Exposition of Job 15-17, Commentary on Job · Chapter 15

Exposition of Job 15-17 · Commentary on Job · Chapter 15

p. 125JOB, Chap. 15. Verſ. 25, 26.

For he ſtretched out his hand againſt God, and ſtrengthened himſelfe againſt the Almighty.

He runneth upon him, even on his necke, upon the thick boſſes of his Bucklers.

ELiphaz having explained much of the inward puniſhment of wicked men, the torture which they indure upon the rack of conſcience, as alſo ſome of their outward puniſhments, he ſubjoynes the reaſon of both, their ſin, in theſe two Verſes, and that not an ordinary ſin, but a ſin committed with a high hand.

Verſ. 25. He ſtretcheth out his hand againſt God.

And is it any wonder then that God ſhould ſtretch out his hand againſt him? Every ſin deſerves puniſhment, and ſhall be puniſhed either upon the ſinner, or upon his Surety; but extraordinary ſins call for extraordinary puniſhments: they who have done much evill, ſhall endure much. Juſtice hath an eye to the quantity, as well as to the quality of our works; and that's a worke of wickedneſſe in Folio, or of the largeſt ſize, which is done with a hand ſtertbhed out: What revenge is bigg enough for a ſin thus bigg?

He ſtretcheth out his hand againſt God.

Here are three things to be opened:Tanto ſupplicio nunc ſcelus digniſſimum explicat. Pined.

Firſt, What is meant by the hand.

Secondly, What is meant by ſtretching out the hand.

Thirdly, How the hand may be ſtretched out againſt God.

The hand may be taken properly, or improperly; properly for that member of the body, which is ſo uſefull and inſtrumentall in all the ſervices of this life; and then to ſtretch out the hand, muſt be taken in a proper ſenſe; for ſo wicked men ſometimes doe; they ſtretch out the hand of the body againſt p. 126God, by acting ſins of violence, and by acting violently in many ſins.

The outward members, eſpecially the hand and tongue, are made the weapons of unrighteouſneſſe, both againſt God and Man.

Theod. l. 3. cap. 20. Niceph. l. 10. cap. 35.The Church-Hiſtorian reports of Julian the Apoſtate, that when he was wounded in the Battell againſt the Parthians, he tooke of his blood, and threw it up to Heaven, he ſtretched out his hand againſt God, ſaying, in deriſion of Chriſt, O Galilaean thou haſt overcome: This outward geſture of his body, expreſſed the ſecret indignation of his minde. And it is obſerved by Jerom, Amalachitae Iſraelitas in Exitu de Egypto vel ob laſſitudinem vel ob legalem immunditiem extra caſtra degentes occiderunt & eorum circumciſionem amputatam in ſubſannationem Dei projecerunt in caelum. Hieron.who ſaith, he received it from the Tradition of the Jewes, that the Amalakites, who were profeſſed Enemies to the Jewes, did lye upon the watch, to take all advantages againſt them, in their march from Aegypt to Canaan, and when at any time they turned aſide out of the way, either becauſe of legall uncleanneſſe, or upon any naturall neceſſity, they would fall upon them and ſlay them; which being done, they cut off that member which had the Seale of the Covenant (Circumciſion) upon it, and with their hands ſtretched out, threw it up towards Heaven, as if they would challenge God himſelfe to revenge their blaſphemy of him, and the contempt of that ſacred Inſtitution.

Secondly, The hand is taken improperly, or metaphorically; ſo, the power of a man is his hand, the ſtrength of his whole body, ſtate, and minde, may be called his hand; his riches are his hand, his credit is his hand, his wit, and parts, Learning, and Eloquence, are his hand, as there is a power in all theſe. And when it is ſayd here, He ſtretcheth forth his hand againſt God; we may underſtand it in that latitude; for a wicked man improves the ſtrength of his body, the power of his Eſtate, his Credit, his Wit, all his accommodations in the way of Rebellion againſt God. A man is ſayd to ſtretch out himſelfe,Extendere manum eſt omnem adhibere conatum ad percutiendum hoſtem aut aliquid aliud aggrediendum. when he doth his utmoſt to attaine his end, and makes the moſt of himſelfe to any purpoſe: In ſuch caſes he ſtretcheth all that he is (as we ſay) upon the Tenters; and this all of his put together, is his hand ſtretched out againſt God.

Further, To ſtretch out the hand, imports foure things.

Firſt, To doe a thing with the utmoſt intention of minde p. 127and body, to doe it with all our might and fulleſt reſolution. Joſhua being reſolved to bring totall deſtruction upon the men of Ai, Drew not his hand back wherewith he ſtretched out his Speare, till he utterly deſtroyed all the Inhabitants of Ai (Joſh. 8.26.) The ſtretching forth of his hand was emblematicall, ſpeaking, or implying that his ſpirit kept up to the height of reſolution, for the ruine of that City and people.

When the Scripture ſpeaks of God, acting towards Man, either in a way of judgement or mercy, this phraſe is often uſed, (Exod. 6.6.) Wherefore ſay to the Children of Iſrael, I am the Lord, and I will bring you out from under the burdens of the Aegyptians, and I will rid you out of their bondage, and I will redeeme you with an out-ſtretched arme. (Exod. 14.8.) The Children of Iſrael went out with an high hand; and at the ſixt Verſe of the ſame Chapter, the Lord bid Moſes, Stretch his hand over the Sea; to ſhew that he was purpoſed to worke a Miracle, for the deliverance of his people. The Prophets are frequent in this language (Iſa. 5.25.) Therefore is the anger of the Lord kindled, againſt his people, and he hath ſtretched forth his hand againſt them: Read Chap. 9. Verſe 12, 17.21. Chap. 10.4. Jer. 51.25. Ezek. 14.13. Chap. 15.7. In all theſe places when the Lord went with full purpoſe to puniſh, he is ſaid, To ſtretch out his hand. Now as when God ſtretcheth out his hand againſt Man, it ſhews his reſolvedneſſe to ſmite, ſo when man ſtretcheth out his hand againſt God, it ſhews his reſolvedneſſe to ſin, or his actuall ſinning with full intention and ſtrength of ſpirit.

Secondly, Mans ſtretching out his hand, Extendere manum eſt habitus conſidentis & potentiam vireſque oſtendentis.ſpeaks the confidence of a man, that he ſhall carry all before him, and win the day; it is uſuall with contenders, eſpecially with Souldiers, before they joyne Battell, to ſtretch their hands out, to draw and brandiſh their Swords, in token both of their courage to fight, and of their confidence to prevaile. Obſtinate ſinners are full of falſe hopes that they ſhall obtaine what they deſigne, and proſper in their projects of wickedneſſe, and therefore they are ſayd to ſtretch out the hand againſt God.

Thirdly, Stretching out the hand, is a poſture of pride and impudence; pride is written upon a ſtretched-out-hand. To ſin preſumptuouſly,Anima quae in manu ſuperbiae. Sept. is in the Originall to ſin with a high hand (Numb. 15.30.) The Septuagint render that place, The ſoule p. 128that in the hand of pride thinkes ſo, ſhall be cut off: The Caldee Paraphraſe gives it thus; He that ſins with an uncovered head; An uncovered head is an argument of boldneſſe, and that he who acts, cares not who ſees him. Modeſty cauſeth us to hang downe, or cover the head, when we have done ill, and ſhame makes us cover the head when we receive evill, or are puniſhed (Jer. 14.4.) The Plowmen were aſhamed, they covered their heads becauſe the ground was chapt: for there was no raine in the Earth: So that to do, or ſuffer with an uncovered head, is like doing or ſuffering with a high, or ſtretched-out-hand, boldly, preſumptuouſly, and as it were, hanging out a Falg of defiance againſt the God of Heaven.

Fourthly, Stretching out the hand, is the poſture of a furious maddman; he that wants the uſe of his reaſon, makes this uſe of his hand, laying about him, as if he would doe wonders; ſuch madneſſe lodgeth in the hearts of debauched ſinners, they doe they know not what; they rage and are furious, as if they would pull God out of Heaven, and throw the Houſe, yea the World, out at the Windows: Theſe ſtretch their hands againſt God, and they doe it three wayes.

Firſt, Againſt the very being of God; ſuch a wicked man oppoſeth God as God, he wiſheth there were no God, or that himſelfe were God; he would have all power in his owne hand: Francis Spira in his deſpayring diſtraction ſayd, I would I were above God: In him nature ſpake her mind plainly, and not in Parables: Nature heightned in wickedneſſe would be above God; therefore a carnall man is called, A hater of God: Now that which we hate we would deſtroy, and take out of the way.

Secondly, There is a ſtretching out the hand againſt God, not onelyonly in this open bold challenge, or profeſſed oppoſition; this very few will owne. Few Atheiſts will ſpeak out their blaſphemy, or ſend their Trumpet to defie God; and moſt wicked men take a ſuſpicion of this, as the higheſt diſhonour and affront that can be put upon them. What? They oppoſe God? They ſtretch out their hand againſt God? They will tell you, they love God, and it may be they will tell you that God is their God, and yet will be found ſ…retching out their hand againſt God: therefore not onelyonly doe his profeſſed Enemies ſtretch out their hand againſt God, but even thoſe p. 129his profeſſed Friends, who live in the open violation of his righteous Laws; they who oppoſe the will and Word of God, the Statutes and Ordinances of God, theſe will be found to ſtretch forth their hand againſt God himſelfe.

The Lord complaines (Mal. 3.13.) Your words have beene ſtout againſt me: Who? we ſtout againſt God? when did we ſpeak againſt God? we never had ſuch a thought in our hearts, much leſſe, ſuch words in our mouthes: So it followes, Yet yee ſay, What have we ſpoken ſo much againſt thee? The Lord tells them (becauſe it ſeems they could not) Verſ. 14 Yee have ſayd it is a vaine thing to ſerve the Lord, and what profit have we, that wee have kept his Ordinances, and yee call the proud happy, &c. To ſpeak, or thinke thus (though ſuch a word be not ſpoken formally, as it is probable they did not) is to be ſtout againſt God. To ſay, It is a vaine thing to ſerve the Lord, is not onelyonly a diſſervice, but a Rebellion againſt the Lord: To ſay, There is no profit in keeping his Ordinances, is the higheſt prophanation of his Ordinances; to call, The proud happy, is to ſtretch out the hand againſt God, for he ſtretcheth out his hand againſt, and reſiſteth the proud.

Thirdly, The hand is ſtretched out againſt God, when it is ſtretched out againſt his people, his Servants, or any that are under his tuition, and ſpeciall protection; to oppoſe, or ſtretch out the hand againſt theſe, is to ſtretch out the hand againſt God. The Prophet Zacharie ſets forth both the care of God to keep his people from trouble, and his Sympathy with them in trouble, by an elegant Similitude: Hee that toucheth you, toucheth the apple of mine eye (Zach. 2.8.) What part is more ſenſible of the leaſt hurt, then the eye, or being hurt, cauſeth a greater ſmart? God is as tender of his people as any man is of his owne eyes. He that toucheth them, ſc. to wrong or vexe them, toucheth the apple of Gods eye, he lifts up his hand againſt Gods face, and againſt the moſt excellent part of his face, his eye, and againſt the moſt excellent part of his eye, the apple of it or ball of the eye which is the proper inſtrument of ſeeing. We uſe to ſay, There is no ſporting with the eyes; men doe not like it, to have their eyes played with: Surely then God will not beare it,Dicimus vulgo cum oculis non ludendum eſt. that any ſhould ſmite or wound his eyes. And he interprets any hurt done to his people, as done to his owne eye, yea to the apple p. 130of his eye. When it was under debate in the Councell what ſhould be done with the Apoſtles, Gamaliel adviſes, Refraine from theſe men, and let them alone, &c. Leſt haply yee be found to fight againſt God (Acts 5.38, 39.) Some poſſibly would reply, We fighters againſt God? We love God; here is a company of turbulent Fellows called Apoſtles, who diſquiet the City, may we not puniſh them, but we muſt preſently be judged fighters againſt God? No, ſaith Gamaliel, you fight againſt God, if they and their Apoſtleſhip be of God.

Saul was zealous of the Law, and (as he thought) for God; yet Chriſt rebukes him from Heaven, with Saul, Saul, why perſecuteſt thou me? Thou ſtretcheſt forth thy hand againſt me, when thou doſt it againſt the Saints; then, there is a ſtretching out the hand againſt God, not onelyonly by a boyſterous oppoſition of God, As Pharoah, Senacharib, and Julian did, but by oppoſing the wayes or word, the Meſſengers or Servants of God.

Hence Obſerve.

Firſt, Though every ſinne be againſt God, yet ſome ſinnes are more againſt God: Wee cannot ſay that every one who ſins, ſtretcheth out his hand againſt God; there is a difference of ſins in degree, though they are all in their nature deadly; there is a preſumptuous ſin, a ſin committed with a high hand, which hath theſe two things chiefely in it.

Firſt, A ſinning againſt cleare light.

Secondly, A ſinning with full conſent and ſwindge of will.

In that place of Numbers, where this ſin is deſcribed (Chap. 15.30.) There are two other Characters put upon it: Firſt, it is called, A reproaching the Lord: And ſecondly, a deſpiſing of the Word of the Lord; Every ſin is a tranſgreſſion of the Word of the Lord, but every ſin is not a deſpiſing of the Word of the Lord; every ſin is diſpleaſing to God, but every ſin is not a reproaching of God: Every ſin, even the leaſt, is a departure from God, but ſome ſins are full of activity againſt God.

It is conceived, that the preſumptuous ſin in the old Teſtament, is the ſame with, or anſwers to, the ſin againſt the holy Ghoſt in the New; and that which leads to this apprehenſion is, becauſe no ſacrifice was appointed for that under the Law, p. 131as this is ſayd to be unpardonable under the Goſpell. And the Author to the Hebrewes is expreſſe (Chap. 10.26.) If we ſin wilfully after we have received the knowledge of the truth, there remaineth no more ſacrifice for ſins. The Goſpell knowes but of one Sacrifice for ſin, and that but once offered; they who deſpiſe that, have deſpiſed all, for there remaines no more Sacrifice for ſin. God will not ſend his Son to dye a ſecond time for thoſe who have trodden the Son of God in his death under foot, and have counted the blood of the Covenant an unholy thing. God indeed ſtretcheth out his hand all the day long, to a gaineſaying and rebellious people, that is, to thoſe who ſtretch out their hands againſt him in his Law: But he will not ſtretch out his hand (unleſſe to ſmite) to a gain-ſaying and rebellious people, who (in this ſenſe) ſtretch out their hands againſt him in the Goſpell.

Secondly, From the connexion of this Verſe with the former:

Obſerve.

That God proportions the puniſhment of man unto his ſin: There is a twofold proportionating of puniſhment to ſin.

Firſt, In the quality, or manner of it.

Secondly, In the quantity, or degree of it.

The Juſtice of God is viſible in both, according to the exact rules of retaliation: As I have done, ſo the Lord hath requited me, ſayd Adonibezek (Judg. 1.) He was puniſhed in the ſame manner that he had ſinned, and ſo have many others. But all ſhall be puniſhed in the ſame degree that they have ſinned. If ſin be great, ſo ſhall the puniſhment of it be. When the iniquity of the Amorite was full, he had his fill of wrath. When God himſelfe was preſſed with the ſin of Iſrael, as a Cart with Sheaves: then he layd on load in judgement. If any wonder why the wicked man ſhould be hurryed, troubled, vexed, why he travelleth in paine all his dayes; he may ceaſe to wonder, when he reads, that the wicked man ſtretcheth out his hand againſt God. Is it any wonder God ſhould ſhew himſelfe an Enemy to them, who practice the Enemy againſt him? Or that they ſhould be higheſt in ſuffering, who have been higheſt in ſin? The Prophet Amos reproves and complaines of thoſe, who made the Ephah ſmall, and the Shekel great (Chap. 8.5.) That is, who abated the meaſure, and enhanced, p. 132or raiſed the price of their commodities: But if man make the Ephah, or meaſure of his ſin ſmall, God will not make the Shekel of his puniſhment great. The wages which the Juſtice of God payes the ſinner, ſhall not be a penny more then his ſinning worke hath deſerved.

Thirdly, In that the ſtretching out the hand againſt God, is a ſin againſt light.

Obſerve.

That ſins committed againſt light, leave the ſoule in the greateſt darkneſſe: A ſin committed in the darkneſſe of ignorance, deſerves yet to be puniſhed with darkneſſe, even with everlaſting darkneſſe; much more thoſe ſins which are committed, not onelyonly in, but againſt the light of knowledge. Some ſhall periſh for want of light; they cannot but periſh who live and dye in the abuſe of light. Many ſhall periſh becauſe they have not ſtretched forth their hands according to the light received, to worke for God; how deeply then ſhall they periſh, who in the midſt of received light, ſtretch out their hands to work wickedneſſe againſt God?

Fourthly, Eliphaz deſcribes the wicked man ſtretching out his hand; that is, all the power which God hath truſted him with, to provoke God with.

Hence Obſerve.

That wicked men abuſe the good gifts of God, and turne them againſt God himſelfe: They uſe their hand, properly taken, againſt God; as alſo their metaphoricall hand, their whole ſtrength againſt God; they ſtretch their authority, their high places, their parts, and wits againſt God; they forme weapons out of all the good gifts of God, to fight againſt God; ſuch ſinning is out of meaſure ſinfull. The idle Servant was condemned, who did not employ and improve the one Talent which he had received, to his Maſters advantage; of how much ſorer condemnation ſhall they be thought worthy who employ their many Talents to their Maſters loſſe, and diſadvantage?

Laſtly Obſerve.

Sin is the greateſt evill. That muſt needs be the greateſt evill which oppoſeth the greateſt good: God is the greateſt good, every ſin is againſt God, and ſome ſins directly oppoſe God. The Apoſtle argues the evill of ſin, from the oppoſition it makes p. 133againſt us (1 Pet. 2.11.) Dearely beloved, I beſeech you as ſtrangers, and pilgrims, abſtaine from fleſhly luſts (he doth not ſay, which fight againſt, or diſhonour God, but) which warr againſt the ſoule: We have no reaſon to be dallying with luſts, or to be freinds with them, when we heare that our luſts warr againſt us; but when we remember that our luſts warr againſt God, we ſhould not onelyonly abſtaine from them, but abhorr them. Every thing is by ſo much the worſe, by how much that is better which it is contrary unto: There are foure conſiderations which heighten the evill of ſinne upon this account, that it is a ſtretching out of the hand againſt God.

Firſt, Stretch out a hand againſt God! No man ſhould dare ſo much as to lift up a word againſt God.

Secondly, Stretch out a hand againſt God! No man ſhould dare ſo much as to lift up a thought againſt God.

Thirdly, Stretch out a hand againſt God! Every man ought to fall downe before God, and be well pleaſed with whatſoever God ſaith or doth.

Fourthly, Every man is bound to ſtretch out heart and tongue, and hand, to thinke and ſpeake and doe for God, and when all this is done, we have done but our duty, and the utmoſt that any man doth or can doe in theſe, is not halfe his duty. How wide then is he from, how oppoſite to his duty, who ſtretcheth out his hand againſt God? And (as it follows in the next words.)

Strengthens himſelfe againſt the Almighty.foreign Roboravit, fortem bellatorem conatur ſe praebere, virum atque maſculum; in Deum ſe erigere & inſultare praeſumpſit. Contra omnipotentem ſe virum exhibuit. Jun. foreign. 1 Cor. 16.13.1 Cor 16:13

That is, As the Originall imports, who makes himſelfe a ſtrong Warrier, and will ſhew his valour againſt the Almighty: So Maſter Broughton, He would be valiant againſt the Almighty. Or as another tranſlates to the letter of the Text, He ſhews himſelfe a man againſt the Almighty; as if he had ſayd, This wicked man ſtraines all the ſtrength he hath, to ſhew himſelfe a man of his hands, or to play the man againſt God. The Apoſtle uſeth that word, in reference to temptation, Play the men, or quit your ſelves like men: Saints play the man againſt Satan; wicked ones play the man againſt God: he ſtrengthens himſelfe againſt God. But how? What doth the wicked man to ſtrengthen himſelfe? Doth he gather Armies, lay in Ammunition, fortifie Cities, p. 134and Caſtles? Doth he thus ſtrengthen himſelfe againſt the Almighty? All theſe are no ſtrength againſt God, and this is not the way the wicked man takes to ſtrengthen himſelfe againſt God; how then? Hee ſtrengthens himſelfe againſt God, by hardening his heart, by ſtopping his eares, by ſetting his face, by debauching his conſcience againſt the call and command of God. Thus, He ſtrengthens himſelfe againſt the Almighty.

Before we had the word God, the ſtrong God, here the Almighty, foreignwhich word in the Hebrew, ſignifies not onelyonly one that hath great power: But,

Firſt, All power; Shaddai is he that hath power to doe all things: Omnipotency is one of the incommunicable Attributes of God:Qui omnia poteſt. All the power of man is of his giving, but he hath not given all power to any man, no nor to all men. OnelyOnly Chriſt as Mediator, or God-man hath all power given to him. It is not the will of God to doe all that is in his power, but it is in his power to doe whatſoever he will. If the wicked mans power were ſuch, what worke would he make? If he could doe as much as himſelfe pleaſeth, he would doe nothing, which ſhould pleaſe either God or good men.

Qui ſibi ſufficit & nullius ope indiget, nullis externis armis aut munimentis.Secondly, The word ſignifieth, ſuch a one as hath a ſufficiency in himſelfe to doe what he will; God needeth not to goe out for any ayde, or call in the aſſiſtance of any creature: Shaddai is the Originall of power, he hath all his power layd up in his owne compaſſe, and his compaſſe is infiniteneſſe; he is ſelfe ſufficient. Some Princes thinke they have power enough to doe what they will, but they muſt doe it with other mens hands. Though they have a civill power or authority to command all, yet they have not a naturall power, ſtrength, or ability to execute all. God hath both theſe powers, he hath abſolute authority to command all to ſerve and help him; and he hath ſuch an abſolute ability, that he needs none to ſerve or helpe him: He that made the World alone, what cannot he doe alone? God calls for our helpe that we may have the honour of it, not that hee hath any want of it.

Qui ſufficit omnibus aliis.Thirdly, Shaddai is he who hath not onelyonly enough for himſelfe, p. 135but for all others; the five wiſe Virgins had Oyle in their Lamps, and they had enough for themſelves, but they had none to ſpare, they could not furniſh the five fooliſh Virgins. But the Lord God Almighty hath ſtrength and wiſedome for all that come to him, and call upon him: As he is ſelfe-ſufficient, ſo he is all-ſufficient; his Ocean can quickly fill all our empty Veſſells, and his treaſury ſupply and beare all our charges. This Almighty God, who hath power to doe what he pleaſeth, who hath all this power in himſelfe, and who hath power enough to give out to all that need, and aske it of him; this is the Almighty, againſt whom the wicked man ſtrengthens himſelfe.

Hence Obſerve.

Firſt, That the heart of man is very buſie to arme againſt God: As when a people are threatned with an invaſion, they then ſtrengthen themſelves, they lay in their Proviſions of Warr, and get Forces in a readineſſe: even thus doth the heart of man: Man hath three uſuall wayes of ſtrengthening himſelfe againſt the Almigty. Firſt, By carnall pleas and reaſonings. He pretends reaſon for what he doth; and hee ſtrengthens himſelfe againſt all that God ſaith, by reaſon: he ſets up reaſon againſt that Law which is the quinteſſence of reaſon, and will not be madd but by reaſon, ſuch as it is, and that is, ſuch as he is, a madd one. Theſe reaſonings are the ſtrong holds ſpoken of by the Apoſtle (2 Cor. 4.5.) The weapons of our warfare are not carnall, but mighty through God to the pulling downe of ſtrong holds, caſting downe imaginations, and every high thing, that exalteth it ſelfe againſt the knowledge of God: As the weapons of this warfare are not carnall but ſpirituall, ſo the ſtrong holds which theſe caſt downe, are not corporeall, but carnall; they are not made of Stones, and Timber, of Earth, or Iron, but of the ſubtiltyes, ſlights, excuſes, ſubterfuges, and arguings of fleſhly minded men. All which the Apoſtle wraps up in the latter words calling them imaginations, or ratiocinations, and high things; that is, ſuch things as are formed in the high and proud conceits of the creature exalting it ſelfe againſt the ſound and ſaving knowledge of God: Such as theſe:

Firſt, Others doe ſo.

Secondly, Great ones doe ſo.

p. 136Thirdly, This is the cuſtome of the World.

Fourthly, If I ſhould not doe ſo, I ſhould diſhonour, yea and undo my ſelfe: And why ſhould I refraine what others doe, or what would be my owne undoing? No reaſon for any of theſe. Thus he ſtrengthens himſelfe againſt the Almighty: his reaſon (ſuch as it is) will beare him out.

Secondly, He ſtrengthens himſelfe againſt God upon preſumption of mercy from God; why may not I doe thus? God hath mercy for ſinners, why not for me though I ſin? The Apoſtle cautions the Epheſians (Chap. 5.6.) againſt ſuch preſumptions. Let no man deceive you with vaine words, for becauſe of theſe things, the wrath of God comes upon the Children of diſobedience: It is good to plead mercy to ſtrengthen Faith, that ſin committed ſhall be pardoned; but woe be to thoſe, who plead mercy to ſtrengthen themſelves in the committing of ſin.

Thirdly, Others ſtrengthen themſelves againſt the Almighty with hopes of worldly gaine, and they incourage themſelves in an evill matter, with promiſes of good; Wee ſhall finde all precious ſubſtance, we ſhall fill our houſes with ſpoyle, caſt in thy Lot among us, let us all have one Purſe: Thus Solomon perſonates the inticements of ſinners (Prov. 1.13, 14.)

As a gracious heart ſtrengthens it ſelfe for God:

Firſt, By the promiſes of God.

Secondly, By the experiences which himſelfe, or others have had of Gods diſpenſations.

Thirdly, By conſidering the nature of God, how gracious, how good, how powerfull, how faithfull he is.

Fourthly, By remembring his relations to God; he is my Father, my King, &c. Shall I not venture to doe or ſuffer for him?

Now (I ſay) as a gracious heart ſtrengthens it ſelfe for the Lord, or (as the Apoſtle adviſeth, Epheſ. 6.10.) Grows ſtrong in the Lord, and in the power of his might, putting on the whole Armour of God: So a wicked heart ſtrengthens it ſelfe againſt the Lord, or grows ſtrong againſt the Lord, and the power of his might, yea of his Almightineſſe, putting on the whole Armour of the Devill, that he may be able to ſtand againſt all the encounters of the Word, and of his owne conſcience. For as the Word of God, and the graces of the ſpirit are the Armour p. 137and weapons by which the Saints ſtrengthen themſelves againſt Satan; ſo carnall reaſonings and the luſts of the fleſh, are the Armour and weapons by which wicked men ſtrengthen themſelves againſt God.

A wicked mans chiefe care is to fortifie and incourage his luſts; to put warme cloaths to his ſinfull heart, and make it ſtout againſt God: Sin begins with turning the heart from God, and ſin ends in turning the heart againſt God: The firſt ſtep in ſin is a neglect of God, the ſecond ſtep is contempt of God, the third and laſt is a Warr with God: He ſtrengthens himſelfe (for the Battell) againſt the Almighty.

Secondly Obſerve.

Sin runs us againſt reaſon, and cauſeth us to act not onelyonly wickedly, but fooliſhly: Is it not folly and madneſſe for weakneſſe to contend with Omnipotency? When a ſinner hath ſtrengthned himſelfe the beſt he can, the very weakneſſe of God (as the Apoſtle ſpeaks) is ſtronger then he. What King (ſaith Chriſt, Luke 14.31.) going to make Warr againſt another King, doth not firſt ſit downe, &c. As if he had ſayd, The Kings of the Earth are not ſo fooliſh, ſo brainleſſe, and counſelleſſe to contend with thoſe, whom they cannot match; they will hardly venture a Battell with ten thouſand againſt twenty thouſond, they will rather make a diſadvantageous Peace, then proceed in a Warr upon ſuch diſadvantages. The King of Iſrael reproved the challenge which the King of Judah ſent him, by the Parable of the Thiſtle in Lebanon, aſpiring to match with the Cedar in Lebanon (2 Kings 14.9.) Whats a Thiſtle to a Cedar? Then what is man to God? See then what a reaſonleſſe, yea ſenſeleſſe creature man is, who will needs goe out againſt God to Battell, though all the number he can muſter, is not onelyonly as diſproportionable as ten thouſand to twenty thouſand, as a Thiſtle to a Cedar, but more then one ſingle man is to a Million of men, or then a bruiſed Reed to the ſtrongeſt Oake. God with eaſe made all the power of man alone, and he, though alone, can more eaſily deſtroy it: it coſt him but the ſpeaking of a word to ſet it up, and he can pull it downe with, yea without a word ſpeaking. Many men have been ſtyled, The great, The ſtrong, The mighty: But no man ever durſt owne this ſtyle, The Almighty: This title of God in the Text, The Almighty, ſhould make the mightieſt of p. 138men, the Nimrods of the World afraid to meddle, yea to think a thought of medling with God. The abſurdity of men in ſtrengthening themſelves againſt the Almighty, may appeare yet more diſtinctly in three particulars.

Firſt, He that is Almighty is ſtronger then All; there cannot be two Almighties. Hence the Apoſtle argues (1 Cor. 10.) Will you provoke the Lord to anger, are you ſtronger then he? It is baſe and cowardly to provoke thoſe that are weaker then our ſelves; it may give us trouble enough to provoke thoſe who are as ſtrong as our ſelves, but it is either madneſs or deſperatneſſe to provoke thoſe who are ſtronger then our ſelves. And when the Apoſtle demands, or rather expoſtulates, Are yee ſtronger then he? His queſtion cals for this poſitive aſſertory anſwer, we are infinitely weaker then he; and therefore there is no prevailing againſt him, not onelyonly not in all things, but not in any thing. It is poſſible for a weake Enemy to prevaile ſometimes upon a mighty Enemy. The Romans who commanded the world for many ages, and were too ſtrong for any Nation, did yet receive ſome foyles; though they were never conquered, yet they were ſomtimes worſted, not only by ſurpriſals and Ambuſcadoes, but in the open field; and even petty Princes gave checks for a while, to ſome of their deſignes. But El-Shaddai, the Almighty God, never received any defeat, nor is he within the poſſibility of a ſurprize.

Secondly, Not onelyonly cannot the Lord be defeated, but he cannot be endammaged; he never loſt (as we ſay) ſo much as a haire of his head, nor did he ever ſuffer ſo much as the ſcratch of a Pin. The Romans obtained ſome Victories with ſuch extreame loſſe and hazzard, that it hath been ſayd, Two or three more ſuch Victories, would utterly undoe them; they who were never defeated or foyled, have yet been greatly endammaged in Battel; and their cleareſt gains have not bin without ſome loſſe: but the Almighty never loſt the worth of a thread, or drop of blood, in all thoſe innumerable Victories which he hath gained.

Thirdly, Man cannot ſo much as hinder or retard the deſignes of God. He tranſcends all the impediments, and throws open all the Barracadoes that are ſet in his way. He will worke and who ſhall let him? (Iſa. 43.13.) There is no putting of a barr in his way; and therefore if any ſhould anſwer the queſtion, p. 139Who ſhall let it? Yes, there are ſome will let it, the great men, the Nobles of the Earth, ſay no; they will let it. But they ſhall not, ſaith God, in the next Verſe (Verſ. 14.) For your ſake (ſpeaking to his people in Captivity) I have ſent to Babylon, and have brought downe all their Nobles. The Originall word for Nobles, ſignifies alſo Barrs, the Barrs of a door, or Caſtle gate, as we put in the Margin of our Bibles; to note, that Nobles and great men ſhould be the ſtrength of a People, and a ſtop to the entrance of any evill among them: but if in ſtead of that, they prove like Barrs, onelyonly to hinder the good of a People, and to lye croſſe in all publike proceedings; then the Lord, the Lord of Lords, and King of Kings, brings them down, and breaks them all to peeces. I will worke, and who ſhall let it? The Nobles, the Bars ſhall not, though Bars of Iron, to Gates of Braſſe.

It was ſayd in opening the words, that ſtretching out the hand is the poſture of a madd man: Conſider this, and then ſay, Is it not the maddeſt madneſſe to ſtretch out the hand againſt God, or to ſtrengthen our ſelves againſt the Almighty, to oppoſe him, againſt whom it is impo…ſible not onelyonly to prevaile, but to doe him the leaſt hurt, or give him the leaſt check or ſtop in his way? If wee ſhould ſee a man ſet his ſhoulder againſt a Wall of Braſſe, or blow a Feather againſt it, hoping to overturne and batter it downe, would not we ſay, this man is either a Fool, who never had the uſe of reaſon, or a Mad-man, who hath loſt his reaſon? He that oppoſeth the counſells and wayes of God, can no more overthrow them, then a Feather can a Wall of Braſſe, or the touch of a little finger, the ſtrongeſt Tower. The Pſalmiſt repreſents us with theſe ſimple attempts (Pſal. 2.1, 2, &c.) Why doe the Gentiles rage, and the people imagine a vaine thing? The Kings of the earth take counſell, &c. Come let us breake their bands and caſt their cords away from us: What followes? He that ſits in Heaven ſhall laugh, the Lord ſhall have them in deriſion: He ſees how poore, how inconſiderable, theſe motions and commotions, both of the Many and of the Mighty are, to give check to that Decree of his Almightineſſe, to ſet his Son upon the holy Hill of Sion

Eliphaz hath not yet done with his deſcription of the impotent rage of man againſt the Almighty God. O ſinfull p. 140vaine man, whither wilt thou goe? What wilt thou doe next? The next Verſe tells us.

Verſ. 26. He runs upon him, even on his necke, upon the thick Boſſes of his Bucklers.

This 26. Verſe is an amplification, or aggravation of the madneſſe of a wicked man, who, when he hath ſtrengthened himſelfe againſt God (as he thinks and hopes) ſufficiently, then he runs upon him, &c.

Eliphaz carrieth on the metaphor of a Battell, which before it is fought, Armies are muſtered, and drawne up in view of each other; and then to ſhew their courage, they ſtretch out their hands, draw their Swords, and as ſoone as the Signall of the Battell is given, by ſound of Trumpet, beat of Drum, or diſcharge of Cannon, they run on upon one another; and when the Battell comes to the heat and hight, they charge home, even upon the necks of one another, and upon the Boſſes of their Bucklers: Here's the deſcription of a fierce charge. This wicked one is a Champion for Hell, he challenges the God of Heaven, and runs upon him, &c. with utmoſt violence:Quia impius manum in Deum extendit ideo currit in eum Deus ad collum & in denſitate dorſorum clypeorum ejus q.d. in ea quibus ille maxime roboratur. Rab. Lev. Vatabl. Beza. Multo aptior eſt ut deſcribatur adhuc ille impiorum conatus adverſus Deum. Pined. Inauditam impii temeritatem deſcribere proſequitur. Bold. That's the ſum of the words, I ſhall now open them a little further.

He runs upon him, even upon his neck.

There is a difference among Interpreters about that Antecedent, ſome underſtand God: As it the meaning were, God runneth upon a wicked man, like a ſtrong Warrier, with incredible ſwiftneſſe and irreſiſtible force, to caſt him downe. The wicked man having ſtretched out his hand, and ſtrengthned himſelfe againſt the Almighty, now the Almighty runs upon his necke, even upon the thick boſſes of his Buckler; Come ſaith God, I will have about with thee, if thou dareſt, I will try it out with thee, I am not afrayd of thy ſtiffe necke, though it hath Iron ſinews, nor of the thick boſſes of thy Buckler, though they be of Steele.

Thus ſome, both later Writers, and ancient Rabbins, give the ſenſe, but I rather conceive (with others) that Eliphaz ſtill proſecutes the ſtrange progreſſe, and hightned wickedneſſe of man, who having ſtrengthned himſelfe, by hardning his heart againſt God, runs upon him, even upon his necke. &c. p. 141Taking this ſenſe, there is a different reading; thus, He runs upon him with his necke; we ſay, the wicked man runs upon the neck of God; they ſay, A wicked man runs upon God with his neck; their meaning is, He runs upon him audaciouſly and proudly. The neck lifted up, is a token of pride, and preſumptuous boldneſſe: And to run with the neck, is to run with the neck lifted up, or ſtretched out;Currere collo eſt collo duro & erecto; ſunilia ſunt cum lana ponitur pro lana alba, &c. Druſ. which is indeed the periphraſis of pride. (Pſalm. 75.5.) Speake not with a ſtiffe necke; that is, with a ſpirit unwilling to ſubmit to my diſpenſations. The Prophet Iſaiah complaines, and threatens (Iſa. 3.16.) Becauſe the Daughters of Sion are haughty, and walke with ſtretched out necks: That is, becauſe they teſtifie the pride of their hearts, by the gate and poſtures of the body, as much as by the vaine attire, and apparrell of the body: Therefore the Lord will ſmite, &c. The Lord tells Moſes (Exod. 32.9.) I have ſeen this people, and behold it is a ſtiffe-necked people: He complaines by the Prophet (Iſa. 48.4.) I knew that thou art obſtinate, and thy neck is an Iron ſinew: Stephen the Proto-Martyr gives a breviate of all their rebellions, Acts 7. and concludes (Verſ. 51.) Yee ſtiffe necked, &c. The ſtiffe neck and the proud hard heart are the ſame, all the Bible over.

Thus the wicked man runneth upon God with his ſtiffe;In erectione colli faſtus agnoſcitur. Merc. that is, his proud daring ſpirit. As before, Hee ſtretched out his hand, ſo now (which is more) his necke againſt God. The metaphor is taken either from Souldiers in battell,Metaphora a milite Fortiſſimo in hoſtem impetum faciente. Metaphora a laſcivienti & procaci vitulo. Pined. who to ſhew their valour, hold up their heads, and ſtretch out their necks, running head to head, and ſhoulder to ſhoulder, when they come to cloſe fight.

Or, It is a metaphor taken from a Bullock unaccuſtomed to the yoake; who therefore will not ſubmit his neck to bear it. Wicked men are called Children of Belial, becauſe they endure not the yoak of obedience; when God would put his yoak upon their necks, they lift up their necks, or run upon him with their ſtiffe necks.

Hence Note.

It is pride of ſpirit which cauſeth man to oppoſe God: The Apoſtle James ſaith, God reſiſteth the proud (Jam. 4.) which intimates, yea and ſpeakes out, that the proud aſſault God. As the wicked in his pride perſecutes the poore (Pſal. 10.2.) p. 142So in his pride he oppoſeth God. And as he that loveth God, follows, yea runs after God to obey him; ſo he that hates God runs upon him by diſobedience. An act of ignorant diſobedience is a going fro… God;Per ſuperbiam homo maximè deo reſiſtit & ſuperbus propter praeſumptionem ſpiritus contra Deum currere dicitur. Aquin. an act of knowne diſobedience, is a running upon God: Running upon God, is not onelyonly ſinning, but impudent ſinning. The Angels in Heaven cover their faces before God, d…ing not to behold him: Humble ſinners on earth, ſuch as the poor Publican (Luke 18.) venture not to lift up their eyes to Heaven, but proud ſinners, lift up their necks againſt God. They who care not what God ſaith to them, care as little what they doe to God: And they who have no faith in God, ſeldome have any feare of him; theſe run upon him with their necks.

But I returne to our Tranſlation, He runs upon him, even on his necke: That is, on the neck of God: that is, he ſins fiercely, and feareleſſely; he doth not dare God at a diſtance, or like a Coward, ſpeak great words, and vaunt of what he will doe when his Adverſary is out of ſight and hearing; but he charges on boldly in his very face. It is ſayd of the Ramm (by whom the Prophet meanes Alexander the Great, King of Greece) That when he ſaw the Hee-Goat (that is, Darius King of Perſia) he ran upon him: That is, he aſſaulted him ſpeedily and boldly, overthrowing his whole eſtate, and ſo making himſelfe ſole Lord of Aſia. The whole courſe of his Victories are deſcribed by this word, He ran upon him (Dan. 8.6.) And when Job would ſhew how fiercely the Lord handled him, he gives it in this language, I was at eaſe, but he hath broken me aſunder, he hath alſo taken me by the necke and ſhaken me to peeces (Job 16.12.Cum eo concurrens collum invadet. Tigur.) As God in a way of higheſt puniſhment, or chaſtiſement, is ſayd to take a man by the neck; ſo man in a way of higheſt ſinning and rebelling▪ is ſayd to take God by the neck, or to run upon his neck: He that ventures upon the necke, cares not where he ventures, and he that runs upon the neck of God, cares not on whom he ventures. And as in height of love, a freind runs and falls upon the neck of his freind; thus Joſeph did on his Brethrens necks (Gen. 45.14.) and the Father of the Prodigall (Luke 15.20.) Ran and fell upon his Sons necke, and kiſſed him: So in heat of wrath, an Enemy runs upon the neck of his Enemy; and wicked men (who are enmity againſt God) run upon the neck of God.

p. 143Some conceive that this running upon the neck of God, imports two things.

Firſt, That the wicked man imagines himſelfe, as having an equality of ſtrength with God.Erat paenae genus ut Magiſtratus ſi quem ſuo imperio parum obedientem viderit, in collum invaderent & intorquerent. Liv. l. 4.

And ſecondly, That he hath authority above God, or that he is Gods better, and ſuperiour.

This latter they ground upon an old cuſtome among Magiſtrates, who finding an offender contumacious, were wont to command the Officer to take him by the neck, and dragg him out of the Court, to receive his puniſhment. But I ſhall not inſiſt upon that Criticiſme; eſpecially conſidering the incongruity of it with the next words.

Even upon the thick boſſes of his buckler.

Malefactors are never permitted to come armed before the Judge to their Arraignments.

The word which we tranſlate Thicke, ſignifies alſo Fat, becauſe fat is thick: Hence the Vulgar Latine tranſlates,foreign In denſitate altitudinum ſcutorum ejus: in craſſitiem corporum ſcutorum ejus. Me c. Alludit ad pervetuſtum praeliandi modum cum clipeo, in cujus medio erat prominentia, quae dicitur umbo, in quo erat cuſpis quo cominus concertabatar. Bo…d. He is armed with his fat neck: But I paſſe that. According to our reading (which keeps cloſer to the Original) Eliphaz deſcribes the ancient and preſent forme of Bucklers, which as they are defenſive weapons, ſo alſo offenſive, and therfore have not only Boſſes for ornament, but (one eſpecially in the center or middle with a ſharpe pike in it) for uſe: For as the whole Buckler ſecured the body againſt the Arrow or Sword of the Adverſary, ſo if he preſſed neer, this high Boſſe, or Pike of the Buckler ſerved to pierce and wound the Adverſary. So that while the wicked man is ſayd to run upon God, even upon the thick boſſes of his Buckler; it ſhewes the higheſt valiancy of a wicked man in oppoſing God; he fights not onelyonly afarr off, but neer at hand, and preſſes upon him, though within the reach and danger of his Weapon.

Hence Obſerve.

There is no danger can keep a wicked man off from ſin: Like the Horſe in this Book (Chap. 39.22.) He mocketh at feare, and is not afrighted, neither turneth away from the Sword; hee ſwalloweth the ground with fierceneſſe and rage, he ſaith among the Trumpets, Aha, aha: though God have a Buckler, man will come upon him; yea though God have a Boſſe upon his Buckler to ſtrike and wound him, yet on he comes. The Buckler of God p. 144is the Law or Word of God, and the Boſſes of this Buckler, are the threatnings and curſes of the Law. Now, when man ſins, notwithſtanding the Law, which is the Buckler by which God ſaves and protects his honour and his holineſſe, his name and glory from the wounds which ſinfull man is ready to give him, then man may be ſayd to run upon his Buckler. And when notwithſtanding the ſharpe threats, and terrible curſes of the Law, which are the thick Boſſes with which he wounds thoſe who tranſgreſſe his Law, when, I ſay, notwithſtanding theſe, man adventures to ſin and tranſgreſſe the Law, he may rightly be ſayd, To run upon the thic… boſſes of his Bucklers. God gave Adam a Law; Of the Tree of knowledge of good and evill, thou mayſt not eate: Here was the Buckler, and when he added this threat, In the daye thou eateſt ther…of, thou ſhall ſurely dye: Here was the Boſſe. God ſent a word to Pharaoh, Let my people goe; this was a Buckler; If thou refuſe to let them goe, I will ſlay thy firſt borne, this was the Boſſe. Adam run upon the Boſſe of the Buckler, ſo did Pharoah, and ſo doe all wilfull ſinners.

A wicked heart will goe on ſinning, whatſoever God is ſpeaking, or doing (Iſa. 57.17.) I was wrath, and ſmote him, yet he went on frowardly in the way of his heart: Neither the wrath of God, nor their owne ſmart ſtopt their progreſſe, though ſmitten, yet they went on. Saints ſometimes goe on ſinning, though God be ſmiting, they have run upon the Boſſes of the Buckler, to the wounding both of their ſoules and of their outward comforts; wicked men will run upon them to the damning of their ſoules and bodies. Though they ſee, yea feele the boſſes, judgement not onelyonly threatned, but executed, yet on they will, and (like wicked Ahaz) in the time of their affliction ſin more againſt the Lord. This is the height of ſinfulneſſe. As it ſhewes the truth and height of holineſſe in the Saints, when they will not onelyonly run to God in faire times, when men approve, but in the worſt times, when men oppoſe; when they venture to doe their duty upon the Bucklers of men, yea upon the Boſſes of the Buckler, extreameſt danger: So it ſhewes a like ſtrength and height of wickednes, when men venture upon the Boſſes of the Buckler, upon the point of the naked Sword of Gods diſpleaſure; they will venture, let it coſt what it will, though the Lord ſet a p. 145flaming Sword in the way of luſt, as he did in the way of the Tree of life (Gen. 3.) though the Lord ſet an Angell with a drawn Sword in the way of luſt, as he did in Balams way, when he was going to curſe Iſrael, yet on they will: Till the heart be changed, neither Swords, nor Bucklers, nor Boſſes, neither wrath threatned, nor executed, can cauſe a ſinner to change his courſe.

This the Prophet complaines of (Iſa. 9.13.) The people turneth not to him that ſmiteth them, neither doe they ſeek the Lord of Hoaſts: Their incorrigibleneſſe under ſevereſt corrections is elegantly deſcribed by another Prophet, enumerating five ſpeciall ſtroakes or ſmitings, to every one of which he ſubjoynes, Yet have ye not returned unto me, ſaith the Lord, Amos 4.6, 7, 8. &c. When the bellows were burnt, and the lead conſumed of the fire (that is, when all inſtruments and meanes of refining them were ſpent and worne out, yet their droſſe remained in them) The Founder melted in vaine, for the wicked (that is, their wickedneſſes, or evill things) were not plucked away (Jer. 6.29, 30.) They went into the Furnace full of droſſe, and they came out as full of droſſe as they went in. The Founder blowed his fire, till he burnt his bellows, but their luſts had no ſent of fire upon them; his lead (by which he ſeperates the droſſe from the metall) was all conſumed and evaporated, but the droſſe of their corruptions waſted no more then the pureſt gold doth in the fire. Hence the Lord reſolved to waſt no more of his judgements upon them: Why ſhould you be ſmitten any more, ye will revolt more and more (Iſa. 1.5.) To revolt from God, and to run upon him, are ſins of the ſame ſtraine; and they who revolt from him, will not feare to runne upon his necke, even upon the thicke Boſſes of his Buckler.

Thus Eliphaz hath given us an account, why the Lord afflicts a wicked man all his dayes; he fights againſt God all his dayes. We have a reaſon of this reaſon in the next words; why it is that this wicked man is ſuch a valiant Champion againſt God, why he commits wickedneſſe with ſo much greedineſſe; it is, Becauſe he covers his face with his fatneſſe, &c. The fatter and fuller he grows in fulfilling the luſts of the fleſh, the more hungry and ſharpe ſet he is to fulfill them. Full-feeding in ſin, doth not ſatisfie, but increaſe a ſinfull appetite.