Exposition of Job 4-7, Commentary on Job · Chapter 5 · Verses 10-12
JOB. Chap. 5. Verſ. 10, 11, 12.
Who giveth raine upon the earth, and ſendeth waters upon the fields.
To ſet upon high thoſe that be low, that thoſe which mourne, may be exalted to ſafty.
He diſappointeth the devices of the crafty, ſo that their hands cannot perform their enterpriſe, &c.
THis Context, from the 9. to the 17. verſe, containes the ſecond argument, by which Eliphaz ſtrengthens his exhortation upon Job, to ſeek unto God. The argument ſpeakes to this efect. He is to be ſought; and unto him our cauſe is to be committed, who is of abſolute power, infinite in wiſedome and goodneſſe: But ſuch is God; Therefore ſeeke to him, and commit thy cauſe unto him. That God is of infinite power, wiſedome, &c. was proved in generall at the 9. verſe, by thoſe foure adjuncts of his works, Great, unſearchable, marvellous, and without number. And now at the 10. verſe he begins his proofe, by an enumeration of the particular effects of Gods power, wiſedome and goodneſſe. The firſt inſtance is in naturall things; God doth great things and unſearchable, marvellous things without number: And would you know what thoſe things are? You need not goe farre to enquire; there are things very neere unto us, and very common among us, which yet if they be well looked unto; will advance the power, wiſedome and goodneſſe of God; Every ſhower of raine drops down this truth, that God doth great things; He giveth raine upon the earth, and ſendeth waters upon the foreign Generale nomen eſt ad quamcun que plaviam. Non deſunt qui pu…ant cognationē habere cum foreign quod eſt humectari. quòd pluvia liqueſan…at, humectet & diſſolvat dura, Mercer.fields.
There is not any difficulty about the meaning of theſe words which calls for ſtay in opening of them. Therefore in briefe, The Hebrew word for Raine, in out letters (Matar) is ſo neere in ſound to our engliſh, water, that ſome think it a derivative from it.
By the Rain, we are to underſtand, not the ſhowres only which fall from Heaven, but all thoſe bleſſings and benefits for the ſupport of our naurall life, which are the fruits of raine: He ſendeth raine (as it were) on his errand, to bring or carry the bleſſings of plenty, and to drop fatnes on the earth. He giveth rain to the earth, and then the earth giveth her encreaſe. The Rabbins have a ſaying, that raine is the husband of the earth, becauſe thoſe ſhowers foecundate the earth, and make that great mother of plenty, Imber maritus terrae.fruitfull, in bringing forth all things uſefull and comfortable for the life of man.
He giveth raine upon the face of the earth, (ſo the letter of the Originall) that is upon the earth; as the face of Heaven, and the face of the ſea, ſo the face of the earth, is an Hebraiſme, for the earth it ſelfe.
It is ſayed in the latter clauſe of the verſe, that he ſendeth waters upon the fields; We muſt diſtinguiſh theſe waters from the raine, taking them for rivers and ſtreams of water, as the Pſalmiſt ſpeaks, He cauſeth the rivers to runne among the hils; and the Prophet Habaccuk, Thou cleaveſt the earth with the rivers.
The word is of the Dual number it the Hebrew, and therefore foreign Forma duali ſignificantur aquae duplices, ſuperiores in coelo, ut nubes, & inferiores in terra, ut mare, fon…es & flumina.by ſome applied to thoſe two ſorts of waters: or to the waters above, and to the waters that are beneath; So the waters are diſtinguiſhed, Pſal. 104. v. 3. we reade of the upper waters, Who layeth the beames of his chambers in the waters, who maketh the clouds his chariot; and of the inferior or lower waters, Gen. 1. 9. The Lord ſaid, let the waters under the earth, be gathered into one place: and both are put together, ver. 7. God made the firmament, and divided the waters that were under the firmament, from the waters that were above the firmament. So that the waters above, and the waters below may both here be underſtood.
It is added further, He ſendeth waters upon the fields. The word we traſlate [fiolds] ſignifies any place, that is without foreign Nomen propr…è eſt, ſed juni…tur ſaepe adverbialiter, pro fortis; & in univerſū pro loco exteriori. Merc. Deſerta, horrida loca & mortali bu inacceſſa.doores, as ſtreets and high-wayes; and becauſe fields are without (ſub dio) covered only with the canopie of the heavens, therefore we tranſlare, he ſendeth waters upon the fields. And it takes in all ſorts of fields, whether till'd or untill'd: though ſom conceive that here Eliphaz meanes, thoſe fields eſpecially which are untilled, unſowne or unmanured: fields where men come not; namely deſarts and wilderneſſes; as if he ſhould ſay, there is no place but God ſends waters to it; Hence the vulgar reade, in ſtead of fields, all places: He moistens all places with waters.
Here firſt, Foraſmuch as an inſtance of Gods greatneſſe, power Irrigat aquis univerſa. Vulg.and inſearchable wiſedom is given in the raine, a naturall thing we may note; That
The common bleſſings of God, are not diſpenſed without a ſpeciall providence: Nature workes not without the God of nature.
He doth great things; and what; He ſendeth raine. The whole courſe of nature moves, as it is turned by the hand of God, and directed by his connſell. It is not in the frame of nature, as in many artificiall frames, which being once ſet up, will ſtand, or goe alone. When the Artificer hath made a clock, and put it in frame, and hung on the weights, let him goe whether he will the clock will goe; and if there were roome for the weights to deſcend, the clock (continuing in frame) would goe perpetually, though no hand helped or toucht it: But it is not ſo, in the frame and workings of naturall things; God hath ſet all creatures in a frame and curiouſly ordered them, one within another, but there is no motion of the leaſt wheele, much leſſe of the whole fabrique, without the ſpeciall hand of God: when raine comes, God ſaith goe; raine is his gift, not the clouds; the cloud receives a commiſſion from God to diſtill and diſſolve upon man: The moſt full, ſpongy clouds Cum plenae ſunt nubes effundunt pluviam, non tamen abſ que Dei juſſis. Druſ.diſtill no more then the rock did in the wilderneſſe, till the Lord ſpeaks to them. As, When he uttereth his voice, there is a multitude of waters in the Heavens, and he cauſeth the vapours to aſcend from the ends of the earth, Jer. 10. 13. So till he uttereth his voice not one ſingle drop of all that multitude of waters, fals from heaven; nor will thoſe vapours deſcend and returne againe to the earth, except he bid them.
He giveth raine upon the earth.
Raine is the ſpeciall gift of God. Speciall, not in that ſenſe as grace is a ſpeciall gift, for raine is a common gift: but ſpeciall, becauſe it is that, of which and about which, God takes ſpeciall notice, as we reade, Amos 4. 8. I cauſed it to raine (ſaith God) upon one place, or upon one City, and not upon another: There is a ſpeciall diſcriminating worke about the raine; it raines by appointment, not accident, upon one place, rather then another. And Iſa. 5. 6. when God expreſſes diſpleaſure againſt his vineyard (he ſaith) I will command the clouds, that they ſhall raine upon it: The clouds are as vaſt bottles full of raine, but they cannot unſtop themſelves, or let out one drop, untill God himſelfe commands them; He melteth the clouds (as it is in Job) and then the raine falleth downe. Thou O God didſt ſend a plentifull raine, whereby thou didſt confirme thine inheritance when it was weary, Pſal. 68. 9. How wearie or drie ſoever the Earth is, unleſſe God by a word broach thoſe veſſels of raine, the very inheritance of God cannot have a draught, no nor a drop, to quench its thirſt.
Therefore though raine be a common bleſſing in reſpect of all places and perſons; yet we ought to acknowledge a ſpeciall hand in giving it. And this checks that naturall Atheiſme, which reigns in their hearts, who thinke that they are beholding only to the motion of the winds, or change of the Moon for rain: and hence in times of drought they looke moſt, when the wind will turne, or when the Moone will change. To confute this, the Prophet tels us by the way of queſtion, That as Idols cannot, ſo neither can the Heavens give raine, Jer. 14. 22. Are there any among the vanities of the Gentiles that can cauſe raine? Or can the Heavens give ſhowres? They cannot. Indeed the holy Prophet Elias ſpeakes ſuch language, as if he had carried the keyes of the clouds at his girdle, or had been maſter of the raine, 1 King. 17. 1. As the Lord liveth, there ſhall not be dew nor raine theſe yeares, but according to my word. But the Apoſtle James ſhews us what word this was, namely a word of prayer, not of command, Chap. 5. 17. Elias prayed and it rained not; againe he prayed and it rained, All the power of man cannot prevaile with the heavens to raine. but the prayer of faith can prevaile with the God of heaven, To ſend raine was the worke of God, though it were at the word of a man. They who denie God in one worke will quickly denie him in another. And if we deny him in leſſer, yea the leaſt of his works, in a drop of raine, we are in danger to deny him in the greater. And they who denie God in his working, have but an eaſie ſtep, to the deniall of his being.
This ſhould teach us to walke in dependance upon God for all naturall comforts. He giveth raine. All creatures drinke from Heaven, that they may have their eyes and their hearts in Heaven. And if we muſt walk in dependance upon God for naturall comforts, how much more for ſpirituall; if for the rain of the clouds, how much more for the dews of his Spirit, and the rain of grace upon our hearts? Further obſerve, It is a great, wonderfull and unſearchable worke of God to ſend raine: For we muſt put the ſtampe of thoſe foure characters upon all theſe workes, And ſo raine, is a great a wonderfull, and an unſearchable worke of God: ſo great and wonderfull that (as hath bin proved▪) no creature can communicate with God, or ſhare in the honour of this worke. The Rabbins have a ſaying, that upon every (apex or) Tittle of the Law their hangs a mountaine of ſence and holy Doctrine. We may ſay, that in every drop of raine there is an ocean of wiſedome, of power, of goodnes, and of bounty. If we ſtudy the ordinary In ea mira Dei in ſuas creaturas ſpecta…ur benignitas, clemen…iae ſimul & potentia, undè paſſim Prophe…e, & praeſertim in hoc lib…o, quandò ſocij Job, aut Job ipſe, admiranda Dei▪ opera▪ pr…ponunt pluviam inter ea, primo lo…o ponunt. Merc.workes of God, we ſhall learne ſomewhat extraordinary in them; common things are ful of wonder, and among all common things, none fuller of wonders then the raine; To illuſtrate this a little, in ſome particular conſiderations.
Firſt, There is marvellous power ſeen, in cauſing and giving raine. Is it not marvellous power, which raiſes the vapours and holds (as we may ſo ſpeake) A ſea of water above the earth? That ſuch mighty ſeas and floods of water hang in the ayre, and thence are diſtill'd and ſprinkled downe (as Job ſpeakes) in ſmall drops, are acts and arguments of the wonderfull power of God.
Secondly, Behold in the raine the wonderfull goodnes of God: who by this meanes cooles and refreſhes, nouriſhes, and ſuckles all earthly living creatures. When the ground is enapt and gapes, as it were with open mouth, the Lord opens theſe bottles and gives it drinke. And a miracle of goodnes is ſeene in this forasmuch as when his very enemyes hunger, he thus feeds them, when they are naked he thus cloaths them, when they thirſt, he thus gives them drinke. Mat. 5. 45. He ſendeth raine upon the juſt and upon the unjuſt: They are maintained in life by the goodneſſe of God, whoſe lives maintaine a continuall warr againſt his juſtice.
And as there is a wonder of goodneſſe in giving rain for the uſe of evill men: So there is a wonder of bounty in ſending raine upon thoſe places, which are not of uſe to any man; he ſendeth waters upon the fields, that is, all over the world. Hence when Elihu would ſet forth the marvellous power and bounty of God, he exemplifies it in this (Job 38. 25.) Who hath devided a water courſe for the overſtowing of waters, to cauſe it to raine on the earth whereno man is, and on the wildernes, where there is no man? Such an open and bountifull houſe doth the Lord of Heaven and earth keep, that rather then any ſhall want, he will (in a ſence) let the water runne waſt, God will not have ſo much as an herbe or a plant to want: though there be no man to come there, yet the graſſe and ſhrubs ſhall have drinke, and taſt of his bounty.
And ſo legible is that goodnes of God, which is written with drops of rain, ſo wonderfull his power and bounty in giving rain, that the Prophet wonders, at the ſtupidity of thoſe men, who are not convinced of and taught obedience by it. They have not ſaid, let us fear the Lord that giveth the firſt and the latter raine in his ſeaſon, (Jer. 5. 24.) As if he ſhould ſay, what a ſtrange thing is it that ſweet ſhowers of raine have not ſoftened the hearts of men, into the feare of God, and made them bloſſome with and bring forth abundantly the fruits of holines? Hereupon it is very remarkeable, how Moſes makes this a motive to perſwade the children of Iſrael to obedience in Canaan, becauſe that country ſtood in much need of raine, which Egypt, from whence they came, did not, Deut. 11. Therefore ſhall ye keepe all the Commandements, which I command you this day, ver. 8. For the land whither thou goeſt in to poſſeſſe it, is not like the land of Egypt, from whence ye came out, where thou ſoweſt thy ſeed, and wateredſt it with thy foot, like a garden of herbes. That is Egypt being a flat plaine country, all upon a levell, when the Land wanted moyſture, thou didſt not ſtay for or depend upon the raine, to moiſten it, but with thy foot, thou diggedſt draines and madeſt ſluces or water-courſes, from the river ſide (meaning Nilus that famous river, which ran quite through Egypt) and that refreſhed thy lands and made them fruitfull. But (Canaan is another kind of Country, verſ. 11, 12.) the Land whether thou goeſt in to poſſeſſe it, is a Land of hils and valleyes, and drinketh water of the raine of Heaven. A land which the Lord thy God careth for, his eyes, are upon it, &c. As if he had ſaid, Canaan is not a country capable of being water'd by the foot, it is ſo mountanous and uneven. All the labour of hand or foot, cannot bring the ſtreams upwards, to give thy thirſtie land drinke, it muſt drinke from heaven, or be burnt up and parcht with thirſt, and if ſo, then, that muſt be the Lords care, his eye muſt obſerve▪ when tbou wanteſt raine, his hand muſt make water-courſes in the heavens, and open the ſluces and cataracts of the clouds for thee. And wilt thou not ſerve this God in duty, who in bounty thus ſerveth thee, and gives thee ſuch a ſenſible evidence of his care over thee? The Apoſtle Paul preaches this to the Gentiles, as Naturall Theologie, to leave them inexcuſable, Though he ſuffered all Nations to walke in their owne wayes (in that he gave them not either the light or reſtraint of grace, yet he did give them light and reſtraint too in nature) Nevertheleſſe he left not himſelfe, without witneſſe, in that he did good, and gave us raine from heaven. Acts 14. 17.As if he had ſaid, though yee have not had the raine of the word, yet the raine of the cloud, if ſuch a Preacher of Gods power and goodneſſe, as will leave you for ever without excuſe. The Lord himſelfe ſeemes to glory in this, as one of the chiefeſt of his works: (Job 38. 37.) Who can number the clouds in wiſdome? Or who can ſtay the bottles of heaven? I challenge all creatures to a competition with me in this. And again in this book (Ch. 36. 26.) Elihu lifts up the greatneſſe of God in this act of his providence, Behold God is great, and we know him not; (wherein doth he inſtance his greatneſſe?) it follows, ver. 27. For he maketh ſmall the drops of water, they powre downe raine according to the vapour thereof. Reade paralell texts, Jer. 10. 13. Pſal. 65. 10, 11. Pſal. 147. 8. So much of this firſt worke of God, the raine; and of his power, wiſdome, goodnes, bounty viſible and apparent in it.
The ſecond inſtance of Gods power and wiſdome, &c. is in civill things, both in ſetting up and pulling downe: Firſt, in raiſing and ſetting up.
To ſet up on high thoſe that be low, that thoſe which mourne may be exalted to ſafetie. As if he ſhould ſay will you ſee another way, wherein God ſhews himſelf in his power, wiſdome and goodneſſe? It is in looking thorough the world, for ſuch as are low that he may lift them up: in eſpying out mourners and weeping eyes, that he may wipe them, and more; exalt them to ſafety.
Some of the Jewiſh Writers connect this verſe with the former; making this as an effect of Gods bounty & wonderfull worke in ſending raine. He ſendeth raine and ſhowers upon the earth with ſuch plenty of bleſſings, that by this means, many who were poore, low, meane and ſad-hearted, may be ſet in high eſtate, and exalted unto ſafety. And there is a truth in it, Gods bleſſing upon the earth hath exalted many, that were low, to an high eſtate, to riches and proſperity.
But rather, we ſhall take it in a more generall ſence; And ſo Eliphaz in theſe words ſeemes to comfort Job by giving him a hint, that though his eſtate was now very low, yet if he would apply himſelfe unto God, as he had adviſed, ver. 8. By ſeeking unto and committing his cauſe to him, as low as he was, he might be ſet high againe; and though he was now a mourner, ſitting in duſt and aſhes, He might be exalted to joy and ſafetie; for in this the power, wiſdome and goodneſſe of God are uſually put forth and exalted.
The words carry an alluſion to that cuſtome of Princes and Magiſtrates, who ſit in high places, upon erected thrones. As (1K. 16. 19.) it is ſaid of Solomon, that he built him a magnificent throne or chaire of ſtate, which had an aſſent of ſix ſteps to it, he ſate on high. And the Prophet Iſaiah (Chap. 6. ver. 1.) deſcribes the Lord in the ſame manner, ſitting in ſtate, I ſaw the Lord (ſaith he) ſitting upon a throne, high and lifted up. The pride and arrogancy of the Aſſyrian is thus expreſt (Iſa. 14. 13.) He hath ſaid in his heart, I will exalt my throne above the ſtars, I will ſit alſo upon the Mount of the Congregation. So that to ſit on high, is as much as to be preferred or advanced, whether we reſpect honour or riches, dignity or authority.
To ſet on high thoſe that be low.
The word may note either thoſe, that are low in their own eyes, or thoſe that are made low by others, active or paſſive lowneſſe. Grace in our own hearts cauſes the former lowneſſe, and ſinfull oppreſſion from the hand of others, cauſes the latter. The former are humble, the latter are humbled; The Lord ſets both theſe on high. And
Thoſe which mourne.] The Hebrew word ſignifies to be foreign à foreign Obſcurus, obſcuritus, luce privatus fuit, nigruit per Metaphoram c…n…riſtatus fuit, in triſtitia enim fugit ſplēdor faciei. Sic latinè, Atriti dicuntùr lugentes foreign, maeſti vultus.blacke, darke, or obſcured. And the reaſon why that word is borrowed to note mourning or ſorrow, is, becauſe ſorrow cauſeth blackneſſe, or darkneſſe of habit or countenance; Mourning and blackneſſe uſually goe together (Jer. 4. 28.) For this cauſe ſhall the earth mourne, and the heavens above ſhall be blacke. And uſually Mourners goe in blacke, it is the die and dreſſe of Mourners. As white is the colour of joy, Let thy garments be alwayes white, ſaith the Preacher to him, that is to eat his bread with joy, Eccleſ. 8. 8. Yea the very beauty of the face is obſcured, the light of the countenance ſhadowed or clouded with teares and ſorrow. Hence the Seventy render it, They whoſe faces are ſad or ſowre. It is the word uſed, Mat. 6. 16. When yee faſt be not as the hypocrites, of a ſad countenance; It implies an affected, ſtudied ſadneſſe, ſeverity, auſterity, grimneſſe, gaſtlineſſe, unpleaſantneſſe of countenance, proceeding from art, rather then from nature, much leſſe from grace, as the words following imply; for they disfigure, vitiate or diſcolour their faces, corrupt or aboliſh their native complexion, ſo as it appeares not, what it is, that they may appeare, what they are not. Hypocriſie can paint the face with blacke, as well or rather worſe then pride with red and white; and ſo doth reall ſorrow ſometimes, whether for ſin or outward affliction. True paſſion in the heart, will dim the brightneſſe and ſtaine the beauty of the face.
Theſe Mourners ſhall be exalted to ſafety.] The word which foreign in lo… …ub…mi ſterit exal…a…us, adeò ut ab hoſtibus pertingi nequeat. Per Metaphorem, ta…us, in expugnabilis. Hinc foreign …u…is. Olim munitiones extrueb…ntur in locis editioribus in montibus prae uptis & inacceſſis, ut latinê, arx ab hoſte arcendo dicto eſt.we tranſlate Exalted, ſignifies to ſet in a high place, and in a place ſo high that a man ſo placed, is beyond the reach of danger or the power of an adverſary; it is to be ſet upon a place impregnable; Hence the word is uſed for a Fort, Tower, or Caſtle, becauſe forts and Towers, being places of defence, were for the moſt part built upon ſome high place, upon ſome rocke or praecipice (Prov. 18. 10.) The name of the Lord is a ſtrong Tower; That is, we are as ſafe under his protection, as in a ſtrong Tower founded on the ſteepeſt rocke. And the Prophet deſcribing the ſafety of him who walks uprightly, gives it in this word; The place of defence ſhall be the munition of Rocks, Iſa. 33. 16. So Jer. 48. 1. Miſgab is confounded and diſmayed; That is, the high place or Caſtle of defence is diſmayed, That word which is common to all places of ſafety, being ſuppoſed by our tranſlators, as the proper name of ſome one place of more eminent ſafety.
Further although this word (Exalted) implies ſafety, yet in the Originall, we have two words, They are exalted to ſafetie. He that is exalted (according to the ſence of that word) is ſafe: But to ſhew the compleatneſſe of their ſafety, ſafety or ſalvation is expreſſed. He is exalted to ſafety with ſalvation, or he is ſafely foreign. Endyadis.exalted in ſafety. It is a full and a perfect ſafety, to which God exalts his mourners and oppreſſed ſervants. They are as ſafe as ſalvation it ſelfe can make them. That's the force of the Hebraiſme.
From the former clauſe of the verſe, we may obſerve.
Firſt, That advancement is the gift of God.
He ſetteth on high thoſe that are low, Pſal. 75. 6, 7. Promotion commeth neither from the Eaſt, nor from the Weſt, nor from the South (neither this way nor that way, nor any way of man) but God putteth downe one and ſetteth up another. When a man is advanced by the favour of a Prince, it is God that ſetteth him up. If a man be advanced by the vote of the people, yet it is God that ſetteth him up. Though a man be advanced by that, which may ſeeme to have moſt contingency in it, by a lot, yet it is God that ſetteth him up, Prov. 16. 33. The lot is caſt into the lap, but the whole diſpoſing thereof is of the Lord. The Lord gives ſpeciall direction to mans peradventure, and certainly determines, what we call contingent.
Secondly, obſerve;
They that are low and mourning, are neareſt to exaltation and ſafety.
To be very low, it is to be (as it were) in a due poſture and readineſſe to be exalted very high; He ſetteth the low on high (Luk. 1. 51.) He hath put downe the mighty from their ſeate, and hath exalted the humble and meeke; or, hath exalted the lowly and the meeke. We are not to underſtand it onelyonly of thoſe, who are low, that is, lowly in minde (that frame of heart which is wrought above in the higheſt heavens (is in this ſenſe) loweſt upon the earth) but we may underſtand it likewiſe of thoſe, who are low in their eſtates; (many that are low in mind, may be high in place; a man may have aboundance of humility in the height of outward eminency) Therefore (I ſay) we muſt take in both; Before honour goes humility, as a high mind before a fall, Prov. 15. 33. And (Pſal. 113. 6, 7.) He raiſeth up the poore out of the duſt, and liſteth the needy out of the dunghill, that he may ſet him with Princes, &c.
And as it is in reference to particular perſons, ſo to the Church and people of God in generall; when they are low, then look for their raiſing up. The Scripture is frequent in this, Deut. 32. 36. Pſal. 12. 6. Pſal. 102. 13. And in that notable place, Iſa. 33. 9, 10. The Ambaſſadours of peace weepe bitterly, the earth mourneth, and Lebanon languiſheth, and Carmel ſhakes off her fruit, &c. All places, every creature is brought in, mourning with that mourning people. When it was thus with them, Now will I ariſe, (ſaith the Lord) now will I be exalted, now will I lift up my ſelfe. There are three Nowes for it, to note That the ſpeciall Now of their exaltation. But the text ſaith, God would then be exalted. Was he brought low? God is alwayes alike exalted in himſelfe, but he is not alwayes alike exalted in his people; therefore when he ſaith, now will I be exalted, the meaning is, I will exalt this people who are low, that my name may be exalted and lifted up in the ſight of all people.
Therefore our low eſtate ſhould be ſo farre from ſinking, that it ſhould lift up our faith in beleeving deliverance and exaltation. A low eſtate, is a great advantage for faith; faith hath ſureſt footing when we lye proſtrate upon the ground: There faith ſtands firmeſt, becauſe there faith meets with moſt promiſes; Promiſes are the foundation of faith. The people of God have never ſo much of the word about them, as when they have leaſt of the world about them. The covenant ſits cloſeſt to us, when we are diveſted of the creature. When the river is at the loweſt ebbe, we are ſure the tide is comming in: The night is darkeſt a little before day breakes: When the dayes are ſhorteſt, and the winter ſharpeſt, then the ſpring of mercy is at hand. As the higheſt flouriſh of ungodly ones, is the immediate forerunner of their downfall (Pſal. 92. 7.) When the wicked ſpring as the graſſe, what then? would you know the meaning of it? The next words are a comment upon the former: It is, that they ſhall be deſtroyed for ever; So, the loweſt downfall of the godly, is uſually the immediate forerunner of their advancement. When the godly wither as the graſſe, the interpretation of it is, That they ſhall flouriſh for ever.
Obſerve in the third place, from that word, exalted to ſafety That
God can ſet his people on high, beyond the reach of all their enemies. Beyond the reach of their heads or counſels, and beyond the reach of their hands and ſwords; Iſa. 33. 16. The munitions of rockes ſhall be their place of defence: He ſetteth them on high, that no ladders can be found long enough to ſcale theſe rocks, nor any Artillery or engine, ſtrong enough to batter them downe; And leaſt any ſhould ſay, but we will hold the ſiege, till we ſtarve them out; it followes in the text Bread ſhall be given him, his waters ſhall be ſure. I remember a ſtory in Alexanders warres, that when he came to beſiege the Sogdians, a people who dwelt upon a rock, or had the literall munition of rocks for their defence, they jeered him, and asked him whether his Souldiers had wings or no? Unleſſe your Souldiers can fly in the ayre, we feare you not. It is a moſt certaine truth, when God exalts a people, he can ſet them upon a rock, ſo high, that unleſſe their adverſaries have wings, and thoſe more then Eagles wings, to ſoare higher then God himſelfe, they are beyond annoyance. He carries his owne upon Eagles wings, what wings then muſt they have, who get above his people?
There are theſe two things, about which the thoughts of men are moſt converſant. The one is, to be ſet on high; the other is, to be ſet in ſafety. They both meet in the mercy here promiſed; He ſetteth on high thoſe that are low, that's their honour; He exalts them to ſafety, that's their comfort. The firſt thoughts of men are ſpent to get a great eſtate, but their next thoughts are to keep and protect it. Experience hath often ſhewed us the men of the world, rolling riches and Titles together into a mountaine, but it hath been a mountain of ſnow, one hot day hath melted all down. The mountain of outward bleſſings, upon which God raiſeth his people, ſhall be (if he pleaſes) like a mountain of Adamant, which cannot be melted, or like mount Sion, which cannot be removed. A high place is ſeldome a ſafe place: All high things are tottering, N…tare ſolent excelſa omnia.and the more high, the more tottering. Then how unſearchable is the wiſdome, how great the power of God, who can ſet his people very high, and yet very ſafe? who can make a man ſtand as firme and ſteady upon the higheſt pinnacle of honour, as upon a levell ground, or in a valley of the loweſt eſtate and condition. He exalts to ſafety.
And hence wee may draw downe a difference between Gods exaltation of his own people, and the exaltation of his enemies and wicked ones. Wicked men are oft times exalted, and God exalts them, though they know it not: but how? He exalts them to a high place, but doth exalt them to a ſafe place? No, the Pſalmiſt, after a long temptation, concludes, Thou haſt ſet them in ſlippery places, thou caſteſt them downe into deſtruction; how are they brought into deſolation, as in a mement, Pſal. 73. 18, 19. Haman was exalted high, but not in ſafety: Many are exalted, as Jezabel exalted Naboth, high among the people; but it was to ſtone him, rather then to honour him. It is ſaid of Pharaoh, he lifted up the head of his chiefe Baker, he lifted up his head out of priſon indeed, but he lifted up his head to the gallowes alſo; he lifted him out of priſon, but it was unto his death. Such is the lifting up of wicked men, they may be ſet on high, but they are never ſet in ſafety. How many have we ſeen ſuddenly advanced, and as ſuddenly depreſs'd? We are never ſafe, but where God ſets us, or while God holds us in his hand. Fourthly obſerve;
It is a wonder, a wonderfull work of God, to exalt thoſe that are low, and ſet mourners in ſafety. The 107 Pſalme, is a Pſalme, recounting the wonderfull works of God; O that men would praiſe the Lord for his wonderfull works! is the burthen of that holy ſong. And all thoſe wonders conclude in this, ver. 39. 40. Againe, they are miniſhed and brought low, through oppreſſion, affliction, and ſorrow: what then? He powreth contempt upon Princes, &c. yet ſetteth he the poore on high from affliction, and maketh him families like a flock. How wonderfull is this, that the Lord will give Kings for the ranſome of his people, and to raiſe his poore, will powre contempt upon Princes? The higheſt muſt downe, rather then his low ones ſhall not be ſet on high. There are foure things, which encreaſe this wonder, and make it exceeding wonderfull. Firſt, Theſe poore have no ſtrength, (Deut. 32. 36.) He ſees that their ſtrength is gone. Secondly, Many times they have no hope, no faith, When the Son of Man comes, ſhall he finde (among low ones) faith (this faith to be exalted) upon the earth, Luk. 18. 8. Thirdly, They have many enemies, ſubtill enemies, powerfull enemies, confident enemies, enemies (above hope) arrived at aſſurance, that they ſhall keep poore ones at an under for ever. Lord (ſaith David) how many are they that trouble me? So many they were, that he could not tell how many. Fourthly, They are ſuppoſed to have no friends, none to appeare for them. Let us perſecute and take him (ſay they) for there is Pſal. 71. 11.none to deliver him. Not a man, no nor God, as they conclude, They ſay of my ſoule, there is no help for him in his God. I need not ſay, it is a wonder to exalt a people, upon all theſe diſadvantages: The fact ſpeakes; ſhould you ſee a man trod upon the ground, and many there holding him downe, one by the arme, another by the leg, a third laying a great weight upon his breaſt, were it not a wonder to ſee this man riſe up, and reſcue himſelfe from them all? Thus it is with the Church and ſervants of God, when they are low, all the world is upon their backs; the world of wicked ones hang about them, one with his power, another with his policie, all with their utmoſt endeavours to hold them downe; yet the Lord ſets them on high, who were thus low, and exalts them to ſafety, who were thus in danger. Oh that men would praiſe the Lord for his goodneſſe, and declare his wonderfull workes to the children of men.
And this is further cleared in the 12th verſe, He diſappointeth the devices of the crafty, ſo that their hand cannot performe their enterpriſe. As if Eliphaz ſhould ſay, would you know, how God exalteth his people, and ſetteth them in ſafety? 'Tis true, they have many enemies many that plot and deviſe evill againſt them, but the Lord breakes their plots, he out-plots them; He diſappointeth the devices of the crafty, &c. And as this is a proof of the former, ſo it is a further inſtance of Gods wonderfull works. The firſt was in naturall things, ſending raine; The ſecond and third were in civill things, firſt, exalting his own people; and ſecondly, in defeating the policies and power of their adverſaries: ſo then, this twelfth verſe, may be taken either as it hath reference to the former, or as a further inſtance of Gods wiſdome and power.
He diſappointeth the devices of the crafty.] Or, he defeateth the purpoſes of the ſubtill (ſo Mr Broughton readeth it) that their hands can bring nothing ſoundly to paſſe. The Apoſtle in 1 Cor. 3. 19. ſets the holy ſtampe of divine authoritie, upon this whole booke, by quoting this or the next verſe, as a proofe of his doctrine; For it is written (ſaith he) He takes the crafty in their own counſell; He diſappoints the devices of the crafty (ſaith Eliphaz) and, He takes the wiſe in their own craftineſſe.
He diſappointeth.] The word ſignifies to breake, to breake a foreign à radice foreign fractus contritus.thing to peeces: and by a metaphor to diſappoint or to defeate, becauſe if an engine or inſtrument, with which a man intends to work, be broken, he is diſappointed of his purpoſe and cannot goe foreign Confregit, diſſipavit. Metaphoricè irritum fecit Latinè poteſt reddi…abrogari.on with his work: So here, He breakes the devices of the crafty, the crafty frame very curious engines and inſtruments, they lay fine plots and projects, but the Lord breakes them, and then they are defeated or diſappointed. The word is often uſed for breaking or making voyd the law, as Pſal. 119. 126. Ezra 9. 13 becauſe wicked men, as much as in them lies, would defeate and diſappoint the holy purpoſe & deſigne of God, in giving thoſe lawes. They would repeale & abrogate the laws of God, that they might enact their own luſts. They would doe that by the will of God, which the Lord doth with their wills, Null and diſappoint it.
The devices.] The word which we tranſlate, devices, ſignifies foreign à radice foreign Cogitavit, excogitavit, denotat opus ingenioſum, inventum artificium, quia artificium fit p…r cogitationem.not barely cogitation or thinking, but excogitation, or ſtudied thinking; not only a naturall thought, but an artificiall thought, or thoughts made up and formed after long debate of a buſineſſe in our own breaſts: This is properly expreſt, by deviſing. Thoſe pooles of water in the 7•h Cant. ver. 4. are called from this word, The pooles in Heſhbon; ſome take Heſhbon for a City. (Numb. 21. 26.) and ſo it notes the place where thoſe pooles were: Others tranſlate it thus, *Aiſworth on the Cant.Pooles artificially made; And we may obſerve much skill and curioſity uſed, in making pooles or water-workes. So (Exod. 28. 8.) the holy girdle which was made for the high-Prieſt, is called, a curious girdle; it is from the ſame root; becauſe that girdle was made of cunning work, and exquiſite embroyderies. So that, this word notes, the very ſpirits and quinteſſence of ſinfull wit, drawne out for the deviſing of evill. In the 119. Pſalm. verſ. 29. David uſeth this word, to ſhew the accurateneſſe, and holy curioſity which he uſed in ſurveighing his own life. I thought on my wayes, that is, I ſtudied my ſelfe and my works, with greateſt exactneſſe, to find out every error or failing, or to frame my wayes to a haires bredth (if it were poſſible) according to rule; which anſwers the Apoſtles phraſe, Epheſ. 5. of walking circumſpectly or exactly. Grace will vie it with ſinfull craft, for exactneſſe, that will make as curious workes or devices in holineſſe, as the other can in wickedneſſe.
Of the crafty. Here the workmen are deſcribed as well as their work; their works are devices, and the workmen are crafty. As the man is, ſo is his imployment; we are in working as we are in being. Devices are the proper trade of crafty ones. The Originall word, ſometimes imports holy wiſedome; and ſometimes corrupt and ſinfull wiſdome: We reade it in a good ſenſe (Prov. 1. 4.) and (Prov. 22. 3.) The prudent man (a man that hath holy craft and skill in him) foreſees the plague, and hideth himſelfe; Againe, Prov. 8. 12. I wiſdome dwell with prudence, and find out knowledge of witty inventions. But uſually the word is taken in an ill ſenſe, for ſubtill and ſinfull craft, for craftineſſe and ſubtilty to doe miſchiefe; therefore the vulgar tranſlates it, He diſappointeth the devices of the Malignants; noting, that it is not an honeſt craft, but a malignant craft, by which the counſells and devices of theſe men are contrived or acted: (Pſal. 83. 3.) that word is uſed, They have taken crafty counſell againſt thy people, and conſulted againſt thy hidden ones: And Gen. 3. 1. Now the Serpent was more ſubtill than any beaſt of the field; The word properly ſignifies to be foreign Nadus, ſignificat etiam involutum vaſ…um, cuju… in animo plures ſunt flexiones, & diverti…ulanaked; and by a metaphor, to be ſubtle, fly, crafty, nimble; becauſe men, who (as tumblers, racers, ropedancers) are to doe a thing nimbly and ſpeedily, ſubtilly and ſlily, often ſtript themſelves of all, but will never cumber themſelves with many cloathes. We know, that craft alwayes puts a cloake or veile upon actions, and walks in a diſguiſe: yet becauſe the crafty man is ſo nimble to turne and wind, and vary himſelfe a thouſand wayes, both for the plotting and acting of his deſignes, therefore he is elegantly named, from nakedneſſe. Hence alſo in the Greek language *foreign exer…eo, unde foreign. Locus ubi nudi ſe exercebantur nanc ſumitur pro ludo literatio ubi ingenia litteris d…ſcendis exercentur, Nudi ſ…nt agilio…es; & m…us praepediti., the word which ſignifies nimble acting or exerciſing the mind or body, as alſo places and Schooles where thoſe exerciſes were performed and taught, is derived from nakedneſſe, or from being naked: And it is obſerveable, that our firſt parents Adam and Eve, before they ſinned, are called (Gen. 2. 25.) naked; And the ſerpent in the very next verſe, (being the firſt of the third chapter) is called ſubtle, by one and the ſame word. Our firſt parents were naked outwardly (innocency needed none, and glory ſhall need no cloathing) they were alſo (in oppoſition to evill) naked inwardly; they were ſimple, plaine-hearted, without any cloake of malice or wickedneſſe. But the ſerpents nakedneſſe, notes only a fitneſſe, ſlyneſſe, readineſſe or activeneſſe to doe evill: For he was double cloath'd with craft, cloakt and hooded with ſubtilties, to act miſchiefe unſeen. The naked-crafty ones of the text, are the ſeed of the ſerpent, his children, and therefore they beare their fathers name The Chaldee paraphraſt tells us, that the crafty ones here meant by Eliphaz, were eſpecially the Egyptians, who when they would oppreſſe the people of God, ſaid, Come on, let us deale wiſely with Intell…git cogitationes Egyptiorum, qui ſapiemes f…er…nt ad malefaciendum Iſaeli. …ac.them, leaſt they multiply, Exod. 1. 10. A crafty man, is one, who hath not alwayes more underſtanding then his neighbour but ever leſſe conſcience: Yea, how great ſoever his wit is, his conſcience is ſo little, that it never stands in his light, whatſoever he is doing. He takes meaſure of his actions, not by what he ought to doe, but by what he would have done; and yet, he can ſeldome doe what he would, for the Lord diſappoints the devices of the crafty ſo, that as it followes in the text,
Their hands cannot performe their enterpriſe
To every buſineſſe, two things are required, Invention and Action; or the electing of Meanes, and the purſuing of the End: The former is Head-work, the latter is Hand work. The hands are the inſtruments of action, as the head is the inſtrument of invention and conſultation. Theſe crafty heads were at work before, now their hands goe to it: What they deviſe craftily, they would act induſtriouſly; but they cannot, Their hands cannot performe their enterpriſe.
The word which we tranſlate Enterpriſe, ſignifies Being, as alſo reaſon, wiſdome, and vertue; becauſe wiſdome, vertue and foreign a…radi…e foreign ab foreign Denotat eſſentiam, rationem ſapientiam, vi…tuiem ſemper permanentem alijs rebus in mundo tranſeuntibus. Hinc ſignificat, omne quod cum inteplectu & ratione fic; & hic ſpecialiter proeo, quod qula ſibi ſtatuit ut faciat quo fineē optatum aſſequatur, etiam in malum. Mer.reaſon, are as it were, the being, ſtability & permanency of things; And therefore as in the Hebrew, this word ſignifying wiſdome & vertue, is derived from a root, which notes Being. So the word ſignifying wickedneſſe and folly, is derived from a root (as ſome Criticks obſerve) which notes onelyonly a negative, or a not Being of any thing: becauſe wickedneſſe is nothing, or it is good for nothing: Thoſe things which want wiſedome and reaſon, are as if they were not, and ſhortly will not be at all. Hence ſome render the words thus; Their hands cannot performe their wiſedome, that is, they cannot bring to paſſe that enterpriſe, which they had determined and layd (as themſelves conceived) with ſo much wiſedome and ſtrength of reaſon. Mr Broughton to the ſame ſenſe: Their hands brings nothing ſoundly to paſſe. And the Chaldee exemplifies it in the Egyptians before mentioned, who as the holy ſtory informes us, could not effect, that which they had conſulted with thoſe depths of policie; and principles of ſinfull wiſdome, The deſtruction of the children of Iſrael. Here then we may obſerve. Firſt, That
The wiſdome of naturall men is nothing but craft or wit to doe wickedly.
The Prophet Jeremie gives us this character of them, They are wiſe to doe evill (Jer. 4. 22.) And to be wiſe to doe evill is very ill wiſedome, the worſt wiſedome, indeed meere folly; better be a foole, than to be but ſo wiſe: And theſe have it from their father, it dwels and is derived in their blood, They are the ſeed of the Serpent (as was toucht before) and his ſubtilty was made the inſtrument of the greateſt evill, the tainting of that firſt created innocencie▪ and the overthrow of man: Now they are called the ſerpents ſeed, becauſe they are like the Serpent; the Serpent was the ſubtilleſt of all the beaſts of the field, and theſe (as Chriſt ſpeakes of the men of the world) are wiſer in their generation than the children of light; yet is but in their generation, and their wiſdome laſteth but for their generation, if it laſt ſo long: Elymas (Acts 13. 10.) being charged to be full of all ſubtilty and miſchiefe, is called at the next word, child of the Devill. Subtill to doe miſchiefe, is the Genius or diſpoſition of the Devils children; and they ſhall have the ſerpents, the Devils portion: For as the ſerpent, who was once the ſubtilleſt of all the beaſt of the field (applying his ſubtilty to miſchiefe) became the moſt curſed of of all the beaſts of the field; ſo they who are thus the ſubtilleſt among the children of men, ſhall be the moſt curſed of all the children of men, Jer. 18. 18. we find crafty men in conſultation, and under a curſe. Come (ſay they) let us deviſe a device againſt Jeremiah, and let us ſmite him with the tongue; Let us deviſe devices, it is the ſame word in the text, but doubled for greater emphaſis: Theſe were their craftimaſters; To deviſe devices, notes more then ordinary skill in that black art; as to work a work (Joh. 6. 28.) notes great induſtry and intention of the mind in working. Some play their works rather then work their works. I muſt worke the workes of him that ſent me, ſaith our Lord Chriſt, Joh. 9. 4. None ever laboured as Chriſt laboured, therefore his was working a worke. As (I ſay) to worke a worke, notes great induſtry in working; ſo to deviſe a device, implies much cunning and skill laid out in deviſing. Now as theſe men would be witty above others in deviſing evill, ſo they are curſed above others in bearing evill. The Prophet gives them their load, ver. 21, 22. Therefore deliver up their children to the famine, and powre out their blood by the force of the ſword, and let their wives be bereaved, &c. And it is moſt juſt, that they ſhould be deepeſt in the curſe, who are deepeſt in ſuch craft; for the truth is, that, Every ſinfull act, the more skill there is in it, the more ſinne there is in it; it is beſt to be a dullhead, a very bungler in doing miſchiefe. Wit commends and ſets off other things, bue it makes ſin the more ſinfull and deformed. Secondly obſerve; That
Satan makes uſe of ſubtle, crafty men, and abuſeth their parts for his own purpoſes. He diſappointeth the devices of the crafty. God never diſappointeth thoſe, whom he ſets aworke: If God diſappoints the devices of men, theſe devices were not of God; Satan ſets thoſe aworke, whoſe work God ſpoiles. The Lord loves to breake Satans engines, tooles and inſtruments. Chriſt came to deſtroy the works of the Devill, both his works within us, and his workes againſt us. All Satans works and workmen ſhall rue it, when Chriſt pleaſes. And here we ſee whom Satan ſets aworke, even men of the fineſt wits, of the moſt reaching braines, of the decepeſt judgements and richeſt endowments: theſe he draweth in to his pay, and makes ſerviceable for his ends; that's Satans deſigne; ſuch as are amongſt men, as the ſerpent amongſt the beaſts, the moſt ſubtill of all, theſe Satan makes uſe of: The deepe policie of an Achitophel, the Great Oracle of his times for counſell, he deſires to improve againſt a David; The high parts and learning of a Julian, he deſires to improve and boyle up againſt the Chriſtians; ſuch a one will not only Fire and ſword, but ſet hard to jeere and wit them out of the profeſſion of the Goſpell.
And it is obſervable, that the ſeeds of the greateſt hereſies and errours, that ever poyſon'd the ſpirit of man, or vext the Church of God, have been ſowne in that ranke ſoyle, the wits of Philoſophers. Which gave Tertullian occaſion to call Philoſophers, The Philoſophi haereticorum Patriarchae. Tert.Patriarkes of Heretickes, or The Patrons of Hereſies; They were men of high conceits and apprehenſions, and in thoſe fertile and rich grounds, Satan with great ſucceſſe caſt the tares of errour. When Chriſt came into the world, he had moſt oppoſition among the craftie Scribes and Phariſees; And Herod the Fox (as Chriſt himſelfe calls him for his ſubtilty) was a notorious inſtrument of Satan, to hinder the receiving of Chriſt. Our Lord Chriſt ſometimes chuſeth the ſimpleſt the meaneſt the plaineſt men, fiſhermen to do his worke. But Satan chuſeth the ſubtileſt he can find in learned Throngs, to ſend of his errand. The reaſon of this difference betweene Chriſts choiſe and Satans, is; Satan cannot make a Mercury out ef every block, he is not able to give a man underſtanding, wiſedome or abilities for his worke: neither can he increaſe or improve any mans parts and gifts: he muſt have inſtruments ready to his hand, he can but put them forward and tempt them on. He will give ſuch as are ſtrong and craftie, many motives to ſerve him, but he cannot furniſh them with ſtrength or craft to ſerve him. But Chriſt can give gifts to men, which they have not, and raiſe the parts, which they have. He can make himſelf a Mercury, a meſſenger out of any blocke. Chriſt can ſend a foole of his errand, and cauſe him to doe it wiſely; He can cauſe the ſtammering tongue to ſpeake plaine, and the plaineſt man to ſpeake the higheſt Rhetorick. When a Moſes complaines of a ſlow tongue, he can ſay, I will be with thy mouth, and teach thee what thou ſhalt ſay, Exod. 4. 12. If he finds us not fit to doe his buſineſſe, he can make us fit. If Chriſt pleaſe, he can make a man maſter of his trade, before, or as ſoone as ever he is a ſervant to it. Thus, without the wiſdome of the world, Chriſt overcomes the wiſdome of the world; And by the fooliſhneſſe of preaching (as men count fooliſhneſſe) ſaveth thoſe that beleeve (1 Cor. 1. 21.) the fooliſhneſſe of God is wiſer then man, That is, thoſe inſtruments which Chriſt impioyes, how fooliſh ſoever men account them, ſhall foile all the wiſdome of man.
Therefore let no man boaſt of his natural parts, unles they be ſpiriualiz'd, and reſign'd up (for ſuch Chriſt commonly uſes, though he can make uſe of others) to the ſervice of Chriſt. Conſider to whom you are inſtrumentall, with your parts and knowledge. All wit out of Chriſts work, degenerates into craft, and wiſdome into wickedneſſe. It is Satans worke to ſollicite the learning of men (even as an Adulterer ſollicites the beauty of women) that he may commit folly with it, and beget ſome monſtruous birth of miſchiefe and villanie.
For, when ſuch appeare on Satans ſide, they are a great credit to his cauſe, and by the reputation of their learning and parts draw others to it. Doe ye not ſee (will he ſuggeſt to inferiour ones) ſuch and ſuch wiſe, learned men, goe this way; ſuch learned Divines, ſuch learned Lawyers, ſuch deepe Politicians, and doe you ſcruple? And how many have been caught in this ſna…e, and led aſide by the noiſe of their abilities, whom Satan abuſeth to his own ſide; what? ſuch wiſe men, ſuch learned men, thinke thus, and doe you ſimple ones ſtand off? Hath he not reaſon then to ſay of wiſe men, (as it was once ſaid of one) Seeing ye are ſuch, I wiſh you Cum talis ſis, utinam noſter eſſes. Habeo Themiſtoclem Athenienſem.would come over to me: and to bragge of them, as much as ever that Perſian Monarch did of Themiſtocles, whoſe revolting to him, from the Grecians tranſported him ſo, that he broke ſuddenly out of his ſleepe with theſe words, I have Themiſtocles the Athenian. I remember what Auguſtine obſerves (it is a very remarkable paſſage) in an Epiſtle unto a young noble man of great learning, who it ſeems had been ſometimes his Schollar. Auguſtine having received from him a Poem or copie of accurate verſes (but Auguſtinus ep. 39. ad Licentium Juvenem nobilem & doctū Da Domino meo te qui tibi illud donarit ingeniū &c. Accepiſti a Deo ingenium ſpiritualiter aureum, & miniſtras inde …ibidi…ibus & in illo Satan… pro…in…s teipſum? Ornari abs te diabolus qua…it.perceiving that he abuſed his wit to wantonneſſe or uſeleſſe curioſity) returns him anſwer to this effect. I have read this Poem, and I know not with what verſes, or with what lamentation to mourne over it; becauſe I ſee an excellent wit ſparkling in every line, but ſuch an one, as I cannot dedicate unto God. A little after he thus exhorts him, Give thy ſelfe unto my Lord, who hath given thee this excellent wit; If thou hadſt found a golden Cup, what wouldſt thou have done with it? Wouldſt thou not have given it to ſome good publicke uſe? God hath given thee a golden wit, Thy underſtanding is a golden Cup, and wilt thou let thy luſts drinke out of it, or wilt thou drinke thy ſelfe to the devill in it? I tell thee thus much the devill would faine make thy wit his ornament, and thy parts, the oredit of his Court and Cauſe. Satan ſerves himſelfe of the beſt wits, and his is the worſt ſervice of wit. Such ſhall be paid at laſt with crying. We fooles. Of all fooles the knowing; wiſe fooles, will be in the ſaddeſt condition: Obſerve thirdly,
The craftie are full of hopes, that their deviſes will ſucceed, and full of trouble, becauſe they ſucceed not. Otherwiſe it could not be ſaid, that God diſappointeth the deviſes of the craftie; Diſappointment implies expectation; And it is no afflicting affliction to miſſe of that, which we never looked for. Theſe thought all ſure. Theſe doubted not to over-wit and over-power all, at laſt. This brought them ſomewhat beyond hope, even to the borders of aſſurance at leaſt it ſo endeared them their hopes, that they would rather hazzard their ſouls, than looſe their plots, they were burthen'd to be delivered. Having conceived miſchiefe, they were in travell with iniquity Pſal. 7. 14. As the Lord ſuffers his own people to feare much, that when deliverance comes, their joy may be full: ſo, he ſuffers wicked men to hope much, that their ſorrows may be full, when they cannot be delivered. A woman forgets the pains of her travell, for joy that a man childe is borne into the world; And theſe men ſhall remember the paines of their travell, for ſorrow that a monſter (ſuch are their deſignes) is not borne into the world. That their miſchiefe comes not (in their ſenſe) to light, leaves them in deſperate darkneſſe. Fourthly obſerve,
What ſuch plot and deviſe, they labour to act and effect; Their hands cannot performe their enterpriſe; which intimates, that they put their hands to the worke, as well as their heads; as ſoone as they have layd their plot, they fall to acting. We ſhould in this imitate our enemies, not to ſtand deviſing and conſulting, this is a good way, and t'others a good way, and then doe neither; or then ſit ſtill and moulder away in expectation; love to, and zeale for Chriſt, and his truth, ſhould render us as full of action, as of invention, of execution as of deſigne.
Fifthly, though they did attempt it with their hands, yet they could not effect it with their hands, Their hands did not performe their enterpriſe. Hence note, That
Craftie men may deviſe ſtrongly, but they have not ſtrength ſufficient to accompliſh their devices.
The Phariſees after all their confederacies againſt Chriſt were forc't (without any racke, but that of their owne conſciences) to make this confeſſion, Joh. 12. 19. Perceive ye how we prevail nothing. At this day, they have many fine devices and Idaeas ready framed in their heads, but the hand ſhakes, They cannot performe their enterpriſe. They want not counſell, nor craft, nor skill▪ nor will, nor deſires, nor endeavours, only they want God with them. Hence it is, that though they gather very proper materials, and lay very ſtrong foundations, yet they cannot reare up their building. And in the iſſue (Luk. 14. 29.) All that behold it ſhall mock, ſaying, Theſe men began to build, and were not able to finiſh; It is the maine worke of God to ſtop evill men in their workes: what they would doe, he ſaith they ſhall not, and what they would not doe he ſaith they ſhall. Pharoah deviſed a deviſe againſt the children of Iſrael, but his hands could not performe his enterpriſe, Haman deviſed a deviſe againſt the Jewes, but his hands could not performe his enterpriſe. Achitophel gave craftie counſell againſt David, but his hands could not performe his enterpriſe. Herod the Fox plotted againſt Chriſt, to hinder the courſe of his Miniſterie and Mediatourſhip, but he could not performe his enterpriſe; 'Tis ſo all along▪ therefore (Pſal. 2. 1.) it is ſaid, Why doe the Heathen imagine a vaine thing; a vaine thing, becauſe a thing ſucceſſeleſſe, their hands could not performe it, It was vaine, not only, becauſe there was not true ground of reaſon, why they ſhould imagine or doe ſuch a thing, but vaine alſo, becauſe they laboured in vaine, they could not doe it. And therefore it followes, v. 4. He that ſitteth in the heavens ſhall laugh, the Lord hath them in deriſion. The Lord ſees what fooles they are, and men (yea themſelves) ſhall ſee it. The Prophet gives us an elegant deſcription to this purpoſe (Iſa. 59. 9.) They weave the spiders web, but their webs ſhall not become garments, neither ſhall they cover themſelves with their workes. As if he had ſaid, they have beene deviſing and ſetting things in a goodly frame to catch flies, they have been ſpinning a fine thread, out of their braines, as the Spider doth out of her bowels, ſuch is their web; but when they have this web, They cannot cut it out, or make it up into a garment. They ſhall go naked and cold, notwithſtanding all their ſpinning and weaving, all their plotting and deviſing. The next broome that comes will ſweepe away all their webs, and the Spiders too, except they creepe apace. God loves and delights to croſſe worldly proverbs and worldly craſe.
How many viſible demonſtrations have we of this in our times! How many cunning, but ruining devices, lie by the wals at this day unacted! They went through the Head-worke, but they could not get through their Hand-worke. We may ſay as in the Pſalme (76. 5.) None of the men of might have found their hands: The men of craft ſound their heads, but the men of might (bleſſed be God) have not yet found their hands, to execute up to the height of the diviſers, either, wit or malice.
In this we ſee the glorious prerogative of God. How many thouſand, thouſand, thouſand thoughts do men looſe. The thoughts of many yeares are loſt in a moment. God never loſt, nor never ſhall looſe one thought. And therefore David puts theſe two together in a breath. Having ſaid (Pſal. 33. 10) The Lord bringeth the counſell of the Heathen to nought, he maketh the devices of the people of none effect. In the next verſe, he ſubjoynes, The counſell of the Lord ſtandeth for ever, the thoughts of his heart to all Generations. And as the counſel of the Lord ſtands ſo he cauſeth the counſell of thoſe to ſtand, who conſult for him. He confirmeth the word of his ſervants, and performeth the counſell of his Meſſengers, Iſa. 44. 26. So that their hands ſhall performe their enterpriſe, as the Lord encourageth the ancient people (Zac. 4. 9) The hands of Zerubbabel have laid the foundation of this houſe, his hands ſhall alſo finiſh it: And againe, Chap. 8. 13. Fear not, let your hands be ſtrong. As if he had ſaid, Feare not, goe on with your worke; For your hands ſhall performe their enterpriſe, you ſhall not beaten from your worke, neither ſhall ye work in vain. The Lord himſelfe hath no barren counſels, and he makes all the counſels which are for him, bring forth in their due time, deſired fruit, the longed for and beloved iſſue.
Laſtly, obſerve; That
It is a great and wonderfull worke of God, to diſappoint the devices, and ſtop the enterpriſes of crafty men,
Eliphaz puts this among the wonders of God. This is reported in a way of admiration concerning God (Iſa. 44. 25.) He fruſtrateth the tokens of the liars and maketh diviners mad, he turneth wiſe men backwards, and maketh their knowledge fooliſh. The wiſdome of God is moſt ſeen, in defeating the wiſe, as the power of God is moſt ſeene, in overthrowing the ſtrong. While we conſider that Theirs are ſecret devices, and that they are ſubtill devices, that they have many devices, and that they have many wayes to bring theſe devices to paſſe, it cannot fall below a wonder in our thoughts, that their thoughts, or devices are not accompliſhed. Therefore the Pſalmiſt concludes (Pſal. 124.) Ʋnleſſe it had bin the Lord, who was on our ſide, &c. we had bin ſwallowed up quick and taken in their ſnare. As if he had ſaid, if we ſhould have had any leſſe then God, to helpe us, we had been gone, all the world could not ſave us. To paſſe through a place full of gins and ſnares and pits ſet and made on purpoſe, to take a man, and that man not taken, is marvellous in our eyes. Thus it is with the people of God, they walk among ſnares and traps; The trade of moſt wicked men, is to be Trap-makers, Snare makers, if not Sword makers againſt the Saints of the moſt high. They meet with devices upon devices, and plots upon plots; now, that God ſhall diſappoint all theſe, and exalt his people to ſafety in the very face of death and dangers, how admirable!
But ſome may object; Yet we ſee that, at leaſt ſome of theſe plots are not diſappointed, at leaſt ſome of theſe devices take, and we have ſeen bloudy hands performing their enterpriſe.
I anſwer, in a word; Firſt, this text and the obſervation bottom'd upon it, are to be underſtoood of what is often done, not ſtrictly of what is alwaies done. The Lord very frequently diſappoints the devices of the crafty.
But ſecondly, their very ſucceſſe is a diſappointment, and their proſperity is their curſe. For their cauſe is under a curſe, and ſo are their perſons, when both ſeeme moſt ſuccesfull. If outward judgements ſlay not wicked men, Their prosperitie ſhall, Pro. 1. 32.
Thirdly, all the ſucceſſe, which the devices of wicked craftie ones have, tends to the fulfilling of Gods counſels, more then their own: So that, though it be to the eye, or in the letter, ſucceſs to them, yet in truth, and upon the matter, it is ſucceſs to the cauſe of God, Craft prevailes no further, & no longer on earth, then ſerves to accompliſh the counſels of heaven, and fulfill what infinite wiſdom hath deviſed. Therefore when you ſee any devices of the craftie thrive, know, that God is ſerving himſelfe upon them, and that they are but acting, What his hand and counſell hath determined before to be done, Act. 4 28. As Chriſt himſelfe overcame by dying, ſo doe they who are Chriſts, they have ſucceſſe in all their diſappointments; and theſe are diſappointed in all their ſucceſſes, and die while they overcome. No ſinfull device of man ever did, or ever ſhall prevaile, beyond a contribution to the juſt and holy purpoſe of God. All their prevailings are diſappointments, who intentionally oppoſe, though they really accompliſh the good pleaſure and purpoſe of God.