Exposition of Job 32-24
If the ways of men come up to God, then surely God considers the ways of men, even their vile and base ways, their wicked and unworthy ways; how can he but consider those ways, the cry of which cometh up to him?
Here Elihu expounds to us or gives us more particularly what those ways of God were which those men would not consider, as also what the sin of those mighty ones was, which provoked God, to strike them as wicked men in the open sight of others. The ways of God which they would not consider, were the ways of his righteousness and justice, of his compassion to and care for the poor, they went quite cross to those ways of God. For they caused the cry of the poor to come up to him. But do ungodly men bring the cry of the poor up to God? Certainly they have no such purpose, and therefore those words,
Note only a consequent, of what those men did, not the intent of those men; they aimed at no such thing by their oppressing the poor, as that God should hear the cry of the poor, yea they hoped the cry of the poor should never come up to God. They would willingly have stopped the mouths of the poor, that they should not have cried to God, and presumed the ears of God would be stopped against their cry, let them cry as long as they would: they do not say to the poor, go and appeal to God, go make your moan to God, (yet some have been thus impudently blasphemous, when they have oppressed the poor, to bid them, go cry to their God) but here we are to understand it as the issue of the oppression, not as the desire of the oppressors. Their cruel and unrighteous dealing with the poor (like that of Pharaoh with the Israelites) caused the cry of the poor to come up unto him.
Further, Some render the text, not as expressing (though supposing) the cry of the poor coming up to God, but as reflecting or turning back in sad effects upon their oppressors; So that they cause the cry of the poor to come upon him; that is, upon everyone of them, meaning the wicked themselves; they cause the cry of the poor to come upon them, or pull down vengeance upon their own heads. Several learned Interpreters give that reading, taking the relative Him as a singular put for a plural distributively, upon him, that is, upon everyone of them; taking also the cry of the poor by a metonymy of the effect, for that punishment which they deserved by their oppression, who caused the poor to cry. As if he had said; By this their wickedness they draw down the wrath of God upon themselves.
But I shall only pursue our reading, and give the sense accordingly. They cause the cry of the poor to come unto [him] that is, unto God. The cry of the poor is their mournful cry, their pitiful lamenting cry; yet this cry may possibly be, not so much vocal as real, not so much what the poor did make formally or directly to God about their wrongs, but the very wrongs and evils which they suffered cried to the righteous Judge of all the earth. Their affliction had a cry, a voice, a tongue, a thousand tongues in it. They cause the cry
The word properly signifieth those who are exhausted and drawn dry; oppressors will squeze and suck such as they get into their power, till they have drawn out every drop; they will empty them from vessel to vessel, till they become empty vessels, and then like empty vessels the poor sound most and make the greatest cry. When oppressors have got all the money out of the purses of the poor, when they have pulled the bread out of their mouths, and even drawn the blood out of their veins, then they (poor souls!) sound out and send up their cries to purpose. So that they cause the cry of the poor to come up unto him.
Hence note.
Turning back from God, brings in the non-consideration of the word and works of God; The word and works of God, not being considered, brings in the works of unrighteousness towards men, or oppression of the poor. One sin given way to, makes way for many more. No man knows where he shall end in doing evil, when once he begins to do evil. David having defiled the wife is led to the murder of her husband. Peter having first disowned or denied his Master, proceeded to forswear him. If good men are thus hurried from sin to sin before they come to repentance, whether will sin carry wicked men, who go on and on impenitently?
Secondly, Note.
Oppression is a sin against the light and law of nature, as well as against the light and law of God; every sin is the more sinful, by how much it is committed against more light of any kind, or against more kinds of light; And those sins are extremely high, which are committed against the lowest and most common light, that of Nature. They who sin against the light of grace, against the light of the Spirit, sin (as the Prophet speaks, Hos: 6.7.) like men, but they who sin against the light of nature, sin as if they were not so much as men but very beasts, yea worse then many beasts, there being scarce any of them who (as oppressors do) devour those of their own kind, though of some of them it be said and experienced (especially of the fishes in the Sea) that the Greater devour the less, as the mighty men of whom Elihu spake did the poor, causing their cry to come up unto God.
Thirdly, Note.
( Isa: 5.7.) I looked for Judgment, but behold oppression, and for righteousness, and behold a cry; that is, the cry of the oppressed. As the act of oppression is a crying sin, so the effect of it is crying; Oppression crieth loud, though the oppressed shut their mouths in silence and say nothing, yet usually the oppressed cannot forbear crying. The Apostle James (Chap: 5.3.) schools the wicked rich men of the world, with, a Go to now weep and howl, &c. Your riches are corrupt, and your garments moth-eaten; Behold the hire of the laborers which have reaped down your fields, which is of you kept back by fraud, crieth, and the cries of them which have reaped are entered into the ears of the Lord of Sabaoth. As the poor laborers cried, so their hire that was detained cried also. The loud cry both of the oppressed and of oppression is often reported and recorded in Scripture, read ( Exod: 2.23. Lam: 1.17. Chap: 2.18. Psal: 86.14.) The oppressed who cry are in a sad condition, but the condition of oppressors who make the poor cry is much more sad; For, as the text hath it,
Though God should not come down to that, yet that cometh up to God. And when it is said the cry cometh up to him, and not he at the cry. This intimates the cry of oppression, a very loud cry, that's a loud cry that ascends up to heaven; Cities walled up to heaven, are high-walled Cities, and cries reaching up to heaven, are high-strained cries. The breach of a commandment makes a great crack, especially when it is such a breach as makes the poor cry too. If a Great house, or a Tower fall suddenly, what a noise doth it make? Certainly the unjust pulling down of any poor man, is like the fall of a great house, or of a tower, it makes a noise that reacheth up to heaven; he doth not speak of God's coming down. When Cain had slain his brother Abel, the Lord said ( Gen: 4.10.) The voice of thy brothers blood crieth unto me from the ground; and so the cry of Sodom came up to God, ( Gen: 18.21.) The fall of a poor man makes a report as far as heaven. Among men the fall of Princes and mighty men, makes a huge noise, all the world is filled with the fall of a Prince, 'tis told everywhere, A great Prince is fallen. But I tell you the fall of a poor godly man, of the meanest of the servants of God, makes a greater cry then the fall of the greatest Prince in the world who is not so. The fall of a poor man by the oppression of the wicked, possibly is not heard a mile from the place where it was done on eatth, yet it reacheth up to heaven; oppression hath not only a voice, but a very loud voice. To wrong a rich man, who can bear the wrong and be a rich man still, is a sin which hath a voice in it; but the sin which the Scripture saith hath a cry in it, is the oppressing of a poor man. There is no liberty given to wrong a rich man, and that would be considered; Some take a kind of liberty, if he be a rich man that they are to put a reckoning upon, they think they may do it somewhat largely, and say, he is able to bear it. But be the man never so rich and able to bear it, yet to wrong him is a sin, and a sin that God will take notice of to punish. And though he can bear the wrong done, yet the wrong-doer will hardly be able to bear it when he comes to reckon with God for it. Thus (I say) to wrong the rich offends God; but to wrong the poor crieth to God; and as it followeth in the text.
Many cries come up to God which he doth not hear, he doth not regard them, and 'tis possible for a poor man to cry to God and God not hear him, in the sense here spoken of; Some poor men cry (as we say) before they are hurt; they cry rather out of discontent then want, they cry because they have not what they desire, not because they have not what they need. God will not hear the cry of such, though poor: but when a poor man is afflicted, when a poor man that is humbled (as the word here signifies) and laid low in his state, is low also in spirit, and lowly in mind, God heareth the cry of such a poor man. If a poor man have a proud spirit, or is humorous, God will not hear him, though he cry. The word here rendered, afflicted, signifies not only a man destitute of help, of strength, of friends, of assistance, (such is the reach and strength of that word) but he is one of a submitting patient spirit, or it noteth a man not only first, unable to resist his oppressor, but, secondly, unwilling at least not forward to make resistance, but sitting down by the loss quietly, or possessing his soul in patience when he hath lost all that he possessed by oppression. The Lord hears the cry of this afflicted man; he will not reject his cry, nor stop his ears against it. And when Elihu saith, He heareth the cry of the afflicted, his meaning is, he yields or grants him the thing he cries, for.
Hence note.
Whosoever cry to him upon just cause; being indeed oppressed, though they are not godly, yet God will take notice of their cry; for he will right the oppressed as oppressed, and therefore the Jews had those cautions ( Exod: 22.23. Deut: 24.15.) not to wrong any servant or stranger, let him be who or whence he would, lest he cry to me (saith God) and it be sin to thee. But when any are not only oppressed and suffer wrong, but are also godly, of humble and lowly spirits, they are heard much more; when it is not only a cry of nature, but a cry of grace; not only a complaining cry, but a praying cry, God will certainly hear, ( Luke 18.12.) Shall not God avenge his own elect that cry to him day and night? when it is not only a complaining cry that they are under oppression, but a believing cry to be, or that they shall be delivered from oppression, when it is a holy cry, the cry of the elect, God cannot but hear their cry. He heareth other cries, he heareth the cry of the Ravens when they call upon him, and provides for them, much more will he hear the cry of Saints, the cry of believers, the cry of the humbled and humble.
Secondly, as hearing notes granting,
Observe.
Read Psal. 12.6. Eccles. 10.26. Isa. 33.1. Jer. 22.16. All these Scriptures teach this truth, that the cry of the oppressed brings vengeance on oppressors: Let the mighty remember, 'It is dangerous meddling with God's poor; 'tis dangerous meddling with any poor, but most dangerous meddling with God's poor. Some will say, there is such a great man, it is dangerous meddling with him, and they are afraid to wrong him, they dare not do it; if ever (say they) he should come to know it, he may break our backs, sit on our skirts, and crush us with his power; but if they can get an underling, a man below them, they presume there is no great danger in oppressing him; what can he do? if he bark, he cannot bite; if he hath a tongue, he hath no teeth; we can deal with him well enough. Thus, I say, men think it dangerous to wrong great men, but conclude they may do what they please with the poor, and those that are underlings; but we should more fear to wrong a poor man, then to wrong a rich man, though we ought not to do either; yet, I say, we should more fear to wrong the poor then the rich, because the poor are under the special protection of the great God; they are under more promises of protection then the great men of the world are. Therefore Solomon gives that serious caution, ( Prov. 23.10, 11.) Enter not into the Vineyard of the fatherless; (do not oppress the poor fatherless,) for his avenger is mighty, and God will plead his cause for him. You think you may do anything with the poor and fatherless; O saith wise Solomon, take heed, do not invade the heritage of the fatherless, (we are not to take the fatherless there in a strict sense, for those whose parents are dead, but any that are poor and low, are fatherless, as the Prophet calls them Hos. 14.3.) In thee the fatherless findeth mercy; beware saith he how you deal with the fatherless, for his Redeemer is mighty: though he hath no might, yet he hath a mighty Redeemer, and he will plead his cause for him. Possibly the poor man cannot plead with thee, he cannot try it out with thee in Law, he cannot see an Advocate, but God can and will be his Advocate. Therefore you that dare not wrong the mighty for fear they should crush you, be much more afraid to wrong the poor, for God is their avenger, and how easily can he crush you?
Lastly, This is matter of comfort to the godly poor, to the humble and meek; they may look for help from God in all their afflictions and hard usages they meet with in this world from the hands of men; when men even eat them up as bread, and ride over their heads as if they were but dirt, they may appeal to heaven and there have audience, they may r • fer their cause to God and be righted, He that is their Redeemer is mighty, and he will plead their cause; The expectations of the poor shall not perish forever, (Psal. 9.18.) that is, it shall never perish.
JOB. Chap. 34. Vers. 29.
When he giveth quietness, who can make trouble? and when he hideth his face, who then can behold him? whether it be done against a Nation, or against a man only.
THis verse is an argument or proof of what Elihu affirmed in the former, that, God heareth the cry of the poor: He doubtless heareth the cry of the poor, when he stops or takes away the cry of the poor, when he sets the poor in a quiet state, or settles them in peace, in such a peace, as their proud and wrathful oppressors shall not be able to disturb. Thus the Lord dealeth graciously in reference both so persons, and Nations, that cry unto him; and that's an undeniable argument, that he heareth their cry, the cry of distressed persons, the cry of distressed Nations.
Vers. 29. When he giveth quietness, who then can make trouble? and when he hideth his face, who then can behold him? whether it be done against a Nation, or against a man only.
The first part of the sentence, rendered, when he giveth quietness, is but one word in the Hebrew, we had it before ( chap. 3.13.) where Job supposeth if he had died in his infancy, then should he have been still, and been quiet, he should have slept, and been at rest. The grave is a silent and quiet abiding place, the dead are quitted of all worldly unquietness. And at the 26 th verse of the same chapter, Job saith, I was not in safety, neither was I quiet: (that is, secure) yet trouble came. So then, as this word notes, the quietness of the dead who have no sense of trouble, so it notes such a quietness of the living as hath no fear of trouble, When he giveth quietness, or as Master Broughton translates, when he maketh rest, who &c. The Italian version is, if he sendeth home in peace, &c. As if it had been said, If he by his sovereign sentence freeth out of slavery and oppression, as he did the children of Israel out of the bondage of Egypt &c. If he commandeth rest and quiet, then, as it followeth,
Or, as Master Broughton renders, who can disturb? Who can disease those to whom God gives ease, or oppress those to whom God gives protection? The words bear the signification of a divine challenge, like that, ( Rom. 8.31.) If God be for us, who can be against us? or like that ( verse. 34.) Who shall lay anything to the charge of God's elect? Let us see the man, or the devil, that can charge the elect and prevail. Such is the Emphasis of the present 〈◊〉 , When he giveth quietness, who then can make trouble? Where is the man, high or low, great or small that can do it?
Further, the word which we translate make trouble, hath a threefold eminent signification in Scripture.
First, It signifieth to be wicked, or to do wickedly; thus we read it at the 12 th verse of this chapter, Surely God will not do wickedly. He that is altogether holy and righteous, doth all things holily and righteously. The same word signifieth to do wickedly, and to make trouble, because to do wickedly bringeth trouble often upon others, always upon the doers.
Secondly; it signifieth to condemn; thus we translate, at the 17 th verse of this chapter, Wilt thou condemn him (as one that hath done wickedly) who is most just? The same word may well signify to do wickedly, and to condemn, because they who do so, are worthy to be condemned. In this sense also we translate it, in that famous Prophesy of Christ, ( Isa. 50.9.) He is near that justifieth me, who shall condemn me? or make me wicked and unrighteous. Thus some render the mind of Elihu in this place, if he giveth peace or quietness, who can condemn?
Thirdly, The word signifieth, as we render, to trouble, molest, or vex; so we translate (1 Sam. 14.47.) where 'tis said of Saul, that he fought against all his enemies on every side, against Moab, and against the children of Ammon, and against E • om, and against the Kings of Z • bah, and against the Philistines; and whither soever he turned himself, he vexed, or troubled them. The word may be taken in these three significations with a subserviency one to another; for he that is wicked, or doth wickedly, deserveth to be condemned, or, men are condemned because they do wickedly; and he that is condemned by a righteous sentence is punished, and cannot but be troubled; a legal sentence of condemnation, brings a legal penalty upon the person condemned; we translate clearly to the sense of the Text, who can make trouble, when God giveth quietness? for here the word is not opposed to well doing, or acquitting, but to quietting and pacifying; when he giveth quietness, who can make trouble?
The face of God, by a well known Hebraism (very frequent in Scripture) signifieth the favor of God; Master Broughton reads, when he hideth favor. The favor which we bear to others, is most visible in the face, and therefore the face may well signify favor. David over-looking all the good things of this world, prayed for a good look from God in this expression, ( Psal. 4.6.) There be many that say who will show us any good? Lord, lift thou up the light of thy countenance (or of thy face) upon us: that is, show us favor, or be favorable to us. And as the greatest good of Saints in this world, so all the good of the next world is comprehended in this one word ( Psal. 16.11.) In thy presence (the text is, in thy face, that is, in the full enjoyment of thy benign and gracious presence) is fullness of joy. In like sense the word is used Psal. 21.6. Psal. 67.1. So then, to hide the face, is to withdraw favor, and kindness, love, and respect; more distinctly, this phrase of hiding the face, hath a three-fold importance, or may hold out these three things.
First, a distaste either against persons or things; we turn away our face from him, or that which we do not like, or is displeasing to us. The hiding of God's face is a manifestation of his displeasure; In a little wrath I hid my face from thee for a moment, saith God to the Church, ( Isa. 54.8.) This form of speaking is borrowed from their usage or practice, who refuse to admit into their presence, or so much as look upon such, whom they either really hate, or would seem at least to be much displeased with; As David gave command concerning Absalom (2 Sam. 14.24.) Let him turn to his own house, and let him not see my face. When God withdraweth the wonted expressions of his love and kindness from a person or a people; then (according to Scripture sense and language, he is said to hide his face from them, Deut. 30.20. Psal. 30.7.)
Secondly, The hiding of God's face, notes a refusal to help those who in straits cry to him for relief and deliverance: For if we will not give a man our eye, we will hardly give him our hand; if we will not so much as look upon him, we will hardly assist him. When God hides his face, 'tis as much as his denial of succor; Thus David bemoaned himself, ( Psal. 13.1.) Why hidest thou thy face? that is, Lord, why withdrawest thou thy help from me? That he was sensible of such withdraws, is plain by the prayer which he made, ( verse. 3.) Consider, and hear me, O Lord my God; and by the reason of it given ( verse. 4.) Lest mine enemies say, I have prevailed against him. We find David deprecating the hiding of God's face upon the same ground, ( Psal. 44.24. Psal. 69.17.) The Prophet is very express in this point, ( Isa. 59.1, 2.) The Lord's hand is not shortened that it cannot save, neither his ear heavy that it cannot hear; but your iniquities have separated between you, and your God, and your sins have hid his face from you, that he will not hear: that is, as he distasteth, and is displeased with you, so he denieth you his usual help and assistance, because ye have great-sinned against him.
Thirdly, the hiding of God's face, notes not only some distaste, and a denial of help; but a total slight, or refusal of any care concerning us, ( Isa. 40.27.) Why sayest thou, O Jacob, and speakest, O Israel, my way is hid from the Lord, and my judgment is passed over from my God; that is, Why sayest thou, the Lord takes no care at all of me, and in that sense Job spake, ( chap. 24.1.) Why seeing times are not hidden from the Almighty, do they that know him not, see his days? that is, why seeing God doth not neglect times, and seasons, and how things go in the world, (there time is put for things done in time, why (I say) seeing God hath not cast off the care of the things of this world) is it thus with me? Why am I as a man forlorn, and utterly cast off? We may expound Elihu in all or any of these senses; when he hideth his face, or withdraweth his favor that is, when God is displeased and refuseth to help, when God throweth up the care of a man's person, or condition, it cannot but go and be ill enough with him; for as it followeth,
The face of God as taken for his essential being, cannot at all be seen, nor can we at all behold him; There shall no man (saith the Lord, Exod. 33.20.) see my face, and live; But, as the face of God is taken for any manifestation of his being, whether in wrath or in love, in judgment or in mercy, so it may be seen: Now when God hideth his face, that is, his favor, and will not give out any pleasing manifestations of himself, who can behold him? that is, who can behold him with comfort? who can stand before an angry God? or abide his presence? As the gracious presence of God is the sweetest, so the wrathful presence of God is the most bitter thing in the world. When he hideth his face, who can behold him?
Some expound thus; if God will not show his face, if he is not pleased to reveal himself, no man can know, or see anything of him; that's a truth. We can know no more of God, then himself will reveal of himself to us; 'tis in his light (Psal: 36.9.) that is, in the light which he causeth to shine from himself, that we see light, or what and who himself is, who is light, and in whom there is no darkness at all. If God will hide his power, or his wisdom, or his truth, or his mercy from us, who can see anything of them? though all these perfections be always more glorious in him then the beams of the Sun, yet unless God show them us, we cannot perceive them. We see the light of God in God's light; if God hath a mind to conceal himself, or draweth (as it were) a curtain between the creature and himself, who can behold him? we cannot by any study, or skill, or art, or endeavor of ours come to any sight or knowledge of God, further then himself makes himself known. This exposition is both true and useful; yet I conceive, when Elihu saith, Who then can behold him? his meaning rather points at these two things.
First, Who can have any comfortable enjoyment of him; to behold a man whose displeasure we suspected, and find acceptance and freedom with him, is compared to our beholding the face of God. I have seen thy face as though I had seen the face of God and thou wast pleased with me, said Jacob to Esau (Gen: 33.10.) when his brother treated him so lovingly contrary to his expectation, he looked upon it as an evidence of the favor of God to him. Or Jacob being much affected with the countenance and kindness of Esau, compared his face to the face of God, because in his reconciled face he saw (as it were) the face of God smiling upon him. This was David's argument, that God favored him ( Psal: 41.11.) because his enemies did not triumph over him; much more is it an argument of God's favor, when they speak and act friendly towards us, or when we behold their face and are accepted. Joseph threatened his brethren, ye shall not see my face (or behold me) except your brother be with you (Gen: 43.3.) if you come without him, either I will not admit you at all into my presence, or I will look sowerly upon you. Thus to behold God, is to see his face (as 'tis said ( Chap: 33.26.) the repenting sick man should) with joy.
Secondly, Who can have any confidence in him, or boldness with him; David speaking of godly and upright men, saith ( Ps: 34.5.) They looked (or, shall look) unto him, and were lightened, and their faces were not ashamed; that is, they beheld God or came to him, with much assurance of his favor. Some dare not so much as look another in the face, for shame or fear; but when we look a man in the face, it showeth we have either confidence in him, and freedom with him, or courage enough against him. Now, if God hide his pleased face, or withdraw his favor, who can behold him confidently, or come to him with hopes to speed. Fierce Abner said to Asael (2 Sam: 2.22.) Turn thee aside from following me, wherefore should I smite thee to the ground (I could easily do it, and he did it presently) how then should I hold up my face to Joab thy brother. As if he had said, I can have no confidence to come to Joab, thy General, if I should kill thee. Guilt of evil done to others, draws a jealousy that others will do evil to us, especially they who are nearly concerned in the evil which we have done; we cannot hold up our face to or behold them with expectation of acceptance and favor, to whose near relations we have been unkind or injurious. Thus, if God hide his face who can behold him? either with confidence or with comfort.
Some refer the relative him (who can behold him?) to man, not to God; as if the meaning of Elihu were this; if God hide his face from any man, all men will hide their faces from him too; no man will look kindly upon such a deserted person, or give him a good look; he shall have but frowns from men, from whom God withdraweth his favor; that's a truth; He that is out with God cannot keep in long with men. Usually all sorts disown him that is forlorn and forsaken of God, As when a man's ways please God (because then God is pleased with him) his enemies shall be at peace with him (Pro: 16.7.) so when God is displeased with a man, his very best friends shall turn enemies to him. Yet I conceive the text carrieth it rather the other way, referring to God himself; If God hide his face, who can behold him? that is, who can confidently behold God, or draw near to him with comfort? And so it generally comes to pass, or thus it is,
As if Elihu had said; What I have affirmed, that, when God giveth quietness, no man can make trouble, or when he hideth his face no man can behold him, is appliable to whole nations, as well as to particular persons. This is an extensive truth, a truth of large concernment, and therefore a truth of necessary and important consideration. That which may be any man's or all men's case, should be studied by every man.
The particle which we render against, signifieth also for. We find it so translated Psal: 32.6. and at the 36 th verse of this Chapter. Now, to do a thing for a nation or for a person, notes the doing of it with respect to or in favor of either. Thus we commonly speak in our language, pray do such or such a thing for me. To this sense some render here, whether it be done for a nation, or for a man only. So, M r Broughton, whether it be done for a nation, or for an earthly man alone. But, whether we read for, or against, the general truth is the same. The word and power of God in sending good or evil upon nations or persons, in acting for or against them, is uncontrouleable and irresistible.
Further, to clear the text, that word in the close of the verse, rendered only, signifieth, sometimes together (Ezra. 4.3.) sometimes alike (Psal: 34.15.) and sometimes as we understand it alone, or only, whether it be done against a nation or a man together, or against a man only or alone, the matter is alike or the same to God. Many or one make a great difference among men in any matter, but they make no difference with God, he can deal with whole nations (in ways of Judgment or mercy) as well as with single persons; yet because of the opposition which the text makes between one man and a nation, it is most suitable to translate it either only or alike not together.
Thus we see, how the Spirit of God by Elihu hath made a double application of the fo mer part of the text ( when he giveth quietness, who can make trouble, &c.) in this latter, first, to a nation; secondly, to a person. If the text were not thus expressed, it might be thus expounded and improved without any strain at all to it. But forasmuch as the Spirit of God hath told us distinctly, that this great truth concerns nations as well as persons, therefore we have a clear ground (besides the great usefullness of it) to speak to the words in both their references. And this present memorable day (as also their native order) leads me specially to speak of them, first, under a National consideration.
When he giveth quietness to a nation, who can make trouble or disturb the peace of it. And the text may well respect that national blessing, peace, because the word translated giveth quietness, signifies such quietness primarily, as is opposite unto war, sedition, and tumult in a nation ( Josh: 11.23.) And the land rested from war, it is this word, so ( Judge: 3.11.) The land had rest forty years. (Judge: 3.30.) And the land had rest fourscore years. (2 Chron: 14.1.) In his days the land was quiet ten years. (Zech: 1.11.) And behold all the earth sitteth still, and is at rest; in all these places we have the word here rendered quietness, in opposition to war; who knows not how great an unquietness war makes wheresoever it comes? and by a like analogy, the word is sometimes rendered to be silent. War is full of clamour ( Isa: 9.5.) Every battle of the warrior is with confused noise. Not only is it so in some battles, but (saith that Scripture) 'tis so in all battles, Every battle of the warrior is with confused noise. What a noise is there in an Army, especially when joining battle with another Army? what beating of drums? what sounding of trumpets? what neighing of horses? what clashing of armor? what groanings of the wounded? When God gives quietness or peace, there is none of this noise, none of this confused noise of the warrior. Hannah saith in her song (1. Sam: 2.9.) The wicked shall be silent in darkness; that is, either they shall be destroyed and thrust into their graves, where there's nothing but rottenness and stench; darkness and silence; or they shall be so affrighted & confounded with the horror and darkness of those miseries which shall come upon them while they live, that they shall not have a word to say, the mouth of iniquity shall be stopped. In this manner the wicked are silent in darkness; but the Lord can make his people silent in light, that is, he can give such quietness as shall at once silence the noise of war and all their own complaints. When he giveth quietness (this blessed silence to nations) who then can make trouble?
Hence observe.
Whosoever hath or enjoyeth quietness, 'tis God's work, but most eminently when nations enjoy it. Of national quietness the Lord spake by his Prophet ( Isa: 45.7.) I form the light, &c. I make peace, I the Lord do all these things. As natural so civil light is of God's forming; as spiritual; so temporal peace is of God's making. And the Church was confident he would be their peace-maker (Isa: 26.12.) Lord thou wilt ordain peace for us. Some read it as a prayer, Lord do thou ordain (or command) peace for us; we as a profession of their faith and hopeful if not full assurance that the Lord would ordain peace for them. The Lord gives out an order, or makes an ordinance in heaven, when he pleaseth for the peace both of Churches and nations here on earth. And the Church there had this good ground of their assurance, that he would do it, even their former experiences of his great power and goodness in doing much for them, as it followeth, for thou hast wrought all our works for us; As if they had said, Lord those gracious preservations which thou hast heretofore given us in trouble, and deliverances out of trouble, strengthen our faith both in praying that thou wouldest, and in believing that thou wilt, now at this pinch ordain peace for us. To do so is a mighty and a merciful work of God, and we may consider it two ways.
First, As the giving of quietness to a nation is the restoring of peace, or the settling of them in a quiet state, after they have been torn and troubled with wars and tossed with continual tempests of trouble (possibly) for many years together. To bring peace out of war, and quietness out of unsettledness, is a work worthy of God. ( Psal: 46.9.) He maketh wars to cease to the ends of the earth; that is, all the world over. The end or ceasing of war is quietness. And to assure us that the Lord can make an end of wars, the Psalmist in that place showeth us the Lord spoiling all the implements, or instruments of war, He breaketh the bow, and cuts the spear asunder, he burneth the chariots in the fire; Here are three great instruments of war, the bow, the spear, the chariot, all which are sometimes comprehended under that one word the sword, which is the most known and universal instrument of war. Now, when neither sword, nor bow, nor spear, nor chariot, are to be had, we need not fear war. And therefore that great promise of peace runs in this tenor ( Mic: 4.2.) They shall beat their swords into plow-shears, and their spears into pruning hooks (then presently followeth) nation shall not lift up a sword, against nation, neither shall they learn war anymore; There must needs be peace when the art of war is laid by as useless, and shall be learned no more. That will be a blessed time indeed when the art military shall be out of date, and (being it self the greatest interrupter of learning) shall be learned no more. When Soldiers shall turn Husbandmen and Vine-dressers, beating their swords into plow-shears, and their spears into pruning hooks, then we shall have peace, and put away the remotest fears of war. When a man casteth away his sword, we may very well conclude he intends to be quiet. Thus the Lord gives quietness, to nations, which have been engaged in war, by causing wars to cease.
Secondly, He gives quietness to nations by continuing their peace, when wars are ceased; for unless the Lord give a check to the lusts and passions, to the wrath and rage of men, plow-shears are quickly turned into swords, and pruning hooks into spears. To preserve peace is the Lord's work, as much as to give peace. It requires the same or as great a power to keep our peace as to make it; to keep it out of the hand of the sword, as to get it out of the hand of the sword. When the king of Assyria threatened Jerusalem with a siege, the Lord preserved their peace, and sent Hezekiah word ( Isa: 37.33.) He shall not come into this City, nor shoot an arrow there, nor come before it with shields, nor cast a bank against it, for I will defend this City to save it. The continuance of peace, and quietness, is a continual giving of it. Wars return after peace, as clouds return after rain, unless the Lord prevent and forbid them.
And have not we of this nation reason to acknowledge this double mercy.
First, Was not the end of our late unnatural wars, the gift of God? was it not he that made our troubles to cease from one end of the nation to the other, yea throughout the three nations? If the Lord had not given the sword a check, or counter-mand, if the Lord had not called in the commission which he once gave the sword, it had been devouring flesh, and drinking blood to this very day. We read (as it were) a dialogue between the Prophet and himself concerning the sword ( Jer: 47.6, 7.) O thou sword of the Lord, (said the Prophet being grieved for the slaughter and desolation which the sword had made even in a strange land) how long will it be ere thou be quiet? put up thyself into thy scabbard; rest and be still; Himself answers himself; how can it be quiet seeing the Lord hath given it a charge against Ashkelon, and against the Sea-shore? there hath he appointed it. I spake to the sword of quietness (saith the Prophet) But alas! how can it be quiet, how can that sheath it self in its scabbard, and not in the bowels of men, seeing the Lord hath given it a charge against Ashkelon? As if he had said, I see no entreaties can persuade the sword to rest and quietness, till it hath fully executed the command of God, and done his work, though it be very bloody work, even the making of it self drunk with blood. The Lord can make the sword quiet; & it will hearken to no voice but his; if the Lord give a charge for the sword to return into the sheath then it will, and if not, it will not. The sword raged in these nations till the Lord's work and will was done, and then that had done. And as we have reason to acknowledge, that the Lord hath commanded the sword back into its sheath, and given us peace out of war, so
Secondly, That he hath continued our peace since the war, When he giveth quietness, who then can make trouble?
Note.
Who can make trouble; where he ordaineth peace? Balaam was forced to this confession (when he would have troubled the people of Israel, and went from mountain to mountain to seek divination) I cannot curse whom the Lord hath blessed; why not, said Balak, I will give thee a good fee if thou wilt, no, saith Balaam (Numb: 23.20.) The Lord hath blessed and I cannot reverse it. We may put this query, When he giveth quietness, who can make trouble? especially to three sorts of persons.
First, To politick men; some presume they can trouble nations and shake the surest foundations of peace, with the engine of their brain, with their wit and subtlety. Yet this engine proves useless and unserviceable to that end, where the Lord gives quietness. Ahitophell was as an oracle of God for wisdom in his times, and he stretched his brains upon the tenters to make trouble, but God said there should be peace, and therefore (as David prayed) his wisdom was turned into foolishness. There is no wisdom (saith Solomon the wise, Pro: 21.30.) nor understanding nor counsel against the Lord.
Secondly, We may put the question (who can make trouble?) to mighty men; their power (the strength of their Armies, and arm) cannot do it? Sennacherib came with a mighty host to disturb Israel, but he could not make trouble, he could not so much as shoot an arrow against Jerusalem, when the Lord forbad it.
Thirdly, We may put the question (who can make trouble?) to magical men or sorcerers; They cannot do it by their wicheryes and enchantments, by their closest correspondencies with the devil himself. This was Balaam's conclusion, who (it seems) traded that way to do mischief ( Numb: 23.23.) Surely there is no enchantment against Jacob, neither is there any divination against Israel: according to this time it shall be said of Jacob, and of Israel, what hath God wrought? When God is resolved to give a people quietness, though the devil would, he cannot disturb them. We need not fear witches or magicians (who correspond with hell to trouble the earth) if God say there shall be peace; neither policy, nor power, nor witchery, can prevail against the purpose of God.
Then happy are that people, who have the Lord for their God (Psal: 144.15.) what can a people desire more to make them happy, then to have the Lord for their God, if we consider these two things?
First, God hath a negative voice upon all the counsels of the wisest men in the world; if he saith it shall not be, it cannot be, whosoever saith this or that shall be ( Lam: 3.37.) Who is he that saith and it cometh to pass, when the Lord commandeth it not? if he gives not his assent, nothing can pass into a law. The Lord's single negative stops the affirmative votes of all men joined in one.
Secondly, The Lord's power is paramount; He can effect what he willeth, whether men will or no. That's plain in the text. If he give quietness, who can make trouble?
To come a little nearer; This day, this fifth of November, which we solemnize in a thankful remembrance of our deliverance from the Gun-powder treason, is a very great confirmation of this truth.
Who is there that was alive at that day (as several here I know were) yea who is there that hath heard of that day, of the substance and circumstances, of the matter and manner of the Gunpowder treason, but can tell us, that a Popish party at home with their correspondents abroad, intended to make trouble in this nation; surely there was a purpose to make trouble in the nation that day, if ever there were a purpose to make trouble in any nation. What did they leave unattempted, to promote the trouble of this nation? Counsels were joined for a conjunction of forces to trouble this nation. The men engaged in that plot, may properly be called Trouble-makers; It was their business or their design to trouble the waters, that themselves might fish in those waters of trouble. We may with respect to their purpose, (though God prevented it graciously) truly say to them what Ahab said falsely to Elijah, These were the men that would have troubled our Israel; they would have made trouble in every way, and in everything, wherein trouble could be made by men.
Would it not have made trouble to destroy the King the chief Governor of these three nations, with his royal issue in one day?
Would it not have made trouble, to blow up the representative of the nation, the Parliament, in one day?
Would it not have made trouble, to put the whole body of the people into a confused heap, without a head, in one day?
Would it not have made trouble in the nation, to have seen Papal power, with Popish Doctrine and worship brought in again upon us within a few days?
Would it not have made trouble, to have seen poor souls imprisoned, persecuted, and consumed to ashes for their conscientious witness-bearing to the truths of the Gospel?
Would it not have made trouble, to have lost our civil liberties, and to have had a yoke of spiritual Bondage laid upon our necks by worse then Egyptian task-masters?
Would it not have made trouble, to spill the blood of thousands? Was it not an attempt to make trouble, to attempt all these things which would probably, that I say not certainly, have been the issue of that plot, if it had succeeded? Let us therefore praise the Lord, who was pleased to prevent it, and said it shall not be. They did everything to make trouble, but make trouble; they did everything, but prosper in their design: They took secret counsel, they took oaths, yea they took the Sacrament to assure the secrecy of those counsels and oaths. All this they did towards the making of trouble, yet they could not; God said at that time let England be in quietness; and therefore, only, those Romish Emissaries and incendiaries could not make trouble.
Again, If we consider the present season wherein we live, 'tis a confirmation of this truth, God hath given us quietness for some years; and hath he not preserved this quietness hitherto, against all those both persons and things that would have made trouble? if God had not confirmed our peace, we had been in trouble long before this time, but yet our peace continueth, yet it continueth; and is it not wonderful that it should continue, if we consider.
First, The sins of the nation which are the seed of trouble, especially those two general sins, first, unthankfulness for our peace; Secondly, our ill improvement of it. How have many abused their peace to nurse up their pride, wantonness and vaniy! and being delivered from the fear of men, have even cast off the fear of God! what just cause is there, that we should loose that peace which we have used so ill, and have almost turned into a war with God himself! yet hitherto the Lord hath given England quietness, and none could make trouble.
Secondly, If we look upon the divisions, both in opinion, and affection, that are found among us, is it not a wonder that yet we have peace! if God had not given quietness, doubtless these differences, of which we are so sadly full, had filled us with trouble long before this time.
Thirdly, While we consider the different interests which have been abetted and hotly pursued by too many in this nation, is it not marvelous in our eyes, that our peace is continued! divided interests make greatest distances, & open those breaches through which trouble usually enters upon a nation. When a people are of one mind, of one heart and way, trouble can scarce find any way to come in among them. But only God (who peremptorily gives quietness) can give quietness to and prevent the trouble of a people who are divided in opinions, affections, and Interests. As therefore it is the most desirable mercy that a people may be all united as one man, in one mind, heart, and way, according to the mind, heart, and way of God; so it is a most admirable mercy, to see their peace continued while any considerable part among them are dis-united in any of, especially if in all these.
Fourthly, Consider, that since the time of our peace, we have had many changes, we have been emptied from vessel to vessel, from hand to hand, from government to government, and from governor to governor; and is it not matter of astonishment as well as of thanks-giving, that yet we have quietness! how many have waited and hoped, yea desired and longed for our day of trouble, by these changes, revolutions and vicissitudes, but yet we have peace. Must we not then conclude, If God giveth quietness, none can make trouble; neither our sins, nor our divisions, nor our animosities, nor our changes shall put it into any man's power (though they put an advantage into many men's hands) to make trouble where the Lord our God is graciously & freely pleased to give us quietness. Yet let us be in a holy fear, lest we at last provoke God, and sin away our quietness, and make trouble for ourselves. The condition of a people who do so is very woeful; for surely (as it followeth in the text)
This latter part of the verse is applicable to a nation as well as the former, and therefore before I come to speak of either with respect to a single person, or a man only.
Observe.
As there are national mercies, so national calamities, as his people in common may have the shinings of God's face upon them, so the hidings of his face from them. Did not God hide his face from the people of Israel, his peculiar people, when they were though a professing people, yet a very sinful & provoking people? ( Isa. 59.2.) Is it not said ( Jer: 7.12.14, 15.) Go ye now unto my place which was in Shiloh, where I set my name at the first, and see what I did to it, for the wickedness of my people Israel; God would not always own that place which he signally called his own, and had set his name there, and that, at first (which was a great endearement of it to him) but when they sinned much against him, he would not so much as give them a look of favor, no nor of pity, till they turned from their wickedness; yea he made his severe proceeding with them a president to his people in another Generation, as it followeth in the same place. Therefore will I do unto this house which is called by my name, wherein ye trust, and unto the place which I gave to you, and to your fathers, as I have done to Shiloh. And I will cast you out of my sight, as I have cast out all your brethren, even the whole seed of Ephraim. There's a nation cast out of the sight of God. To be cast out of God's sight is more, if more can be, then God's hiding his face from a people. The Church complained bitterly of this latter ( Ps: 44.24.) Wherefore hidest thou thy face, and forgettest our affliction, and our oppression. We use to say, Out of sight, out of mind; and when God leaves a nation under affliction, as if he did not mind them nor cared what became of them, then the Scripture saith, he hideth his face from them, or, casteth them out of his sight. I shall only add three things about this hiding of the face of God from a nation.
First, This hiding of his face, is not a sudden act of God, he doth not presently nor easily hide his face from a people. He tells them often he will do it, before he doth it once. The Lord warned the old world long, before he brought the flood ( Gen: 6.3.) And the Lord said, my spirit shall not always strive with man, for that he also is flesh: yet his days (wherein I will spare him and wait for his repentance) shall be an hundred and twenty years. Of this patience the Apostle spake, telling us (1 Pet: 3.19, 20.) That Christ by the Spirit which quickened him, went and preached to the sp • rits in prison (not in prison when he preached to them, but in prison ever since for not obeying what he preached, as the text saith) which sometime were disobedient, when once the long suffering of God waited in the days of Noah, while the Ark was a preparing: wherein few, that is, eight souls were saved by water; God did not presently hide his face from that debauched Generation, who had corrupted all their ways, but gave them long warning, even an hundred and twenty years. And how often did God give warning before he withdrew or hid his face from the people of Israel, his special people? He sent his Prophets rising early, and sending them, saying, Oh do not this abominable thing that I hate, (Jer. 44.4.) And in another place, O Jerusalem, be instructed, lest my soul depart (or be disjointed) from thee; (Jer. 6.8.) as if he had said, I am loath to depart, yea I will not depart, if thou wilt but now at length hearken to my voice, and receive instruction.
Secondly, As God is long before he begins to hide his face from a Nation, so he doth it not all at once, but gradually, or by several steps: we read ( Ezek. 9.3.) how the glory of the God of Israel was gone up from the Cherub whereupon he was, to the threshold of the house: Then ( chap. 10.18.) The glory of the Lord departed from off the threshold of the house, and stood over the Cherubims: And then ( chap. 11.23.) The glory of the Lord went up from the midst of the City, and stood upon the Mountain, which is on the East side of the City. When the Lord was departing from them, he did it by degrees; he withdrew and hid himself by little and little, as in the Eclipse of the Sun, whether partial or total, we observe the light gradually shut in and hidden from us.
Thirdly, As God is long before he hideth his face, and long in hiding it from a Nation, so (which makes it dreadful) his face being once hid, continueth long hid from Nations. He doth not return presently to them, as he often doth to particular persons. The Eclipses of Divine favor abide long upon Nations and Churches. We commonly say, Great bodies move slowly; And God is usually slow in his motions both from and towards great bodies; as he doth not quickly remove from them, so he doth not quickly return to them. He stayeth long before he hideth his face, and he makes them stay long before he causeth his face to shine upon them again. When for the sin of Israel God gave up both them and the Ark into the hands of the Philistines (though the Philistines vexed with the hand of God upon them, sent it back shortly after, yet) it was long before it was fully settled among them, (1 Sam. 7.2.) And it came to pass while the Ark abode in Kirjath-jearim, that the time was long, for it was twenty years, and all the house of Israel lamented after the Lord. The Ark (which was a sign of God's presence with them) being removed, was not soon restored to its proper place; yea it was 20. years more after that, before it was set in its place by David, (2 Sam. 6.17.) And whereas it is said, that in those first twenty years, they lamented after the Lord, this signifieth, that all those years God was (comparatively to what he had sometimes been) but as a stranger in the land, leaving them under the cruel oppressions of the Philistines: nor did they recover his favorable presence, till they solemnly repented and reformed, putting away their strange gods, and Ashteroth, preparing their hearts unto the Lord to serve him only, as Samuel exhorted them to do at the third verse of that chapter. The Jewish Nation in after ages had sad experience of this in the Babylonish captivity; when God hid his face from them, it was seventy years before he looked upon them again: and since that Nation provoked him (by their rejection of the Gospel) to lay them aside, God hath hid his face from them above these sixteen hundred years, and they are to this day a scattered unsettled people, and wanderers among the Nations, having their hearts hardened, and their eyes shut against the light of the glorious Gospel. And as the Jews, so many Christian Churches have for a long time felt the sad effects of these Divine hidings and withdrawings. Those seven famous Churches in Asia, mentioned in the second and third chapters of the Revelation, Ephesus, Smyrna, &c. have been under this woeful Eclipse many hundred years; nor have those ancient Churches in Africa, where Tertullian and Augustine once flourished, recovered the presence of the Lord to this day. Let the Nations and Churches abroad remember this, and tremble to provoke the Lord to such departures and desertions. God hath long hid his face from the Bohemian Churches, & subjected them again to the Papal yoke; several parts of Germany are under the same hidings: the light is departed from them, and they are left in much darkness; their state is very deplorable, and their former purity, both as to doctrines of faith, and practice of worship (as to human help) irrecoverable. And should not the dealings of God with them, awaken us in these Nations and Churches, to remember and consider the wonderful patience of God in continuing our peace, notwithstanding all our provocations, lest at last he hide his face from us also, and then who can behold him? A throng of evils and mischiefs will soon appear to us with open face, if once God hide his face. And it will not be unuseful to instance a little in this place, what those evils and mischiefs are which throng and crowd in upon Nations and Churches, when God hideth his face from them.
First, When God hideth his face from a Nation, he layeth down his former care of them, and watchfulness over them, he takes little or no notice of their case and condition, of their troubles and straits, (as was touched in opening the Text) he regards not how it is with them, nor what becomes of them. Such apprehensions the Prophet had in reference unto the people of Israel, ( Jer. 14.8.) where he humbly expostulated with the Lord, Why art thou as a stranger in the land, & as a wayfaring man that turneth aside to tarry for a night; a stranger or a wayfaring man, intending to stay but a night in a place, thinks not himself concerned with the state of that place; if he can but get a supper and a lodging for his money that night, he troubles himself no further: whether it be well or ill with the place, whether it be sickness or health, if he can make shift for a night, he is satisfied. Thus the Prophet conceived the Lord even as a stranger among his people, little minding what became of them, whether they did sink or swim, whether it were peace or trouble, joy or sorrow with them. And, further, he represents the Lord not only as a stranger, but as a man astonished, not only as a man who cares not to help, but as a man who cannot. An astonished man, how mighty soever he is, hath no use of his might. He that can do little with his reason (that's the case of an astonished affrighted man) can do less with his hands. Now such a one is God to his people (that is, he will do no more for them then such a one) when once he hideth his face from them.
Secondly, When the Lord hideth his face from a Nation, he hath no regard to their prayers and supplications, no not to their fasts and humiliations; that speaks sadly. Prayer is our best strength, it engageth the strength of God; by prayer we have our resort to God, and fetch all our help and succor in a day of trouble from his All-sufficiency. If once God say to a people, I will not hear nor answer your prayers, they are in a most forlorn condition. Thus God resolved against the people of Israel, ( Jer. 14.12.) When they fast, I will not hear their cry: And as he would not regard their own prayers, so he forbade the Prophet to pray for them, ( verse. 12.) The Lord said unto me, pray not for this people for their good; yea, he tells them, he would not regard the prayers and intercessions of any others for them, ( Jer. 15.1.) Though Moses and Samuel stood before me, (that is, should become Advocates in their behalf) yet my heart could not be towards this people, (that's a sure and a dreadful prognostic of ruin, as it followeth) cast them out of my sight, and let them go forth.
Thirdly, When the Lord hides his face from a Nation, he refuseth to give them counsel, or to direct their way. We need the counsel of God as much as his strength; as we cannot do what we know unless he strengthen us, so we know not what to do unless he counsel us. And when ever God hideth his face from a people, he hideth counsel from a people. When God hid his face from Saul, who was in a public capacity, and in a public case, his war with the Philistines, O how he complained that he could get no counsel, (1 Sam. 28.6.15.) The Lord answers me no more, neither by Urim, nor by Thummim, nor by Prophet, nor by Dreams; as if he had said, I cannot get a word of direction from God, what to do in this calamitous and intricate condition, wherein myself and my Kingdom are plunged, by reason of this Invasion; I know not what to do, and God will not at all give me any intimation what to do, nor how to do, what is safest, or most conducing to my own safety and preservation. The Prophet brings in the Church lamenting this effect of God's hiding his face, ( Psal. 74.9.) We see not our tokens, there is not any Prophet, nor any that can tell how long; as if they had said, heretofore God was wont to give us signs and tokens, he would even work miracles for us, or he would send a Prophet to instruct and advise us what to do, we had those who could tell us how long, that is, how long our troubles should last, and when we should have our expected end of them; but now we are in trouble, and no man can tell us how long, now we are left to the wide world, to shift for ourselves as well as we can; the Lord will not advise us what to do, nor give us his mind what's best to be done, or how to proceed; thus deplorable was their condition upon the hiding of God's face from them.
Fourthly, (which is yet worse) when the Lord hides his face from a people, he doth not only with-hold his counsels, but gives them up to their own counsels, & that is, to their own hearts lusts, ( Ps. 81.12.) Israel would none of me (saith God) they would not hearken to my voice: What then? So I gave them up to their own hearts lusts, and they walked in their own counsels: and that was to give them up to a spirit of division, to a spirit of discontent, to a spirit of envy and jealousy, to a spirit of ambition, of self-seeking and emulation, and so to a spirit of distraction and confusion, and so to ruin and destruction: such and no better is the issue, when God gives a people up to their own counsels; then they soon become a very Chaos, and run themselves into a ruinous heap. As good have no counsel from man, as none but man's.
Fifthly, When God hides his face from a Nation, he is ready to declare his displeasure, and the sorest testimonies of his fierce anger, formally, against them; God looks upon a sinfully sinning people as a burden upon his heart; he is pressed, and even oppressed with them, he loathes them, his stomach turns at the thought of them, ( Isa. 1.24.) Ah! I will ease me (the Hebrew is, I will be comforted, or I will comfort myself, that is, I will unburden my soul, and satisfy myself by taking vengeance) of my adversaries, that is, of my people who have rebelled against my command, and have been disobedient to my word. These the Lord counts no more as his children and friends, but as his enemies, and numbers them among his adversaries; Ah, saith he, I will ease me of mine adversaries, and avenge me of mine enemies: I am grieved to do it, yet I must do it, I am resolved to do it. As soon as the Lord had declared that he would receive no intercession for Israel, he adds, ( Jer. 15.1.2.) Cast them out of my sight, let them go forth, and it shall come to pass, if they say unto thee, whither shall we go forth? then thou shalt say unto them, thus saith the Lord, such as are for death, to death, and such as are for the sword, to the sword; and such as are for the famine, to the famine; such as are for captivity, to captivity; I will cause them to be removed into all Kingdoms of the earth, (verse. 4.) and as I will not pity them, so none shall, (verse. 5.) All these tokens of displeasure fall upon a people when once the Lord hides his face from them. Yea then the Lord himself will go forth against them as a fierce Lion, (Hos. 5.14, 15.) He was to Israel as a moth, and as rottenness, (verse. 12.) that is, a secret consumption, he would also be an open destruction to them as a Lion, yea as a Leopard by the way would he observe them, or lie in wait for them, and meet them as a Bear that is, bereaved of her whelps, and rent the very caul of their heart, (Hos. 13.7, 8.) The Lord God takes upon him the actings of the most savage beasts in righteousness, to show how much he is provoked, when he seeth his people act like beasts in unrighteousness, filthiness, cruelties, sensual pleasures; when men behave themselves unlike men, God will not meet them (as he told Babylon he would not, Isa. 47.3.) as a man, that is, either in the weakness of a man, or in the compassions of a man; but he will meet them either as a beast of prey, who hath no compassion, or as God in the fullness of his power, not drawing forth, but quite restraining his compassions. Yea, the spirit of God will strive no more in ways of mercy with such a people, but turning their enemy (Isa. 63.10.) will fight against them. He not only forbeareth to assist them against, & deliver them from their enemies, but even assisteth their enemies against them, or delivereth them up into their enemies hand.
Sixthly, When God hideth himself from a people, he removes their spiritual enjoyments; he takes away his holy Ordinances, his Worship, the light and power of his Gospel, or leaves them nothing but the shells and outside forms of them; they shall be fed with husks, because they have not improved sweet kernels and wholesome food; they shall have long shadows, but little true light or Sun-shine. Vision shall cease; God will take away his Ministers and be gone, and then they are presently over-run with error and superstition upon one hand, or with ignorance and profaneness on the other.
Seventhly, He will spoil them also in their Civil enjoyments, he will take away good Magistrates, who are as a staff and a stay, as a shield and a shelter to a Nation; he will break the stay and staff of Government, as he threatened ( Isa. 3.1, 2.) and then (as it followeth verse. 5.) The child shall behave himself proudly against the ancient, and the base against the honorable; he will leave them to the corruption of Justice, Judgment shall be turned away backward, and justice shall stand afar off, and then truth falleth in the streets, and equity cannot enter, (Isa. 59.14.) and after all this, what will he do with them? He will either leave them to the worst of National evils, total Anarchy, or, he will give children to be their Princes, and babes shall rule over them. When God hid his face from the Jewish Nation, he broke their Government by taking away ten Tribes out of Rehoboams hand, and putting them under Jeroboam; and out of his hand they fell into the hand of several other wicked Princes, til at last they were carried into captivity by the common enemy. These & the like are the woeful effects of God's hiding his face from a Nation; from all which we may well conclude with Elihu in the Text, who then can behold him? who can bear his wrathful presence, when his face or favorable presence is hidden from us? To shut up this point, I shall only add, that because these hidings of God's face are gradual, (as was shown before) therefore they are little taken notice of; as the Prophet complained ( Hos. 7.9.) Gray hairs are here and there upon them, and they know it not; that is, they are in a declining condition, (gray hairs are the signs of old age, which is the declension of man's life, he alludes from the body Natural, to the body Civil or Politick, they are I say, in a declining, weakening, spending condition) yet they lay it not to heart. And that's a sore, if not the chiefest judgment of God upon a Nation, when hiding his face, he hides his judgments from them, and gives them up to hardness of heart, to blindness of mind, and a spirit of stupidity, that they see not nor take notice of their own danger, nor the departure of God from them, which is the cause of it. And still the more God hideth his face from a Nation, the more miserable they are, and withal, the more insensible of their misery. So much from that consideration of the Text, as to a Nation, When he giveth quietness, who can make trouble? and when he hideth his face, who then can behold him? Whether it be against a Nation,
As this verse respects a man only, or a single person, it is expounded two or three ways.
First, Of Oppressors and wicked men; as if he had said, When God will give a wicked man quietness or prosperity in his sinful way, who can make his estate troublous, or trouble him in his estate? He shall be quiet while the will of God is to suffer him to be so; and if God once hide his face from him, that is, declareth displeasure against him, who can behold him? that is, who among the mightiest of wicked oppressors, can lift himself up against, or stand before God?
Secondly, The words are expounded of the oppressed, or of godly men; as if he had said, when God is minded or resolved to give peace and quietness to any of his faithful servants, who can hinder him, or trouble them? and when he is pleased for reason best known to himself, to leave any of his faithful servants in darkness, and withdraw the light of his countenance from them, who among them can behold him? that is, bear or endure his angry appearances.
A third expounds the former part of the verse according to the second Exposition of the whole verse concerning the oppressed or afflicted godly, if God will give them quietness, who can give them trouble? And the latter part of the verse, of Oppressors, if he hideth his face from wicked and unjust men, who can behold him?
Further, Some who take this sense, do not understand it as an act of God hiding his own face, but as an act of God hiding the face of the wicked Oppressor; as if it had been said, When God hideth a wicked man's face, and wraps him up as a condemned man, or when, by the command of the Magistrate, after his legal trial his face is covered, being ready to seal the warrant for his execution; ( Haman's face was covered as soon as the Kings word went out against him) then who can behold him? Some insist much upon this interpretation, in allusion to the custom of those times, when condemned malefactors had their faces covered; and indeed, when God wraps up the oppressors face as a condemned man, who can behold him, that is, who can hold up his face against God, or resist him in this work of justice. But I intend not to prosecute the personal consideration of the Text under these distinct notions, but shall only take up the general sense; When he giveth quietness to a man, who can make trouble? and when he hideth his face from a man, who can behold him? I shall only add Master Broughton 's gloss upon the whole verse; when for the poor he kills the mighty, none can stay him; and when he hideth his favor, none can find it.
Hence Observe.
If God will have a wicked man live in quietness, to it shall be, and God hath given, and doth often give them quietness. I have seen the wicked in great power, and spreading himself like a green Bay tree, (Psal. 37.35.) David spake this from a good witness, the sight of his eye: I (saith he) have seen the wicked in much outward pomp and splendor, and as the outward peace and quietness, pomp and splendor of the wicked is from God, so also is both the outward and inward peace of any godly man.
First, The outward peace, or the peace of a godly man in his outward estate, is of the Lord, ( Psal. 4.8.) I will both lay me down in peace and sleep, for thou only makest me to dwell in safety: that is, thou O Lord wilt watch over me in the night, and not suffer me to be surprised by any sudden danger, and therefore I will quietly repose myself upon thy gracious promises, and throw off those cares and fears, which as thorns in the pillow, would not suffer me to rest, when I lie down in my bed: the Lord is my safety, even the rest of my body. In the 5 th chapter of this book ( ver. 23, 24.) Eliphaz telleth us, how the Lord secures the outward condition of a good man, and gives him such quietness, that even the very beasts of the earth shall be in league, and the stones of the field at peace with him, and he shall know (or be assured) that his tabernacle shall be in peace.
Secondly, The inward peace, the soul peace, the spiritual peace of a godly man is much more from the Lord, ( John 14.27.) Peace I leave with you, my peace I give unto you, not as the world giveth, so give I unto you; as if Christ had said, I will not deal with you after the rate of the world, that is, either deceitfully and falsely, or rigorously and unjustly; I will not give you such measure as the world gives you, nor in such a manner; I give you my peace, therefore let not your hearts be troubled, neither be you afraid: whatever outward trouble the world can give you, be not afraid of it before it cometh, nor troubled at it when 'tis come, I will give you inward peace in the midst of all your troubles. Christ invites the weary and the heavy laden to come to him, with this promise, I will give you rest, (Matth. 11.29.) soul-rest he meaneth; that Title or name of Christ, Shiloh, (Gen. 49.10. The Scepter shall not depart from Judah, until Shiloh come ) signifies tranquility, peace, and rest; As Jesus Christ hath bought our peace and rest with his blood, so he bears it in his name. The fountain of our soul-peace is the heart of the father, Grace and Peace from God the Father, &c. ( Col. 1.1, 2. 1 Thess. 1.1.) The purchase or price of this peace, is the blood of the Son, ( Col. 1.22.) He hath made our peace through the blood of his Cross: Our peace cost dear, it cost blood, and that the blood of the Son of God. The conveyance of this peace is made by the holy Spirit; he is sent to bring the good tidings of peace unto believers: the Spirit speaks peace from God, and witnesseth with our spirits, that we are at peace with God. And as this peace is at first from God the Father as the fountain of it, & from God the Son as the Purchaser of it, and from God the holy Ghost as the Speaker of it; so the continuing and renewing of this peace is from the same God. He establisheth and settleth the heart in that peace which he hath given, and he restoreth that peace when at any time we have lost it, and the heart is unsettled. David's soul being unquiet, and his peace ravell'd after his sin, he addressed to God for the renewing of it, ( Psal. 51.12.) Restore to me the joy of thy salvation. David petitioned the restoring of his peace, while he petitioned the restoring of his joy: 'tis possible to have peace without joy, but there can be no joy in that soul, which hath not first attained to peace. We must wait upon God both for the restoring of our peace when it is departed, and for the continuance of it when it is enjoyed. When he giveth quietness to a man, either as to soul, or body, or both,
Note, Secondly.
If God will give a quiet outward estate, no man can disturb it; when God gave Job outward quietness, what a mighty man was he? how did he flourish? Nor could any break his outward peace; Satan confessed it in the first chapter, Thou hast made a hedge about him, and about his house, and about all that he hath, on every side; there is not the least gap open, no nor stake loosened in his hedge, who can touch him? who can come at him? I cannot touch him, Sabaeans and Chaldeans cannot touch him. While the Lord giveth and guardeth our outward peace, it is inviolable. And as to our spiritual peace, if the Lord speak it, who or what can trouble the soul?
First, The afflictions, tribulations, and vexations which we meet with in the world, cannot trouble this inward peace; while storms are without, there will be a calm within; the soul may be at peace, and the conscience quiet, in the greatest visible confusions. Let the world turn about and overturn, let it shake and break into a thousand pieces, this peace abides unshaken, unbroken: let the world rage in the heat either of war or persecution, yet the heart is serene, fixed, and quiet, like Mount Zion, that cannot be removed. Christ tells his Disciples ( John 16.33.) These things have I spoken unto you, that in me ye might have peace; (and in the same verse he foretells them) In the world you shall have tribulation: as if he had said, you shall have a peace concurrent and contemporary with your tribulation; trouble from the world shall not hinder the peace you have from me; yea, my peace shall conquer the troubles you have in the world. Thus the Prophet triumphed in believing, ( Hab. 3.17.) Though the labor of the Olive should fail, and the Vine yield no fruit, though there be no Calves in the stall, nor Sheep in the fold, &c. yet I will joy in the Lord, and rejoice in the God of my salvation. To rejoice in the Lord, is more then to be quiet, or to have peace in the Lord. Joy is the exaltation of peace, it is the most delicious fruit of peace: The worst of worldly evils cannot despoil us of the least purely spiritual good, much less of the greatest. Him wilt thou keep in perfect peace, whose mind is stayed on thee, (Isa. 26.3.) That's perfectly perfect to which nothing can be added, and from which nothing can be taken away; yet that is truly perfect, to which though something may be added, yet it cannot be either totally or finally taken away. Such is the soul-peace of true believers in this life, and therefore a perfect peace.
Secondly, As outward tribulation cannot hinder the soul-peace of a godly man, so the policy, plots, and temptations of Satan our arch-enemy cannot, yea his charges and most spiteful accusations shall not. The great design of the devil, is, to destroy and devour souls, his own condition being most miserable, he at once envies all those who are not in the same condition, and attempts to make them so; and when he fails in that attempt, the destruction of souls, yet he will not cease to attempt their molestation, and to trouble those whom he cannot utterly devour. Now, as Satan cannot at all prevail in the former attempt, the destroying of souls, so he cannot wholly prevail in the latter, the troubling of souls. Hence that gallant challenge of the Apostle, ( Rom. 8.33, 34.) Who shall lay anything to the charge of God's elect? it is God that justifieth: who is he that condemneth, it is Christ that died, yea rather, that is risen again, &c. As if he had said, let all the enemies of our spiritual peace rise up and combine together, they shall not be able to condemn, that is, wholly to discourage or disquiet the heart of a believer, he having received (his quietus est ) rest and peace from God, in the justification of his person, and the pardon of his sins. Satan can do much, and would do more (if his chain were lengthened, and he not restrained) to the trouble and molestation of our souls, there's not a godly man living should rest an hour in quiet for him, if he might have his wish or his will; but because God gives quietness to some believers, and will not have it so much as stir'd, therefore Satan cannot make any trouble at all in their souls, but they live in the constant light of God's countenance, and in the joy of the holy Ghost. And because the quietness which every believer hath is the gift of God through Jesus Christ, who hath made their atonement, and established their peace, through the blood of his Cross, therefore Satan cannot make any such trouble in any of their souls, as shall forever destroy their peace, or dissolve their quietness, though for many reasons, all serving his glory, and their good, God suffereth Satan many times, possibly for a long time to entangle and interrupt it. Temptations to the committing of sin, and accusations or charges about sin committed, may exceedingly hinder and shake the peace of a believer; but, as the sins to which he is tempted cannot hurt his peace, when he resists and overcomes them, so the sins into which he falleth through temptation, cannot destroy his peace, because those sins shall certainly be destroyed both by repentance and pardon.
Thirdly, The thunders of the Law cannot take away the peace of that soul, to whom God giveth quietness. Christ having in his own person fulfilled the Law for believers, both doing the duty, and enduring the penalty of it, he hath delivered them from the terror and curse of the Law, himself having been made a curse for them ( Gal: 3.13.) So then if neither tribulations nor temptations, nor the terrors of the Law can make trouble, where God giveth quietness; we may conclude, nothing can.
There is a double Consideration upon both which, we may demonstrate, that if God giveth quietness, either outward or inward, none can make trouble.
First, Because, as God is sovereign and so may dispose peace and quietness, to whom he pleaseth, or at his pleasure, when he will, or to whom he will; so he hath an all-sufficiency to maintain and confirm, to preserve and protect the outward peace of any man, against all the powers of this world; and the inward peace of a godly man against all the powers of hell, against the terrors of the Law, and the accusations whether of Satan or of his own Conscience.
Secondly, None can destroy the peace of a godly man, because it is a perfect peace, as was shown before from that promise in the Prophet ( Isa: 26.3.) Him wilt thou keep in perfect peace whose mind is stayed on thee. For, being a perfect peace it will not decay of it self; and because 'tis perfect God will neither destroy it himself, nor suffer any else to destroy it. Mark the perfect man (saith David, Psal: 37.37.) and behold the upright, for the end of that man is peace. He is a perfect man whose end is peace, and that is perfect peace which holds to the end, or which shall never end. The peace which God giveth is perfect; First, because 'tis established upon perfect righteousness, the righteousness of God. That righteousness which is the root of our peace is called the righteousness of God, both because God hath appointed it, and because God hath wrought it. Jesus Christ God-man is the Lord our righteousness, and the Prince of our peace; or as the Apostle expresseth it ( Heb: 7.1, 2.) He is Melchizedek, being by interpretation King of righteousness, and after that also King of Salem, which is King of peace. (Isa. 32.17.) The work of righteousness is peace, and the fruit of it is quietness and assurance forever. Righteousness is such a foundation of peace, as cannot be shaken, and therefore that peace which is built upon it cannot be utterly overthrown, how much soever it may be shaken.
Secondly, 'It is a perfect peace, because it was obtained by an absolute victory over all the enemies of it. That people must needs be in perfect peace who have got a perfect conquest over all their enemies, and have got their opposers under their feet. Now the spiritual peace which God giveth his people, ariseth from a perfect conquest over all their enemies. First, the world is perfectly conquered by Christ ( John 16.33.) Be of good cheare, I have overcome the world. Secondly, the Devil is perfectly conquered by Christ ( Heb: 2.14.) He hath destroyed him that had the power of death, that is, the Devil. He is more then conquered who is destroyed; Christ hath destroyed the Devil, who is the destroyer, though not as to his being, though not as to his will to destroy, yet as to his power to destroy those whom he hath redeemed, and will eternally save. Thirdly, Christ hath also perfectly conquered the Law (not by destroying but) by fulfilling it. Christ was above all that the Law, required or commanded, and so he did at once freely submit to it, and fully (as to any hindrance of a believers peace) subdue it, he holdeth it under him as well as he was made under it. And he was contented for that very reason to be made under the Law, that he might hold it under him, and that we might not be under (the dread of) the Law (though we must walk and work by the rule of it) but under grace.
'It is matter of strong consolation to poor souls, that when the Lord giveth quietness none can make trouble. And hence we also learn, that all the breaches which are made upon the peace of the people of God, are from God himself. As those breaches are meritoriously from themselves, so efficiently from God himself; till he breaks their peace none can.
Thirdly, From the second branch, When he hideth his face, who then can behold him? This being applicable to a single person as well as the former.
Observe.
These words, When he hideth his face, suppose that God sometimes doth so, and the Scripture else-where testifies that God hath often done so; God hath love always in his heart towards his children, but he hath not always favor in his face towards them; his appearances are not always the appearances of a friend, he may appear angry, and turn away his face as if he would not be spoken with. Of this we find frequent complaints in Scripture; and I might speak much to this point, but I have already met with it ( Chap: 13.24.) and therefore I pass from it.
Only from the connection of these words, When he hideth his face, who can behold him?
Note.
When he doth it, who can behold him? This manner of speaking doth not only hold out, that if God will hide his face no man can see him, or know him; for God is a secret to all men until he is pleased to reveal himself; yea all the truths of the Gospel are secrets, and mysteries, till God is pleased to reveal them and make them known ( Math: 11.25.) Father I thank thee (saith Christ) that thou hast hid these things from the wise and prudent, and hast revealed them unto babes; that is, thou hast not opened them to the wisest, &c. (there needs no other hiding of them from the wisest of men, than a forbearance to open them) but to the babes, who are (though weak, yet) humble and teachable, thou hast opened them, and opened their eyes and hearts to see and receive them. This speech holds out not only this truth, that when God doth not reveal himself, no man can know him or anything of his mind, or that neither his nature, or his will are known but by some way of revelation; but this form of speaking (Who can behold him?) plainly tells us, that if God hideth his favor, he is so terrible, that none can have the boldness or courage to behold him. For the hiding of his face, implieth an appearance of anger and displeasure; and when he is angry, who can behold him? If the children of Israel could not steadfastly behold the face of Moses for the glory of his countenance, as the Apostle speaks (2 Cor: 3.7.) surely then no man can steadfastly behold the face of God when his countenance is filled with wrath. Some said to Christ ( John 14.8.) Shew us the Father and it sufficeth; that is, reveal to us the love and good will of the Father, and that will satisfy us, that will fill up all the desires and longings of our souls; we shall have nothing more to wish for, nothing more to look after, if thou wilt but show us the father. Now, on the other side, if the Father will not show himself, if the Father will hide himself from the soul, what then can suffice? what can comfort? where is our refuge or rest? As when God is quiet and favorable to us, he can make all things favorable and quiet to us; So, if God be displeased, nothing can be pleasing to a soul that is sensible of his displeasure. A believer looses not only the joy and triumph of his faith, but his very peace, he is not only in a dark, but in a disturbed condition, not knowing where to repose himself, or rest his head, when God hideth his face.
Take this inference from it.
For though we are not tenants at will for our peace in reference unto the world, in reference to men, in reference to devils; yet we are only tenants at will for our peace in reference unto God. He can take away our peace; and he doth usually continue our peace, only so long as we behave ourselves well. As some have Letters Patents for great offices which run in that tenor; They shall enjoy them (quam diu se been gesserint) as long as they carry themselves well; but upon default or male-administration they may be turned out of all; so I say, though we are not at the will of the world, nor of any creature, for the holding of our peace, yet we are at the will of God for it. And as he sometimes merely out of prerogative hideth his face (as was shown Job 13.24.) that he may try what a soul will do in a dark condition, and that he may declare what the strength of his invisible grace can do when nothing is visible, no not any the least ray or shine of favor from himself to support and comfort the soul, I say, though God doth thus in a prerogative way sometimes hide his face) yet usually he doth it not, but upon some default in us, especially our neglect of him; when we regard not the face of God, and grow slight as to our valuations of his presence, then he withdraweth his presence and veils his face towards us; and when we fall into any gross sin (such was the case of David, Psal: 51.) God takes us upon default, and leaves us in a sad condition, as he did David, who complained that even his bones were broken, and that he had lost the joy of his salvation, which upon the renewing of his faith and repentance, he beg'd earnestly might be restored to him, and it was. Therefore if you would keep the light of God's Countenance, keep close to the light of God's Commandment. No marvel if we be under the hidings of the face of God, when we are turning our backs u • on God! Sin is a turning from God, a turning our backs 〈◊〉 G • d; and is it any wonder if God turn his face from sinners? To turn our back upon God is the worst of a sinful condition, and to find God turning his back upon us, or hiding his face from us, is the worst of a miserable condition. What can comfort us, when the God of all consolation will not look upon us, unless in displeasure? What pleasure (but the pleasure of sin for a season, which ends, without repentance, in endless torment, what pleasure, I say) can that soul take in whom God taketh no pleasure, or with whom he is not pleased? It is very sad with the soul, when we loose the sight of our own graces (sometimes a gracious heart cannot see any work of grace, nor perceive any workings of grace in him, but thinks he hath no faith in God, no love to God, no sorrow for sin, this is sad) but it is much more sad to loose the sight of the face of God, to have the favor of God withdrawn from us. This made Jonah complain ( Chap: 2.4.) I am cast out of the sight of thine eyes; he looked upon himself as an outcast, and then Jonah thought himself as cast into the belly of hell ( v. 2.) When God hides his face from us, or will not vouchsafe us a sight of his pleased face, we are as in the belly of hell, as Jonah bemoaned himself. What is the glory and happiness of heaven? Is it not the sight of the face of God? is it not the clear vision and manifestation of God? Glory is that estate wherein God will never once hide his face, nor look off from his glorified Saints, no not one moment to all eternity. Now the happiness which we have here, the heaven which we have upon earth consists in this also; when we live near God by believing, and behold his face by faith; when God lifts up the light of his countenance upon us, we are (as it were) lifted up from earth to heaven. As vision in heaven will make us happy forever, so hidings on earth make us miserable for the time. And that which is the very hell of a godly man upon earth, the worst hell, he can or shall have, is this, when God hideth his face from him; Therefore take heed you do not put the Lord upon withdrawing from you through your default; This favor, the shine or light of God's face is continued or denied to us, usually upon these terms, as we behave ourselves well or ill towards him.
JOB. Chap. 34. Vers. 30.
That the hypocrite reign not, lest the people be ensnared.
THese words are the conclusion of Elihu's discourse, about the executions of divine Justice, upon the sons of men; And in them we have two things; First, the power; Secondly, the impartiality of divine Justice. God is so powerful, that he can pull down the Mighty, and he is so impartial that if there because, he will not spare to do it.
Or in the words we have to consider these three things.
First, The character of the person upon whom the Justice of God is executed, The hypocrite.
Secondly, The Judgment it self, 'tis a stop to his greatness, that he reign not.
Thirdly, We have the grounds of this Judgment, which are twofold.
First, His wicked purpose, against the people; He, if suffered, would lay snares for the people.
Secondly, God's gracious protection of the people; He will not have the people ensnared.
What a hypocrite is, and what the importance of the original word is, here translated hypocrite, hath been opened from some other passages in this book. I shall only say thus much further, that the word imports, First, a filthy thing disguised or covered; For a hypocrite is a filthy profane person, under the cover or disguise of holiness. Our English word knave is near in sound to this Hebrew word chanaph, and some conceive 'tis derived or taken from it. And to be sure, every hypocrite is a profane person, though all profane persons are not hypocrites; Some wicked and profane ones care not who knoweth they are so; yet very many who are indeed profane and wicked cover it, what they can, and show that only whereof they have only a show, somewhat of godliness or of goodness.
Again, There are hypocrites of two makes or strains; First, Religious, or Church hypocrites. Secondly, State, or Civil hypocrites, and sometimes these two are combined in one. 'It is possible for a man who pretends not to Religion, yet to be a hypocrite; A Magistrate, whether supreme or subordinate, may offer very fair for the profit and liberty of the people whom he governeth, when he minds no such thing; yea, he may not only offer fair for the good of a people, as to their outward profits and liberties, but as to the good of Religion, and the benefit of their souls, and yet mind no such thing; we may take the hypocrite in this Text, as twisted up, or compounded of both these; The State hypocrite and the Religious are sometimes bound up together. That the Hypocrite
To reign is the privilege of Supreme Powers; By me Kings reign, saith Wisdom, that is Christ, ( Prov. 8.15.) and when Paul saw how high the Corinthians carried it in spirituals, he by way of allusion tells them (1 Cor. 4.8.) ye have reigned like Kings without us; ye are got (as ye suppose) to the top, and into the very throne of Religion, and you think yourselves able to manage all difficulties, and can do well enough there without our help; But to the Text.
This not reigning of the hypocrite may be taken two ways.
First, As a stop given him by the providence of God, from getting up into the throne, or from getting the power of a Nation into his hands; thus sometimes God saith to the hypocrite, Thou shalt not reign, that is, thou shalt not exalt thyself, though thou attempt it.
Secondly, This not reigning may be taken for a stop to the progress of his power, when he hath both attempted and attained it; and that two ways, either first by taking him away from his power; or secondly, by taking away his power from him; as Daniel told Belshazzar, while he minded him of the greatness of his father Nebuchadnezzar (who had all the world (upon the matter) at his command) as also of his fall from that greatness, ( Dan. 5.19, 20.) Whom he would, he set up; and whom he would, he put down; but when his heart was lifted up, and his mind hardened in pride, he was deposed from his Kingly Throne, and they took his glory from him: He was deposed, or as the Chaldee hath it, (so we put in the margin) He was made to come down from his Princely throne; either of these ways doth God (who is the King of kings, and Lord of lords ) when he pleaseth, put a stop to, or check the progress of false hearted Princes, that have either got their power by flatteries and pretensions to that good which they intended not, or who exercise their power so. That the hypocrite reign not,
The root of the word here rendered to ensnare, signifieth the spreading of a Net, or the setting of a Grin, such as Fowlers and Hunters make use of, to take Beasts or Birds with; and thus God himself spake concerning his dealing with Babylon, ( Jer. 50.24.) I have laid a snare for thee, and thou art also taken, O Babylon, and thou wast not aware; literal Babylon was a snare to the people of God of old, and so is mystical Babylon at this day. The great Hypocrite, or Snare-setter, reigns in or over Babylon; therefore saith God, thou who hast set snares for my people, shall be ensnared, thou shalt be taken unawares, I have set a snare to catch and hold thee fast. When Elihu saith, lest the people be ensnared, it seems to intimate, that God will prevent the ensnaring of a people by the hypocrite; He shall not reign, lest the people be ensnared, or lest they should come into snares. There is another reading, which gives the reason from the snares which the people have already been entangled with, because of the snare, or because the people have been ensnared, (therefore saith the Lord) let not the hypocrite reign; thus God revengeth the people's wrong, and doth justice upon those that had set snares for them. So much for the general sense of these words, and the opening of them.
There is a second reading of the whole verse, which carrieth the sense somewhat another way, and yet may be of use, and yield us some profitable considerations, but I shall not meddle with that, till I have prosecuted those observations which arise clearly from our own reading.
The words in general hold forth the heart of God towards false hearted men, he cannot abide them, nor will he suffer them long to abide, especially not to abide in power and greatness; That the hypocrite reign not, lest the people be ensnared.
Hence Note. First,
He is therefore hated of God, because hurtful to men. And therefore God is not pleased he should reign, either as to reign is taken strictly, for the exercising of Sovereign power; or, as to reign may be taken largely, for the exercising of any power, and living in the height of prosperity. For the clearing of this truth, that a hypocrite is hated of God, I shall show, first the nature of an hypocrite; secondly, give the distinctions of hypocrites; thirdly, make some discoveries who is an hypocrite. To the
First, An hypocrite in his general state or nature, is (as I may say) a wicked man in a godly man's clothes; he hath an appearance of holiness, when there's nothing but wickedness at the bottom. There are two great parts of the hypocrites work, first, to show himself good, which he is not; this is properly the work of simulation or feigning: secondly, to cover that real evil which he is or doth: this is properly the work of dissimulation or cloaking. The hypocrite strives as much to appear what he is not, as not to appear what he is; he makes a semblance of that purity which he loves not, and he dissembleth that impurity which he loves and lives in.
Secondly, We may consider hypocrites under this distinction. First, there is a simple hypocrite, who hath not the good which he thinks and believes he hath; thus everyone that professeth or nameth the name of Christ, and is not really converted, is an hypocrite; because he hath not that which he seems to have, yea, which possibly he verily believes he hath; I may call such a one (though it may seem a very strange expression) a sincere hypocrite; he doth not intend to deceive others, but is deceived himself, because he hath not the root of the matter in him, nor the power of godliness, though he brings forth some seeming fruits of godliness, and is much in the form of it. Such we may conceive shadowed out to us by the foolish Virgins; they made a profession, they had their lamps, yea, they had oil in their lamps, they did somewhat which was considerable in the outward duties of Christian Religion, and they hoped to be accepted with Christ, but they had no oil in their vessels with their lamps, as the wise Virgins had, (Matth. 25.4.) that is, they had no grace in their hearts, nor did they mind the getting of that till it was too late, ( v. 10.) but satisfied themselves with that little oil in their lamps to make the blaze of an external profession. Such as these are simple hypocrites, being pleased with a shell instead of a kernel, and with a shadow, neglecting the substance. These hypocrites are in a very deplorable condition; yet these are not the hypocrites which I intend in this point, or have here to do with.
There are a second sort of hypocrites, commonly called gross hypocrites, such as hold that out which they know they have not, such as know they have nothing in or of Religion, but the show of it; such as work by art, or with a kind of force upon themselves in all the good they do, and duties they perform towards God, and about the things of God. They do nothing as the Apostle saith Timothy did ( Phil. 2.20.) naturally, I have no man like-minded, who will naturally care for your state. The word naturally is not there opposed to spiritually, but to artificially, or to forcedly. What a sincere heart doth in the things of God, he doth it naturally, that is, it floweth from an inward principle, it is not forced from him, but the hypocrite doth all as it were by a kind of art or force upon himself. The Lord chargeth the Jews with this kind of hypocrisy, ( Isa. 58.2.) They seek me daily, and delight to know my ways, as a Nation that did righteousness; that is, they acted with an appearing forwardness, like those who truly delight to know my ways; yet all this was but as a piece of art, for as the Lord upbraided them ( verse. 3, 4.) they really kept their sins, and walked in their own ways of oppression, strife, and debate; yea they made all that noise abo • t humbling themselves, that they might the more undiscernedly smite others with the fist of wickedness: and therefore saith the Lord ( v. 5.) Is it such a fast that I have chosen, a day for a man to afflict his soul, &c. and then for many days to afflict both the souls and bodies of his brethren? or to abstain a day from meat, and glut himself with sin? That's the strain of the hypocrite, he (as I may say) maintains and drives two trades, he hath a trade for God, and the ways of God, and he hath a trade for sin, and the ways of wickedness; this is his course, ( Jer. 12.2.) Thou art near in their mouth, but far from their reins; they speak of thee, but they have no desires to thee, no affections for thee, thou art far enough from their reins; they act a part in Religion, but they neither partake of Religion, nor with it.
Thirdly, There are others, who besides that they are gross hypocrites, may also be called designing or plotting hypocrites; for they that serve God with a reserve, as to any sin or by-way, usually serve him with a design, or for an end of their own. Christ ( Matth. 23.14) speaking of gross hypocrites, such as the Pharisees were, saith, they devour widows houses, and in a pretence make long prayers; they pray long in a pretence, or under a pretence; that is, they have a plot or a design in prayer, they pray, not purely to enjoy communion with God, nor purely to honor God; but they make use of prayer, and under pretence of that, do other work. Christ doth not there speak against, nor disparage long prayers, as some do, to the great reproach of the Spirit and grace of God, but he chargeth them with praying long in a pretence: pray heartily, and then pray as long as you will; other due circumstances being observed, the more you pray, the more is God pleased. But whether prayers are long or short, if done in a pretence, or with a design to do mischief to others, or only to get some worldly profit and advantage to ourselves (as those Pharisees prayed) they are an abomination to the Lord. 'It is not the length of prayer, but the end of prayer which discovers hypocrisy. The prophet Isaiah (chap. 32.6.) gives us a description of this gross designing hypocrite, The vile person will speak villainy, and his heart will work iniquity, to practice hypocrisy, and to utter error before the Lord: while the hypocrites heart worketh iniquity, his tongue speaks villainy; not that all his words are villanous words, for then he were not an hypocrite, but a professed profane person; but he is said to speak villainy, because how pious, and specious, and godly soever his discourse is, yet he hath a villanous intent in speaking, and his heart at the same time is working iniquity, to practice hypocrisy.
Now that I may a little more unmask this plotting hypocrite, I will show you a fourfold plot or design, which such hypocrites have in their most zealous professions of, and pretendings to Religion.
First, They design their own praise or estimation among men; Christ makes this discovery in his Sermon upon the Mount, ( Matth. 6.2.5.) Do not as the hypocrites, for all they do, (whether they give alms, or pray, or fast,) is not for the glory of God, but that they may have glory of men, and be pointed at for charitable and holy persons; Praise or glory with men is the food of hypocrisy. If the hypocrite have but an applause from, and acceptance with men, he doth not look after acceptance with God, which above all things a sincere heart looketh after, and laboreth for; In this we labor (saith the Apostle, 2 Cor. 5.9.) that whether present or absent, we may be accepted of him; that's the highest ambition of a sincere heart: but the hypocrites ambition is to be accepted of, and to have praise among men; and therefore hypocrites are more troubled, if at any time they fail in expressing themselves to men, then because (which they do at all times) they fail and faulter in their affections to God; whereas he that is sincere and honest with God, can bear it well enough though he hath not such plausible expressions towards men, because he knoweth his affections stand right with God. That great Macedonian Alexander having run many hazards in war, turned himself to his soldiers, and said, What pains have I taken, what dangers have I under gone, only to be praised and cried up by you? As many in their worldly actings aim only at their own praise, so do this sort of hypocrites in their spiritual and holy actings; they pray, and hear, and deal about their alms for applause with men. What the Histosian writes of the Chameleon, is most true of them, they live by the air, and are fed with the vapors of an earthly praise.
Secondly, Others (most of all the mighty, of whom Elihu is discoursing) act for God in the outside of Religion, to get an opportunity of revenge upon men; they put on a fair show of godliness, that they may have a fairer advantage to let out their malice, and vent their spleen. When either a real or supposed injury, falls upon an impotent and impatient spirit; malice will provoke to give that back which charity teacheth to forgive. The tyranny of this passion gives no rest to the discontented soul; all methods shall be studied, and stratagems devised to content hatred by the compassing of revenge; and when common projects fail, the habit of zeal and religion shall be put on, that the conceived malice may be let out: Such a man will clothe himself with the garments of piety, that he may cover the instruments of cruelty, and do a mischief unsuspected. Saul was a hypocrite, and false with God, yet how did he encourage David to follow the War, and fight the Lord's battles against the uncircumcised Philistines; (1 Sam. 18.17.) whereas Saul sought not the honor of God at all, nor the overthrow of the Philistines, so much, as the overthrow of David; his intent was to take his own revenge upon David, rather then God's revenge on them: for he hoped David would one time or other over-act his valor against the Philistines, and lose his life, to win honor and reputation. How religiously did Abner (who was a great Prince as David called him) urge the promise of God to make David King, (2 Sam. 3.18.) and yet 'tis plain in the Text, that his design was to revenge himself upon Ishbosheth, who had put (as he thought) an affront upon him, rather then to be instrumental for the fulfilling of the promise of God to David. Jezebel a great Queen proclaimed a Fast (which is one of the highest acts of Religion) while her purpose was only to get an opportunity to feast herself upon the destruction of Naboth, and to drink his innocent blood. Herod a King ( Matth. 2.8.) desired to have the young child Christ, that he might come and worship him, but his design was to murder him; and because he could not have his will to kill him alone, he resolved to kill him in the multitude, commanding all the infants of such an age to be slain, lest he should escape. We have a sad instance of this in two of the Patriarchs, ( Gen. 34.) I do not say they were hypocrites, but, I say, they acted a high strain of hypocrisy, and put on a religious pretence for the compassing of revenge. Dinah, Jacob's daughter being deflowered by Shechem, he sued to have her for his wife, and would wipe off the stain of his lust by a legal marriage; old Hamor pleaded for his son, and Jacob was willing enough ('tis like) to salve the credit of his daughter; but the sons of Jacob answered Shechem and Hamor his father deceitfully ( v. 13.) and they said, we cannot match with you, except you be circumcised, and so become Proselytes to our Religion. If Shechem will be of their family, he must be of their faith; they stood not upon their sisters jointure, the matter stuck only upon a scruple of conscience. What argument of greater zeal for God could they have given then this? Yet while these religious words were in their mouths, they had bloody swords in their hearts: And all this pretence for circumcision, was only that they might have an advantage, to come upon them in their soreness and destroy them; which (as the holy story tells us) they soon after effected.
Thirdly, Hypocrites often design worldly gain, and aim at the purse more then at God in all their holy services. Many take up a profession of Religion, as all men take up a Trade, that they may get a Living by it; the Apostle speaks of such (1 Tim. 6.5.) who • urpose that gain is godliness; whereas he saith ( verse. 6.) Godliness with contentment is great gain, they say, Gain is godliness; And all they look at by their profession of godliness, is worldly gain. Religion is often made (as the Apostles word is, 1 Thess. 2.5.) a cloak of covetousness; and he professeth in the same place, that in the dispensation of the Gospel, he had not used his Ministry as such a cloak, God was his witness; but there are many against whom (though men cannot) yet their own consciences do, and God will witness, that their appearance in Religion is but the hiding of, or a cloak for their covetousness. Hamor and Shechem used no other argument to persuade their Citizens to take upon them the seal of the Covenant, but only this, Shall not their cattle, and their substance, and every beast of theirs, be ours? (Gen. 34.27.) And it seems the very mention of their own emolument overcame them; they thought it a bargain well made, to sell a little of their blood at so high a rate, and to exchange their foreskins for so many head of Cattle. And hence it is, that among those seven sorts of Pharisees collected out of the Talmud, the first are called Pharisaei Shechemitae, receiving (it seems) both their Order and Denomination from these Shechemites, because as they turned Hebrews, so these became Pharisees upon the hopes of worldly benefit. And such were those Pharisees in truth, whatsoever their Title was, who (as was touched before) devoured widows houses, and in a pretence made long prayers. As it is a very great point of ungodliness (profaneness indeed) to say, What profit is there in serving the Lord? So it is gross hypocrisy to take up Religion merely for profit; there is profit, even worldly profit in Religion; Godliness is profitable for all things, (1 Tim. 4.8.) and hath the promise of this life as well as of that to come; but woe to those that take it up designing profit, and the filling either of their purses, or their bellies. Our Savior's Divine Spirit quickly discovered this carnal spirit in his followers, ( John 6.26.) Ye seek me not because ye saw the miracles, but because ye did eat of the loaves, and were filled: Judas followed Christ, but the motive of it, was in the bag, ( John 12.6.) The zeal of Demetrius to his Idol Diana, was kindled by as pure a fire as the zeal of these hypocrites to Jesus Christ, ( Acts 19.24.) By this we get our living. They know nothing of the life of Religion, who are religious only that they may live: If profit be the Loadstone of our profession, our profession will never profit us; for what shall it profit a man to gain the whole world by a profession of the name of Christ, if he lose his own soul? Satan charged Job with this gross hypocrisy, ( chap. 1.9.) Doth Job fear God for naught? as if he had said, Job finds 'tis no lean business to be religious, and therefore no wonder if he be found so religious. Who would not do and be as much as he in Religion, to have his fields full of Cattle, and his folds full of Sheep, and his house full of Riches? He knows well enough which side his bread is buttered on, what makes for his profit; all the account he makes of Religion is, that he perceives by his books, and the inventory of his goods, that it turns every year to a good account: Jobs slander is the just charge of many, they use Religion but as a stalking horse, to catch worldly riches.
Fourthly, The gross hypocrite often designs, that which is higher in the esteem, and more taking upon the spirits of many then worldly riches, even worldly power, or to get very high, if not uppermost in the world. 'It is no new thing for men to make religion a stair to ascend the highest rooms among men, or a stirrup to get into the saddle of honor, and when they have got high enough, then down with the stairs, or 'tis no matter for the stirrup by which they ascended. Jehu was very zealous in the cause of God, and for reformation, but his design was for a kingdom, or his own exaltation (2 Kings 10.16.) he made a noise of much piety, Come see my zeal for the Lord, yet all was but a piece of State-hypocrisy. His care in destroying Ahab's house and Baals Priests (according to the command of God) was but to pave the way to the throne. The same way Absalom was taking to his fathers Crown; he told the people he was troubled that they were no better governed, that they had no quicker dispatch in their suites and businesses; he told his father he had made a vow, and desired the liberty of his absence from Court, that he might go and perform it; all he pretended was righteousness and religion, yet he intended only to get an advan •• ge to make his party strong, that so he might thrust his fa her out of the throne, and get up himself. He seemed a Saint while • he meant to be a Traitor. The History of the Church reports of Julia • the Apostate, that when his predecessor (being a Christian) held the Empire, he highly pretended the profession of Christ, and read a Gospel-Lecture in the Church of Nichomedia; yet while he was in show a Christian, and in hope an Emperor, he was in heart a pagan. He saw the times served him not to act the pagan openly, and therefore he subtly betook himself to his disguise, and personated the Christian, even in the mortified way of a monasticke life, that he might smooth his way to the Empire. To which having once attained, he presently put off his disguise, and, to his utmost, disgraced and opposed the name and faith of Christ, which he had formerly owned and professed.
Thus I have touched upon the four grand designs of the Grosse hypocrite: First, praise among all men; Secondly, revenge upon some men; Thirdly, the gain of worldly riches; Fourthly, the attainment of power, dominion, and Greatness in the world. These are as the four wheels of Satan's chariot, wherein he hurrieth thousands to the land of darkness, while they would be esteemed children of the light. Or someone of these is as the (primum mobile) first mover (of which Philosophers speak in their doctrine of the heavens) carrying many with a wrapped and violent motion in the sphere of religion, while they have in the Interim a secret undiscerned natural motion of their own directly opposite to this, by which they hope at last to steal on fair and softly to their wished periods.
Having thus far shown the close purposes of the designing hypocrite, who is so hateful to God and hurtful to man, I shall a little discover and unmaske his hypocrisy, by showing how we may know him, how we may look through these veils and see his ugly face.
Designing hypocrites are usually discovered these four ways.
First, By their affectation to be seen and taken notice of; they that will have praise and glory with men, must needs affect to be seen of men; for no glory comes to man, from men, but by what falls under the eye and observation of man. Job saith of murderers (Chap: 24.13.) They are of those that rebel against the light, they know not the ways thereof, nor abide in the paths thereof. The murderer cannot endure the light either natural or moral, because that tells who he is, or what he hath been about. The contrary, in one sense, is true of the hypocrite, he loveth the light, and will do nothing willingly, but as he may be taken notice of, and seen of men; as for those acts or exercises of religion, which are private retirements between God and his own soul, he is a great stranger to them, he cannot delight in them, but anything that may fall under public observation, he can be forward enough in. Christ ( Math. 6.5.) gives us this plain discovery of the hypocricall Pharisees; They love to pray standing in the Synagogues, and in the corners of the streets, that they may be seen of men. This was so much in Jehu's heart, that he could not but blab it out with his tongue (2 Kings 10.) Come see my zeal; A false fire kindled his zeal, else he had not made such a blaze. It was, insincere rotten-hearted Saul that said (1 Sam: 15.13.) Come thou blessed of the Lord, I have performed the commandment of the Lord; he was his own trumpeter, and would needs tell the story of his doings himself, though he had done his business to halves; Come thou blessed of the Lord, I have performed the commandment of the Lord; as if it would not serve him to do his duty, unless Samuel had seen and taken notice of him. Abraham gave proof of the highest act of faith that ever was in the world, yet did Abraham say, Come see my faith? Moses led the people of Israel forty years in the wilderness through a series of wonderful trials and temptations, to the very borders of Canaan (which was one of the highest services that ever man undertook) and was faithful in all his house (Heb: 4.2.) yet did he say, Come see my fidelity? Joshua victoriously expelled the Canaanites, and divided their land by lot among the tribes of Israel, yet did he say, Come see my fortitude? We hear not a word of any of their doings from those who were sincere. When we see men forward to invite the approbation of others by making reports of their good deeds, it gives a strong argument of suspicion, that they have done what they have done with a bad heart, or, that (as it is said of Jehu) they have not sought God with all their hearts.
But some may object, Did not Samuel proclaim his own integrity before all the people (1 Sam: 12.3.) Whose ox have I taken? or whose asse have I taken? or whom have I defrauded? whom have I oppressed? or of whose hand have I received any bribe, to blind mine eyes therewith?
I answer; Samuel spake this to upbraid their ingratitude and discontent, not to extol his own justice; yea some conceive that he made this challenge, to give Saul a pattern how he ought to govern, rather then to commend his own government. I find the Apostle Paul making large reports of his own both doings and sufferings (2 Cor: 11.) But if we peruse that Chapter, we shall find him hovering in a suspense of doubts and fears, whether or no it were convenient or comely for him to do so. How many preambles and Apologyes did he make before he fell directly upon that unpleasing subject? Would to God ye could bear with me in my folly (saith he) and indeed bear with me. And again, I speak (as it were) foolishly in this confidence of boasting. And yet all that he spake was not to make a boast of himself, but to vindicate his Apostleship from unjust and envious calumniations.
'It is most certain, He that is sincere desires not to be open, but silently satisfieth his soul with the conscience of doing his duty, and takes more content, in knowing his own integrity, then in knowing that others know it. Virtue looseth nothing of her value, in his esteem, no nor of her luster in his eye, because she is hidden from the eyes of men. Like the earth (in this point) he keeps his richest mineralls, and most precious gems of grace and goodness below in his bowels, or at the center of his heart, and will not let them be seen, till a kind of necessity diggs them out. When Moses after his forty days near access to and communion with God in the Mount, perceived that his face did shine ( Exod: 34.33.) he put a veil upon it; every true Moses whose acquaintance and fiducial familiarity with God, hath stamped upon him the impressions of divine light, is so far from affecting to dazzle the eyes of others with it, that he rather puts a veil of gracious modesty upon it; and will not let so much as the light of his good works be seen, but as thereby (in which case Christ commands it ( Math: 5.16.) He may glorify his father which is in heaven. And herein a Christian followeth the example of Christ, in whom though the Godhead dwelt bodily, yet he rarely shown his divine power. And when once by a miracle, he had made the blind see, he also by command made them dumb concerning that miracle ( Math: 9.30.) See that no man know it. It was our Savior's counsel to all his followers ( Mat: 6.5.) Let not thy left hand know what thy right hand doth, and it was his consolation to them in the next words; Your father which seeth in secret, himself shall reward you openly; yea (which is a higher consolation then that) Himself will be your reward.
Secondly, As the designing hypocrite desires to be seen in doing good, or to have the good which he hath done seen; so he is exceeding censorious and rigid towards those whom he sees falling into evil. Christ gives this discovery also ( Math: 7.3.) Why beholdest thou the mote that is in thy brothers eye, but considerest not the beam that is in thine own eye; concluding at the 5 th verse; Thou hypocrite (why doth Christ call him hypocrite? surely because he was so quick-sighted to see a mote, that is, a smaller fault in his brothers eye, but took no notice of the beam that was in his own eye; a spot upon his brothers coat, was censured more by him, then his own wallowing in the mire. I do not say that the Patriarke Judah was an hypocrite, but, as those two other Patriacks, so he acted one very gross part of hypocrisy ( Gen. 38.24.) For he no sooner heard that Tamor was with child, but he censured, yea condemned her presently to death; Bring her forth (said he) and let her be burnt; and yet himself was more faulty then she. How hard a Judge was he of that crime in another, which was principally his own? Saul had sinned greatly (1 Sam: 13.9.) in offering sacrifice before Samuel came, which was an usurpation of the Priests office, and so great a sin that Samuel told him presently, God would therefore rend the Kingdom from him; yet he thought to put it off with a slight excuse. But in the 14 th Chapter when Jonathan only offended against a rash command of his (putting a Curse upon that people if any did eat before the going down of the Sun) he sentenced him to death for it. In the 8 th of John, How severe were the Pharisees to the woman taken in Adultery, they hailed her before Christ, and pressed the Law that she should be stoned to death; yet, when Christ said ( v. 7.) He that is without sin among you, let him first cast a stone at her, they being convicted by their own conscience, went out one by one. We ought to reprove and not flatter sin in others; yet they who are extremely severe against a sin in others, usually favor either the same or a worse in themselves. He that is sincere, pi • tieth others, as much as reproves them, and he reproves them, though wi • h sharpness, yet with meekness, at once considering himself, lest he also be tempted (Gal: 6.1.) and blessing God who hath kept him in or from these temptations.
Thirdly, The designing hypocrite discovers himself by laying down or departing from the profession of religion, when his worldly ends are attained. Feined zeal cools or abates, is less and less towards the things of God, as such zealots grow warmer and warmer in their nests, and find their carnal interests more and more served or secured. 'It is reported by a Popish Author, that a Friar or Monk was observed very precise, and circumspect in all his ways, hanging down his head to the earth, very humbly and devoutly, as if he meditated continually upon his mortality, or return to the earth; who afterwards being chosen Abbot or Governor of the Covent, grew very proud, high and insolent. Some, wondering at this change of behavior, took the boldness to ask him the reason of it; O, said he, I was but seeking the keys of the Abbey, and now I have found them. Having gotten what he sought for, he laid aside his strictness in religion, and threw off his veil. When Jehu that hypocrite was in his way to the Kingdom, how zealous was he? yet no sooner settled in it, but he was unsettled in religion, & turned Idolater, worshipping the Calves that were in Dan and Bethel. When Julian had obtained the Empire, he had done with Christ, and gave all the world a full argument against himself, that he was but a hypocrite in his former profession of Christianity. David was as zealous for God and as holy when he was upon the throne, as when he kept sheep upon the Mountains, as good when a princely train followed him, as when he followed the Ewes great with young. Moses was as faithful when he was the ruler of Israel, as when he was an exile in Midian. Joseph was as gracious when he wore a chain of Gold, and had the power of all Egypt put into his hand, as when himself was a prisoner in Potipher's house, and the iron (chains) entered into his soul. I fear God (said he, Gen: 42.18.) when he had no man to fear. And when after his fathers death, his brethren feared he would reckon with them for their old faults, or at least be careless of and unkind to them, who had been so unkind and cruel to him, yet he would do them nothing but kindnesses and courtesies, and thereof bid them be confident, ( Gen: 50.21.)
Fourthly, As success discovereth some hypocrites, so the cross discovereth many more. The hypocrite will run from his colors when he comes to the battle, or seeth he must either quit the truths of God, or his own peace. If once he findeth that he cannot thrive by religion, he will meddle no more with it. There is a generation who will appear no further for truth, then serves their own turn; and when they see they cannot serve that, by holding the truth, they will neither hold nor profess it any longer. They will venter no further in such matters, then they may make a fair retreat, if they see themselves in danger, or cannot carry on their own interests. Thus the second ground is described ( Math: 13.20, 21.) He that heareth the word, and anon with joy receiveth it; yet hath he not root in himself, but dureth for a while, for when tribulation or persecution ariseth because of the word, by and by he is offended. He hath enough of the word, when he seeth he cannot have that, and enough of the world too. Many will get aboard the ship of the true Church in a calm, who if they see the clouds gather, the air darken, the winds rising, the storm coming, they dare not ride it out in an angry Sea, but will be calling for the boat, and row to the next shore. These never purposed to endure all winds and weathers, with the Church of God, but hoped to be transported to the cape of their worldly good hope, and wished for earthly haven. Their slight interprets their intents, and lists them among designing hypocrites. The house founded on the sand, showeth as fair in a fair day, as that founded on a rock; But when the rain descends, and the floods come, and the winds blow, you may distinguish it, by the down-fall. He was never more nor better then a mere outside professor, who doth not hold fast his profession in a day of trouble as well as in a day of peace; in the greatest distress, as well as in the highest success and triumph of the people of God in this world.
To shut up this point and observation, I shall only give three or four considerations, which may move all to take heed of hypocrisy. Christ saith ( Luke 12.1.) Beware of the Leven of the Pharisees which is hypocrisy. As Leven sours the whole lump of bread, so do • h hypocrisy both the persons and conversations of those who are infected with it.
First, Beware of hypocrisy, or of hiding what you are, for what you are, doth always appear to God, though not to men; All things are naked and manifest unto the eyes of him with whom we have to do (Heb: 4.13.) though we are painted over, though we are cloaked, and hooded, and vizarded with pretences, yet we are naked before the eye of God. And that was the argument with which God pressed Abraham to beware of hypocrisy ( Gen: 17.1.) Walk before me and be thou perfect; that is, remember thou art always in my eye and sight, therefore take heed of falseness and insincerity. We use to say, There is no halting before a Criple; Cripples know whether yours be a feigned or real lameness. O take heed of halting before God, he knoweth how it is with you, he knoweth the temper of your souls, as well as the body of your conversations; he doth not only know what you do, but with what aims, with what heart and purpose you do it. Paul said (1 Thes. 2.5.) We have not used a cloak of covetousness, God is witness. As if he had said, God will quickly see through us, and find out our covetousness, though we cover it with never so thick or fair a cloak of devotional professions.
Secondly, Consider, as the Lord seeth through you, so he will make you thoroughly seen, he will make you known or unmaske you before men one time or other. As he will bring forth the righteousness of a godly man as the light (after it hath been long hid under the darkness of uncharitable suspicions or false accusations) and his just dealing as the noon day, Psal: 37.6.) so he will bring forth the unrighteousness of a hypocrite as the light, and his false-dealing as the noon-day, though it have layne hid a while under the cloak and fair colors of the most pious semblances and protestations. God loves to uncase hypocrites, because he is a God of truth; and because it magnifieth his truth, justice, and omniscience to do so. And he doth it many times, by letting them fall into foul sins; they make fair shows in religion, through restraining grace, and as soon as that bridle of restraining grace is let loose, that very show is gone, and they show plainly what they are. The closest designing hypocrites, often prove open Apostates; and though some may abide long, (possibly as long as they live) in this vain show or form of Godliness, without discovering their rottenness, yet at last their rottenness shall be discovered: for as Solomon assureth us ( Eccles: 12.14.) God will bring every work to Judgment, and every secret thing, whether it be good or whether it be evil. Or as the Apostle hath it, (1 Cor: 4.5.) He will discover the secrets of the heart, and bring to light the hidden things of darkness; which, what are they, but the hypocritical designings of men? We say, murder will out, and 'tis as true, Hypocrisy will out. The Lord many times brings it out to the shame of hypocrites in this life, and he will bring it out to the confusion of all their faces, in that great day, when the secrets of all hearts shall be revealed.
Thirdly, Take heed of this designing hypocrisy; for as all who continue in it shall be discovered, so usually they continue in it; your plotting cunning hypocrites, are very rarely converted. Simple hypocrites (in the notion touched before) are often converted; all unconverted persons that make any profession in religion are hypocrites, and many of them are simple ones, they hope all is well with them, and that they have grace, though they have it not, these are often converted, but gross designing hypocrites, of what rank or degree soever, are rarely converted. This is it which Christ said to the Pharisees, ( Matth. 21.31.) Publicans and Harlots enter into the Kingdom of heaven before you; Publicans were the worst sort of men, and harlots were the worst sort of women, yet these repented and received the Gospel sooner then the hypocritical Pharisees. The Evangelist made a like report of them ( Luke 7.29, 30.) All the people (that is, the common sort of people) that heard him, and the Publicans, justified God, being baptized with the baptism of John, but the Pharisees and Lawyers rejected the counsel of God against themselves, being not baptized of him; yea, as Christ speaks in the next words, they were piped to, but they would not dance; they were wept to, but they would not mourn. All those various dispensations of the Gospel were fruitless to them; neither a more pleasing nor a more severe Ministry won anything upon that generation of designing hypocrites.
Fourthly, consider, As hypocrites are hateful to God, so God will deal with them accordingly; he will forever separate them from his presence, and cast them out of his sight. A hypocrite hath a double mind, a divided heart; he is not half enough for God, (indeed he is nothing at all for God) and he is too much, yea altogether for himself, and therefore he shall have no hing at all of God, not so much as a sight of him. It is said in the 1 • th of Job, The hypocrite shall not come before him: Such as we hate, we cannot endure they should come in our sight: 'It is a suitable judgment, that they who have so often come before God with false hearts, and mocked him with a seeming desire of being in his presence, should at last be thrust forever out of his presence. 'It is the portion of an hypocrite to have no portion in God, of whom he hath made such a boasting profession. When the worst of punishments is spoken of, it is called the hypocrites portion ( Math: 24.51.) Give them their portion with hypocrites in the Lake that burns with fire and brimstone. Hypocrites are spoken of as if they were the free-holders of hell, or as if all other sinners that shall go to hell were but as inmates, and they the grand tenants of hell. Consider how miserable a thing it is to be an hypocrite, if this be the portion of hypocrites, to have no portion in God. And as they shall not reign at all in the glory of the next world, so they are sometimes checked (saith the text) from reigning in the glory of this world.
Reigning, as was shown before, being strictly taken, is the exercise of supreme power, and in a large sense may signify the exercise of any power, or a state of great prosperity.
Hence note, Secondly.
David was a king, he reigned over Israel, but it was not his own ambition, but the election of God, and his anointing, which brought him to the throne. He could say of himself ( Psal: 131.1.) Lord my heart is not haughty, nor mine eyes lofty: neither do I exercise myself in great matters, or in things too high for me. Though David was high in his person and state, yet his spirit was not high; nor was his spirit for high things, only God placed him on high. But here we see the hypocrite is climbing and getting to the top of the stairs, he is ascending even to the throne. Hypocrites are proud of that nothing which they have and are in spirituals, and they would have all, they would get high, they would be highest in temporals. There are two lusts which usually reign in hypocrites, and both of them respect the world.
First, The lust of covetousness, which is an inordinate desire of getting and keeping the riches of this world. The Pharisees all the Gospel over are taxed for hypocrites; and when Christ had preached that parable of the unjust Steward, concluding with this sentence, Ye cannot serve God and Mammon; The Evangelist telleth us ( Luke 16.14.) The Pharisees also who were covetous, heard all these things, and they derided him. Covetousness and hypocrisy go together; They who have no true hungerings and thirstings after the things of heaven, are most hungry and thirsty after earthly things. We find Job in the 27 th Chapter of this Book ( v. 8.) speaking of the hypocrites gain; What is the hope of the hypocrite, though he hath gained, when God taketh away his soul; which implieth that the hypocrite is a great aimer at worldly gain.
The second predominant lust of the hypocrite is, ambition, or desire of getting to the upper end of the world. Christ chargeth the hypocritical Pharisees with this lust also ( Math: 23.6. Mark 12.39.) They love the uppermost rooms at feasts, and the highest seats in the Synagogues. They are all to be uppermost, they must have the uppermost rooms at feasts, and the highest seats in the Synagogue, both in Civil and Church-meetings; hypocrites affected superiority, or, Diotrephes -like, to have the preeminence, and (which was another symptom of ambition) they (saith Christ) love greetings in the market place, and to be called Rabbi, Rabbi, which is a title of greatness and mastership. Yea many hypocrites would not only have the uppermost seats at feasts, and in the Synagogues, but the very uppermost seats in Nations & Common-wealths; They sometimes affect to be the head, who are worse then the tail of all the people. There are hypocrites of all ranks, and among all degrees of men, some of low degree are in a very high degree of hypocrisy; There are hypocrites in rags and in russet, there are hypocrites also in scarlet and in purple; hypocrisy may reign in and among those that reign. It is a maxim which some Princes have held out to all the world, as the rule of their reigning; He that knoweth not how to dissemble, knows not how to reign. Dissimulation is a great part of hypocrisy, there is dissimulation both as to the things of God, and the things of men; Some if they knew not how to dissemble in both (at least) with men, would not believe that they knew how to rule over, or govern men. Now as many who are great, and in power, make little conscience to dissemble, or make use of hypocrisy, to carry on their government, and secure themselves; so most hypocrites have a mind, and will use all means (not forbearing those which are bad enough) to get into power, and make themselves great. The spirit of hypocrisy is an aspiring spirit.
Again, Elihu saith, That the hypocrite reign not, lest the people be ensnared; here's not one word of the good government or protection of the people, which should be the main business of those that reign; The text speaks only of snares; That the hypocrite reign not, lest the people be ensnared.
Hence observe; Thirdly.
They lay snares for them instead of being shields to them. Hypocrites in power, ensnare chiefly two ways.
First, By their ill example, there is a great snare in that; Inferiors are very apt to be formed up according to their mould and manners who are above them; the example of Kings and Princes are seldom unconformed to by their Subjects. There is a great power in example, what is done persuades, as well as what is spoken. And the errors of those that rule, become rules of error; men sin with a kind of authority, through the sins of those who are in authority. Jeroboam made Israel to sin, not only by commanding them to worship the Calves at Dan and Bethel, but by commending that Idolatous worship to them in his own practice and example.
Secondly, They ensnare the people by sinful and bad Laws; The Prophet denounceth a woe distinctly unto men of several ranks and places ( Hos: 5.1.) Hear ye this, O Priests, and hearken ye house of Israel, and give ye ear, O house of the King; he directs his speech, in that three-fold division; First, to the Priests; Secondly, to the body of the people; Thirdly, and chiefly to the house of the King, why to the house of the King? Because ye have been a snare on Mizpah, and a net spread upon Tabor. That Scripture may be interpreted; First, as an allusion to such as were wont to hunt upon those mountains; Mizpah and Tabor were famous places for hunting, there they were wont to set netts, and lay snares to catch their game; now, saith the Prophet, ye have been even like hunters spreading netts and laying snares. Nimrod is called a mighty hunter before God; He was a hunter of men more then of wild beasts. Now, look what nets and snares are to wild beasts, the same are sinful laws to the consciences of honest and upright-hearted men. And it is well conceived that the Prophet there refers to those ensnaring Laws made by Jeroboam and the succeeding Princes in the Kingdom of Israel, whereby they endeavored to draw off the people of God from his true worship, and vexed those who kept close to it. Secondly, some expound those words, Ye have been a snare on Mizpah, and a net spread upon Tabor, to signify their setting spies upon those mountains to watch and so to give information, who went to the solemn feasts, that so they might be proceeded against according to those ensnaring Laws. Which way soever we take it, 'tis clear, that Scripture reproves and threatens Judgment against the Priests and Apostatizing people of Israel, complying with if not provoking the the ruling powers to trouble those who could not digest the Idolatrous worship set up by Jeroboam at Dan & Bethel, upon a politique consideration, lest the people going to Jerusalem, should fall off from him, and weaken the kingdom of Israel in his hand. Another Prophet complained ( Mic: 6.16.) The Statutes of Omri are kept. Omri was a king of Israel, a successor of Jeroboam both in his power and hypocrisy, he also pretended a zeal for the worship of God after his own devising, and therefore made ensnaring Statutes to entangle those that were sincere, and persevered in the true worship which the Statutes of God appointed. The Prophet speaks of a strange kind of bridle, or of a bridle used for an unusual purpose ( Isa. 30.28.) There shall be a bridle in the jaws of the people causing them to err. A bridle is put upon the head of a horse or mule, as David speaks ( Psal: 32.9.) not to cause either to err or go out of the way, but to keep them in the way. 'It is evident by the context of this Chapter, as also by the express text of the 37 th Chapter ( v. 29.) that this bridle was the Lord's power against Sennacherib and his host, whereby as with a bridle in their jaws he diverted them from their purpose of besiedging Jerusalem. 'It is a truth also (to which we may warrantably enough apply those words of the Prophet in a way of allusion) that good laws are like a bridle in the jaws of a people, the multitude or the most would else be like headstrong horses, if authority did not keep them in. 'It is a great mercy when Laws are as a bridle to keep us from erring, but 'tis sad when any Laws are a bridle in the jaws of a people causing them to err, or go out of the way of the Laws of God; such Laws are not (which all Laws should be) rules, but snares. Such were the Laws of Jeroboam, and the Statutes of Omri in Israel of old; and what Nation is there that hath not had experience in one age, or other, of such Laws as have been a bridle in their jaws causing them to err, or a snare to their souls and consciences?
Fourthly, When Elihu saith, That the hypocrite reign not, lest the people be ensnared, he intends an act of divine wrath, upon hypocrites, abusing their power to the hurt of the people.
Hence Note.
We read ( Isa. 3.12.) how the people of Israel were ensnared, and how the Lord was highly displeased with those who did ensnare them. O my people, they which lead thee, cause thee to err, and destroy the way of thy paths. Thy Leaders mislead thee. There are two sorts of Leaders, First, Spiritual Leaders; the Ministers and Preachers of the Word now, as of old the Priests, Levites, and Prophets, were Leaders of the people (and sometimes proved their misleaders, Jer. 23.1.3.) in Spirituals. Secondly, There are Leaders of the people in Civil things; such are all Princes and Magistrates. We may understand that Text in the Prophet Isaiah, of both these Leaders; as if he had said, Thy Prophets and thy Princes mislead thee, and cause thee to err; And therefore at ver. 14. of the same chapter, God declareth his displeasure against them, professing that he would enter into judgment with the Ancients of his people, and the Princes thereof. The same Prophet Isaiah (chap. 9.16.) complains of the same thing again; The Leaders of this people cause them to err, and they that are lead of them are destroyed. The Hebrew is, they that bless this people, (so we put it in the margin,) The Leaders of the people were so called, either because it was a part of their office, to pronounce the blessing upon the people; or because the false Prophets used to sooth up the people in their sins; and (as another Prophet hath it) to sow pillows under their elbows, as if they were in a very blessed condition, and should do well enough, notwithstanding all the clamours of the true Prophets against them. And so the latter words, they that are led of them, are suitable to the former in the Hebrew, being thus read in the margin, they that are called blessed of them; that is, declared or assured by them to be in the right way, and so such as should come to a blessed end, though indeed their end proved destruction. And if they who are misled (or called blessed) fall into destruction, surely their misleaders (who call them blessed) shall not escape. If the blind lead the blind, both fall into the ditch, (Matth. 15.14.) only the blind leader, or misleader, shall fall deepest into it.
Fifthly, Observe.
The ultimate scope of the place, is not only to show the Lord displeased with the hypocrite, but displacing him. When the Prophet had summoned all sorts, Priests, and people, and the house of the King, he adds, Judgment is towards you, because ye have been a snare upon Mizpah, (Hos. 5.1.) Thus as God pulls down hypocrites, because they are hateful to himself, so because they are hurtful to others; hurtful to their Civil Liberties, and worldly Interests, over which God is tender; hurtful also to their spiritual Liberties, and soul Interests, over which God is more tender. The Kings of Israel (who were very wicked, and did much ensnare the people) went of their Governments, most of them, very speedily, God did not let them reign long; yea, the whole Kingdom of Israel (which had not one good King) was dissolved long before the Kingdom of Judah, which had many good Kings. God did not suffer the hypocritical Kings of Israel to hold their power, but gave them into the hand of the King of Assyria, (2 Kings 17.6.) because ( verse. 8.) they walked in the statutes of the heathen, and of the Kings of Israel, which they had made.
From the whole verse I would give one Note by way of Corrolary.
How unfit is he to have power in his hand, who can use it no better, then for the ensnaring of the people? A hypocrite is of a private spirit, he is all for himself, and therefore most unfit for public trust. We may say of the hypocrite, as the Prophet ( Ezek. 15.3.) of the Vine, Shall wood be taken thereof to do any work? or, will men take a pin of it, to hang a vessel thereon? No, it is not fit for that mean purpose or service, much less would a man take a Vine to hew a beam or a pillar for a house out of it. Magistrates are as pillars of the house, or like great beams, to hold up and fasten all; the hypocrite is so far from being fit Timber to make a pillar of the house, that he is not fit to make a pin to hang a vessel on upon the wall. Power is never so improperly employed as in making snares, and yet that's the usual employment or improvement which hypocrites, high or low, put it to.
I have thus far opened the Text, and given these Notes from it, according to our reading; yet before I pass from it, I shall mind you of another reading or version of this whole verse, which carrieth the sense quite into another channel. Thus
Who (meaning God) maketh (or suffereth at least) the hypocrite to reign, because of the offenses or sins of the people. The Chaldee Paraphrase, the Septuagint, and Vulgar Latin agree in this, and the dependence (for clearing of it) may be made out thus.
Elihu having shown in the 29 th verse, that if God giveth quietness, none can make trouble; and that if he hideth his face, none can behold him, whether it be done against a Nation, or against a man only, proceeds in this verse to show the justice of God in punishing the people, by putting power into the hypocrites hand.
The learned Mercer, I grant, is not satisfied with this rendering, as not being so suitable to the Grammatical construction of the Hebrew Text; yet, holding the first, he makes this as a consequent of it; confessing that it may be taken in this sense; That the hypocrite reign not who did once reign, because of the sins of the people; and so it intimates the sins both of the Prince and people. Thus both readings correspond, and are not repugnant but subservient to each other. For if God suffer not the hypocrite to reign any longer, 'tis an argument that for a time he suffered him to reign for the sins of the people, that is, to be an instrument of his wrath and vengeance upon them for their sins. The same word signifies both a snare, and sin; a snare set by others, and an offense or sin committed by ourselves; and well it may, seeing nothing doth more ensnare us then our own sins. And as some are led into sin by the snares which others lay for them; so very many by sinning bring themselves into snares: and usually when a people have entangled themselves in the snares of sin, God sets evil men at once to rule over them and entangle them with the snares of those sufferings which are most proper to their sins.
And thus 'tis conceived Elihu answers those expostulating demands which Job puts ( chap. 21.7.) Wherefore do the wicked live? become old? yea, are mighty in power? Here are three questions, First, Why do they live? they are not worthy to breathe. Secondly, Why become they old? they deserve to be cut off in their youth, and not to live out half their days. Thirdly, Why are they mighty? Why do they command all, who use their might only to do mischief? Elihu answers these questions in a word, God giveth power into the hands of evil men, because of the sins of the people. As if he had said, if at any time you see the wicked in great power and prosperity, 'tis a sign the people are very wicked, and God will punish and scourge them by the hands of such for their wickedness.
This is a truth, and much is said by some Interpreters for the making of it out from the Text; but taking it as 'tis given, I shall only give you two Notes from it.
He makes evil men to reign. The same power which brings wicked men into the world, sets wicked men high in the woe • ld. It is of God that any wicked man hath a place in the woe ld, and it is of God that any wicked man gets into the high places of the world. All the Kings of Israel from first to last were stark naught, and very wicked, yet they were all of God's setting up, though their own ambition, or the satisfying of some lust, put most of them upon aspiring to get up. In the first book of the Kings ( chap. 11.29, 30, 31.) Ahijah the Prophet finding Jeroboam (the first and worst of them) in the way, caught the new Garment that was on him, and rent it into twelve pieces, and he said unto Jeroboam, take thee ten p • eces; for thus saith the Lord, the God of Israel; behold, I will rend the Kingdom out of the hand of Solomon, and will give ten Tribes to thee. This Jeroboam was so bad a man, that he was not content to sin alone, but made Israel to sin; yet even him did God set up, and sent a Prophet to him to tell him so. How unholy soever men are in their place, and how unjust soever in the exercise of their power, yet the holy and just God (for reasons known to himself) placeth them in power.
Secondly, Observe.
The power of wicked Princes is the punishment of a wicked people. Some Princes and Magistrates are given as a blessing, for the protection, peace, and profit of a Nation, and for the exaltation of righteousness in it. Others are given as a curse, for the vexation, trouble, and impoverishing of a Nation. The Lord takes this fully upon himself, ( Hos. 13.11.) I gave them a King in mine anger, &c. Angry providences are the fruit of sin. God gave Saul in anger, he gave Jeroboam and the rest of the Israelitish Kings in anger; and as he gave them in anger, so he took them away in wrath. The sins both of Princes and people, produce mutual ill effects towards one another.
First, The sins of the people are the cause sometimes why good Princes are immaturely or suddenly taken away from them. Josiah that good King was removed very early for the sin of Judah; Pharaoh Necho had never slain him, had not the people been unworthy of him. Hence that of Solomon, (Prov. 28.2.) for the transgression of a land, many are the Princes thereof: He means not (as I conceive) many together, but many successively, that is, good Princes go quickly off the stage one after another for the transgression of the people of the land; But (as it followeth in the same verse) by a man of understanding & knowledge the state thereof shall be prolonged. Our Translators render these latter words in the plural number (as the margin hath it) by men of understanding & wisdom shall they likewise be prolonged; that is, when there are many godly, wise, and understanding men in a Nation, God blesseth them with long-lived and aged good Kings or Governors.
Secondly, Whole Nations or a people are sometimes punished for the sins of their Princes, ( Jer. 15.4.) the Lord tells the Jewish state he would bring all that evil upon them for the sin of Manasseh. The sins of Princes prove oftentimes the sufferings of the people. As both by and for their goodness and virtues a people are blessed, so by and for their evils, errors, and vices, a people are endangered, yea sometimes ruined: When the Head of a Kingdom or Common-wealth is sick, the Body is seldom well.
Thirdly, The sins of a people bring destruction both upon their Princes and themselves together, and wrap all up in one ruinous heap, as Samuel threatened the people of Israel (1 Sam: 12.25.) If ye still do wickedly, ye shall be destroyed both you and your King. He speaks not a word of any sin in their King, but tells them that their wickedness may bring destruction not only upon themselves, but upon him also.
Fourthly, (which is the point in hand) the sins of a people cause the Lord to set evil Princes over them. When once a people refuse the sweet and easy yoke of Christ, or say, we will not have this man to rule over us, he in Judgment sends such to rule over them, as shall lay heavy yokes upon them indeed. God useth some Princes as his staff to support a people, and as his shield to defend a people, yea as his Sun to cherish and influence them with abundance of mercies. He useth others only as his sword to wound them, or as his scourge to correct them for their sin. Some are a blessing, others are an affliction to the people. An ancient Poet observing the City wherein he lived, swollen with vanity, and bringing forth daily many monstrous births of pride, luxury, and oppression, he could not forbear to give his apprehension of the issue in this elegant fancy; This City (said he) is with child, and I am afraid it will bring forth shortly (and what will it bring forth?) some severe corrector of your evil insolencies. When Phocas (a cruel tyrant) had got the Empire, and reigned, there was a good man, who prayed much, about him, and did even expostulate with God, why he would set such a wretch as he was over the Empire; the story saith, he received this answer from God; I therefore set him to govern, because I could not find a worse. And I find a like report of another, though in a lower degree of power, yet in great power, wherein carrying himself very insolently, one said to him; Why are you thus haughty and high-minded, why so proud of your power, God did not put you into the government of this place, because you were worthy of it, but because we were worthy to have a man of your worthlessness set over us. The learned Moralist treating of the righteous, though late vengeance of God upon men, hath this passage; God (saith he) useth some men as tormentors to afflict and punish others. Which is verified in most tyrants. Such a bitter medicine was Phalaris in his time to the Argentines, and Marius to the Romans. S t Augustine speaking of Nero, maketh this conclusion; The power of Government is not given, no not to such, but by the providence of the most high God, when he judgeth the affairs or manners of mankind justly deserve and call for such Lord's and Masters.
O let nations take heed; The sins of a people, are the worst snares of a people; sin provokes God to set up Princes for a snare. As therefore the Psalmist admonisheth Princes, Be wise now therefore O ye Kings, and learned ye Judges of the earth; so I may say, Be wise, O ye people, and obedient all you that are inhabitants of the earth, serve the Lord with fear, and rejoice before him with trembling, kiss the Son (submit to Jesus Christ) lest he be angry, and give you such Princes and Powers, or put you into such hands as shall break and vex you to purpose, and make you know what it is to serve men in rigor, having refused to serve God in love. Many in all nations are apt to complain much, when they have any burdens upon them by Governors, but few complain of their own sins, which cause God to burden nations with such Governors; let all leave off complaining of evil Governors, and complain more of their own evil government, both of their hearts and lives.
Thus we see how this text according to these distinct translations, First, gives warning to Princes, That the hypocrite reign not, lest the people be ensnared; and, Secondly, gives warning to people, that they provoke not God by their scandalous offenses, to set wicked Princes and Powers over them.
JOB. Chap. 34. Vers. 31, 32.
Surely it is meet to be said unto God, I have borne chastisement, I will not offend anymore.
That which I see not, teach thou me: if I have done iniquity, I will do no more.
ELihu having convinced Job, both of the power of God, to do what he pleaseth, and also of his righteousness, that he is just in whatsoever he pleaseth to do, proceedeth to give him counsel, how to carry himself better towards God, then by his former speeches and expostulations (hinted at the 5 th verse of this Chapter) he seemed to have done. In these two verses he gives him (according to our translation) counsel consisting of three branches.
First, He counsels him to a due submission, to the hand of God. In the former part of the 31 th verse; Surely it is meet to be said unto God, I have borne chastisement.
Secondly, He counsels him to reformation, or to a gracious resolution of laying down every sinful thing, or what ever was a provocation to God. This he doth once and again, twice in these two verses; First, in the close of the 31 th verse; It is meet to be said unto God, I will not offend anymore; Secondly, in the close of the 32d verse; If I have done iniquity, I will do no more.
Thirdly, Elihu counsels Job, to pray for further discoveries, both of his sins, and sinfulness, as also of his duty, at the beginning of the 32 d verse; That which I see not teach thou me. Thus you have the distinct points of that counsel which Elihu gives Job, according to our reading of these words. There is another reading, which I shall touch, when I have first opened and prosecuted the words as they stand in ours.
Vers. 31. Surely it is meet to be said unto God, I have borne chastisement; I will not offend anymore.
These are childlike words, such words as a faulty, yet a submitting repenting child, speaks to a displeased father, when he is under his rod, (yet such as become the most aged and grown men in grace) I have borne chastisement, I have been under thy correcting hand, forgive me O my father, I will do so no more. Thus Elihu adviseth Job, to bespeak God his father while he was afflicting him.
Some render the former part of this verse, by way of interrogation, or question, Hath he said unto God, I have borne chastisement, I will offend no more? hath Job spoken thus to God? As if Elihu (making his appeal to the by-standers) had said, Ye all are witnesses that Job hath not yet humbled himself under the correcting hand of God, but rather charged God with severity, in dealing with him, and over-boldly inquired into the reason of his dealings. Our affirmative translation carrieth the same sense with this interrogative, and questioning translation; for when Elihu saith to Job, It is meet to be said unto God, I have borne chastisement; he supposeth, that Job had not said so.
The Hebrew particle which we render surely, commonly signifieth, for, as giving an account or reason, of somewhat that went before; yet we render it well both here, and elsewhere, surely, according to the scope of the place; especially seeing Elihu speaking thus, is not giving a reason of what was said before, but inferring a duty from it.
Again, The word meet, is not expressly in the Hebrew text, yet it is clearly implied in it, and therefore added by our translators to fill up, and clear the sense; the original is, It is to be said unto God, we say, It is meet to be said unto God,
The word chastisement also is not expressly in the original, there it is only, I have borne, but because bearing must needs import, that somewhat is borne as a burden, and seeing according unto the subject matter that Elihu is upon with Job, it must refer to some affliction or chastisement laid upon him, therefore we fitly supply this word chastisement, It is to be said unto God, I have borne; what? (it cannot be meant of any outward corporal burden, or visible load laid upon his back; but, I have borne ) chastisement, affliction, or correction; It is meet to be said unto God, I have borne chastisement; that is, I both have and will bear, whatsoever thou hast, or shalt be pleased to lay upon me; I will not dispute thy burdens, but take them up. So then, this first part of the verse is a direction ministered to Job, showing him how to behave himself in the bearing of affliction; He must not strive or struggle with them, nor with God about them, but sustain them. And this direction is not peculiar to Job's person, or to his case alone, but it belongs to all that are in affliction, let their case be what it will; all such ought to bear quietly or patiently to abide under the burden which God layeth upon them. I shall not stay upon the opening of the special signification of that word chastisement, because it is not in the Hebrew text, only thus, chastisements are usually taken for those afflictions, or afflicting providences, which God layeth upon his own children; he layeth judgments upon the wicked, and punishments upon the ungodly, but properly, and strictly, that which falls upon his own people is called chastisement. For though in Scripture, there are dispensations of God towards his own people, spoken of under the notion of judgment, yet they have not a proper sense of judgment, as proceeding from wrath, and intended for revenge. Wrath is the spring from whence judgments flow, and as to their issue, they tend to the satisfaction of Justice. This God doth not expect, at the hands of his own children, and therefore their afflictions are most properly called chastisements, Surely it is meet to be said unto God, I have borne chastisement.
Hence note.
We ought always to be humble, and carry it humbly towards God, but then especially when God by any afflicting providence is humbling us. The Prophet ( Hos: 14.2.) calling that people to return unto the Lord, adviseth thus; Take with you words, and turn to the Lord, say unto him, take away all iniquity, and receive us graciously, so will we render the calves of our lips. As Elihu here makes a kind of directory, what a person in affliction should say unto God, It is meet to say unto God, that is, for a man in thy case, to say thus unto God; so that Prophet, by the Spirit, saith, Take unto you words, and turn to the Lord, and say or speak thus unto him; though not strictly, syllabically, in so many words, yet to this sense, and purpose, or according to this tenor, speak thus, Take away iniquity, and receive us graciously. And when the Prophet saith, Take unto you words, his meaning is not that they should affectedly study a form of words for God, much less that they should artificially counterfeit words which their hearts had not conceived, or were not correspondent to their hearts, (many speak words, even to God, which never come near but are mere strangers to the intents of their hearts) but sincere words, humble words, words of supplication, not expostulating words, not quarrelling words, not murmuring words, not mere complaining words, but take to you words of confession, and submission, and so present yourselves and your condition before the Lord. The Preacher ( Eccles: 12.10.) sought to find out acceptable words, and so should we when we speak unto men; Preachers of the word should seek to find out acceptable words; not fine words, not swelling words of vanity, not slattering soothing words, but acceptable words, that is, such as may find easy passage into the heart; or such words as may make their passage into the heart, through the power of the Spirit of God. Now if the Preacher sought to find out acceptable words, when he spake to the people, much more should we when we speak to God. O how should we labor then to find out acceptable words. All words are not fit to be spoken unto God; the words that are (in such cases as the text speaks of) may be reduced to these two heads.
First, They must be God justifying words, that is, words by which we acquit the Justice of God, how sore, and how heavy soever his hand is upon us. When Daniel (Chap: 9.7, 14.) was laying before the Lord the calamitous state of that people (they were under as sore judgments as ever nation was, For under the whole heavens (saith he there) hath not been done, as God hath done unto Jerusalem ) yet all the words he spake unto God, tended unto the justification of God; O Lord (said he) righteousness belongeth unto thee, but unto us confusion of faces, as at this day, to the men of Judah, and to the inhabitants of Jerusalem, &c. We have not had one stroke more, then we have deserved, there hath not been a grain of weight more in our burden, then we have brought upon ourselves, there hath not been a drop in our cup more then we have given just cause for, Therefore hath the Lord watched upon the evil, and brought it upon us, for the Lord our God is righteous in all his works, which he doth, for we obeyed not his voice; these are words fit to be spoken unto God.
Secondly, We are to take to ourselves self-condemning, self-abasing, self-emptying words. Such we find in that chapter, ( v. 5, 6, 7.) To us belong shame, and confusion of face, &c. these are the words we should take to ourselves, and thus it is meet to be said unto God, whensoever his chastisements are upon us.
Secondly Observe.
We must own his hand in afflicting us, as much as in prospering us, in casting us down, as much as in lifting us up, in wounding us, as much as in healing us; It is meet to be said unto God, we have born chastisement, thy hand hath been upon us. The neglect of, or rather obstinacy against this, is charged as a great sin ( Isa. 26.17.) Lord, when thy hand is lifted up, they will not see; that is, they will not acknowledge thy most eminent appearances in anger against them. 'It is so with many at this day, though there be a hand of God (as it were) visibly afflicting their bodies, and estates, their children and families; yet they will not see, that it is a hand of God; but say as the Philistines, it is a chance, or, it is our ill fortune; it is from the negligence of this man, or from the malice of that other man. All this while there is no acknowledgement of the hand of God. They say not with Eli, (1 Sam. 3.18.) It is the Lord; nor with David, (Psal. 39.9, 10.) I was dumb, I opened not my mouth, because thou didst it; Remove thy stroke away from me, I am consumed by the blow of thine hand. It is as much our duty, and for the glory of God, to confess that our afflictions are of God, as our mercies and favors.
Thirdly Observe.
Many are chastised who cannot say they have born chastisements; It's an ordinary thing to be under chastisement, but its a great thing and requires much holy skill and spiritualness to bear a chastisement; the duty of a Christian lies most in two points.
First in doing, or in active obedience.
Secondly in suffering, or in passive obedience, and there is as much of God, as much of grace, as much of holiness, yea I may say much more held out in bearing and in suffering, then there is in acting or in doing.
But you will say, what is it to bear, that you make it so difficult a matter to bear chastisements? How must chastisements be born? or what is it to bear them?
I will answer the question under two heads. First, Negatively, To bear chastisement is not
First, merely to find or feel it upon our shoulders as a burden which pincheth or presseth us; so a beast may bear.
Secondly, it is not a bearing merely because we cannot help it, or be rid of our burden, for so the worst of men may bear; they bear the greatest burdens that God layeth upon them, because they cannot avoid them, nor ease themselves of them.
Thirdly, It is not a bearing stoutly, or slightingly, to make nothing of it; so proud men bear, men of unsubdued spirits unto God, and his word, regard not what they bear, nor what God doth to them.
Fourthly, It is not a bearing them sowrly or sullenly; for so discontented persons bear; yea, so the devil beareth the burden which the hand of God hath laid upon him.
Fifthly, Nor is it a bearing chastisement faintly or dispondingly; so weak believers bear. To bear and faint, is not the bearing of faith. Neither of these are the bearing of chastisement which Elihu intends in this counsel, when he saith, It is meet to be said unto God, I have born chastisement. Thus ye see the Negative, what the bearing of it is not?
Secondly, I answer affirmatively, To bear a chastisement as an act or work of grace, is
First to bear it sensibly; that is, feeling the weight of the hand of God, and tasting the bitterness of that cup of sorrow which he giveth us to drink.
Secondly, 'It is a bearing of it submittingly, humbly, patiently, laying ourselves down at the foot of God, and saying, as Eli did, Let him do what seemeth him good; or as David, (2 Sam. 15.26.) Behold, here I am, let him do to me as seemeth good unto him. We never bear any evil of affliction well, till we can say (with a sweet resignation of ourselves) to God, do with us what seemeth to thee good. And (for our encouragement I may say) nothing can hurt a godly man which seemeth good to God.
Thirdly, 'It is a contentful bearing, or a bearing contentedly; Thus Christ spake ( Psal. 40. and 'tis cited by the Apostle Heb. 10.) Lo, I come to do thy will, I am content to do it; what was that? It was to bear or suffer; the greatest part of what Christ was to do, was to bear or suffer the chastisement of our peace, (Isa. 53.5.) and in suffering to be made a sacrifice for us; his contentment to do the will of God, was a contentment to suffer. Of such a spirit should the people of God be; bearing chastisement not only patiently, but contentedly; this is hard, but this cannot be left out in the full exercise of that grace.
Fourthly, 'It is to bear it (more then contentedly) willingly; how free was Christ to bear, when he said ( John 18.11.) The cup which my father hath given me, shall I not drink it? Surely I will, I am willing to drink it, though it be a bitter cup. We are not to will our sufferings, but to suffer them willingly; there is a vast difference between these two; I do not say we are to will our sufferings, but we are to suffer them willingly; we must suffer what, and how, and when, and how long God will; and when God willeth our sufferings, we must suffer with our wills, or be willing to suffer.
Fifthly, To bear chastisement in the sense here intended, is not only to bear it with our will, but with our affections, not only willingly, but acceptably, and embracingly; 'tis to say welcome cross, because it is the will of God. There is no chastisement that we can rejoice in, or have any affection to, considered in itself, but to bear chastisement in contemplation of the will of God, should work our hearts to an accepting, to an embracing, to a welcoming of it; we should say to all our sufferings, welcome, by the will of God.
Sixthly, 'It is to bear it prayerfully; we must bear silently in opposition to complaining; but we must not bear silently in opposition to praying. While chastisement is upon our backs, supplications must be in our mouths; and we must pray, first, That we may see the reason why or for what cause God chasteneth us: Secondly, We must pray, that we may answer the ends which God aimeth at in chastening us. Thirdly, That we may have fresh power to bear his chastenings. Fourthly, That God would be pleased to remove our chastenings. While we bear chastenings, we may pray, and pray hard that God would take them away. David had no sooner said, I opened not my mouth, (that is, complainingly) because thou didst it (Psal. 39.9.) but presently he opened his mouth in prayer ( verse. 10.) Remove thy stroke away from me. While we bear our cross patiently and willingly, it would be our sin not to pray for deliverance from it. To say I am under a chastisement, and let the Lord keep it upon me as long as he will, I will never ask him to take it off, were a most unbecoming frame of spirit. They that bear affliction most cheerfully, should pray most earnestly to be eased of it; we must be willing to bear them always, yet we must pray that we may not bear them long. If a child under the rod of a parent, should not say, pray father stay your hand, it is enough, but let him go on striking, and never intimate a desire of his forbearance, this were a sign of stubbornness, not of patience and submission. 'It is as bad not to ask release from our troubles, as to murmur at them, or to be unquiet under them. Remember then, you must be as much in the exercise of prayer as of patience under the cross, and that in these four respects. Thus you have the answer to that question; by which it appears, that 'tis no easy matter to say what Elihu saith, It is meet to be said unto God, I have born chastisement?
There is yet another question, (for some may demand) why should chastisements be thus born? I answer,
First, We must bear them according to all the rules before given, because they come from God. Our afflictions are God's allotment, we must bear what he appoints: therefore old Eli, though he had failed, and sinned greatly, and so brought a cloud of calamity upon himself and his family (the very report whereof, as Samuel told him, would make both ears of everyone that heard it, to tingle) yet he composed his spirit to a submissive hearing of it, upon this single consideration, It is the Lord, and there is enough in that consideration to make all men submit. For first, The Lord is supreme, and therefore what he doth must be born. Secondly, He is a Father, a child must bear what a Father layeth upon him; and as the Lord is a father, so he is not a hasty, imprudent, or passionate father, but a most wise and judicious father; therefore 'tis our interest as well as our duty to bear his chastisements. Yea, he is a gracious, tender, and compassionate father, and when we know he that layeth a hand of affliction upon us, hath also a heart full of compassion towards us, we should willingly bear his hand.
Secondly, Chastisements are to be born in the manner directed, because they are for our good, and shall we not bear what is good for us? It is good for me (said David, Psal. 119.71.) that I have been afflicted; and so the Apostle ( Heb. 12.10.) For they verily for a few days, chastened us after their own pleasure, but he for our profit, that we might be partakers of his holiness. Chastisements are for our profit, and shall not we bear that which is for our profit? If God should lay chastisements on us for our hurt, merely to vex us, & to put us to pain, or merely because he delights in our sufferings, who could bear them? But it is meet to bear what God lays upon us, because he doth it for our good and profit.
Thirdly, We must bear chastisements in the manner shown, because unless we bear them so, they will do us no good, or we shall have no profit by them, and that's a misery indeed. To bear smart, and find no advantage coming in by it; to drink gall, and to have no sweetness come out of it; to endure loss, and to have no kind of profit by it is very grievous. Now what ever chastisement is laid upon any, it doth them no good, and they can have no profit by it, unless they bear it as was before described; it is not the bare being afflicted, that doth us good, but it is the wise management, or the skillful bearing of it that doth us good; and therefore we find, that the Apostle ( Heb. 12.11.) when he had said, There is no affliction joyous for the present, but grievous, adds, Nevertheless afterwards it yieldeth the peaceable fruit of righteousness, (but to whom? What to everyone that is afflicted, have they these sweet fruits? No, but) to them that are exercised thereby. Afflictions bring no sweet fruits to them that have them, unless they be exercised by them: how exercised? Afflictions exercise everyone that hath them; they are to all a passive exercise, but to be exercised, notes here an active exercise; they who graciously exercise themselves in affliction, shall without doubt find benefit and fruit by affliction.
But some may say, what is it to be thus exercised by affliction? I answer (for the opening of that Scripture) to be exercised, is,
First, To be much in searching our own hearts, and ways, or how 'tis with us, and what hath been done by us, ( Eccles. 7.14.) In the day of adversity consider, that is, bethink yourselves, First, What God is doing. Secondly, What you have been doing. Thirdly, What becomes you to do in such a day. The prophet points us to the two latter Duties of such a day in one verse, ( Lam. 3.40.) Let us search and try our ways, and turn again to the Lord. To search our ways, is to consider what we have been doing; to turn to the Lord, is the great thing to be done, in a day of adversity.
Secondly, As this exercise of the soul consists in searching our own hearts; so in searching the heart of God (if I may so speak) that is, in an humble enquiry to the utmost, what God meaneth by any affliction, what hath moved him to afflict us; and we have as much cause to search God's heart, as our own in this case. Thus in that National affliction (2 Sam. 21.1.) when the famine continued three years, year after year, it is said, David inquired of the Lord, why is it thus? he searched God's heart by desiring an answer from the Lord, what sin it was which provoked him to that sad dispensation. And thus we should be enquiring of God by prayer what sin he striketh at, or what grace he specially calleth us to act by any affliction which he sendeth either upon our families or persons.
Thirdly, There is an exercising of ourselves in searching the affliction itself; first, into the nature of it. Secondly, into the circumstances of it, how timed, and measured, by what hand, and in what way the Lord deals with us; this is a great exercise, and unless we are thus exercised under affliction, we get smart, and loss, and bitterness, but no good at all by it. So much for the first counsel given Job by Elihu, It is meet to be said unto God, I have born chastisement.
His second counsel as it lies here in the order of the Text, is about the reformation, or the amendment of what is amiss.
It is fit the afflicted should say unto God, I will not offend. The root of the word here used, signifieth sometimes the pains of travel in child-bearing, ( Cant. 8.5.) I raised thee up under the Apple-tree, there thy mother brought thee forth, there she brought thee forth that bare thee. And again ( Psal. 7.14.) Behold he travelleth with iniquity, and hath conceived mischief, and brought forth falsehood: It signifieth also in Scripture to corrupt, or to pollute, ( Neh. 1.7.) We have dealt very corruptly against thee, and have not kept the commandments, nor the statutes, nor the judgments which thou commandest thy servant Moses. To deal corruptly, or to do corruptly, what is it but to sin against or offend God? Every offense or sin, springs from the corruption of our own hearts, and is a corruption of our ways and manners. Both these readings, I will not offend, or, I will not corrupt, meet in the same sense; for to corrupt our ways is to offend, and to offend is to corrupt our ways; to do any evil is to corrupt ourselves, or others. So then, the meaning plainly is this, I will corrupt my way no more; the man in affliction must say to God in a deep sense of, and sorrow for his former sins, offenses, and corruptions, I will offend, I will corrupt no more. Now, comparing the former counsel with this; Observe, First.
The evil of affliction is brought upon us, that we may take heed of, and turn from the evil of sin, (that's intimated by the connection) therefore to go on offending, while God is chastening, is to add rebellion to our sin. It was the brand of Ahaz (2 Chron. 28.22.) in the time of his distress, he trespassed yet more against the Lord; whereas being in distress, he should have said to the Lord, I will trespass no more.
Note secondly.
We should tell God, we will him offend no more, we will grieve him no more, we will provoke him no more, we will dishonor him no more; the least sin once committed is too much, therefore we should engage to sin no more.
But it may be questioned, can any man make such a p • omise, or take such an engagement upon himself, when under chastisement, that he will offend no more? Is that degree of perfection attainable in this life, to offend no more? How then is this meet to be said unto God, I will offend no more? Must we promise things that we cannot perform? Is there any man chastened that offends not again? saith not the Apostle James, in many things we offend all? Is it then meet to say this unto God, I will offend no more? Is it not sinful to make a promise not to sin? I answer,
First, by way of concession. No man may promise, what ever his chastisements are, that he never will sin at all anymore, no man can make any such promise, neither is that the meaning here; but he that is under the chastening hand of God, may and must, promise that he will not commit such, or such a sin anymore; especially not such a sin as he most suspects to have brought the chastisement upon his back; we may make promises against particular sins, though we cannot promise we will never sin.
Secondly, We may promise, when we are under the chastening hand of God, that we will offend no more, in such a manner as we have offended formerly, so foolishly, so vainly, so negligently; we may and must promise to be more watchful, that we sin not the same sin again either for matter or manner.
Thirdly, When chastened, we may say unto God absolutely, we will offend no more, with respect to the purpose of our souls; that is, we must lay aside all purposes of committing any sin; yea we may, we must tell the Lord, 'tis the desire and purpose of our souls, 'tis our aim, and shall be our endeavor to offend no more. The aim of every true believer is not to sin, though (in this world) it be not the attainment of any (1 John 2.1.) My little children, these things write I unto you, that ye sin not: As if the Apostle had said, I would fain wind up your hearts to such a pitch, that you may not sin at all; But if any man sin, we have an Advocate with the Father; I know you cannot but sin, yet let it be your care not to sin, and your prayer to offend no more. And how should we bless the Lord, if we could live without sin, and be forever rid of it! we should wish a thousand times more to be quit of sin, then affliction; thus we must say unto God, we will offend no more.
Fourthly, though we cannot promise, or take up such a resolution absolutely, nor in our own strength, yet we may and ought in the strength of Christ, or to the utmost of that strength and grace, which he gives out, and bestoweth upon us.
I shall have occasion to speak further to this poin • , from those words of the 32d or next verse, (which are of near alliance both as to matter and form with these here) If I have done iniquity, I will do no more.
Only before I pass from this rendering of the Text in hand, take two Notes more; In that Elihu telleth the penitent person, he ought to say unto God, I will not offend anymore.
Note, First.
This holy care is a sure argument of a good conscience. A wicked wretch may be desirous to have former offenses pardoned, but he hath not any unfeigned purpose not to offend anymore; and usually he hath no sooner cast up his sin by a seeming penitent confession, but he returns with the dog to his vomit by a fresh commission of his sin. Sorrow for sin yields no comfort, if not accompanied with a care not to sin. Christ was not so rigid to the woman taken in Adultery as her accusers were, yet he saith to her, ( John 8.11.) Go and sin no more; as if he had said, thy case will be sad, though now thou hast escaped or got rid of thy accusers, it thou tradest on in this wicked way. And when David prayed for purging the sin past, he also prayed for establishing by the free Spirit of God, against such-like temptations in time to come, ( Psal. 51.) as if he had said, Lord, I do not ask pardon that I might take liberty to offend again, but I desire thy confirming and preventing grace, that I may offend no more.
Secondly, From the extensiveness of this engagement, to which Elihu directs the penitent person, I will not offend anymore, neither in one kind nor other.
Note.
He saith, I will not offend anymore. He that loves God, cannot live in the doing of any one thing which God hates; but as he expects good out of all the promises, so he hath respect to all the commandments; whosoever hath so, would not offend in anything anymore.
Further, as this latter clause is translated, I will corrupt no more.
Note.
We shall do well to look upon sin in all its notions, to make it loathsome to us; this is one notion of it, sin corrupts everything and person it hath to do with.
First, Sin is the corruption of our nature, the whole mass of mankind, and the whole of every man is leavened by it.
Secondly, Sin is the corruption of our conversation, and of our way, ( Gen. 6.11, 12.) God looked upon the earth, and behold it was corrupt, for all flesh had corrupted his way upon the earth. Moses warns the people of Israel against sin upon this ground, ( Deut. 4.16.) Lest ye corrupt yourselves, and make you a graven image, read Psal. 53.1. Hos. 9.9. Zeph. 3.7. Zech. 3.7.
Thirdly, Sinning is the corrupting of the Commandments of God, a sinner as much as in him lieth makes void the Law.
Fourthly, Sinning is a corrupting of the Covenant of God; yea some kind of sinning is a corrupting the blood of the Covenant, or a counting the blood of the Covenant as an unholy thing ( Heb. 10.29.) though the blood of the Covenant be in itself infinitely above all corruption, yet sin doth what it can to corrupt it.
Lastly, Some render, it is meet to be said unto God, I have born chastisement, I will not break; which we may understand two ways. First, I will not again break the Commandment; so it falls in with our Translation, I will not offend. Secondly, I will not break; that is, those rods, or bonds of chastisement that thou hast laid upon me; as if he should say, Lord, thou hast bound me in these fetters of affliction, and I will abide thy pleasure under them, I will not strive, but submit, I will not break prison, but wait thy time for my deliverance.
Hence Note.
Some (like stubborn children under the chastening hand of a Parent) would even break away from God; or like malefactors, when under the hand of Justice, they would break prison, knock off their irons, and get away. As the wicked do, and speak concerning the bands and cords of God's Commandments, ( Psal. 2.3.) Let us break their bands asunder, and cast away their cords from us; so some speak and do about the bands and cords of divine chastisements, they will break from them, or break them, if possibly they can. Let such remember, 'tis best when they are in God's bands, to let him untie them, and when they are in his prison, 'tis good to abide there, till he is pleased to discharge and let them out. The Apostles being in prison, the Magistrates sent the Sergeants, saying, Let these men go, but Paul said unto them, they have beaten us openly uncondemned, being Romans, and have cast us into prison, and now do they thrust us out privily, nay verily, but let them come themselves and fetch us out. A godly man when under restraint by the illegal or rigorous dealings of the Magistrate, will not accept his liberty, upon unworthy terms; surely then he will not make an escape out of the hand of God unwarrantably. He is ready to accept his liberty with much thankfulness, but he will not force it with violence. A godly man would free himself from sin, and get heaven by a kind of force (as Christ speaks in the Gospel) but he would not free himself from suffering by force, nor get his ease by violence. When God binds him, he saith (according to this reading) I will not break.
But you will say, who may be said to break or get by force out of the chastening hand of God?
I answer; First, they do it, by way of interpretation, who are impatient and unquiet in their afflictions. A child that strives and struggles under his fathers rod, breaks away from him as much as he can.
Secondly, They actually break from under the hand of God, who by any sinful way help themselves out of their afflictions. Such, when God hath bound them with the cords of affliction, go to the Devil to loose & let them out. 'It is sad when God imprisons a man, But O how sad is it to go to the Devil for a release; yet so do all they who being under affliction, endeavor to free themselves by any sinful way; especially when they who are persecuted for the saith & truth of Christ, break their faith with Christ, and quit the truth before professed, that they may quit themselves from persecution. O take heed of such deliverances, rather die under the afflicting hand of God, or the persecuring hand of man, then free yourselves from either by putting your hand or suffering your mouth to sin. Better be utterly broken by affliction, then so to break the bands of affliction; better die in affliction, then sin yourselves out of affliction. Let God who ha • h laid the burden upon you, take it off, or el • e lie under it still. Thus much for these two coun else given Job by Elihu; It is meet to be said unto God, I have b • rne chastisement, and, it is meet to be said unto God, I will offend no more; there is yet a third thing to be said unto God, which Elihu gives all • o in counsel, that which I see not teach thou me; But, b • fore I proceed to that, I shall a while consider another translation of the verse already opened, very Consistent with the Original text, and much Insisted upon by some learned Interpreters, as being full of Gospel sense, and very spiri • ual matter. According to this second reading the words run thus:
Vers. 31. But to the Almighty God who saith, I forgive, I will not destroy; It ought to be said, beside what I see teach thou me, if I have done Iniquity, I will not proceed to do it.
The difference of the translation is very evident and eminent; we read thus; Surely it is meet to be said to God, I have borne chaste • sement, I will not offend anymore. This translation saith, But to God who saith I forgive, &c. It ought to be said, &c. Mr Broughton, is express for this translation, rendering the text in these words; Now unto the omnipotent which saith, I pardon, I will not destroy, this shall be said, what I see not teach thou me, &c.
As the words according to our translation contain an humble and a very gracious acknowledgement of the Chastening hand of God, and man's promise of reformation; so according to this they contain a most precious description of the most gracious disposition of God, speaking two things of himself to man.
First, As pardoning.
Secondly, As not destroying. From this double discovery of God, a double duty is infer'd, incumbent upon man. For God having thus declared himself ready to forgive sin, and loath to destroy sinners, every sinner should be induced to say thus to God; I see many of my sins, and I believe I have many sins more which I see not; therefore, first, I beg of thee, O God, that thou wouldest show me what I see not, and, secondly, that thou wouldest keep me forever from doing or committing again that evil which thou shalt show me or cause me to see. Thus the 32 d verse is an Inference of a twofold duty in man, upon that twofold manifestation of the goodness of God, as a God that willingly pardoneth sin, and as a God that is unwilling to destroy sinners.
Or we may give the sum of these two verses (according unto this second translation) thus; We have first an Exhortation to repentance from the most merciful nature of God, both as ready to forgive, and as loath to destroy his creatures. The former act importing the taking away of the guilt of sin; the latter the remittal and removal of the punishment.
Secondly, We have here a direction about repentance, or to the penitent, showing, how an humbled soul should behave himself toward God; He ought to say thus; What I see not teach thou me, and if I have done iniquity, I will do no more. Where we see the humbled soul in the exercise of a fourfold duty; First, He confesseth what sins he knoweth; Secondly, He confesseth or supposeth, that he hath many sins which he doth not know. Thirdly, He entreateth the Lord to show him every sin, whether of heart or life, which he knoweth not of. Fourthly, He engageth that he will not continue in any sin which the Lord shall discover to him, or give him the knowledge of. You have thus the general scope of these two verses according to this second reading.
I shall now a little open the words, and give Notes from them according to this translation.
It may here be justly questioned, how the Original can be rendered into such variety; one translation saith, It is meet to be said to God, I have borne chastisemen; this other sai • h, • o God who saith, I forgive, I will not destroy; It ought to be said, &c. The first reading makes the words to be spoken by man; this second reading gives the words as spoken both by God and man, or they are a direction given by the Spirit of God to man, what to say to God, Who saith, I forgive, I will not destroy?
I answer, for the clearing of that doubt, the difference of the readings ariseth from the copious significa • ion of one Hebrew word, which is rendered many ways in Scripture, especially two.
First, To bear, in which sense we translate, I have born chastisement. The word chastisement, as was shown before, is not expressly in the text, but supplied, to make out the sense, by our translators: I have born, what? thy hand, thy chastisement.
Secondly, It signifies also to pardon, or to forgive; I shall refer you to one Scripture, in which that word is used in both these senses ( Gen: 4.13.) And Cain said unto the Lord, my punishment is greater then I can bear; that's the text, but if you read the margin of our larger Bibles, that saith, My iniquity is greater then that it may be forgiven, or pardoned; the text saith, my punishment; the margin saith, my iniquity; the same word signifieth both sin the cause, and punishment the fruit. Again, there the text saith, My punishment is greater then I can bear; and the margin saith, my iniquity is greater then that it can be forgiven: So that according to the text, the words are Cain's complaint against the justice of God; that he dealt over-rigorously with him, My punishment is greater then I can bear. And according to the margin, they are a description of his despair of the mercy of God, my sin is greater then that it may be forgiven. And as we find the word used in that place, both for bearing, and for pardoning; So in several other places it is translated by pardoning; take but one Instance in the Psalms, where we find it translated twice in the space of a few verses to forgive or pardon ( Psal: 32.1.) Blessed is the man whose iniquity is forgiven. And again, v. 5 th , I said I will confess my iniquity, and thou forgavest the iniquity of my sin; So that, though there be a different version and translation of the word in this text of Scripture, yet it is such as is consonant to the use of the word in other Scriptures, and also to the truth of the whole Scripture.
Yea, we know that in our English tongue, to bear with a man, signifies to forgive him his present fault, or not to punish him and use extremity against him for it. And therefore according to the exigence of any place, the word may be translated either way, and here it may be safely taken in both.
Elihu according to the reading now before us, brings in God thus speaking, yea even boasting thus of himself, I forgive, or I pardon.
Hence note.
And God doth so much say or profess this of himself, that when he was entreated by Moses to show him his glory, this was the chief thing which he said of himself ( Exod: 34.6, 7.) And the Lord passed before him, and proclaimed the Lord, the Lord God merciful and gracious, longsuffering and abundant in goodness and truth, keeping mercy for thousands, forgiving iniquity, transgression and sin. Here's my name (saith God) if you would know how I am called, or what I would call myself, this is it, I am a God forgiving iniquity, &c.
And as God pardoneth sin, so there is none in heaven or in earth that pardoneth like him, that hath such a name for pardon as God hath ( Mic: 7.18.) Who is a God like unto thee, pardoning iniquity, &c. The gods of the Earth, that is, Kings and Princes give pardons, and to do so is the sweetest and choicest flower in the Crown of Princes, and they usually show their Greatness by this act of grace when they come first to their Crown and exercise of their sovereign power. The Princes or gods of the Earth can pardon, but ('tis no disparagement to put that question) Can they pardon like God? no; their pardon is no pardon in comparison of God's pardon; yea their pardoning is a kind of condemning compared with the pardoning grace of God. The pardons which Kings give are but the shadow of his pardon, who is King of kings ( Isa: 43.25.) I, even I am he that blotteth out thy transgression. As if he had said, I am he, and there is none else; this glory is proper to me, and none can partake with me in it, nor will I give this glory to another. All sins are committed against God, and (in a sense) against him only, therefore only to be pardoned by him. Who can remit the debt but the Creditor? ( Psal: 51.1.) Against thee, thee only have I sinned. What debt soever we run into by any sin committed against man, God only is the Creditor. All that men can do, is but to forgive the trespass against themselves; so far as man is wronged, he may, yea he ought to forgive, as Christ teacheth us to pray ( Math: 6.12.) Forgive us our debts, as we forgive our debtors. All that we can forgive is only the trespass done to ourselves, and so forbear personal and private revenge. We cannot forgive the offense against God. For when Christ saith ( John 21.20.) Whosoever sins ye remit, they are remitted; that remission is but the declaring of a pardon, it is not the bestowing of a pardon, or it is only a ministerial forgiveness, not an authoritative forgiveness; so to forgive is God's Royalty; He saith, I forgive.
Secondly, To God who saith, I forgive, &c. Forgive! what? forgive! whom? Here's neither what nor whom, neither things nor persons named, God barely saith, I forgive.