys, and the highest mountains, that is, men as high and strong as mountains (as we read in the Prophecy of Zechariah (Chap. 4.7.) become plains. Our spiritual estate is like mount Zion, which shall never be removed, 'tis founded upon a rock that can never be shaken; But Temporal things are like a wheel which moves continually, and that spoke which is now aloft (as that Captive King said to his Conqueror) is quickly turned to the ground, and brought low. The Apostle gives an excellent caution in reference to our spiritual estate (1 Cor. 10.12.) Let him that thinketh he standeth take heed lest he fall. And I may say in reference to any man's temporal estate, He that is surest of his standing, may fall not-withstanding all his heed. And if any one (as the Prophet once questioned, by whom shall Jacob arise for he is small? ) should question by whom shall wicked men be brought low, seeing they are so highly exalted? It must be answered, that as Jacob riseth when he is fallen, so the wicked fall when they are risen, by the hand or power of God. He bringeth them low by his appointment, and he bringeth them low by his power. ( Psal. 75.7.) God is the Judge, he putteth down one and setteth up another. And he it is that setteth up and putteth down the •• me man. They are gone, and brought low.

The original word signifies to narrow, contract, or shut up; as also to hasten, extend, and shoot forth; and the reason is, because by contracting, or drawing anything back, we shoot it forward with more force and speed. We see how snakes and other creeping things contract, and g • there themselves up, and then cast themselves forward with much advantage. Both significations of the word are made use of in this place by Interpreters. Some rendering, They shall be shut up, they are brought low, and sh • t up, they (like prisoners) are under restraint, or they are restrained in prison. They are apt to abuse their liberty and their power, to the wrong of others, and therefore they are cut short and kept in; not only are their horns broken, their claws cut, and their nails pared, but themselves are shut up like beasts, which hurt him that is next whosoever it is. It is reason they should be in safe custody, who being at liberty no man is in safety.

M ^r Broughton gives a sense of the word, which imports not their restraint, but their flight, Everyone are made to skip away; They shall skip or leap out of their places, as if they were forced or frighted, as one of the Rabbins translates it. The meaning of both renderings meets in the same thing; for whether a man be shut up in prison, or forced to run and hide himself to avoid restraint and imprisonment, his condition is much alike. By the former he is a prisoner, and by the latter he hath lost his liberty. The difference is not great, whether a man be where he would not, or dares not be were he would. They are shut up, or, they are made to run away. Both which readings comply fayrely enough with ours, They are taken out of the way. For whether a man be carried away by force, or flieth for fear, He is taken out of the way.

Hence note.

High estates have no security in them, yea they are less secure, then the lowest estate; and that not only because they are more subject to the envy of men, but because they who are in high places make themselves more liable to the wrath of God. They use their power to the casting down and taking away of the innocent, and therefore God is engaged to take them away. For, as God often takes his own people out of harms way, so he takes the wicked quite away that they may do no more harm. The righteous perish (that is, die, saith the Prophet) and no man layeth it to heart, and merciful men are taken away, they are taken away upon that account which few consider, even from the evil to come, (Isa. 57.1, 2.) God takes away the righteous, lest they should suffer evil, and he takes away the wicked, lest they should continue to do more evil. The wicked would know no bounds if left to themselves, and let alone; Therefore God bounds them and saith (as the Apostle prophesied of such evil doers, 2 Tim. 3.9.) They shall proceed no further, for their folly shall be made manifest to all men; they shall be taken out of the way. God will give them a stop; 'tis a form of speech like that which the Apostle useth (2 Thes. 2.7.) The mystery of iniquity doth already work, only he who now letteth, will let, till he be taken out of the way; there was a rub, a remora in the way of the man of sin, that he could not do what he would: The power of the Roman Empire stood in his way, and till that was taken out of the way, he could do no great feats, he could not appear in his colors. Now as God took away the power of the Roman Empire, as to that hight wherein it had formerly been exercised, That the man of sin, might have a liberty to do evil and fill up the measure of his iniquity; so God takes away many wicked men, lest they should do more evil, and even exceed the measure of their iniquity. They are taken out of the way

This may be expounded; first, of persons; secondly, of things; They shall be taken away, and be sent out of the world as the meanest persons, or according to the common lot of all men. This is understood two ways; first, to show that in death all men fare alike; so that we cannot distinguish a good man from a wicked man by the manner of his death; secondly, to show that they who are highest in the world, are as soon overthrown by death as the lowest.

Hence Note.

They who are highest in this world, are no more in his hand, who is higher then the highest, then the lowest of this world are. No creature strength can stand against God. When we see enemies high, we are ready to say, who shall pull them down, but God can pull them down, as all others, the high Cedars, the strong Oaks shall be like the poorest shrub. By whom shall Jacob arise, for he is small? (saith the Prophet Amos 7.2.) O how shall the weakness of Jacob be strenthened, and the lowness of Jacob be exalted? by whom shall Jacob arise, for he is small? as we are apt to question the rising of the people of God, because they are small, so the fall of the enemies of God and of his people, because they are strong and great. By whom shall the bloody enemies be brought down, for they are high? by whom shall our oppressors be destroyed, for they are strong? Such are the reasonings and questionings of our fear and unbelief. The text and point make answer; They shall be taken away as all others, even as the weakest and the meanest in the world; it puts God to no more trouble, to pull the strongest Princes out of their Palaces, Forts, or Castles, when they stand in his way, & hinder his designs, then to turn a beggar out of his cottage, or house of Hurdles. Such a scorn is put upon the King of Babylon (Isa. 14.10.) All they shall speak, and say unto thee, Art thou also become weak as we? art thou become like unto us? Thou thoughtest thyself impregnable in power, and thou didst look upon us as contemptible weaklings, but now thou art become weak as we. While God himself speaks great things of Magistrates, and lifts them up as it were beyond the state of man, he yet with the same breath, makes them in one thing but parallel with all other men; ye rule or have power over others like God, but in yourselves ye are as weak and mortal as any other sort of men ( Ps. 82.6.) I have said ye are God's, and all of you are children of the most high, but ye shall die like men, like the common sort of men, and ye shall fall like one of the Princes. Or rather, by much, as some render the Hebrew, and the Princes shall die as one, or, as any one; that is, as any ordinary man; For indeed there appears no argument in the words reaching the scope of the place, according to our translation, to say, That Magistrates shall fall like one of the Princes, is no abatement to them, but to say, Princes shall fall like any one, is a great abatement and fall to them, and fully reacheth the sense of the present observation.

Secondly, These words, as all others, are expounded of other things, that is, as all worldly things.

Hence Note.

Worldly men are as vain and transitory, as worldly things are, They are as soon gone as their riches, or their honors, or whatsoever they most desired or trusted to here below. That which they have is perishing, and so are they too. Christ calleth all the things of the world, meat that perisheth, (Joh. 6 27.) The wicked man shall perish and be taken away, as all perishing things are, upon which he sets his heart, or which he hath in his hand. We are always dying, and so is all that we have; ours are dying comforts, dying riches, dying honors, ours is dying strength, dying beauty. ( Isa. 40.6.) All flesh is grass, and the goodlynes thereof is as the flower of the field; If all things we have be but a flower, and we ourselves but grass, then, we are taken away as all other things; for flowers and grass are alike easily taken away.

The original word is often used to express that act which was the sign of the Covenant between God and his people from the time of Abraham until Christ, namely, Circumcision or the cutting off of the foreskin of the flesh, and it is applied not only to the corpall but spiritual Circumcision, to the Circumcision of the heart in the Spirit. Here it is applied either to the common way of cutting off by death, or to a cutting off by Judgment, both which may be comprehended under the following similitude; They are cut off

The Hebrew is, as the heads of the ears of Corn, that is, as the ears of corn which grow upon the top of the straw. Where (by the way) the reader may take notice, that the word which we render, Ears of Corn, is that hard word which cost the lives of so many Ephraimites (Judge. 12.6.) Every man that escaped was bid say Shibboleth, and he said Sibboleth, for he could not frame to pronounce it right; Then they took him and slew him. The Gileadites cut off all those Ephraimites who could not rightly pronounce this word, that signifies ears of Corn; And here Job saith that all wicked men are cut off as the tops of the ears of Corn.

The similitude (as some expound it) sets forth nothing else but the fayrnesse and easines of the death of wicked men, as hath been shown before; They are cut off as the tops of the ears of corn, that is, they die as corn when it is fully ripe, at a full age. Thus Eliphaz spake to Job by way of promise in case of his return to God ( Chap. 5.26.) Thou shalt come to thy grave in a full age, like as a shoke of corn cometh in his season. But to be cut off like the tops of the ears of corn, seems rather to imply a violent death, and sounds much more like a Threatning then a promise: Therefore

First, To be cut off like the tops of the ears of corn, shows how easily wicked men may be cut off by death or Judgment, rather then the easines of their death, when they are cut off. How quickly may an ear of corn be cut off? wicked men who seem as strong as oakes, shall be cut off like staws.

Secondly, It shows that wicked men are usually cut off by a violent death, ears of corn are cut off by the reapers sickle, they do not fall off alone: and though a wicked man die a natural death, yet there is a violence in it; he is cut off when he dieth in his bed as well as when he dieth upon the block; a natural death, is a kind of violent death to every man who is unwilling to die. Such a man doth not resign up his soul into the hand of God, but his soul is rent and ravished from him. Christ saith of the rich man, though dying in his bed (for so the parable is to be understood, Luk. 12.20.) Thou fool, this night thy soul shall be required of thee, or this night do they require thy soul from thee. It may be questioned, who shall require it? he doth not mean, that murderers should kill him, but that when he died his soul should rather be taken by force, then quietly surrendered.

Thirdly, He shall be cut off as the heads or tops of the ears of corn, may note his destruction when fullest and highest. For as the ears of corn are better then the straw (what is the straw to the ear?) so there be some ears of corn that be head or chief ears; so that to say wicked men shall be cut off as the head of the ears of corn, is to say they shall be cut off in their fullness, in their hight and glory. When the wicked are not only ears, but heads of the ears of corn, when they are at the highest, they shall die; and this resemblance holds not only because some ears are head-ears, fuller and higher then others, but because all corn is cut, when once it comes to a head, that is, to a perfect fullness.

Fourthly, To be cut off as the tops of the ears of corn, may also signify that there is a special time or season, when wicked men are to be cut off; For as corn is not always ripe for the sickle, so wicked men (though they always deserve, yet) are not always ripe for Judgment; Corn is not cut down when green, or when grown high, but when it is ripe & fit for the flail, it is cut in its season; wicked men shall be cut off in their season. And as there is a general season for the harvest of the whole world, so for every man in particular. ( Rev: 14.15.) Thrust in thy sickle and reap, for the time is come for thee to reap, for the harvest of the earth is ripe, God will not command the Angel to put in his sickle till the world be ripe for Judgment, as he spake also by the Prophet Joel (Ch. 3.13, 14.) Put in thy sickle for the harvest is ripe, come get you down for the press is full, the fats overflow, for their wickedness is great, multitudes, multitudes in the valley of decision, for the day of the Lord is near, in the valley of decision; that is, in the valley of cutting down, or of cutting off; or as we put in the Margin, in the valley of concision or threshing; When the wicked shall be cut off as the tops of the ears of corn, by the sickle of divine wrath, and be under dreadful breakings and threshings for evermore.

Lastly, This cutting off as the tops of the ears of corn, shows that God doth not cut off wicked men when he hath them at an advantage, when they are weak, when they are low, but when they are as the tops of the ears of corn, when they are at their best, then he doth it; the chief of the people are called the heads of the people, (Numb. 25.4.) hang up the heads of the people before me, saith God, by Moses, he cut them off who were as the heads of the ears of corn. As some Tyrants for fear, So God in Justice cuts off the heads of the people, the chief of Familyes, Princes, and great men. This was Elegantly, though cruelly, expressed by Tarquin the proud, the last King of the Romans, who when a City was taken, or surrendered, and application was made to him how he would have the Citizens dealt with, he answered, only by a sign, calling the Messengers into a garden, and having a stick in his hand, he struck off the heads of the poppyes, intimating to them, that now the Citizens were in their power, they should cut off all the chief and leading men among them: Thus the Lord cuts off the heads of the ears of corn, the chief of men, or men of greatest power, in the greatness of their power, he cuts them off in love to justice and righteousness, as tyrants do in fear and jealousy of their power and greatness. They are cut off as the tops of the ears of corn.

Job having at large described the state of wicked men, and exemplified many of their wickednesses, concludes by way of challenge.

In this verse we have Job triumphing, and yet not so much Job triumphing, as truth triumphing; for how much soever we speak for and defend the truth, it is not comely that ourselves should triumph, but the truth only. Job indeed shows his confidence in the equity of his cause, which he affirms so just and so fully proved to be the mind of God, that he dares venture upon the Judgment of any man alive.

Some make other men liars, by teaching them or encouraging them to tell lies, others make men liars by proving that they have taught or told lies; This is Jobs meaning when he saith, Who will make me a liar? We may suppose Job at the close of his speech rising up and looking about him, while he spake thus, who will make me a liar? Let me see the man stand forth that hath anything to object against what I have said. The words are elegant in the Original, and if not, that is, if it be not so as I have asserted concerning the dealeings of God with wicked men, that they many times flourish and continue flourishing a long time, if it be not so, let any man disprove me, and make me a liar, if he can; let him convince me that I am in an error if he can. As if he had said, I do not impose my opinion upon you, but submit it to the consideration and discussion of all men.

Hence note.

First, We should freely offer our opinions and assertions to the trial.

'It is too much for a man to look that what he hath said should be consented unto and believed, because he hath said it. Only God himself is worthy and may demand, to be thus believed by man. That God saith this or that is enough to persuade, yea to require our faith in it, and obedience to it. When God speaks, he that hath ears to hear, let him hear (Math. 13.9.) that is, let him believe and obey, at his peril be it. He that is truth cannot but speak truth, and therefore is to be believed in whatsoever he speaketh. Man ought not to say anything as questioning the verity of what God hath said. But we ought to consider what men say, and not to believe beyond what we have tried. And as no man ought to believe before he hath tried, so every man ought to present what he hath said to the trial. Man hath no dominion over the faith of another; Paul professed he had not (2 Cor. 1. 24.) and if Paul had not who hath? dares any man pretend to a higher privilege then Paul himself did? We may not bind up the consciences of men to our dictates any further then what we say is grounded upon and answerable to the sayings of God. To the Law and to the Testimony, if we speak not according to this word, ye have leave or may take leave to say (as to that saying) there is no light in us ( Is: 8.20.) We must not teach magisterially, but ministerially, we must not affect to be called Masters, for one is our Master even Christ (Mat. 23.10.) The Bereans received the word with all readiness of mind, yet they did not swallow down all whole that was said to them, but searched the Scriptures daily whether those things ware so (Act. 17.11.) The Apostles rule is suitable to their practice (1 Thes. 5.21.) Prove all things, hold fast that which is good. Now as it is the duty of hearers and learners to hold nothing till they have proved it, so it is the duty of Teachers to offer every doctrine to the balance or trial which they desire others should hold.

Secondly, While Job doth thus confidently offer his assertion to trial; We learn, That

Truth often lieth in a corner, but truth doth not seek corners, truth never hides her head, as ashamed to be seen or discussed by men. Truth (as some have said) lieth in a deep pit, it is hard to find it out, it lieth out of sight, yet truth doth not hide it self, but dares stand forth in the face of all the world; truth no more fears the trial, then pure gold fears the touchstone, or then a scholar who hath made good progress in his learning, fears to be examined; He that hath truth with him needs not care who appears against him.

Thirdly, In that he saith, if it be not so now, who will make me a liar?

Note.

(Isa. 9.15.) The ancient, and the honorable he is the head, the Prophet that teacheth lies, that is, (the Prophet that teacheth false doctrine) he is the tail. (Jer. 9.3.) They bend their tongues like their bows for lies, but they are not valiant for the truth on the earth. The Prophet (as I conceive) intends not so much falsehood in discourse, which we call telling a lie, as falsehood of doctrine, which we call teaching of lies. They bend their tongues (as bows) for lies, that is, they set themselves to the maintaining of false doctrine to the utmost stretch of their wit and words. Again, saith the Lord ( Jer. 14.14.) The Prophets that prophecy lies in my name, I sent them not, neither have I commanded them, neither spake unto them, they prophecy unto you a false divination, and a thing of naught, and the deceit of their heart. The whole doctrine of the man of sin is called a lie. Because they received not the love of the truth, that they might be saved, therefore God gave them up to strong delusion that they should believe a lie (2 Thes. 2.11.) All the faith-devouring and conscience-wasting errors that ever the man of sin vented to the world, are wrapped up in this one syllable, or word, a lie. He that receiveth a lie that is told, wrongeth others by it, but he that received a lie that is taught wrongeth himself most by it. To tell a lie is very sinful, but to teach a lie, is much more sinful. The evil of that sin is greatest which spreadeth furthest, & continueth longest. A lie that is told and received sticketh not long in the memory, but passeth away for the most part like a tale that is told, and it is enough to many a man that telleth a lie, if he be believed but a little while; But a lie that is taught and received sticketh long in the understanding, and abideth there like a nail fastened by the Masters of the assemblies, and it is not enough to him that teacheth a lie, unless it be believed forever.

Thirdly, When Job saith, Who will make me a liar?

Note.

To be a liar is to be as bad as may be; For it is to be as bad as the Devil; He deceived the woman both by telling and teaching a lie ( Gen. 3.) He abode not in the truth, because there is no truth in him, when he speaketh a lie he speaketh of his own, for he is a liar and the father of it (Joh. 6.44.) Every sin is of the Devil, both by temptation and approbation, but only some sins are of the Devil by way of practice, and the sin which is chiefly of him by practice is lying. Now, every sin the more congeniall it is to the Devil, the more sinful & abominable it is. And therefore among those who shall be without, lie-makers are chief ( Rev. 22.15.) Without are dogs, and sorcerers, and whoremongers, and murderers, and Idolaters, and whosoever loveth and maketh a lie. The universality of this exclusion is only expressed upon liars, as if he had said, to be sure all liars shall be without. He that maketh a lie hath nothing worse to make; and he that maketh (that is, proveth) a man to be a liar, hath nothing worse to make of him.

The Hebrew is, And bring my speech to nothing; as if he had said, I challenge all men to disprove my reasons, or to prove that my reasons are not a proof of that for which I brought them. In brief, let any man refute or confute what I have said, if he can, and then let all that I have said go for nothing, or be counted nothing worth.

Hence note.

The speech of a liar is nothing worth, sound doctrine is of great value, it is worth thousands. David prefer'd the word of God before thousands of Gold, and silver; every holy truth is the word of God either formally or virtually, either in terms or by consequence. The Apostle compares sound doctrine to things of greatest worth, even to Gold, silver, and precious stones, and in the same place (1 Cor. 3.12.) he compares unsound doctrine or doctrine unsuitable to the foundation (which is Jesus Christ alone) to wood, hay, stubble, which as they are things in their own nature unconsiderable & worthless in comparison of Gold, silver, and precious stones, so, as to the busienes upon which he there treats (a suitable building upon Christ ) they are altogether worthless. And if those doctrines, which (because of some error in them) are unsuitable to the foundation, are to be accounted but wood, hay, and stubble, how worthless are those doctrines, which (being altogether erroneous) are inconsistent with and quite overthrow the foundation. Such doctrines are worthy of nothing but a dung-hill, being themselves nothing but dross and dung. What is that worth to us, which is useless to us? How worthless then is that which is destructive to us? Every error is a Bable, a thing of no use, some errors are as poison, deadly in their use. The Apostle Peter doth not spare to say as much of them (2 Epist. 2.1, 2.) while he calleth them damnable heresies, which bring swift destruction upon the bringers of them in, or the broachers of them abroad; And if they bring destruction upon those who bring them, they that receive them cannot be safe.

To conclude this point and Chapter, if erroneous doctrine be nothing worth, what are those Books worth, which are full of erroneous doctrines? To print such Books is but wast of pains and paper, and when such Books are printed the best improvement that can be made of them, is to make them wast paper. To buy them is wast of money, and to read them, is (to most) but wast of time. That speech is not worth the hearing, nor is that book worth the reading, which (as all erroneous books and speeches are) is nothing worth. Job granted, that if any could make him a liar, they, with the same pains, must needs make his speech nothing worth. Upon this issue he shuts up his discourse in answer to Eliphaz, nor durst Eliphaz undertake him anymore upon that issue, and therefore layeth down the Bucklers and quits the field; yet Bildad takes them up and makes a short skirmish with Job; but upon another point, as will appear in the following Chapter.

With whom is not expressed, though it be the beginning of a speech. God is often spoken of in Scripture without naming. The glorious things which are attributed unto him will fit & suit none but himself. Barely to say some things are done, is as much as to say, they are done by God, because none but God can do such things. And as such things may be named as can be done only by God, so such things may be named as can belong to none, but God. As here dominion and fear are with him; that is, with God. For these can belong to none but God. And because these are proper and peculiar unto God, therefore Bildad seems to say thus to Job; Surely thou hast not yet considered (as thou oughtest) the sovereign authority and power of God, which must needs strike thee with an awful reverence of him, and cause thee to know thy own distance better. Surely thou doest not mind, that, Dominion and fear are with God, and that thou thyself art but dust and ashes, yea impure and polluted dust and ashes.

Thus Bildad seems to chide and rebuke the forwardness of Job in appealing and putting his cause to God; as if he had been over-bold with God, while he desired right of him against the unrighteous accusations of men. Or as if he had forgotten the sovereignty of God, while he was earnestly begging that he would do him Justice.

Dominion, is that supreme power that God exerciseth over all things, and persons. The Hebrew is strictly rendered thus; To rule is his; we say, Dominion is with him. There are three things which we may comprehend under the dominion of God.

First, His strength and mighty power, whereby he is able to subdue all things unto himself, as the Apostle speaks ( Phil. 1.21.)

Secondly, His authority, whereby he hath a right to do whatsoever he doth. ( Dan. 4.35.)

Thirdly, His Efficiency, or the efficacy of his power, whereby he is able to carry everything through to the desired issue ( Is: 43.13.) Many have great power, & great authority, who yet want this efficacy & efficiency, they may undertake much, but they cannot carry it through; whereas in God there is a concurrence of these three, strength, authority, and efficacy, to bring to pass what ever himself intendeth, or is pleased to do. The Dominion which Bildad here ascribes unto God, is a dominion clothed with these three excellencies. From the scope of Bildad, representing God in his dominion and greatness.

Observe.

Any of the perfections of God taken in by faith and well meditated upon, may lay the heart of man low. How doth all our bravery and the high conceits which we have of ourselves vanish like smoke and become a mere nothing at the appearances of God? Though (as the Apostle speaks, 2 Cor. 10.12.) we measuring ourselves by ourselves, and comparing ourselves amongst ourselves are not wise; Yet while we only do so we seem very wise; But when once we compare ourselves with God, O what idiots and poor simple things are we. What is our power when once we contemplate the power of God? What is the dominion which any Prince of the earth hath when once he considers the dominion and sovereignty of God? What is the wisdom of man, what the holiness of man, to the wisdom and holiness of God?

More particularly, in that Dominion is here appropriated to God.

Observe.

There is a dominion put into the hands of men: many have dominion and power, but originally all Dominion is God's. In him is the seat and root of power. David saith ( Psal. 62.11.) God hath spoken once, twice have I heard it, that power belongeth unto God. As my ear hath heard so my heart hath heard and consented to this truth. And this power or dominion of God may be considered four ways.

First, In the universality of it, (1 Chron. 29.12.) where David makes this confession; Both riches and honor come of thee, and thou reighnest over all, and in thine hand is power and might, and in thine hand is to make great and to give strength unto all. He that giveth strength unto all, hath strength over all, and his dominion is over all nations and persons, not limited to this or that particular nation or person: yea he hath dominion not only over all here below; but in heaven above; as Bildad speaks a little after; He maketh peace in his high places. Christ is Prince of the Kings of the earth (Rev: 1.5.) He is Lord of Lord's and King of Kings (Rev. 19.16.) that is, not only a King or a Lord, excelling all other Kings and Lord's, but also ruling them, or reighning over them: Kings are his Subjects.

Secondly, His is an absolute dominion, that is, he governs by no law, but by his own will: this kind of dominion is proper unto God alone. He doth and he only may govern by his own will. He doth in heaven and earth what ever pleaseth him. This was spoken of ( Job 23.13.) He is in one mind, and who can turn him? and what his soul desireth that he doth. He doth not go out of himself for his rule, his own desire is his rule, all the desires of God are holy, just, and righteous, and therefore his desire and will may well be his rule. It is good that he should have an absolute dominion, and rule according to his own will, who cannot will anything, but what is good. And 'tis but just that he should rule as he pleaseth, who cannot be pleased with anything but what is just.

Thirdly, His is an everlasting dominion ( Psal. 145.13. Psal. 66.7.) As men are mortal, so are States, Kingdoms, and Empires. The strongest and greatest of them have had their fates and funerals. We see what changes there have been of dominion and power out of one hand into another; but the dominion of God is subject to no change, nor knoweth it any fate. The Babylonian, the Persian, the Graecian, and the Roman Monarchyes have seen their day; but the dominion of Jesus Christ is an everlasting dominion ( Dan. 4.34.) 'tis so acknowledged even by Nebuchadnezzar. And at the end of the days I Nebuchad-nezzar lift up mine eyes unto heaven, and mine understanding returned unto me, and I blessed the most high, and I praised and honored him that liveth forever, whose dominion is an everlasting dominion, and his Kingdom is from generation to generation.

Fourthly, His is an Effectual Dominion. As he hath a right to do what he will, so he hath strength to effect what he willeth. Such is the dominion of God, and because it is such, even an uni •• rian, absolute, everlasting and effectual Dominion. Therefore, let man remember his duty.

That's the Apostles rule ( Rom. 13.1.) Let every soul be subject unto the higher powers: and if every soul ought to be subject unto the higher powers among men: then every soul ought to be subject, much more to the power of God, for his is the highest power. And thus we ought to submit.

First, Unto his laws; Legislative power is his, what God saith must be our rule. We may not dispute, much less quarrel at any of his commands, but obey them: naturally the heart of man rebels against the law of God ( Rom. 8.7.) The carnal mind is enmity against God: for it is not subject to the law of God, neither indeed can be; that is, it cannot be subject, while it remaineth carnal; only a renewed or a spiritual mind submits to a spiritual law.

Secondly, Submit to his works, to what he doth, as well as to what he saith; and that, first, in the provision and allowances that he makes for you, that is a part of God's dominion to cut out a portion for every man. Therefore in every estate be content; secondly, submit to the works of God in his afflictions, and chastisements (1 Pe. 5.6.) Humble yourselves under the mighty hand of God, that he may exalt you in due time. When old Eli heard that terrible message concerning the destruction of his whole family (for Samuel told him every whit, and hid nothing from him) he said it is the Lord: let him do what seemeth him good (1 Sam. 3.18.) Thus the Church sat down in silence not speaking a word because it was the act of God ( Lam. 3.28.) Thirdly, submit to God in the whole compass of his government, in ordering the affairs of the whole world, when he breaks, and when he builds, when he sets up, and when he pulls down, when he makes peace, and when he makes war, in all these acts of dominion submit to God. When the Prophet calls us to behold what desolations the Lord maketh in the earth, he adds this word as from the Lord, Be still and know that I am God (Psal. 46.10.) As if the Lord had said, Let none question me for what I have done, I am God, and if ye know, indeed, that I am, ye will not have a word to say against what I do. So ( Zech: 2.13.) Be silent, O all flesh, before the Lord: for he is raised up out of his holy habitation: He is risen to make great changes, therefore be silent, submit, let there be no murmuring at, no contending with his providences; for dominion and fear are with him.

Some render this word fear, as an adjunct or Epithet of the former; Dominion and that a terrible fearful or formidable dominion is with him, but rather distinctly as we, Dominion and fear are with him. God hath no fear in him, nor upon him, for he is as infinitely above all fear, as he is above hope. But fear is with him, or, fear is his, because he is so much to be feared. Fear is with God upon this threefold account.

First, Because many at present do fear the Lord: every Godly man is a man fearing God.

Secondly, Because every man ought to fear, dread, and stand in awe of God, even the Princes and powers and dominions of the earth, ought to fear the Lord. ( Psal. 2.11.) Be wise now therefore O ye Kings; be instructed, O ye Judges of the earth, serve the Lord with fear, and rejoice with trembling. Kings and Judges must serve and fear the Lord, or serve the Lord with fear. Who then must not?

Thirdly, Fear is with him; because all shall fear and dread him at last, whether they will or no, they whose proud hearts stout it against God, they that go on impudently in sin, fearless of the Majesty and wrath of God, yet a time will come when their stomachs shall be taken down; a time will come when all the world shall tremble before the Lord. As now, many do it, and as all ought to do it, so all shall do it. ( Isa. 2.19.) They shall go into the holes of the rocks, and into the tops of the ragged rocks, for fear of the Lord, and for the glory of his Majesty; when he ariseth to shake terribly the earth. Such a day is coming upon the lofty ones, upon the Cedars and upon the Oaks, upon the fearless, and they shall fear; and (which is the greatest argument of fear) run into a hole for fear. It is prophesied ( Revel. 6.15.) That, the Kings of the earth, and the great men, and the rich men, and the chief Captains, and the mighty men, and every bondman, and every free man shall hide themselves in the dens and in the rocks of the mountains, and say to the rocks and to the mountains fall on us and hide us from the face of him that sitteth on the Throne, and from the wrath of the Lamb. They who having been threatened with the wrath of God, were no more afraid then the rocks, shall, for fear, woo the rocks to hide them from the wrath of God. Though Adam had not the fear of God to keep him from sin, yet the fear of God fell upon him as soon as he had sinned. ( Gen. 3.10.) I heard thy voice in the garden and I was afraid; because I was naked and I hid myself.

Hence Observe.

First, God is in himself very dreadful, he is to be feared.

God is so much to be feared, that not only fear is with him, but he is fear. As because God is so full of love, therefore the Scripture predicates love directly of God, God is love (1 Joh. 4.8.) so because God is greatly to be feared, therefore he is called fear (Gen. 31.42.53.) Except the God of my father, the God of Abraham, and the fear of Isaac (that is, the God whom my father Isaac feared) had been with me, surely thou hadst sent me away empty, said Jacob in his contest with Laban. And at the 53 ^d verse of the same Chapter he saith again to Laban; the God of Abraham, and the G • d of Nahor, the God of their father, judge betwixt us: and Jacob • ware by the fear of his father Isaac; that is, he sware by God; for by him only can we swear in a holy manner, An oath being a part or an act of divine worship. The dominion and fear of God are put together ( Mal. 1.14. I am a great King (there is dominion) and my name is dreadful among the Heathen. (there is fear.) Even Heathens who know God o • ely by the lig • t of Nature, (which is so imperfect a way of knowing God, that the Heathen are said not to know him, Jer. 10.25. yet I say, the Heathen who know God only thus) do fear him, they fear him in proportion to or according to the way of their knowledge of him. How much more then is the Lord to be feared, and how dreadful is be to and among his ow • e people, who know him savingly, who know him by Gospel light. God is greatly to be feared in the assembly of the Saints: and to be had in reverence of all them that are about him (Psal. 89.7.) He is terribly dreadful amongst the Heathen, he is awfully or reverentially dreadful among the Saints. Fear is with him.

First, In reference to the greatness of his power; consider what God can do, and that renders him dreadful. We fear those that can do great things, those especially that can do great things against us. For this reason Christ exhorts his Disciples to fear God, when he saw them in danger of a surprisal by the fear of what men could do against them ( Luk. 12.4, 5.) I say unto you my friends be not afraid of them that kill the body, and after that have no more that they can do. But I will forewarn you whom ye shall fear: fear him which after he hath killed, hath power to cast into hell; yea, I say unto you, fear him. How is he to be feared, who at one stroke can pierce body and soul quite through, and throw both into hell? The Lord is to be feared upon the consideration of the ordinary providential puttings forth of his power, how much more when he puts forth his power extraordinarily and Judicially? ( Jer: 5.22.) Fear ye not me, saith the Lord? will ye not tremble at my presence, which have placed the sand for the bound of the Sea, by a perpetual decree, that it cannot pass it, and though the waves thereof toss themselves, yet can they not prevail, though they roar, yet can they not pass over it? I have done this thing, put a stop to the Sea, I have put a bridle into the mouth of the Sea, I can check the waves when they roar and toss, and will ye not fear me?

Secondly, God is to be feared for his goodness, as we read at the 24 ^th verse of the same Chapter, where the Lord upbraides their want of fear, while they remembered his most ordinary good providences at land; Neither say they in their heart, let us now fear the Lord our God, that giveth rain, both the former and the latter in his season: he reserveth unto us the appointed weeks of the harvest. If God be to be feared for that witness of his goodness which is held out by rain and fruitful seasons, or by filling the hearts of men in common with food and gladness, then how much more is God to be feared for the distinguishing acts of his goodness and mercy, the pardon of sin, and the giving out of his Spirit. There is forgiveness with thee, that thou mayest be feared, said the Psalmist (130.4.) and ( Hos: 3.5.) They shall fear the Lord and his goodness in the latter days; that is, they shall fear the Lord because of his goodness, his special goodness to his Church and people, in advancing them to all their spiritual liberties & privileges in the latter days. And thus the Lord is said to be not only glorious in holiness, but fearful in praises; because we should fear him when we are praising him, both because he hath wrought so much goodness and mercy for those who are unworthy, as also lest while we receive so much from the hand of his goodness and mercy, we should walk unworthyly.

Secondly, When the text saith, Fear is with him, we learn, That

Power is with him, and he can put forth his power: if God send out his power, it goeth and prevaileth. So fear is with him, and he can send out his fear to strike whom he will with fear, when and as oft as he will. The Scriprure showeth the Lord sending forth his fear at pleasure, and attaching the strongest and hardyest of the children of men. It is said ( Gen. 35.5.) And they journeyed (that is, Jacob and his small company) and the terror of God was upon the Cities that were round about them, and they did not pursue after the sons of Jacob. The terror of God was sent out to keep them in, so that none of them stirred. Else no doubt but all the Cities would have pursued them because of that high provocation which the sons of Jacob had given them by the late slaughter of the Shechemites. When God promised to send Hornets before the people of Israel to drive out the uncircumcised Nations, this fear was the Hornet ( Exod. 23.28.) God stung their hearts with fear, or (as it were by Hornets) buzz'd a fear into their ears; as he did into the ears of the Syrians, who encamped before Samaria (2 Kings 7.6, 7.) The Lord made the host of the Syrians to hear a noise of Charets, and a noise of Horses, even the noise of a great host: and they said one to another, loe the King of Israel hath hired against us the Kings of the Hittites, and the Kings of the Egyptians, to come upon us. Wherefore they arose, and fled in the twilight, and left their tents, and their horses, and their asses, even the campe as it was, and fled for their life. As a word from God makes the heart confident and bold in the greatest danger, so a word from God makes the heart fearful and cowardly, where there is no danger at all. This is the glory of God, that he can command our passions. That by a word he can make them fear, who do not at all fear his word.

Many men have fear belonging to them, yet they cannot send out their fear, they are in great place, and so both dominion over men, and fear are with them (for unto whomsoever dominion belongs, fear doth belong ( Rom. 13.7.) Render to every man his due, tribute to whom tribute is due, custom to whom custom, fear to whom fear, honor to whom honor Yet (I say) many have dominion and fear belonging unto them, who cannot send out their fear. Their power is despised, and none regards them; they command, and are not obeyed, they promise and are not believed, they threaten, and are not feared. Only God can send out his fear, and make every man fall and tremble before him When many armed men came to take Christ, Christ sent out a fear upon them, so that they went backward and fell to the ground (Joh. 18.6.) Christ gave them never an angry word, he only confessed himself to be the man they sought for, I am he; and they were as men astonished with fear; Christ in speaking those words did only let out a little ray or beam of his Deity, and this struck them down. O what fear will Christ send out when he cometh to judge the world, who could send forth such a fear, while he yielded himself up to be judged and condemned by the world. Dominion and fear are with him. He can make all afraid, and yet, as it followeth;

This latter part of the verse, is a continued description of the irresistible power of God (as all agree) in making peace, yet there is some difference what should be meant by the high places, where God maketh peace; He maketh peace in his high places.

First, Many understand these high places, to be the Heavens, or (as the Scripture speaketh) the Host of Heaven, Sun, Moon, and Stars; There or among them peace is made through the power of God, keeping them in or to order, that is, in their duest motions. The heavenly bodies are in continual strong motion, and they are kept in their motion by the power of God. The Sun, Moon, and Stars, are mighty bodies, and they are in a perpetual career, yet they justle not one against another, nor do they fall fowl upon one another. In this sense it may be said, that God maketh peace among them; They all according to his appointment keep their places, and stir not out of their own spheres No man could ever keep his Watch or Clock in such order as God keeps the Sun.

Secondly, By these high places, others understand that which is somewhat lower; not Sun, Moon, and Stars, but the several regions of the air; God makes peace in those high places, where storms and tempests and all manner of fiery impressions are bred and wrought. Naturalists say, that the second region of the air is both the shop where those dreadful instruments of war, Thunder, lightning, hail, snow, are formed, as also the storehouse where they are laid up; yet even in those high places, God maketh peace. If he speak to the thunder, it doth not stir, and to the lightning, it doth not go forth, if he speak to the wind it bloweth not, and to the storm it is husht and quiet. Fire and hail snow and vapor stormy wind and tempest, fulfill his word (Psal. 148.8.) And they fulfill it whether in going or in staying. Thus God maketh peace in the high places of the air, and upon the high waves of the Sea. Christ did but rebuke the Sea, and say to it (when it was in its feircest rage) peace, be still, and there was a great calm (Mark. 4.39.) The air is under the Empire of God as much as Sea or Land; And he maketh peace in those high places.

Thirdly, The words are expounded of those high places which are the more proper seat of Angels. And so God may be said to make peace in his places, because he maketh peace among the Angels, that is, he keepeth the Angels in peace; The Angels do not contend one with another, and none of them dares contend with God. Some urge this exposition as most pertinent to Bildads purpose for the conviction of Job; As if he had said, The Angels dare not contend with God, And doest thou (O Job ) contend with God? The Angels utter not a word against God, and darest thou undertake to plead with him, and engage him in a controversy?

A fourth sort, by God's making peace in his high places, understand only thus much, That all is quiet in heaven, or that God hath a most peaceable and quiet fruition, and enjoyment of himself; He hath had it from eternity, and will have it unto eternity, this is the blessedness of God, he is above all trouble and disturbment. And thus also Bildad seems to reprove Job; Wilt thou begin a contest with God, wilt thou trouble God himself, who maketh peace in his high places, who lives in everlasting rest and quiet. God doth not use to be sued and pleaded with as thou seemest over-boldly to desire.

Lastly, These high places are expounded for the high places of the earth; As if he had said, God makes peace amongst the States, Princes, and powers of the world, who are in high places, and in God's high places. For every throne is God's, and thrones are high places. As the heavens are high places in comparison of the whole earth, so some places of the earth (in a civil capacity as well as in a natural) are higher then the rest. Now among those that are in his high places of power and authority, the Lord maketh peace, and this is a very glorious work of God. Thus we see there are many high places, and they are all the high places of God; yet I conceive that Bilded chiefly if not only aims at Heaven, which is more peculiarly the high place of God; as being that to which (though many lay claim to the high places of the earth) none besides God ever did make claim or lay title.

Further, Besides these different apprehensions about the high places, there is a difference in the reading of the words together; some thus; He worketh in peace in his high places; That is, what troubles soever are here on earth, there is peace and quietness in heaven, or there God worketh in peace and quietness. Others, thus; The Dominion and fear which are with him make peace in his high places; As if the dominion and power of God were that to which peace-making is ascribed as an effect. Or as if he had said, God hath authority enough to compose all differences, yea he so orders things in heaven that there ariseth no difference in those high places, his dominion and fear keep all in peace. There are no murmurings nor discontents, much less any rebellions or open wars in heaven.

M. Broughton reports the Chaldee translation in a phrase very uncouth in our language; Sultanship and fear be with him: (some Eastern Princes are called Sultans) He maketh peace in his high heavens. To which he adds the exposition or gloss of the Chaldee Paraphrase; Michael is on his right hand; and he is of fire; Gabriel is on his left hand; and he is of water; and the heavenly creatures be part of fire and part of water. But M ^r Broughton gives a good corrective, such Fables S ^t Paul forbiddeth. To conclude, though it be difficult which of the high places before-named are here meant, yet it is a truth that all high places are his high places, and that in what high place soever peace is made, God maketh it. He maketh peace in his high places.

Hence observe.

And as God makes peace everywhere, so he makes every kind of peace. We find peace spoken of in Scripture in a five-fold opposition; and God the maker of that five-fold peace.

First, He maketh peace in the high places of the world, as peace is opposed to any kind of trouble, or affliction. Peace is usually accompanied with prosperity, and peace signifies any kind of prosperity. Peace in this extent is assumed by God himself as his proper work ( Isa. 45.7.) I form the light, and create darkness, I make peace and create evil, I the Lord do all these things; that is, I do them and none can do them without me, or but by me.

Secondly, God maketh peace as peace is (more strictly) taken in opposition to war and tumults; He causeth war to cease in all the world, (Psal. 46.9.) He maketh war to cease unto the end of the earth; He breaketh the bow, and cutteth the spear in sunder, he burneth the Chariots in the fire. He that destroyeth all the Instruments of war, doth surely make peace; and he that maketh war to cease, doth certainly make peace begin. Peace is made two ways; first, by taking up the differences and reconciling the Spirits of men; secondly, by breaking the power and taking away all provisions of war from men. The Lord maketh peace by both these ways, or by either of them.

Thirdly, God maketh peace as peace is opposed to persecution; There may be no war in a Nation, and yet no peace to the people of God, by reason of sore and fiery persecution; yea a general peace is the very opportunity which persecutors look for, to break the peace of particular men. The most bloody times that the Church ever had, have been the most peaceable times of Nations. And when nations are most troubled, then Churches usually get their liberties, and are most quiet. Such a peace as this the Churches had, though I cannot say they had it upon this occasion. ( Acts 9.31.) Then had the Churches rest (or peace, that is, they were quiet from their cruel persecutors) throughout all Judea, and Galilee, and Samaria, and were edified, and walking in the fear of the Lord, and in the comfort of the holy Ghost, were multiplied. This peace doth God make for his Saints, his little flock, that they may sometimes lie down in Green pastures, and beside the still waters, without fear of the Wolves and Lions, who would always tear and worry them. Thus the Lord promiseth ( Isa. 60.17, 18.). I will make thy officers peace, and thine exactours righteousness, violence shall no more be heard in thy land, wasting nor destruction within thy borders.

Fourthly, God maketh peace, as peace is opposed to dissention among brethren. It is possible there may be no war in a place, yea no persecution, none to vex the people of God, and yet they may have great dissensions, vexations, and divisions among themselves. This peace the Church of Corinth wanted, when none from without troubled the Church. Hence that rebuke which the Apostle gives them (1 Cor. 3.3.) Whereas there is among you envying and strife and divisions, are ye not carnal and walk as men? Thus Saints and Churches war one with and trouble another, when the world gives them no trouble at all. To the keeping of this peace Christ admonisheth his Disciples ( Mark. 9.50.) Have salt in yourselves, and have peace one with another. But why did Christ speak thus to his own Disciples; have peace one with another? Were they ready to make war one with another? had they any Armies to engage and lead out into the field against one another? surely none. Therefore when Christ saith, have peace one with another, his meaning was only this, wrangle not with one another, fall not out one with one another. The Disciples were not like to run into any other war but that of dissention amongst themselves. And this war may be in those Churches that live in the most peaceable condition. And 'tis God only who makes peace as in his high places both of heaven and earth, so in his holy places.

Fifthly, and lastly, God makes peace as peace is opposed to disorder, for there may be consent amongst men, and yet much disorder among men, yea they may (possibly) agree, consent and center together in that which is most disorderly. Of this peace the Apostle speaks (1 Cor. 14.33.) God is not the author of confusion but of peace, as in all Churches of the Saints, that is, God would have everyone keep his order and his place; He would not have the Prophets speak all together in the Church, for that is disorderly; nor would he have women speak at all in the Church, for that also is disorderly. That which breaks order breaks peace, for there can be no true peace without order, and God is not the Author of disorder or confusion in Churches but of peace.

Thus peace-making is the work of God in this five-fold oppotion, as peace is opposed to trouble, as peace is opposed to war, as peace is opposed to persecution, as peace is opposed to dissention, and lastly, as peace is opposed to disorder. To make peace in all these kinds, is as much the honor as it is only in the power of God. He maketh peace in his high places.

Secondly, Observe.

He makes peace on the earth, but in his high places where his most glorious appearance is, there is nothing but peace. And as There is nothing but peace in heaven, where God declares himself most clearly, so they to whom God declares himself most clearly on earth are most for peace: the nearer and the liker we are unto God, the nearer we are unto peace, and the more we like it. All true peace floweth out from God, and the more of a healing and peace-making spirit appears in any man, the more of God appears in him.

Lastly, By way of inference; Take this, First,

Seeing God makes peace in his high places, or in heaven above, how easily can he (when our breaches are widest) make peace in these low places of the earth. And because, as it is his property, so his promise to do it, we should wait upon him for and urge him with the fulfilling of this promise, that he who makes peace always in the high places of heaven, would make that five-fold peace in the low places of the earth.

Secondly, Seeing God is able to make peace in all places, he can also make war in all places. The same power doth both, and Bildad shows the preparations of God for war as well as his sanctions of peace. For he hath innumerable Armies under his command, as it follows in the next verse.

There seems to be somewhat a strange conjunction between these two verses, he maketh peace, and, Is there any number of his Armies? One would think we should hear of nothing but war, when we hear of such numberless armies. God hath innumerable invincible armies, always ready for war, yet he is most ready to make peace; yea he who is The Lord of Hosts, is also styled, The Lord of peace (2 Thes. 3.16.) This likewise speaks the dominion, power, and Majesty of God in that he maketh peace, and can make war. His armyes are at hand, and those no contemptible ones. As if Bildad had thus bespoken Job; It is in vain for thee who art a weak man, to think of contending with God, who hath numberless armyes to take his part against all opposers.

The word which we translate Armies, properly signifies Troopes. Is there any number of his troops? And this is given in name to one of the Patriarchs ( Gen. 30.11.) And Leah said, a Troop cometh; And she called his name Gad. A troop is a little Army; and a great Army consists of many troops. We say, Is there any number of his Armies?

When the Scripture saith, that God hath armies, it is not to be understood as if God needed them, either to protect himself, or to suppress his enemies; The Lord of hosts himself is infinitely stronger then all the Armies and hosts of which he is Lord. Earthly Princes have their Armies, and guards, to protect their persons and dominions from danger and invasion. They want armyes to help their friends abroad, and to defend their Subjects at home. Woldly Princes borrow power from others to protect themselves, while they undertake to protect others. But God is the guard of his guards, and the strength of his own armyes. Princes are saved by their Armies, but God is the safety of his armyes. The God's of the earth are afraid of what man may do unto them, but the God of heaven is not only above those fears, but also above all want of man's doing anything for him. So that, as God is not worshipped with man's hands (as the Apostle tells The Athenians, Act. 17.25.) as though he needed anything, so neither is he assisted by men's hands or by any hand, as if he needed anything, seeing he giveth to all life and breath and all things.

And therefore when the Lord is said to have Armies, it is either to signify, first, that he hath all things at his command, and is full of power, or secondly, that although he can do all things by himself, yet he will use the agency of the creature to effect his purposes.

This question, Is there any number of his armyes? resolves it self into this negative, There is no number of his armyes, or there is no numbering of them. But what are these armyes of God?

First, The Angels are his armyes: we read of one Angel that destroyed a whole army, (2 Kings 19.35.) And it came to pass that night, that the Angel of the Lord went out, and smote in the campe of the Assyrians, an hundred fourscore and five thousand; and when they arose early in the morning, behold, they were all dead corpses. If one Angel destroyed an army, what cannot an army of Angels do? The Angels of God are armyes without number. We read them expressed by such great numbers, as render their numbers inexpressible. So in Daniel's vision of the Glory of God ( Chap. 7.10.) A fiery stream issued, and came forth from before him: thousand thousands ministered unto him, and ten thousand times ten thousand stood before him; that is, an innumerable company stood before him. Christ said to Peter when he drew his sword and sought to rescue him from the Officers of the High Priest that came to arrest and bring him to Judgment, Put up thy sword again into his place, for all they that take the sword shall perish with the sword. Thinkest thou that I cannot now pray to my father, and he shall presently give me more then twelve legions of Angels (Math. 26.53.) Here is an army of Angels. Christ speaketh in the Roman phrase, who reckoned their armyes by legions, as we do by regiments, Six thousand six hundred sixty six was the number of a legion as some affirm, and if so, Then twelve legions make Seventy nine thousand nine hundred ninety two; a great Army; but (saith Christ) my father can send more then twelve legions. But how many more, no man can say. Christ pitcheth upon a great certain number, to show that he might have what number he would, if he did but call for them.

Secondly, The Sun, Moon, & Stars, are the Armies of God. ( Judges 5.20.) They fought from heaven, That is, the heavenly or aerial meteors, wind, thunder, hail, did as it were join their confederate forces for the destruction of Israel's enemies (as they had done before, Josh. 10.11. and as they did afterward, 1 Sam. 7.10.) yea as it followeth in the same place, the Stars in their courses fought against Sisera. The Stars charged like an Army in battle array, raising storms and dreadful tempests by their influences, and so might be said to fight against and ruin the whole army of Sicera. By all which Rhetorical expressions the Spirit would lead us to understand, that the Lord himself by invisible powers did fight against Sisera, while Israel fought him with a visible power. Surely if the Stars be the Lord's armyes, we may well say, is there any number of his armyes? When the Lord would show Abraham that his seed should be an innumerable army, he brought him forth and said, look now towards heaven, and tell the Stars, if thou be able to number them. And he said unto him, so shall thy seed be (Gen. 15.5.) that is, thy seed shall be numberless, as the Stars are numberless.

Thirdly, By these Armies we may understand, not only the Angels, and the Sun, Moon, and Stars, that heavenly host, but any creature, yea all the creatures, from the Elephant even to the worm that creepeth upon the ground, or to the fly that buzzeth in the air, or to the lice that breed out of corruption. All these are the Armies of God; and by these he can do his work as well as by the Angels in heaven. What were the armyes of God, with which he made war upon Pharaoh? were they not flies and lice and such like contemptible creatures, mustered together at his command? therefore the Text may well say, Is there any number of his armies? God can leavy an army upon the earth, not only of men, but of beasts, and not only of Lions and Elephants, the stoutest and greatest beasts, but of the weakest and meanest, and not only of the weakest and meanest among living creatures, but of the very Inanimate creatures, the stones in the fields, the winds in the air, the waters of the Sea, yea the sand of the Sea, and the very dust of the earth are the armyes of God, if he give them commission and send them forth. God and the weakest creature are an overmatch for the strongest creatures; 'It is no matter how mean the means is, or how inconsiderable the instrument, so it be in the hand of God, so it be of God's providing, and go forth at his bidding. God can leavy an army where he will, and out of what he will, and it shall do the deed. Now if all things or anything may be his army, no marvayle if it be said, Is there any number of his Armies?

Hence observe.

They may be called his Armies in a threefold consideration.

First, Because of their multitude, a few cannot make an army. There are many creatures of every kind, how many then are all of every kind put together?

Secondly, They are his Armies, because of their order; The greatest many out of order do not make an Army, but a throng or heap. Armies are martial'd and disciplined, trained and taught. An Army is an ordered company; all the creatures are in order by nature, and when God calls they are in order as it were by Art.

Thirdly, They are his Armies, because as God hath a power to command them, so they are ready to obey him; They (as the Centurion in the Gospel said of his Soldiers) go when God saith go, they come, when he saith come, and if he bid them do this or that they do it. Soldiers must neither refuse nor dispute the commands of their General. The most violent and boisterous creatures, are obedient to the call of God; stormy winds and tempests fulfill his word (Psal. 148.8.) He speaks to the lightnings; and they say, here are we (Job 38.35.) The very thunder which seems to be all voice, is all ear at the voice of God. The Angels are so ready to go, that they are said to fly, and their readiness to do the will of God in heaven, is made the pattern of our doing it here on earth. The Scripture speaks often of them as of an army employed in wars, either to destroy the wicked, or to be a guard to the people of God. We have an illustrious example of the latter in Jacob's case ( Gen. 32.2.) And when Jacob saw them, he said, this is God's host: and he called the name of that place Mahanaim, that is, two hosts or companies. And it might be so called, because Jacob's company or little host, and that company of Angels who were God's host sent out to convoy him in safety, did both encamp upon the same ground; or rather because the Angels divided themselves into two companyes, The one encamping and marching before him as his Vantguard, the other behind him or in his Reere; That so he might see himself every way protected, and might be filled with a full assurance of safety. That God hath such numerous Armies always at hand and under command, is

First, A very comfortable hearing to all that love and fear God. The Apostle saith ( Rom. 8.31.) If God be for us, who can be against us? that is, none can. Though many be against us opposingly yet none can be against us prevaylingly. We may say also if the Lord be for us, who will not be for us? If God be our helper, we cannot want helpers, not only because the help of God is enough without anymore, but because, if he be our helper we shall have many more. When we see ourselves utterly destitute of all helps and helpers, yet God hath an army of helpers, he hath auxiliary forces ready for us. ( Psal. 34.7.) The Angel of the Lord encampeth round about them that fear him, and delivereth them. David speaketh as if one single Angel were a whole Army; The Angel of the Lord (saith he) encampeth, he doth not say the Angels of the Lord encamp about them that fear him; and indeed every Angel of the Lord is more in power, then a whole Army of men; yet here, possibly, is meant that Angel who is the Lord, The Angel of the Covenant, who as Captain General with his Army of created Angels encampeth about them that fear God. And if so, then they need not be afraid. (2 Kings 6.16, 17.) When the servant of Elisha cried out for fear, Elisha answered, fear not: they that be with us are more then they that be with them. And Elisha prayed, And said, Lord, I pray thee open his eyes that he may see, and the Lord opened the eyes of the young man, and he saw: and behold, the mountain was full of horses; and Charrets of fire round about Elisha. And thus it is often with us though we discern it not. We have many invisible succors, in our visible dangers. And as, that the Angels are our helpers in eminent and extraordinary dangers is very comfortable, so also, that they are so against ordinary, common or every-day-dangers. ( Psal. 91.11, 12.) He shall give his Angels charge over thee; to keep thee in all thy ways. They shall bear thee up in their hands; lest thou dash thy foot against a stone, that is, lest thou take hurt in thy daily works and travels.

Secondly, These Armies are a terror to all those who rebel and rise up against God, or are enemies to his people. He that resists God hath as many enemies as there are Angels in heaven, or stars in the firmament, or stones in the earth, or beasts in the field; so many enemies hath he, and if God appear as Captain general, none shall be able to stand before his armyes, though he levy them of Grass-hoppers, or flies, or worms, or lice. How should the greatest fear to provoke God, who can make them fall by that which is least? For as David acknowledged ( Psal. 33.16, 17.) There is no King saved by the multitude of an host: a mighty man is not delivered by much strength: a horse is a vain thing for safety: neither shall he deliver any by his great strength. So we must acknowledge, That if God will, any King may be destroyed by the smallest host, that a mighty man may be overcome by that which hath no strength, that a fly is a sufficient thing for ruin, and that, if God say the word, even that shall not only trouble but subdue any man with its little or no strength.

Secondly, Note.

When Princes have greatest Armies they may number them, and tell you how many hundreds and how many thousands and how many hundred thousands they have. We have read of many very numerous Armies, but we never yet read of an innumerable army, only God's army is without number, and therefore only his knows no bounds. Is there any number of his Armies?

Here Bildad sets forth the glory of the goodness, omniscience and omnipresence of God, by his sending forth his beams of light, as he in the former part of the verse sets forth the glory of the greatness and power of God by his sending forth the Armies of his strength.

The text may be read thus; Upon whom doth not his light stand? or, upon whom shall not his light stand? We say, upon whom doth not his light arise? Both translations are good. But what is this light of God?

First, We may understand it of that common light, the light of the Sun, for that is God's light, and the universal arising of it upon the world is a wonderful work of God. For as God made the light, and gathered it into that great vessel the Sun, so he carrieth it about the world every day. The light of the Sun is the messenger of God's care and love to man every morning. ( Math. 5.45.) He maketh his Sun to rise on the Evil and on the Good; that is, upon all, Good and Evil, divide the whole world between them: and while the text in Matthew saith, that God maketh his Sun to rise, &c. it intimates that the Sun riseth daily by special direction from God; The Sun is his, and the light is his; There is no creature that enjoys the light of the Sun, but is beholding to God for it. He that made the Sun, maketh the Sun to rise; as if the Sun like a weary or tired traveler were unwilling to rise in a morning and renew his Journey, or long stage about the world, till called up by God, and commanded out for the service of mankind; of Sun-light we may say, Upon whom doth not his light arise?

Secondly, This light may be taken more strictly for the light of divine goodness. All the good, the peace, the comfort, which we enjoy in the world, is comprehended under the name of light. When the Psalmist saith, Light is sown for the righteous, his meaning is, good or comfort is sown for the righteous, (Psal. 97.11.) and, Upon whom doth not this light arise? The goodness of God extends it self over all. God doth good to all, though he doth more good for some; for as God would have us to do good to all, but specially to the household of faith, so doth he. He sends forth so much light of goodness as will make all men eternally inexcusable who abuse it, but he sends forth so much light of his goodness to some as will make them eternally happy. The light of his gooddesse riseth upon good men to cause them to rejoice and live comfortably; And unless some light of his goodness did arise upon evil men, even upon the worst of men, they could not subsist, nor live at all. His light is the life of man, and upon whom doth not this light of divine goodness arise?

Thirdly, We may expound this light of the light of divine wisdom, which disposeth and ordereth all things; And doth not this light arise upon the whole creation? doth not this light shine upon every creature? doth not this light direct the ways of man on earth? yea doth not this light arise upon the Angels in heaven, to direct them in all their ways?

Fourthly, We may understand this light of the light of that knowledge by which God himself knoweth all things. As God is light essentially, or as all that he is, is light, so we may say more especially of his knowledge, it is light. Knowledge is the light of man, and therefore we say of an ignorant or unknowing man that he is in darkness; and thus also knowledge is the light of God; and when the Apostle John saith (1 Epist: 1.) That in him is no darkness at all, his meaning is in him is no ignorance at all. God sends forth this light of his knowledge all the world over, he takes notice of all; As nothing is hid (in a common sense) from the heat or light of the Sun in its walk about the world, so nothing is hid in, any, the strictest sense from the knowledge of God. Upon whom doth not this light arise? we are always in the presence of God, his eye is upon us and sees us, he sees where we are, and what we do; and as this light of his shines upon all things, so it will, at last, bring all things to light.

Now, among these four interpretations given, I conceive that the word light is to be taken here in the second sense, upon whom doth not his light arise? That is, the light of the goodness of God: which goodness is the infinite freeness and readiness of his nature to do good. And this light of his goodness arising upon the creature is five-fold.

First, There is an upholding or preserving Goodness, by which all things are maintained in their state and being.

Secondly, There is a quickening and refreshing goodness, whereby all things (men, and among them godly men especially) are renewed and revived in their well-being.

Thirdly, There is a protecting goodness of God, whereby his are kept while they are in dangers.

Fourthly, There is a delivering goodness, whereby his are brought out of and set free from danger.

Fifthly, There is a strengthening and supporting goodness, whereby his are enabled to bear all the evils with which they are exercised in this world. And upon whom (yea upon what) doth not the light of the goodness of God arise every day in someone or more of these particulars?

Hence Observe.

If any light arise upon man it is of God, and upon what man soever light ariseth it is of God. As the light of the air is his, so also is the light of our hearts. The light of life is his, and so is all that light of comfort which shines upon us while we live. God is the father of lights, from whom every good gift and every perfect gift cometh (Jam: 1.17.)

Secondly, Observe.

God doth not keep his light to himself; he is good, and doth good; he hath good, and doth good, he distributes it; God would not have us, much less doth he himself put his candle or light under a bushel, but he sets it upon a candlestick, and it giveth light to all the world, it refresheth and warmeth all the world. As the light of the special goodness of God in Christ ariseth upon all sorts and conditions of men in the world, so there is a light of his common providential goodness which ariseth upon each man of every sort and condition in the world.

Another reading saith, Upon whom doth not his light abide? The light of God is not only an arising or springing light, but a continuing and an abiding light; It doth not only break out upon us, but dwell with us. The natural Sun ariseth every day upon us, but it doth not dwell with us, but is going from us as soon as it appears unto us; and therefore it was miraculous when the Sun stood still, or hasted not to go down about a whole day ( Josh. 10.13.) But the mystical light of the goodness of God is a light that dwelleth always over our heads, and hasteth not to go down. And indeed if God should withdraw this light, or let it go down, if he should stop the influences of his kindness from us, and cease to do us good, we were ruined and undone; for in him all things subsist, and are upheld by the word of his power; if his light did not arise upon the creature, the creature would sink into darkness. Nor could we abide what we are, if this light did not abide upon us. And as this is true in reference to our natural subsistence, so much more in reference to our spiritual. This light arising and abiding upon the Saints, maintains and upholds them, both in their graces and in their comforts.

Bildad having thus set forth the power and greatness of God in his dominion, and fear in his hosts and armyes, as also his kindness and beneficence in his light arising and abiding upon man, proceeds in the latter part of the Chapter to show the sinfulness and unworthynes, the impurity and impotency of man compared with God.

The words are an Inference from what he had insisted upon and discoursed before concerning the dominion and fear of God, concerning the number of his Armies, and the shinings of his light everywhere: from all which he concludes, How then can man be Justified with God? As if he had said, Seeing God is so dreadful, seeing he is an all-powerful, an all-seeing, and an all-upholding God, how darest thou or any man living, plead with him? or how is it possible for any man living to stand out with God and live?

This question, carrieth a strong denial, To say, How then can man be Justified with God? is more then barely to say, Man cannot be Justified with God, How can it be? is not only thus much, It cannot easily be, it cannot probably be, but it cannot possibly be, or it is Impossible to be; Such questions, how a thing may be? are usually an answer that they cannot be at all. Questions are sometimes put for Information or with desire to be directed, or to have the mystery opened how such things may be. The holy virgin put such a question ( Luk. 1.34. when the Angel had told her she should have a son) Then said Mary unto the Angel, how shall this be, seeing I know not a man? her question did not Import her denial of the thing, but her wonder at it, nor did it imply her unbelief, as if she thought it Impossible to be, but her desire to be Informed in the way and manner how it should be, and to that sense she is answered, The holy Ghost shall come upon thee, and the power of the most high shall over-shadow thee.

But here (I say) the question, ( how can man be Justified with God? is reducible to this plain negative proposition; Man cannot be Justified with God: How can man? that is (as the word signifieth) miserable man, sickly man, weak Impotent man? and it may note not only the Impotency of his body, but of his spirit. Man is of a weak body at best, and of a more weak and sickly spirit. Master Broughtons translation reacheth both; And why should sorrowful man plead Justice with the Omnipotent? Man is compassed about with sorrows, and every man is in himself, what Christ was more eminently for us all, a man of sorrows, and acquainted with grief (Isa. 53.3.) We take the word in its general signification.

Bildad seems (as some expound him) by this question, to suspect that Job had asserted a self-Justification, and it must be confessed that what he spake at the 23 ^d Chapter, ver. 10, 11, 12. might give him some color for that suspicion; He knoweth the way that I take, when he hath tried me I shall come forth as gold. My foot hath followed his steps, his way have I kept and have not declined, neither have I gone back from the Commandments of his lips: I have esteemed the words of his mouth more then my necessary food. While Job thus asserted his own Innocency and Integrity, Bildad might possibly suppose that he was asserting his own righteousness; and therefore not without some indignation he expostulates the matter with him, How can man be Justified? that is, pronounced clean and quit at the Throne of God. Justification (Considered in the Gospel notion) is that gracious sentence of God, wherein with respect to Christ apprehended by faith, he absolveth the believer from sin and death, and doth repute him just and righteous unto eternal life. Of this the Apostle treats at large in the 3 ^d 4 ^•• and 5 ^th Chapters of the Epistle to the Romans, and in that to the Galatians. This doctrine of free justification is the foundation and corner stone of all our comfort. For whereas there is a double change in the state of a sinner; first, a relative change; secondly, an absolute and real change. The one is made in sanctification, the other in Justification; Sanctification is a real change, subduing corruption, destroying the power of sin in us; but Justification is not a Physical or real change in the person, it doth not make him that is unrighteous righteous in himself, nor is man at all Justified (in this sense) by any self-righteousness, but it is only a relative change as to his state. To Justify is a Law-term, signifying, the pronouncing or declaring of a man righteous: So that Justification is an act of God upon us, or towards us: Sanctification is an act of God in us. This blessed Grace of Sanctification always followeth the grace of Justification, as an effect or fruit of it; and though it may easily be distinguished from it, yet it can no more be separated or divided from it, then heat from fire, or motion from life.

Yet I concave, that Bildad in this place doth not speak of Justification in that strict Gospel sense, as it imports the pronouncing of a man righteous, for the sake of Christ, or as if he supposed Job looked to be pronounced righteous for his own sake. But Bildad speaks of Justification here, as to some particular act; As for instance, If any man will contend with God (and that Bildad chargeth Job with) as if God had done him some wrong, or had afflicted him more then was need, is he able to make this plea good, and give proof of before the Throne of God; How can man be Justified with God?

There is a fourfold understanding of that phrase, with God.

First, Thus; If any man shall presume to refer himself to the Judgment of God, shall he be justified? (all at last must appear before the Judgment of God, whether they will refer themselves to him or no; but) suppose a man refer himself to God (as Job had done by appealing to him) can he be Justified? Will God upon the trial & examination of his cause give Judgment or sentence for him? But in this sense it is possible for a man to be justified with God; and thus Job was justified by God at last against the opinion and censures of his three friends.

Secondly, To be Justified with God, is as much as this, If man come near to, or set himself in the presence of God, shall he be justified? Man usually looks upon himself at a distance from God, he looks upon himself in his own light, and so thinks himself righteous; but when he looks upon himself in the light of God, and as one that is near God; will not all his spots and blemishes then appear, or rather will not he himself appear all spot and blemish? When he is once with God, will he be anything with himself, but an impure and wretched creature? In this sense Bildad might check Jobs boldness in desiering to come so near God, even to his seat, which would but have made him more vile in his own eyes, and discovered to him his own impurities, as it did to the Prophet Isaiah (Chap. 6.5.) and as it did also to Job himself, when he attained his wish, and got so near to God, that he called it a seeing him with his eye (Chap: 42.5.) Then we have not a word more of pleading his cause before God; His mouth was stopped, and he abhorred himself, repenting in dust and ashes.

Thirdly, Can man be justified with God? that is, if man compare himself with God, an he be justified? one man may compare himself with another and be justified. And thus, the f • ithfull people of God are called righteous and just in Scripture, comparatively, to wicked and unrighteous men. But how can any man be just or righteous compared with God, in comparison of whom all our righteousness is unrighteous, and our very cleanenes filthy?

Fourthly, To be justified with God, is, against God; that is, if man strive or contend with God, in anything, as if God were too hard and severe towards him, either by withholding good from him, or bringing evil upon him; can man be justified in this contention, or will God be found to have done him any wrong? without all question he will not.

From the words taken in a general sense observe.

There are two things considerable in man; first, his sin; secondly, his righteousness; his worst and his best; all grant man cannot be justified by or for his sins, nor can he at all be justified in or for his own righteousness. And that upon a twofold ground.

First, Because the best of his righteousness is Imperfect; and no Imperfect thing can be a ground of Justification and acceptance with God. For though God doth justify those who are imperfect, yet he never justified any man upon the account of that which is Imperfect. God never took cockle-shells for payment, he must have pure gold, and he seeth well enough what poor stuff, what base coin the best of our righteousness is, and therefore cannot admit any of it in justification. For the purpose of God is to exalt himself in Justice as well as in mercy by the justification of sinners. And therefore the Apostle saith ( Rom. 3.25, 26.) That God hath set forth Christ to be a propitiation, through faith in his blood, to declare his righteousness (and he is not content to say it once, but saith it again) To declare, I say, his righteousness, that he might be just, and the justifier of him that believeth in Jesus.

Secondly, All the righteousness wrought by man is a due debt; how can we acquit ourselves from the evil we have done by any good which we do, seeing all the good we do, we ought to have done, though we had never done any evil? When we have done our best we may be ashamed of our doings, we do so poorly. But suppose we had done richly and bravely; suppose our works (which indeed are full of dross) were pure gold and silver, were precious stones and Jewels, yet they are already due to God. We owe all and all manner of obedience as we are creatures; And we can never justify ourselves from our transgressions, by satisfying (could we reach them) our obligations. There is enough in Christ to justify us, but there is nothing in ourselves; All that Christ did was perfect, and Christ was under no obligation to do anything, but what he willingly submitted to do for us. This book of Job beareth as great a testimony to this truth as any; How often doth Job disclaim all self-Justification (Chap. 9.20, 21.) If I justify myself, mine own mouth shall condemn me: if I say I am perfect, it shall also prove me perverse. Though I were perfect, yet would not I know my own soul, I would despise my life. What can be said more fully (to the tenor of the Gospel) for the abasement of self, and the advancement of free grace in justification. He said indeed ( Chap. 13.18.) Behold now I have ordered my cause. I know that I shall be justified. But he never said that he should be justified for the cause sake which he had ordered. There is a twofold justification.

First, The justification of a man in reference unto some particular act, or in his cause.

Secondly, The justification of a man in his person. When Job said, I know that I shall be justified, his meaning was, I shall be justified, in this case, in this buisines, I shall not be cast as an hypocrite (for he always stood upon and stiffly maintained his integrity) or I know I shall be justified in this opinion which I constantly maintain; That a righteous man may be greatly afflicted by God, while in the mean time he spareth the unrighteous and the sinner. A man may have much to justify himself by before God, as to a controversy between him and man; but he hath nothing at all to justify himself by as to his state towards God.

Again, As these words are referred to Jobs complaint of the severity of God's dealings with him.

Observe.

Thus the Jews of old complained ( Ezek. 18.25.) Ye say the way of the Lord is not equal. But were they justified in this complaint, with God? How doth the Lord expostulate with them, in the next words. Hear O house of Israel, is not my way equal? is not your way unequal. As if he had said; All the inequality is on your part, there is none on mine. The ways of God, how hard and grievous soever they may be (as they were towards Job ) yet unequal or unrighteous they can never be. The usual dealings of God with us are full of mercy, & his severest dealings with us have no want of Justice. How then can man be Justified with God?

Here's another question of the same tenor, and in the 15 ^th Chap: ver: 14 ^th , Eliphaz spake almost in the same terms, What is man that he should be clean? and he that is borne of a woman that he should be righteous? Jobs friends beat often upon this point, vehemently suspecting that he did over-ween his own condition, and thought too highly of himself. Whereas Job did not only freely and ingeniously, but with a great deal of holy rhetorique and elegancy confess against himself again and again, that he neither was nor could be clean before God; Only he would not admit their plea against him, that he suffered for his uncleanenes, or that he was unclean because he suffered.

Master Broughton translates thus; Or, The borne of woman lock to be cleared. We say; How can he be clean that is borne of a woman? that is, how can he have a nature at all clean, or be altogether clean in his life, who cometh into the world through a world of uncleanenes? Can the stream be clean, when the fountain is unclean? or the product be better then that which is produced? Man borne of a woman by natural generation (so Bildad is to be understood) comes from an unclean fountain, from an impure Original, and therefore, how can he be pure or clean? What the particular Emphasis and importance of this phrase (To be borne of a woman) is, hath been opened already ( Chap: 14.1. Chap: 15.14.) and therefore I refer the reader to those texts for a further Exposition. And shall here only give out this Observation.

There was never but one man, the Lord Jesus Christ, borne of a woman who was not unclean, and he was borne of a woman, not in an ordinary, but miraculous way; The holy Ghost shall come upon thee, and the power of the most high shall overshadow thee (Luk. 1.35.) All else borne of a woman have been and are unclean. It is said ( Gen. 5.3.) Adam lived an hundred and thirty years, and begat a Son in his own likeness, after his Image, and called his name Seth. Adam begat a son in his own likeness; what likeness? it is not meant of his outward likeness, of the figure or feature of his body, that was the least part of the likeness there intended, in which his son was borne; every father begets a son in a human shape; and we say the child is like his father, not only as having the same specifical nature, but as having the personal figure and proportions of his father. But when it is said, Adam begat a son in his own likeness, in his Image, the meaning is, he begat a son that was a sinner as himself was, and corrupt as himself was, even Seth, who was given in the place of Abel. God in the creation made man in his image after his likeness; Man by procreation begets a son, not in God's image, but in his own; And that not only like him in constitution as a man, but in corruption as a sinner. David confesseth of himself ( Psal. 51.5.) Behold I was shapen in Iniquity, and in sin did my mother conceive me. Some to avoid the strength and dint of that text, as to the proof of the corruption of nature by propagation, put a most corrupt and base gloss upon it; As if David had therein only confessed his parents sinfulness or inordinate affections in begetting and conceiving him; not his own natural sinfulness as begotten and conceived. I know no better argument of the corruption of nature, then such corrupt interpretations of Scripture; For doubtless as Bildad here in the Text, so David was acquainted not only with the doctrine of original sin, and the corruption of nature, but had found and felt the sad effects of it in himself, And from that experience could say, I was shapen in iniquity, &c. as also consent to what Bildad saith in this place, What is man that is borne of a woman that he should be clean? do but acknowledge that any one is borne ordinarily of a woman, and we may conclude him to be sinful and unclean. That I may make this a little clearer, I shall touch at three things, which are distinctly considerable in the sin of Adam.

First, That particular act, or fact against the Law, which he committed in eating the forbidden fruit.

Secondly, The legal guilt that flowed from that act, both upon his person and upon his posterity.

Thirdly, The natural Corruption which as a consequent of the former stained all mankind. Or there was first the transgression of the Commandment, which was his eating the forbidden fruit; Secondly, there was the punishment of that transgression, which was death inflicted for eating; thirdly, the depravation of the whole mass of man's nature, by which, as Bildad speaks, Every man borne of a woman is unclean. And these three fell upon the whole posterity of Adam, or upon all that are borne of a woman in a threefold way.

First, The very act of Adams sin becometh ours, for we did participate with him, and had, as it were, a hand in it, because we all were seminally in him; so that when he sinned, we all sinned being in his loins long before we were borne, as Levi paid tithes in Abraham before he was borne ( Heb. 7.9.10.) Thus we all sinned in his sinning, and had a share in that act of his, because he stood as the root of mankind, and as having entered a covenant with God in that capacity. For he sinned, not only as a single person, but as he was the representative of all mankind, and therefore what he did we are reckoned as doing the same with him.

Secondly, The guilt of that sin is ours by particular Imputation, as the fact is ours by common participation; for as if Adam had stood in a state of Innocency, that had redounded to us for good, so his fall or sin redoundeth to us for evil.

Thirdly, There is the pravity or corruption of nature, issuing from that first sin, and that is chiefly aimed at in the present text. And this is derived to us by propagation. The defilement of nature descendeth and passeth from generation to generation: therefore, how can he that is borne of a woman be clean? and that defilement hath two things in it.

First, The loss of original purity, or the defaceing and blotting out of the image of God in which man was created.

Secondly, A succession of horrible deformity and disorder, which consisteth, first, in a proneness to all evil; secondly, in an impotency and weakness, yea in an aversenes from and enmity against all that is good. So then, we have to do with the very act of Adams sin by participation, with the guilt of it by imputation, and with the filth and deformity of it by propagation: From all which it may well be questioned, How can he be clean that is borne of a woman, and concluded, Every man borne of a woman is unclean.

In this verse Bildad proceedeth to argue down the presumption (as he conceived) of Job, by calling him to consider those things which are far below God, and yet were far above him; as if he had said; Wilt thou contend with God, when thou canst not contend with the Moon and Stars? they have a brightness beyond anything of thine, why then doest thou insist so stiffly upon the shinings of thy conversation towards men, and the brightness of thine integrity towards God?

There is a twofold understanding of these words; first, some expound them by descending; as if Bildad had spoken thus; Behold O Job, and be both ashamed of and astonished at thy own folly, in venturing upon a trial before God, who is of such infinite purity, that while he looketh upon all these heavenly lights that are above the Moon, even to or as low as the Moon, which (as Astronomers teach) is the lowest of all the planets, it shineth not, there is no brightness, no beauty in any of them; They are all in comparison of God but clouds and darkness, but clods of earth and dirt. And if they shine not in the eye of God, surely much less doest thou, who art a worm, and but a clod of moving or breathing earth?

Secondly, Others expound it by ascending. As if Bildad had spoken thus; Behold, O Job, and tremble at thy presumption in desiring that God should take so exact a scrutiny of thee & of thy cause; for look upon all the parts of the inferior visible world, look upon all their glories and excellencies, and look not only upon those things that are creeping here upon the Earth, but lift up thine eyes as high as the Moon it self, Behold even to the Moon (which is, as it were the boundary between the upper and the lower world; The Moon being the lowest of the upper world, and the highest of the lower world, now saith Bildad, surveigh the world up to the Moon) and it shineth not.

But doth not the Moon shine? yes! the Moon shineth, the Moon is that lesser light which was made to rule the night (Gen. 1.16.) Why then doth he say it shineth not? the meaning is only this, that Moon-light, and Sun-light, that all creature-light is no light, nor their shining to be called shining, when we speak of the light and shinings of God himself. The Moon shineth for the use and to the eye of man, but the Moon shineth not for any use to or in the eye of God. As because he is light, he needeth no light, so because there was no light till he created it, the light of the creature is nothing unto him.

The Moon and Stars shine, but when the Sun is up they shine not, that is, not to our view; the Stars shine as much in the day as in the night, though we cannot see them being over-poured by that greater light, the light of the Sun; So when the glory of the Lord appeareth, both Sun and Moon disappear, and are no moore seen. The light of the world is no light where God is named; do but speak of God, and all the beauty and brightness of the creature fades and is extinct. The Moon is a very beautiful creature considered by it self, as Job speaks to show how far he was from idolizing it, notwithstanding all that beauty wherein it appeared to him ( Chap. 31.26.) If I beheld the Sun when it shined, or the Moon walking in brightness? that is, if I beheld either Sun or Moon so as to adore and worship them; if I reckoned anything of Moon and Sun, in comparison of God, if I did not judge the light of both as darkness and obscurity in reference to him, if I did not behold them so as if I did not behold them, not being taken up or dazzl'd at all with their shining brightness, scarce at all seeing, not at all admiring any brightness, but the brightness of God, if it were not thus with me, if I stood not at this distance, and upon these terms with the best of the creatures, then, &c. It argues that there is much natural beauty in the Moon, when as Job to show his spiritual chastity saith that the beauty of it, did not at all withdraw or steal away his heart from God. Indeed such is the beauty of the Moon that it is used to shadow out the Church in her spiritual beauty ( Cant. 6.10.) Who is she that looketh forth as the morning, fair as the Moon; The Moon is fair, yet she hath her spots; But God is fair without any spot, and therefore the fayrenes of the Moon is no fayrenes at all to his.

There is another reading of the words ( Behold even to the Moon, and it doth not extend its tents, or doth not extend its light like a tent; for when the light is spread first out, it is like the spreading of a tent upon the mountains. To which the Prophet Joel seemeth to allude ( Chap. 2.2.) in that phrase; As the morning spread upon the mountains. Behold to the Moon, and it doth not spread out its light, nor extend its tents; Our translation reacheth the sense fully; It shineth not;

The Stars are supposed higher and greater then the Moon; The Stars are pure and splendid bodies, as hath been shown from other places of this book. So that, when Bildad saith, The Stars are not pure, it is not an absolute denial of their purity, but as himself expounds it, they are not pure in the sight of God. The Stars have neither those spots, nor those changes which the Moon hath, they are a more clear and a more certain light, yet Even the Stars are not pure in his sight, and we may reckon the Sun among the Stars too, though sometimes they are spoken of distinctly, Sun, Moon, and Stars. Thus Bildad pleads the excellency of God above the most excellent creatures, how much more above man, who is now cast much behind many of the creatures, through the corruption of his nature, and is not disparaged by being compared to the meanest of them. Behold, even to the Moon and it shineth not, and the Stars are not pure in his sight.

Hence Observe.

Bildad instancing in the most beautiful Creatures, takes in the beauty of all the creatures; all which is but a ray, a beam of his infinite light, but a drop of his infinite Ocean; their glory is but an effect of his, and though the meanest of them are perfect in their state, yet the best of them are not perfect in degree. It was said anciently; Look upon the heavens they are beautiful, look upon the earth that also is beautiful, but he that made heaven and earth is infinitely more beautiful then either of them both, or then both of them.

When God had finished the work of Creation, it is said ( Gen. 1.31.) And God saw all that he had made, and behold it was very good. How then is it said here, that the Moon shineth not, and that the Stars are not pure in his sigh?

I answer, First as before, all things which God made were good as creatures, but nothing was as good as the Creator.

Secondly, I answer, the creature is not now so good as it was when first created, the sin of man did not only pollute and stain the glory of man, but of the whole creation; and therefore the Apostle saith ( Rom. 8.20, 21, 22.) That the creature was made subject to vanity, not willingly but by reason of him who hath subjected the same in hope, because the creature it self also shall be delivered from the bondage of corruption, into the glorious liberty of the children of God, for we know that the whole creation groaneth and travelleth in pain together until now. From this illustrious context it appears that God for man's sin hath put the whole creation to disgrace and suffering, and that all creatures are fallen from their first perfection by the fall of the first man; The very lights of heaven are made dark, and the Stars impure, by man's impurity. Now if by the sin of man, those creatures who in themselves are sinless, even the Moon and Stars, have contracted defilement, and are not without blemish in the sight of God; then how much less is man (by whom they have taken this infection) free from blemish or infection himself, as Bildad infers in the next words and close of the Chapter.

As if he had said, If the Sun Moon and Stars are not pure in his sight, how much less is man pure? Nor is Bildad content to say how much less is man? but he giveth a very debasing comparison of man.

How much less] We may say also, how much more is man impure in his sight; So, the original words are often rendered; as the reader may see in those places ( Prov. 11.31. Prov. 15.11.)

Bildad layeth man as low as he can, showing that he is so far below the Stars that he is as low as a worm; and if the Stars be impure in the sight of God, how much more is man a worm? What's a worm? what a dark, dull thing is a worm to a Star? yet that is not so dull a thing to a Star, as a Star is to God, therefore if the Stars be not pure in his sight, how much less man that is a worm?

A worm is one of the meanest Creatures, and the word that is here used signifieth the meanest of worms; properly and strictly those little worms which breed in flesh, or Cheese, or in any other kind of food when it is corrupted. The word is used ( Exod. 16.24.) where it is said of the Manna that was reserved contrary to the command of God, That it bred worms; such a worm is man; and Bildad is not content to say this once, but he saith it again.

Here is the same thing doubled; And 'tis doubled by Bildad to assure us of the truth and certainty of of it; as if he had said, I am not afraid to aver what I have spoken, I have said it, and I say it again, how much less man, who is a worm, and the son of man which is a worm.

The son of man; that is, any man, high or low, rich or poor, learned or unlearned, they who are at greatest distance in themselves meet all in this, They are worms. To be called the son of man, imports the meanenes of man, and minds man of his weakness and frailty. Ezekiel the Prophet is often spoken to by the Lord in this style, Son of man; the reason given by some is this, because he was a man often wrapped up in the visions of God, or had the visions of God sent down to him, he was a man that lived so much in heaven, that he might even forget that he was of the earth, therefore the Lord minds him often of his Original, by calling him, Son of man, Son of man; so here, Bildad mindeth man of the meanenes of his birth, he is but the son of man. Some proud men have drawn their pedigree from the God's, or from the Stars. Alexander the Great would be called the son of Jupiter, which was to say the son of the Sun, he did not like to be called the son of man, though as he was so, so he was soon after convinced and confessed that he was so.

We express this latter branch by the same word worm in our English, but the Hebrew speaks it in a different word; and Master Broughtn renders it differently in the English, and the son of man a vermin. The word signifieth both small and great worms, all sorts of worms or vermin; here's the state of man; and how can he who is such a worm stand before God, in his purity, when the Sun Moon and Stars are impure before him?

Again, we may take notice that Bildad doth not say, man is like a worm, but is a worm. 'It is not spoken by way of similitude, but of assertion.

Hence observe.

So poor a thing that he is twice in this Text called a worm; the lowest things serve for a Comparison and bear the likeness of the highest and greatest men in the world; man is but a worm, and the son of man, is no better, a worm or vermin. As it showeth the excellency of God, that nothing is so good, so great, so perfect, that is worthy to be compared with him ( Isa. 40.18.) To whom will ye liken God? or what likeness will ye compare unto him? Look over all the Excellencyes that are in the Creature, is there anything that looks like God? that hath any excellency or beauty comparatively to him? And again ( Isa. 46.5.) To whom will ye liken me, and make me equal, and compare me, that we may be like? that is, there is nothing that you can compare or make me like unto, I am above all comparison — Now (I say) as it shows the excellency of God, that there is nothing worthy to be compared to him, so it shows the meanenes of man, that there is nothing so unworthy but that he may be compared to it, and that without wrong or disparagement. The Scripture doth as it were strive for Comparisons, to set forth the weakness, the poorenes, the worthlesnes of man; he is compared to, yea called dust ( Gen. 3.19.) Dust thou art, and to dust thou shalt return. He is compared to the grass of the field that groweth today, but withereth or is cut down tomorrow ( Isa. 40.6) He is compared unto a shadow that hath nothing of Entity or substance, and therefore continueth not but vanisheth away ( Job 14.2.) He is compared to that which is less then a shadow, even to that which is, as I may say, the nothingnes of all things, vanity; and thus he is called when at his best or in his best estate ( Psal. 39.5.) Further, man is not only nothing and less then nothing, but that which is worse then nothing a lie, he is naturally under such disgrace, that he is the very word of disgrace, a lie. Surely (saith David, Psal. 62.9.) men of low degree are vanity, and men of high degree are a lie. Nor doth the Lord speak thus of single persons only, but of Nations, and not only of this or that Nation, but of all Nations; take mankind in a cluster, or as bundled up together; not only is this or that man, this or that Nation, but all men and all Nations before him are as nothing, and are counted to him less then nothing and vanity (Isa. 40.17.) They are not only dust, but (which is the lightest and most inconsiderable dust) the dust of the balance, and that the smallest dust of the balance ( Isa. 40.15.) they are not only a drop, but the drop of a bucket, which is but the drop of a drop. The similitude in the Text layeth man low enough, He is a worm. When the Lord would speak of his people at the lowest rate in reference to the opinion which they had of themselves, or which others had of them, he calls them a worm, (Isa. 41.14.) Fear not thou worm Jacob, and ye men of Israel: God doth not speak this to the disparagement, or to the discouragement of Jacob, but to the comfort of Jacob; As if he had said, though thou art a worm, though thou art thus low, thus mean, humbly in thy own thoughts, contemptuously in the thoughts of others, yet fear not, yea all shall have cause to be afraid of thee, for though thou art a worm, yet thou shalt thresh the nations and beat them small &c. As National Jacob then, so personal Jacob, or Jacob in person before was but a worm in his own eyes. ( Gen. 32.10.) I am not worthy of the least of all the mercies (or I am less then all the mercies) and of all the truth which thou hast shown unto thy servant, for with my staff I passed over this Jordan; that is, I came over in a very poor manner, all my state was but a staff. Here Jacob in person spake of himself as a worm; and when we speak thus like worms, we speak most like Saints. Our Lord Jesus Christ spake thus of himself, as for our sakes he became poor and emptied himself, as for our sakes he took upon him the form of a servant, and was made in the likeness of man. (Psal. 22.6.) I am a worm and no man, a reproach of men, and despised of the people. O how low did Christ esteem and set himself, as, and while he stood in the place of sinners? He not only confessed that he was a worm, because a man, but that he was a worm and no man. How then ought every sinful man to abase himself and say, I am a worm and no man. Man is a worm in a five-fold respect.

First, Look upon his original and constitution, he is from the earth as the worm is.

Secondly, Look upon him in his natural state and condition, he liveth upon the earth and earthly things, as worms do.

Thirdly, He is a worm, because continually subject to danger, every foot may crush him.

Fourthly, As the worm is very subject to danger, so likewise unable to resist, or make defense; the worm is a naked creature, and wears no arms, neither offensive nor defensive. Such a one is man, a worm, unable to defend himself, unless the Lord be his shield and a defense to him round about.

Fifthly, Man is a worm, for he must shortly return into the Earth where the worms are housed; he is going to worms, as a worm, and when he comes to the grave it will be worm to worm. As the Lord said, Dust thou art and to dust thou shalt return; so we may say, a worm thou art, and to worms thou shalt return. Thus we see man is a poor thing, a very poor thing, and hence I shall make four or five brief inferences.

First, Let no man be proud, or have high thoughts of himself; the son of man is but a worm; O why doth man swell above the clouds, or proudly make his nest among the Stars, when as he must shortly fall among the clods, and as he is a worm, so be eaten up of worms.

Secondly, Let men take heed of adorning one another with great words and flattering titles, let us take heed of having the persons of men in admiration; it is as vain a thing, for any man to give great flattering titles to others, as it is to have high thoughts of himself. The titles which the Spirit of God gives to man, are humbling titles, a flower, a shadow, &c. anything which may keep down his spirit and abate self -valuations; we should learn as to think of ourselves, so to speak of other men as the Holy Ghost speaketh. As he doth not paint man out with praises, nor speak of him as Courtiers (whose hearts are the shops of complements, and their tongues the venters of them) do of Princes. So neither should we: There are two extremes which we should labor exceedingly to avoid in our references to men; and yet most men walk in one of these extremes towards men. First, we should take heed or reproaching, vilifying, and despising others; for though it be a duty for every man to think meanly of himself, and to say of himself, I am a worm; and though we may lawfully think and say so of all men, as to the general truth of the proposition, yet it is so far from being a duty, that it is not at all lawful to call any man worm, with reproach and contempt of the meanenes of his person. Secondly, we should take heed of flattering and daubing others, as those Tyrians did Herod, crying out it is the voice of God and not of man (Acts 12.22.) whereas God to show their mistake, and that he was indeed but a worm, smote him, and he was eaten up of worms. Elihu concludes and resolves excellently to this point ( Job 32.21, 22.) Let me not, I pray you, accept any man's person, neither let me give flattering titles unto man, for I know not to give flattering titles, in so doing my maker would soon take me away. As God took away Herod for receiving flattering titles, so they who give them are in danger to be taken away by God.

Thirdly, Be not Envious at others; what if another have a little more glory, riches, beauty, strength, power, then thou hast, what though he have a little more knowledge, and be a little higher in gifts then others, yet he is but a worm still; what's man but a worm, and what's the son of man, (the best of men) but a worm? why should a worm Envy a worm, what though some men are silk worms, a little better furnished and richer then others in mind and body, yet they are but worms in silk, and many who appear so, are but Glow-worms, which shine a little but have no consistence.

Fourthly, Let the sons of men take heed of vexing one another; why should worms rise up against worms, why should worms destroy worms cruelly, bloodily? We are all weak as worms, let us therefore engage that little strength we have, for the supporting, not for the ruining of one another. We usually have so much tenderness towards worms in kind, that when we see them crawling upō the ground, we avoid treading upon them; yet how do men purposely tread upon worms in likeness. All men are worms in likeness, we should not willingly tread upon or hurt any man. But poor men, and men of low degree, are more worms then rich men, and men in high places are, therefore take heed of oppressing the poor, for that is indeed, a treading upon worms. And though while you tread upon worms the weak and needy, they cannot (as Christ speaks of swine, Math. 7.6.) turn again and rent you, yet if you do so, God, the strong God will turn upon you and tear you while there is none to deliver.

Lastly, Take this inference from it.

Man by sin is become inferior to the meanest creatures, who was once above all visible creatures: man in the state of Creation was the chief piece of the visible world, he was next to the Angels, who are of the Invisible world, but now man is fallen very low, he is level'd with the lowest of the Creatures, a worm; not only do the heavenly bodies exceed him in beauty, but even the earthly bodies, the beasts of the field, and the worm that crawles upon the earth, and lives in the bowels of it, is good enough to make comparison with him. See what man hath lost by sin! see how he is degraded and fallen from his state and statelynes! yea I may say that man by sin is not only fallen from that state and statelynes wherein he was created, but he is fallen below the state of the lowest creature. Man (by sin) is not only a worm but worse then a worm; A worm is not capable of moral polution; a toad hath natural poison, but man hath moral poison in him, which is worse then natural poison; and which makes the condition of man yet more vile, his moral poison (sin I mean) is to him natural. It is his misery and his dishonor that he hath it, and it is his greater misery and dishonor, that he loves it, and that it is not so much his disease as his desire: and as the first sin, the sin of nature hath debased all mankind at once; so every man that goeth on in and multiplieth (with desire) the acts of sin, debaseth himself yet more, and maketh himself not only lower then the worm, which is the lowest of living things, but even lower then the lowest things that have no life. Sencelesse lifeless creatures are better then sinful men, such I mean as live in sin, and better it had been for any never to have had a being, or not to have lived at all, then to die in sin.

Seeing then sin hath degraded us, and placed us among and below the worms, who were once next to Angels, how are we engaged to Jesus Christ, who by becoming a worm for us, hath raised us to be heirs of blessedness with the holy Angels forever, and hath lifted us up to that hight of honor, that even the holy Angels minister to us as long as we are here. And how should we strive to raise ourselves up higher and higher in the Improvement of all that grace which is freely offered to us in Christ, even to our daily conversation in heaven, and our sitting together in heavenly places in Christ Jesus, as the Apostle speaks ( Eph. 2.16.) It is sad for any man who is but a worm, to be lifted up in himself, but it is the duty of every man to strive that he may be lifted up, not only above the worms, but above the heavens. We may quickly sin in seeking our own exaltation in a worldly, But the more we seek our exaltation in a heavenly state, the more holy, yea the more humble we are. We never act as those who know they are but worms here on earth, till we have an ambition to be like the Angels who are in heaven.

Thus I have opened and done with this third, and that a very short discourse of Bildad in this Chapter, wherein he hath spoken Excellently as to the general truth, in exalting God and humbling man, yet he is upon the old mistake, Concluding Job a self-Justifier, yea a contender with God; Whereas indeed his thoughts were as low as his state or person, in reference to any conceit of righteousness in himself, or of any boldness in charging God with the least unrighteousness (though there was much severity) in his dealings with him.

There is a question among Interpreters, who is here meant, by him, that is without power; and who by the arm that hath no strength; who by him that hath no wisdom. There are three opinions about the resolving of this question.

First, Some expound it not of a person, but of a thing, for the original leaves it in such words as may be determined upon either, and may as well be rendered, that, which hath no power, as, him that hath no power.