Exposition of Job 32-24, Commentary on Job · Chapter 34

Exposition of Job 32-24 · Commentary on Job · Chapter 34

p. 656JOB. Chap. 34. Verſ. 21, 22.

For his eyes are upon the wayes of man, and he ſeeth all his goings.

There is no darkneſs nor ſhadow of death, where the workers of iniquity may hide themſelves.

IN the former verſe Elihu reported the judgement of God both upon the people and upon the Princes of the earth, In a moment ſhall they die, &c. In theſe two verſes, he gives us a proof that the Lord is righteous in judgement both upon Princes and people, or he aſſignes the ground of it. That the words are a reaſon of the former, the Cauſal Particle in the beginning of the 21^th verſe puts it out of queſtion.

Verſ. 21. For his eyes are upon the wayes of men.

As if he had ſaid, God doth not theſe things, he troubles not Nations, and Nobles, People, or Princes, by an abſolute and ſoveraigne power, or becauſe he will, but he finds juſt cauſe to do it; What men do, is enough to juſtifie God in what they ſuffer: He hath alwayes power enough in his hand to deſtroy all men, and to turn this world back into its firſt nothing, but he never uſeth his power, nor puts it forth without cauſe.

For his eyes are upon the wayes of man, &c.

God is a Spirit, the ſimplicity of his Eſſence is his firſt and higheſt perfection, he is purely incorporeal; yet as the paſſions of man's minde, ſo the members of his body are often in Scripture attributed unto God; we read of the face of God, of the hand of God, of the ear of God, and as in many other places, ſo in this, of the eyes of God: Now as the ear of God notes only his power of hearing, and the hand of God his power of working, ſo the eye or eyes of God note only his power of ſeeing, knowing and diſcerning the wayes of men. And when Elihu ſaith, his eyes are upon the wayes of man, his meaning is only this, he clearly diſcerns and underſtands the wayes of man.

Theſe words, his eyes are upon the wayes of man, intimate, p. 657Firſt, A preſent act, he doth not ſay, they were, or they will be upon the wayes of man, but they are. Secondly, They imply as a preſent, ſo a continued act; his eyes are ſo upon the wayes of man, that they are never off them. The eyes of God dwell, as it were, upon the wayes of man: His eyes are ſaid indeed to run to and fro through the whole earth, (2 Chron. 16.8.) yet they do not wander from one object to another, but are fixed and ſetled upon every one. Thirdly, they imply an intentive act, or the ſeri…uſneſs of the heart of God upon the wayes of man. We may behold a thing, and yet take no great notice of it; but when our eyes are ſaid to be upon any thing, this imports they are buſied much upon it. Fourthly, This manner of ſpeaking ſignifieth not only a clear ſight, but that which is operative, carrying with it a moſt exact ſcrutiny or diſquiſition of the wayes of men, according to that expreſſion of the Pſalmiſt, (Pſal. 11.4.) His eyes behold, his eye-lids try the children of men. God doth not only behold, but his eye-lids try the wayes of men; that is, he ſo looks upon them, that he looks through them, and diſcerneth what they are to the utmoſt. God doth not only behold the body and bulk of our actions, but the ſoul and ſpirit of them, and while he ſeeth them, he ſeeth into them. All this, and much more then we can apprehend, is comprehended in thoſe words, His eyes are upon The wayes of man.

The word is plural, not way, but wayes; which ſhews the extenſiveneſs of the ſight or knowledge of God: The word being put indefinitely, is to be taken univerſally: His eyes are not confined to this or that object, to this or that place, to this or that perſon, but his eyes look over all, His eyes are upon the wayes of man.

Yet further, the wayes of man may be diſtinguiſhed; Firſt, As they are either internal or external. The internal wayes of man, are the wayes of his heart, as the Prophet hath it, (Iſa. 57.17.) He went on frowardly in the way of his heart. And theſe wayes of the heart, our inward wayes are, firſt, our thoughts, what we imagine and conceive; ſecondly, our affections, what we love, and what we hate, what we rejoyce in, and what we mourn for, declare the way of our hearts. Thirdly, The wayes of the heart are a man's purpoſes, reſolutions, and intentions what to do. Fourthly, p. 658The wayes of the heart are man's deſignes, or his aims, what he drives at, or propoſeth as his end in all that he doth. In this latitude we are to underſtand the preſent Text; when Elihu ſaith, the eyes of God are upon the wayes of man, remember they are upon his thoughts, upon his affections, upon his purpoſes, upon his deſignes and aimes, all theſe are before the Lord; as it is ſaid of Chriſt, (Joh… 2.25.) He needed not that any ſhould teſtifie of man; for he knew what was in man; that is, both the ſtate of his heart, and all the movings of it. And if the Lord's eyes be upon the internal wayes of man, then certainly they are upon the external wayes of man; if he knoweth what work the heart is at or about, certainly he knoweth what the hand is at or about. He that knoweth which way the minde goeth, cannot but know which way the foot goeth. His eyes are upon the external wayes of man, but 'tis his chief glory that his eyes are upon the internal wayes of man, (Gen. 6.5.) The Lord ſaw that the wickedneſs of man was great upon the earth: He ſaw man's actions or outward wayes were very wicked, but beſides that, ſaith the Text, He ſaw, that every imagination of the thoughts of his heart was only evil continually. He ſaw the wayes within, what was formed up, or (as the word there notes) what creatures were made and faſhioned in the minde of man. Thus, if we take the wayes in that diſtinction of internal and external, the eyes of God are upon them.

Secondly, Take the wayes of man as differenced in their kinds, as they are either good or evil; the eyes of the Lord are upon both. They are (ſaith Solomon, Prov. 15.3.) in every place, beholding the evil and the good: that is, the evil wayes and the good wayes of men. But ſaith not the Prophet (Habbak. 1.14.) Thou art of purer eyes then to behold evil? Which may ſeem, at firſt reading, to imply, that God doth not behold the evil wayes or actings of men. I anſwer, if we diſtinguiſh the word behold, we ſhall ſoon reconcile theſe Scriptures. To behold, is either to diſcerne what is before us, or to behold, is to approve what is before us. There is a ſeeing of knowledge, and there is a ſeeing of contentment; now when the Prophet ſaith, the Lord is of purer eyes then to behold evil, his meaning is, he doth not, he cannot behold evil with contentment or approbation, otherwiſe the Lord beholds evil, even all the evil in the world; both good and evil are before him, who is himſelf only and altogether good. His eyes are upon the ways of p. 659Man.foreign

Not only upon the wayes of this or that man, but of every man; let man be what he will for a man, let him be a great man, or a mean man, let him be a rich man or a poor man, let him be a wiſe man or a fool, let him be an ignorant or a knowing man, let him be a holy or a prophane man, let him be a ſubtle or a ſimple man, his eyes are upon him. Thoſe things which difference men among themſelves, make no difference at all among them, as to the eye of God. His eyes are upon the wayes of (whomſoever you can c…ll) man.

And he ſeeth all his goings.

This latter clauſe of the verſe is of the ſame ſence with the former, therefore I ſhall not ſtay upon the opening of it. The Scripture often uſeth Synonoma's, and repeats the ſame thing in other terms, to ſhew the truth and certainty of it; and ſurely the Spirit gives a double ſtroke here, to ſtrike this truth home into our hearts, and faſten it in our mindes, He beholdeth the wayes, and he ſeeth al… the goings of man. The word tranſlated ſeeing, foreignſignifieth a very curious or critical ſight, as was opened before.

Again, theſe latter words ſay, he ſeeth All his goings.

Where we have the univerſal particle expreſt, which was only underſtood in the forme. And though theſe two words, wayes and goings may be expounded for the ſame thing, yet in this conjunction we may diſtinguiſh them, by underſtanding the word wayes, for the conſtant courſe of a man's life, and the word goings, for his particular and renewed motions in thoſe wayes.foreign incedore cum pompa, propriè deambulare. The Original word rendred goings, ſignifies ſomtimes going with much caution, yea with a kinde of ſtate or pomp, yet frequently any ordinary going.

Now, when Elihu aſſerts, The Lord ſeeth all his goings; we may ſum up the matter under theſe five conſiderations; He ſeeth Firſt, Where he goeth, what his path is. Secondly, He ſeeth whether he is going, what he makes the end of his journey or travel. Thirdly, when he goeth, or ſets out, what time he takes for every undertaking. Fourthly, how far he goeth, the Lord takes notice of everyſtep, what progreſs he makes in any buſineſs p. 660good or bad. Fifthly, he ſeeth in what manner he goeth, with what heart, with what mind, or frame of ſoule he goeth. Thus diſtinct and exact is the Lord in beholding the wayes, and in ſeeing all the goings of man.

Hence note, Firſt.

Surely the Lord is a God of knowledge.

If we could conceive a man to have his eyes in all places, and upon all perſons, an eye upon all hearts, and an eye in all hearts, as wel as an eye upon all hands, you would ſay this man muſt needs be a knowing man, eſpecially if he have ſuch an eye, as the eye of God is, a diſcerning eye, a diſtinguiſhing eye, a trying eye, an eye which ſeeth to the bottome of whatſoever it ſeeth. Hannah ſayd this in her ſong (1 Sam. 2.3.) Speak not ſo proudly, let not arrogancy come out of your lips; for the Lord is a God of knowledge, and by him actions are weighed. 'Tis not a ſlight ſuperficial knowledge which God hath of things or perſons, by him actions are weighed, and ſo are the Actors. God puts all into an even ballance, and he will weigh both perſons and actions to a graine, yea every word and thought ſhall goe into the ballance. It was ſaid to that great Monarch Belteſhazer, by a hand-writing upon the wall, Thou art weighed in the ballances. The Lord weighed that great King, he weighed all his power, and the exerciſe of it; and he that weigheth Kings, will not leave the meaneſt ſubject unweighed; by him actions are weighed. We many times paſſe over our actions without conſideration, and never take the weight of them, at leaſt, we never weigh them in the Sanctuary ballance. If they will beare weight in the ballance of the world, we preſume they will in Gods ballance alſo. But as the Lord is a God of knowledge otherwiſe then man is, ſo by him actions are weighed otherwiſe then by man. It is ſaid of Idolls (Pſal: 115.15.) They have eyes and ſee not; but we may ſay of the Lord Jehovah the true God, the living God, he hath properly, no eyes, yet he ſeeth; and his faculty of ſeeing is infinitely above that which himſelfe hath planted in man. The Atheiſt while he is about the worſt work in the world, the breaking in pieces of the people of God, and afflicting his heritage, while he is ſlaying the widow, and the ſtranger, and murdering the fatherleſſe, while he is (I ſay) at ſuch kind of worke as this, he ſaith (Pſal: 94.7.) The Lord ſhall not ſee; neither ſhall the God p. 661of Jacob regard it. But what ſaith the Pſalmiſt to him and ſuch as he (v. 8, 9.) Ʋnderſtand ye brutiſh among the people, he that formed the eye, ſhall not he ſee? Thoſe words of the Prophet to King Aſa (2 Chron: 16.9.) The eyes of the Lord run too and fro through the whole earth, are an alluſion to a man who having a deſire to know much, or to ſee all in the world, runs up and down, travels from place to place, from Country to Country for information. The Lord would have us know that he knoweth every thing as exactly, as they who run from place to place to ſee what's done in every place. It is prophecyed of the latter times (Dan: 12.4.) Many ſhall run too and fro, and knowledge ſhall be increaſed; that is, many ſhall be ſo graciouſly greedy of knowledge, that they will refuſe no labour nor travel to attaine it. They will run too and fro, to inquire and ſearch for it, they will not thinke any time or labour loſt, if they may but gaine that precious commodity by it, called true knowledge, or the knowledge of the truth. And that expreſſion of running too and fro, may wel be expounded, they ſhall by diſcourſe and arguing beare out the truth; In diſcourſing the mind runs too and fro faſter then the feete can in travelling; In diſcourſe we run from poynt to poynt, from reaſon to reaſon, from objection to objection, from queſtion to queſtion, till we come to ſolid anſwers and concluſions, and ſo knowledge is increaſed. The Lord is ſurely a God of knowledge, whoſe eyes run too and fro without motion, and ſee the bottome of all things, without diſcourſe or argumentation.

Secondly, Note.

The Lords knowledge of man never abateth, he is alwayes obſerving and alike obſerving what men doe and what men are.

The beſt the moſt waking men, have their ſlumbrings and ſleepings; but the Lord neither ſlumbreth nor ſleepeth, his eyes are upon the wayes of man. And when the Scripture ſaith, The Lord doth neither ſlumber nor ſleepe, we may underſtand it in a twofold reference. Firſt, as to the protection of his people (Pſal: 121.4.) Behold he that keepeth Iſrael, ſhall neither ſlumber nor ſleep; that is, he watcheth over them ſo unceſſantly, ſo unweariedly, that no danger can approach them without his knowledge. Secondly, he never ſlumbereth nor ſleepeth as to the obſervation and conſideration of all people, he never takes his eye off from the wayes of man.

p. 662Thirdly, Note The Lords knowledge or ſight of mans wayes, is univerſall and everlaſting.

The All-ſeeing God ſeeth all our wayes, and he ſeeth them alwayes. And he ſeeth them all alwayes by one act. The Lords view or proſpect of things is not ſucceſſive one after another, but conjunctive, all at once. The Lord hath a large eye, and an everlaſting eye, yea is all eye. He knows all things; Firſt, paſt or that have been; Secondly, preſent or that are; Thirdly, future, poſſible or that ſhall be. Thus ſaith the Lord in the Prophet (Iſa: 46.10.) I am God, and there is none like me, declaring the end from the beginning, and from ancient times the things that are not yet done. And upon this read the Lords challenge of all the Idolls in the world (Iſa: 41.21, 22, 23.) Let them ſhew the former things what they be, that we may conſider them and know the latter end of them, or declare us things to come; Shew the things that are to come hereafter, that we may know that ye are gods. As if the Lord had ſayd, if ye can tell us all that's paſt, or any thing that is to come, as I can, then ye may take the honour of God, otherwiſe ye are but lyes and vanities. Againe the Lord knows all things; Firſt, without diſtraction; and ſecondly, he knows all things with cleareſt diſtinction; it is no more trouble to the Lord to ſee all things then to ſee one, and he ſeeth all things as if he had but one thing to ſee.

From the conſideration of this knowledge of God, let me give foure or five inferences for inſtruction.

Firſt, (which is moſt naturall to the text) if, the Lords eyes be upon the wayes of man, if he ſeeth all his goings, then all the Lords Judgements are right.

The Judges of this world, may have a principle of righteouſneſſe in them, and we may call them juſt and righteous Judges, yet all their Judgements are not alwayes right. For, as ſome men are ſo ignorant, that they know nothing at all, ſo there are none ſo knowing as to know all things; the cleareſt ſighted Judges doe not ſee all that may concerne them in giving Judgement; even among them ſome may be blinde, and many blinded, ſome are blinde and cannot ſee much, others are blinded and will not ſee p. 663all that they ſee, they are blinded poſſibly with bribes and gifts, with hopes or feares, with paſſions and prejudices. And how cleare-ſighted and honeſt-hearted ſoever any are, yet they cannot ſee all, ſomewhat may lye out of their ſight. Hence it cometh to paſſe, that a juſt Judge may doe that which is unjuſt, he cannot ſee quite through every matter, though he ſet himſelfe to ſearch the matter before he giveth Judgement. But as the Lord is all righteouſneſſe in his principle, and beares an everlaſting love to righteouſneſſe; ſo he hath a cleare ſight of all things and perſons, and therefore he muſt needs give a righteous Judgement concerning all things, actions, and perſons; Though he overthrow nations he is righteous, though he overthrow Princes he is righteous, becauſe he ſeeth into all things, and proceedeth upon certain knowledge of every mans caſe and condition. He cannot erre in Judgement, who hath no error in his Judgement, nor any deviation in his will.

Secondly, If the Lords eyes are upon all the wayes of men, then, certainly ſinners, whoſe wayes are evill, ſhall never goe unpuniſhed.

For if he have a principle of righteouſneſſe in him, and an eye to ſee all their unrighteous wayes, they cannot eſcape his juſtice; Say to the wicked, woe to him, for he ſhall eate the fruit of his doings (Iſa: 3.11.) The righteous God knoweth the unrighteouſneſſe of man, and therefore woe to the unrighteous man.

Thirdly, Take this concluſion, Then no godly man, no good man ſhall goe unrewarded, or looſe the reward of that good which he hath done.

The Lord is righteous, and he ſeeth every one that doth right, or the righteouſneſſe of every mans way; and it is his promiſe to reward the righteous, therefore they ſhall be rewarded. This is matter of ſtrong conſolation, and great encouragement to all that are righteous; If the Lord ſeeth all they doe, nothing which they have well done ſhall be loſt in the dark, or lie in the duſt. God will bring forth their righteouſneſſe as the light, and their juſt dealing as the noone day: And as the knowledge which God hath of their wayes, aſſureth the righteous that they ſhall be rewarded for, ſo that they ſhall be aſſiſted and protected in their doing p. 664righteouſneſſe. The Prophet makes that inference in the place before-cited (2 Chron: 16.9.) The eyes of the Lord run too and fro through the earth (what followeth?) to ſhew himſelfe ſtrong in the behalfe of them, or (as we put in the Margin) ſtrongly to hold with them whoſe heart is perfect towards him. The Lord is alwayes ſtrong, and alike in ſtrength, his hand is not ſhortned at any time, that he cannot ſave, yet he doth not alwayes ſhew his ſtrength; but as he is ſtrong, ſo he will ſhew himſelfe ſtrong for the perfect or upright in heart; that is, he will act his ſtrength to the utmoſt for the ſafety and aſſiſtance of thoſe whoſe hearts are perfect with him. So then, as they that are good, and doe good, ſhall be rewarded for the good they have done, ſo they ſhall be protected in the dangers and evills they incurre while they are doing good. Another Prophet ſpeakes both theſe inferences from this principle of the knowledge or ſight of God (Jer: 32.19.) He is great in councell, and he is mighty in working, for his eyes are upon all the wayes of the ſons of men, to give to every one according to his wayes, and according to the fruit of his doings.

Fourthly, If the eyes of the Lord are upon all the wayes of the Children of men, then the Lord will call all men to an account for their wayes.

Why doth he take notice of their wayes, but to bring them to a reckoning? That's the Apoſtles concluſion (Rom: 14.12.) So then every one of us ſhall give an account of himſelfe to God; God would not take an account of our wayes while we live, if he did not intend to bring us to an account when we dye. As the omniſcience of God fits him to call every man to an account, ſo it is an evidence that he will. Why ſhould our wayes and workes be ſtrictly obſerved and recorded, if they were not to be judged?

Fifthly, This truth that the eyes of God are upon all the wayes of man, ſhould awaken every man to take heed (as David reſolved he would, Pſal: 39.1.) to his wayes. Did we walke as remembring we are under his All-ſeeing eye, O how circumſpectly ſhould we walke! doth the Lord inſpect our wayes, O how ſhould we inſpect our owne wayes! It argueth a great deale of Atheiſme in the heart, if not the groſſeſt Atheiſme, yet Atheiſme (quo-ad hoc) as to this or that thing: while that which ſome are afraid to doe, if a man, yea if a child ſee them, they are not afraid to doe p. 665though they heare that God ſeeth them. To feare to doe a thing when the eye of a creature is upon us, and yet to doe it notwithſtanding God ſeeth us, what is this but either an unbeliefe that the eye of God ſeeth us, or a contempt of his All ſeeing eye? This Divine Attribute, the All-ſeeing eye of God, wel wrought upon the heart by faith, is enough to over-aw the ſinfullneſſe of our hearts. And though the people of God have a higher principle, upon which they forbeare the doing of evill, then this, becauſe God will ſee it, and puniſh it, yet to keep the heart in a holy feare of doing evill upon that principle, is both needfull and our duty. The Apoſtle would not have ſervants doe their Maſters commands with eye-ſervice as men-pleaſers. It is indeed a baſeneſs in a ſervant to doe his duty meerely becauſe his Maſters eye is upon him, or to forbeare to doe what is againſt or beſide his duty, becauſe his Maſter ſeeth him; but how great is the impudence and wickedneſs of that ſervant who will not keep to his duty, when his Maſters eye is upon him! So, in this caſe, meerely to forbeare doing evill, becauſe we heare God ſees us, is eye-ſervice, but how great is their wickedneſs, who will not forbeare to doe evill, though they heare and know that God ſeeth it? Which Elihu confirmes yet further in the next words.

Verſ. 22. There is no darkneſs nor ſhaddow of death, where the workers of iniquity may hide themſelves.

This verſe holds out that truth negatively, which the former held out affirmatively. There Gods knowledge of mans wayes, was aſſerted, here his ignorance or neſcience of the wayes of man is denied.

There is no darkneſs, &c.

The words ſeeme to be the prevention of an objection. For ſome poſſibly might ſay, 'Tis true indeed, God hath a large knowledge, his eye ſeeth farre, but we hope we may ſometime be under covert, or compaſſed about with ſuch darkneſs, that the Lord cannot ſee us. Therefore (ſaith Elihu) there is no darkneſs nor ſhaddow of death, where the workers of iniquity may hide themſelves. The Prophet gives a parallel proofe and teſtimony of this knowledge of God both in the affirmative and negative part of it. p. 666(Jer: 16.17.) where he firſt aſſerts that God ſeeth all, mine eyes are upon all their wayes, and then denyeth, that any thing is a ſecret unto him, They are not hid from my face, neither is their iniquity hid from mine eyes. Theſe latter words of the Prophet are of the ſame ſignification with theſe of Elihu, There is no darkneſs, &c.

We may take darkneſs two wayes; Firſt, for naturall darkneſs, that darkneſs which ſpreads it ſelfe over the face of the earth upon the going downe of the Sun, 'tis the privation of Light. Secondly, there is artificiall darkneſs, that darkneſs which men make to hide themſelves, and their actions in, from the eye of God or man; many are very skillfull, yea and ſucceſſefull in making ſhaddowes to hide their actions from men: They cover the evill which they have done with ſuch cunning excuſes or flat denyalls, and they cover what they purpoſe to doe (how foule ſoever) under ſuch faire trappings of words, and ſpecious pretenſes, they gloſſe their worſt actions and intentions with ſuch appearances of good, that the wiſeſt and beſt ſighted men cannot finde them out. When Abſalon had a moſt unnaturall as well as a moſt diſloyall purpoſe to rayſe a tebellion againſt his king-father, he coloured it with a devout profeſſion of performing a vow; This was artificiall darkneſs. 'Tis reported by the naturall Hiſtorian, of a little fiſh, which ſeeing its enemy neare, caſts out a kinde of blackneſs from it ſelfe, which darkens the water, and ſo eſcapes the danger. Thus men indeed hide themſelves from man, and they would hide themſelves from God too; but there is no darkneſs, neither naturall nor artificiall, that can cover their wayes from his eye; No, Nor ſhaddow of death.

The importance of this expreſſion hath been opened more then once in this book, (chap. 3.5. chap: 10.21. chap. 12.22. chap. 28.3.) therefore I ſhall not ſtay upon it here; only conſider, when he ſaith, There is no darkneſs nor ſhaddow of death, by ſhaddow of death, he means extreameſt darkneſs. If there be any darkneſs (as Job ſpeaks chap. 10.22.) like darkneſs it ſelf, and whoſe light is as darkneſs, that is it. The metaphor is taken from the grave, where the dead being buried, have not the leaſt glympſe, ray, or p. 667ſhine of light coming in to them, death wraps us up in extreameſt darkneſs. And we finde in Scripture, the ſhaddow of death put firſt, to expreſs the extreameſt of ſpiritual darkneſs, or the darkeſt ſpiritual ſtate, (Iſa. 9.2.) The people that walked in darkneſs, have ſeen a great light, they that dwell in the land of the ſhaddow of death, upon them hath the light ſhined: that is, they that were wrapped up in the ignorance & utter unbelief of God in Chriſt, to theſe is Chriſt, the true light of God, the Sun of righteouſneſs preached and openly revealed, and they preſſed to the receiving of him, that their ſouls may live further as the ſhaddow of death is put for the worſt of ſpiritual evils, or to note man's natural ſtate before converſion, ſo likewiſe, it is uſed in Scripture to note the worſt of his ſpiritual evils, who (being converted) is in a ſpiritual ſtate; He that is in a ſpiritual ſtate, may be under great ſpiritual evils, great ſoul afflictions and troubles may fall upon him; which I conceive David intended while he ſhewed ſuch high confidence, (Pſal. 23.4.) Though I walk through the valley of the ſhaddow of death, I will fear none evil: as if he had ſaid, Though I were in the worſt of ſoul-afflictions, having no light of the favour of God ſhining upon me, nor any comfort in my ſpirit, though (as Heman bemoans his deſerted condition (Pſal. 88.3.) My ſoul is full of troubles, and my life draweth nigh unto the grave, though I am laid in the lowest pit, in darkneſs, in the deep, yet I will fear no evil, for thou art with me, thy rod and thy ſtaffe they comfort me. Again, the ſhaddow of death is often put in Scripture for the worſt of outward worldly evils, (Jer. 13.16.) Give glory to the Lord your God before he cauſe darkneſs, &c. and while ye look for light, he turn it into the ſhaddow of death; that is, while ye expect good times and things, ye fall into the worſt, or the worſt befal you. Now as theſe words, the ſhaddow of death, ſignifie the worſt of, both in ſpirituals and temporals; ſo here they ſignifie the cloſeſt concealment of moral evils; ſome ſinners think themſelves, as much out of ſight as a buried carcaſs, and they vail their wickedneſs with ſuch darkneſs as is like the very ſhaddow of death. Sin is it ſelf a ſhaddow of death, yea death it ſelf, and they who are dead in ſins and treſpaſſes, will do their beſt that their ſins may be no more ſeen then the dead are. But there is no darkneſs nor ſhaddow of death p. 668Where the workers of iniquity may hide themſelves.

What it is to be a worker of iniquity, was opened at the 8th verſe of this chapter, and thither I refer the reader. Only in general know, Workers of iniquity are more then ordinary ſinners, they are cunning at the committing, and cunning at the hiding of ſin. Some are but bunglers at ſin, they cannot ſin with ſuch an helliſh skill as others do, and when they have ſinned, they have not the art of hiding it; but others are (as we ſay) their crafts-maſters both wayes, and they are properly called workers of iniquity. Yet (ſaith Elihu) the very workers of iniquity, they that make it their profeſſion, their ſtudy, and their buſineſs to do evil, and to hide the evil they have done, to work miſchief in the dark, and to keep their works in the dark, even they cannot be hid in any darkneſs. And when the Text ſaith, there is no darkneſs, &c. wherein the workers of iniquity may hide themſelves; the meaning of it is, they ſtand naked, and in the open light before the eyes of God.

For though Elihu doth not ſay from what they cannot hide themſelves, yet we may take it two wayes; they cannot hide themſelves, firſt, from the ſight of God; he will diſcern them. The Prophet ſaith of God (Iſa. 45.15.) Thou art a God that hidest thy ſelf, (it is the word of the Text in another conſtruction) that is, as I conceive, it may be expounded, Thou art an inviſible God. God hides himſelf naturally, or in his own nature, for that is inviſible: likewiſe God ſomtimes hideth himſelf voluntarily, as ſomtimes he manifeſteth or ſheweth himſelf voluntarily; but he is a God alwayes hid as to his nature, becauſe he is inviſible; and ſo he is called a God that hideth himſelf, in oppoſition to Idols or falſe gods, who are obvious to the eyes of men; Idols have eyes and ſee not, but themſelves are ſeen by every eye. Jehovah the true God ſeeth, but hath no eye, neither can any eye ſee him; Thus he is a God hiding himſelf in the ſpirituality of his own being, which groſs Idols cannot: the following words in that Text in the Prophet ſeem to make out this ſence, (verſ. 16.) They ſhall be aſhamed and confounded all of them, (that is, all Idol-makers, and Idol-worſhippers, ſhall be aſhamed and confounded) they ſhall go to confuſion together, that are makers of Idols. Now, as God hideth himſelf both theſe wayes, ſomtimes voluntarily, or in his will, he reſolves to hide himſelf from his people, as David complain'd, p. 669(Pſal. 13.1.) How long wilt thou hide thy face from me?) alwayes in the ſpirituality of his own nature; ſo ſinful men would be hidden too: though they cannot be hidden as to their nature, that being corporeal, yet they would hide themſelves in their will, their wits are bent upon it, to make covers and ſhaddows for themſelves, that they may keep out of the ſight of God, or that they may not be ſeen of him, who cannot be ſeen, but is, in that ſence, a God that hideth himſelf.

And as men cannot hide themſelves from the ſight of God, ſo not, ſecondly, from the revenging power of God: This followeth the former; for he that would keep out of the ſight of another, doth it uſually that he may be hid from that danger and evil which he fears that other might bring upon him. Thus it is with the ſinner, he hath his hiding places, he would withdraw himſelf from the revenging power of God, like a malefactor, who is unwilling to appear and come to the Bar before his Judge, but all in vain.

Meer natural or unregenerate men are much hidden from themſelves; that is, they ſee little what themſelves are, they know not their own condition, nor upon what terms they ſtand; even a godly man is much hidden from himſelf, his life is hid with Chriſt in God, (Col. 3.3.) his life is not only hidden from the world, but in a great meaſure from himſelf: the excellency of his ſpiritual ſtate ſurpaſſeth his preſent ſight: but a wicked man is much more hid from himſelf, he doth not ſee the wickedneſs of his own heart, nor the danger, the deſperate danger he is in, he ſeeth not that he is within a ſtep of the pit, or that there is, as it were, but a wainſcot between him and hell fire; he ſeeth none of theſe things. Thus a wicked man is hidden from himſelf, and 'tis his work to prepare darkneſs and ſhaddows of death to cover his dead works from God. But there is no darkneſs will ſerve his purpoſe, nor ſhaddow of death wherein he may hide himſelf.

Hence Note.

Firſt, It is uſual for, and natural to ſinners, to ſeek hiding places.

When Elihu ſaith, There is no darkneſs, &c. he plainly intimates, that it is the deſigne and buſineſs of ſinners, to make darkneſs to hide themſelves; it is as much their buſineſs to hide themſelves when they have done evil, as it is their buſineſs to do evil. p. 670while the workers of iniquity confeſs in general the eyes of God behold their ways (they deny not in word that God is All-ſeeing) yet, as they often blear the eye of man, ſo they are not out of hope to put darkneſs and raiſe a miſt between themſelves and the eye of God; Or if they riſe not to this vain thought, that they can hide themſelves from God, yet they come to this, that God hideth himſelf (as not regarding what they do) from them. Hence David affirms of the wicked man, (Pſal. 10.11.) He hath ſaid in his heart, God hath forgotten, he hideth his face, he will never ſee it. Many ſay in their hearts, God ſeeth them not, while with their tongues they confeſs he is an all-ſeeing God. The heart hath a tongue in it as well as the head, and theſe two tongues ſeldome ſpeak the ſame language: While the head-tongue ſaith, we cannot hide our ſelves from the ſight of God, the heart-tongue of wicked men will ſay, God will hide himſelf from us, he will not ſee▪ But if their heart ſpeak not thus, then as the Prophet ſaith, (Iſa. 29.15.) They dig deep to hide their counſels from God; ſurely they have a hope to hide their counſels, elſe they would not dig deep to hide them. Their digging is not proper, but tropical; as men dig deep to hide what they would not have ſeen in the earth; ſo they by heir wits, plots, and devices, do their beſt to hide their counſels from God, and they ſay who ſeeth, who knoweth? We, ſurely, are not ſeen either by God or man.

Now 'tis very natural for ſinners to endeavour the hiding of themſelves from God upon a two-fold account; Firſt, To avoid ſhame; All ſinners are not altogether deboiſt, all have not altogether baffled their own conſciences, they have a kinde of modeſty, they would not be ſeen ſinning; it troubles them not to do evil, but a fear to be detected in doing it is their trouble. Secondly, Sinners hide themſelves for fear; ſo Adam did, he wa… afraid as well as aſhamed, I was afraid (ſaid he) becauſe I was naked, and I hid my ſelf, (Gen. 3.10.) The Prophet tells us of ſuch (Iſa. 2.21.) They ſhall go into the clefts of the rock, and into the tops of the ragged rocks, for fear of the Lord, and for the glory of his Majeſty, when he ſhall ariſe to ſhake terribly the earth. We finde all ſorts call to the hills to hide them, for fear of him that ſate on the throne, and from the wrath of the Lamb, (Rev. 6.15, 16.)

Secondly, Obſerve.

How much ſoever ſinners attempt, yet they cannot hide themſelves from God.

p. 671Let them ſtudy never ſo long, and dig never ſo deep, they cannot be hid: Where can a ſinner be hid from him who is every where? Or, what thing can be our covering from him, in whoſe ſight all things are open? Then let none think they have made a good market in ſinning, when they have hid their ſins from the eyes of men; what will it avail to hide your ſelves from men, when you lie open and manifeſt to the eye of God? read Pſal. 139.12. Amos 3.2. The Apoſtle ſaith (1 Tim. 5.24, 25.) ſome mens ſins are open before hand, going before to judgment; (that is, other men quickly ſee what they are, & can judge what they have done) and ſome men, they follow after; though they were hidden at the firſt, yet they are afterward diſcovered unto men often, as alwayes unto God: As they are not hid from God now, ſo he will bring them forth at laſt, in the ſight of men: that the Apoſtle adds in the next verſe, Likewiſe alſo the good works of ſome are manifeſt before hand, and they that are otherwiſe cannot be hid. The word otherwiſe may have a two-fold reference; Firſt to the word manifeſt: As if he had ſaid, though the good works of a man be not preſently manifeſt, yet they cannot be long hid, they ſhall be opened and revealed. Secondly, The word otherwiſe may refer to good works, and ſo it reaches the point fully; that is, thoſe works which are not good, or otherwiſe then good, cannot be hid, though men labour much to hide them. Sinners, leave off your hiding, leave off your hiding, for you ſhall not be hid. There is no way for ſinners to hide themſelves from God; they may hide themſelves in God, in the love, in the favour and mercy of God. Thus ſinners may hide themſelves in God, but from God they cannot be hid. Chriſt is a hiding place unto his people, and he is ſo in a double reſpect; Firſt, from trouble, or in time of trouble; thus David ſpake (Pſal. 32.7.) Thou art my hiding place: The name of the Lord is a ſtrong Tower (ſaith Solomon, Prov. 18.10.) the righteous runneth into it (for ſhelter in time of trouble) and is ſafe. The Prophet is expreſs in this, (Iſa. 32.2.) A man (that is Chriſt) ſhall be for a hiding place from the winde, & a covert from the Tempest: Chriſt is truly ſo, as to the outward troubles and ſtorms which men raiſe againſt his people in the things of this life; he is ſo, eſpecially as to thoſe internal troubles and ſtorms which Satan, or our owne unbelieving hearts raiſe againſt us about the things and concernments of the next life. That man who is p. 672alſo God, who is God-man, is the hiding place of humbled ſinners, againſt the aſſault of all evils, whether temporal or ſpiritual. Secondly, As Chriſt is a hiding place from thoſe troubles which men bring us unto for righteouſneſs ſake, or which Satan and our own hearts bring us into by raiſing queſtions about our intereſt in the righteouſneſs of Chriſt; So he is a hiding place for us againſt our own unrighteouſneſs. Sinners or unrighteous perſons cannot hide themſelves from Chriſt. And as Chriſt is the beſt hiding place from bodily dangers, ſo he is the only hiding place from ſoul-danger: Any ſinner may hide himſelf in Chriſt, as to the guilt of ſin, whoſe eyes are opened to ſee and acknowledge his ſin. Or more diſtinctly, ſinners under a fourfold conſideration may hide themſelves in Chriſt; Firſt, if humbled ſinners. Secondly, if confeſſing ſinners. Thirdly, if reforming ſinners. Fourthly, believing ſinners Chriſt is a hiding place to all ſuch ſinners.Cum videri nos non credimus, in ſole clauſos oculos tenemus. Illum à nos abſcondimus, non nos illi. Greg. l 25. c. 6. And ſeeing no ſinner can hide himſelf from the wrath of God by any means of his own deviſing or contriving: Let all ſinners give over ſuch vain contrivements, and learn that Goſpel wiſdome, to hide themſelves in Chriſt from that wrath which is to come. When we labour to hide our ſelves any other way, we loſe our labour, and do not hide our ſelves from God, but God from our ſelves; that is, we hide the favour and mercy of God from our ſelves.

Laſtly Obſerve.

Men are not eaſily perſwaded that they cannot hide themſelves from the ſight of God.

That hath much hold of us, which we are often warned to avoid. This is not the only place of the whole Scripture, no nor of this particular book where this truth is held forth. There are many and many Scriptures wherein this common truth is preſſed upon us. And doth not this (if not ſtrongly infer, yet) intimate at leaſt that man doth not eaſily believe it? Yea, Is it not an argument that man is apt to nouriſh himſelf in thoſe vain hopes, that he can hide himſelf from God, or that he ſhall be hid from God? I may caſt the fooliſh preſumptions of men about this thing into four ſorts. Firſt, Some hope to be hid in the croud, or that they ſhall not be taken notice of among ſo many. Secondly, The eyes of others are ſo darkned, that their ſins are hid from themſelves, yea p. 673they take their vices for vertues, their evil acts for good; and becauſe they ſee no evil in what they do, they are perſwaded, or preſume God doth not. Thirdly, Many are never ſo well pleaſed as when they are flattered, or when others not only hide the ſinfulneſs of their wayes from them, but commend and extol them as vertuous and praiſe worthy. And becauſe their evil ways appear good to ſome men, they cannot be convinced that there is any evil in them appearing to God. Laſtly, As all impenitent ſinners put their ſins out of their own ſight, ſo nothing pleaſeth them more then this imagination, that they ſhall never come into the ſight of God.

Surely the Lord would never urge this matter ſo often upon the children of men if it were not ſo. But let ſinners conſider what they will do, and what will become of them, ſeeing, as it is impoſſible that they ſhould be hid, ſo it will be moſt intollerable for them them to appear and ſtand before God in the day of judgement, (Pſal. 1.5.) All muſt come to judgment, and appear at the Bar, but it will be an inexpreſſible grief to appear, and not be approved, or to appear and then be condemned. Therefore be wiſe, and hide your ſelves where you may be hid; do not attempt to hide your ſelves (which is the attempt of moſt ſinners) where you cannot be hid: They who will needs hide themſelves in that darkneſs and ſhaddow of death, here ſpoken of, ſhall be caſt into utter darkneſs, and abide for ever in that infernal valley of the ſhaddow of death, in which there is no eaſe to be had, and from which there is no releaſe to be got. Darkneſs and death will be the portion of thoſe ſinners in the next world, who have ſtudied to ſhaddow their ſins with any kinde of darkneſs in this.