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

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

p. 691JOB. Chap. 34. Verſ. 26, 27, 28.

He ſtriketh them as wicked men, in the open ſight of others:

Becauſe they turned back from him, and would not Conſider any of his wayes.

So that they cauſe the cry of the poor to come unto him, and he heareth the cry of the afflicted.

ELihu having in the former words ſhewed the impartiall vengeance of God upon the wicked, proceedeth to ſhew two things further about it in theſe words.

Firſt, The manner of it, v. 26. He ſtriketh them as wicked men in the open ſight of others.

Secondly, The cauſes, grounds, or reaſons of it in the 27^th and 28^th verſes; why doth God ſtrike them? it is becauſe they turned back from him, and would not Conſider any of his wayes; foreign percuſſ…t volam ad volam, adverſas manus colliſit. Significat aliquid cum ſono deijcere vel cō plodere; unde aliqui de ejectione ignominioſa cum ſibilis exponunt. Alij volunt peti metaphoram à veſica vento turgente, quae pede compreſſa cum ſonitu rumpitur. Scult: Pro improbis comploſit eos. Tharg: In loco improborum complodit eos. Jun:So that they cauſe the Cry of the poore to come unto him; their impiety in turning from God, and their iniquity in oppreſſing the poor, provoked the Lord to ſtrike them as wicked men in the open ſight of others.

Verſ. 26. He ſtriketh them as wicked men.

The word which we render ſtrike, ſpecially notes the ſtriking of one hand againſt the other; our hands claſht, or ſtruck together, make a ſound, or noiſe: Thus ſome Interpret the word here, He ſtrikes them with an Ignominious ſound. Many rejoyce and clap their hands when they fall; They are deſtroyed with ſhouting. Others take the metaphor from a bladder filled with winde, which being caſt on the ground, and ſtampt upon with the foot, breaks with a noiſe, or gives a crack in the breaking: Wicked men, in all they thinke, and purpoſe, and doe, are but wind, and when they break, they break like bladders, which have nothing of ſolidity, only breath and fume in them. Such an Elegancy there is in this word, hitting the vanity and vacuity or emptineſs of wicked p. 692men, all their filling being but like that of a bladder, which puffes them up, but never makes them wiſe or ſolid men.

Further, I find this word uſed for ſtriking in a three-fold ſenſe.

Firſt, For ſtriking with ſorrow and ſhame; ſuch was that of repenting Ephraim (Jer: 31.19.) Who when he thought on his wayes, was aſhamed and ſmote upon his thigh.

Secondly, For ſtriking with ſcorne and deriſion (Lam: 2.15.) All that paſſe by clap their hands at thee, they hiſſe and wagge their head at the daughter of Jeruſalem.

Thirdly, There is alſo a ſtriking with anger and indignation; Thus Balak being vext, becauſe he could not have his purpoſe to bribe Balaam to curſe the people of God, Smote his hands together (Numb: 24.10.) and the Lord himſelfe is expreſt expreſſing his angry indignation againſt his owne people the Jewes, by this geſture (Ezek. 22.13.) Behold therefore I have ſmitten my hands at thy diſhoneſt gaine, &c. There is then a ſpeciall Emphaſis in the ſmitting or ſtriking here intended, beſides the generall meaning of it.foreign; Extin…it autem impios. Sept: Pro impijs ſtrinxit eos. Bold: i. e. vinculis funibuſ que ligare fecit eos tanquam impios at que …a ſpectandos palam deduci et proponi. Bold: foreign cauſalis eſt, propterea quod impij ſunt. illud quaſi ſaepe non ſimilitudinem ſed veritatem ſignificat; et idem valet quod utpote, &c. The Lord deſtroyes wicked men in ſuch a manner, that all who behold it are filled with the admiration of his righteouſneſſe, and with a deteſtation of their lewdneſſe. The Septuagint ſay, He hath Extinguiſhed wicked men; As if they were but ſmoaking firebrands, or the ſtinking ſnuffe of a candle. Another renders it, He binds them, the word ſignifying alſo to bind or ſtraighten… The Lord brings forth evill men, as it were, bound hand and foot to Judgement. We ſay clearely, He ſtriketh them, and that in no ordinary way, but As wicked men.

So we tranſlate; yet the particle which we render, as, may (here according to its frequent uſe elſe-where) carry in it a reaſon, He ſtrikes them becauſe they are wicked; ſo ſome read the text, not as we by way of ſimilitude, how God ſtriketh them, but as giving an account why God ſtriketh them, even becauſe they are wicked men. M^r Broughton ſaith, For the wicked he maketh plentifull riddance of them, which hath a good ſenſe in it, but takes ſomewhat too great a liberty with the original text; And becauſe the reaſon of this ſtriking is held forth in the verſes following, it is more diſtinct to ſay he ſtrikes them (not becauſe they are wicked p. 693men, but) as wicked men; that is, as wicked men uſe to be ſtrucken, or as they uſe to be proceeded againſt in a way of Juſtice. God ſtriketh the mighty men (of whom he ſpake before) as common offenders or malefactors; Though they are great on earth, yea though they are (in title) Gods upon earth, yet God ſtrikes them as the baſeſt of wicked men, they ſhall not only dye (as 'tis ſayd, Pſal: 82.7.) or fall like one of the Princes, but they ſhall dye like the worſt of men, like wicked men.

Hence note.

Firſt, They that doe like the wicked, ſhall be dealt with by God as the wicked, how high, or mighty ſoever they are in this world.

And as they who are openly wicked ſhall be dealt with as wicked men, though they be high in the world; ſo they that are really wicked ſhall be dealt with as wicked men, though they make a high profeſſion of godlineſs in the Church, even them will God ſtrike alſo as wicked men. Chriſt ſpeakes of ſome (Math: 7.22.) who made a l…d profeſſion of religion, with whom yet he dealt as with wicked men: Depart from me (ſaith he) I know ye not, ye workers of iniquity. Though God doth not deal alike with all wicked men, yet he deales with them all like wicked men. There is not one wicked man in the world, but he ſhall be dealt with according to his kind, that is, as a wicked man, and ſhall have that for his portion which is the portion of their Cup, who are wicked. As the Godly, ſo the wicked, whether prophane or falſe and hypocriticall, ſhall be eſteemed and handled by God like themſelves, or as they are.

Secondly, From the firſt word, as it is taken cauſally, (upon which many inſiſt) Note.

The reaſon why wicked men …ne ſtricken is becauſe they are wicked.

Were not men wicked they ſhould never feele ſuch ſtroakes from the hand or rather iron rod of God. If any ſmart and are ruin'd, they may thank themſelves for it, that is, their ſins for it; their ſufferings are the fruits of their ſin. The Prophet told the ſinfull Jewes ſo (Jer: 4.18.) they had an affliction upon them, which did reach even to the heart, God made their hearts ake, he ſtruck them to the heart; but why did he ſo? the anſwer is, p. 694Thy ſin and thy doings have procured thoſe things to thee, &c. He ſtriketh them as wicked men.

In the open ſight of others.

Locus videntium, locus patens frequens celebris, omnium oculis expoſitus. Par: Importat viſionem paradigmaticam et exemplarem. Merc:Theſe words are a further deſcription of the manner how God ſtrikes the wicked, he doth it openly, or (as we put in the margin) In the place of beholders, that is, in ſuch a place, and in ſuch a manner that all may behold it: we ſay, He ſtrikes them in the open ſight of others; that is, he puniſheth them in an exemplary way, or that they may be an example of warning unto others. For, The place of ſeers, or of beholders, is ſome open and eminent place oppoſ'd to a Corner; as Paul ſayd pleading his cauſe before king Agrippa (Acts 26.26.) This thing was not done in a Corner; no, it was done, as upon the houſe-top, even in the place of beholders. The Lord will not have to doe with wicked men only in a Corner. He will have witneſſes of his doings with them. There ſhall be enow to take notice how he handles them, therefore he often takes open vengeance on them, in the frequent aſſembly and concourſe of many beholders, both approving and reverencing, yea adoring the impartiall equity of the ſupreame Judge, and his care of humane affaires. So then, the words are an alluſion to the execution of Common malefactors, who dye by the Judgement of the Magiſtrate, ſuch being condemned and ſentenced by the Judge, are not put to death in the priſon, or in a hole, but are taken out and carried to ſome noted place of execution, or a Scaffold is purpoſely erected, where a multitude of ſpectators are admitted to come and behold the Tragedy. When our Lord Jeſus Chriſt, who (to deliver us from our tranſgreſſions) was numbred with tranſgreſſors, when he (I ſay) was crucified, The Evangeliſt ſaith (Luke 23.35.) The people ſtood beholding, and the Rulers alſo with them derided him. Chriſt himſelfe was ſtrucken as a wicked man in the place of Beholders. And ſo have many thouſands of his faithfull witneſſes. The wicked deale with them often, as the Lord dealeth ſometimes with wicked men, they are brought forth from priſon to death, and executed in the open ſight of others. All things (in this world) come alike to all, no man knoweth love or hatred by all that is before them (Eccl: 9.1, 2.) The Apoſtle Paul ſpeaking of himſelfe and his fellow-Apoſtles (to ſhew the publick diſgrace which they were put to) ſaith, We are made a ſpectacle p. 695to the world, to Angels, and to men (1 Cor: 4 9.) The Greeke is, we are a Theater to the world, &c. As if he had ſayd, all ſee how we are uſed; And as bloody perſecuters make the faithfull ſervants of Chriſt a ſpectacle, ſo Chriſt will at laſt make wicked men a ſpectacle to the world, to Angels, and to men. Thus it is prophecied (Iſa: 66.24.) that all fleſh who come to worſhip before the Lord, ſhall goe forth and looke upon the carcaſſes of the men that have tranſgreſſed againſt him, &c. They ſhall be ſtricken in the place of Beholders or Seers.

Some expound that word Seers, Videre ſaepe ſignificat cum. voluptate aliquid ſpectare. Scult:as implying more then ordinary ſeers, or more then barely ſuch as ſee what is done; namely, ſuch as are delighted and pleaſed with what is done, yet not as it is a ſuffering of paine by man, but as it is an act of Juſtice from God.

Hence note.

God oftentimes doth Juſtice upon ſinners openly.

The Judgements of God are of two ſorts: Some are ſecret, others are manifeſt; he can doe execution upon men when none ſee it; nay he doth the ſevereſt executions upon ſome men when they themſelves doe not ſee it (that's the ſting and ſeverity of the Judgement, that) they have not ſo much as any ſence of the wrath of God, when the full vialls of his wrath are powring out upon them. But many of the Judgements of God are open; As he ſtriketh ſome ſo ſecretly, that none can ſee it, ſo others ſo viſibly that all may ſee it. Thus the Lord commanded Moſes (Numb: 25.4.) when Iſrael had joyned themſelves unto Baal-peor, Take all the heads of the people and hang them up before the Lord againſt the Sun. By the heads of the people, we may underſtand either the capitall offenders, thoſe who were moſt active and ready in that wickedneſſe; or their principall Rulers, who in ſtead of ſtopping them from or puniſhing them for thoſe offences, gave way to them or at leaſt wincked at them: Theſe muſt be hanged againſt the Sun, that is, as Elihu ſpeakes here, in the open ſight of others, or, in the place of ſeers. Thus they were made an example of caution that all might ſee and feare and doe no more preſumptuouſly. Read the like executions of divine Judgement threatned (2 Sam: 12.11, 12. Iſa. 26.11.) John in the Revelation (Chap: 15.4.) prophecyeth of the Saints triumphing at the fall of Babylon, and p. 696ſinging the ſong of Moſes, and the ſong of the Lambe, ſaying, Great and marvellous are thy workes, &c. for thy Judgements are made manifeſt: God hath now ſtricken Babylon his great enemy in the open ſight of others; his Judgements were right before, (they are alwayes right) but till then not manifeſt. David ſaith (Pſal: 9.16.) The Lord is knowne by the Judgement which he executeth: now if the Lord be knowne by the Judgement which he executeth; then the Judgement which he executeth muſt be knowne; it muſt be an open Judgement; and ſuch are very many of the Judgements of God, they are acted as upon a ſtage. And I may give you an account in three particulars why the Lord will ſometimes doe Juſtice, in the place of beholders, or in the open ſight of others.

Firſt, That there may be witneſſes enow of what he doth, and ſo a record of it kept, at leaſt in the minds and memories of faithfull men for the generations to come.

Secondly, The Lord doth it not onelyonly that he may have witneſſes of his Juſtice, but alſo that his Juſtice and the proceedings of it, may have an effect and a fruit upon thoſe who did not feele it, nor fall under it. This was the reaſon why the Lord threatned to puniſh Jeruſalem in the ſight of the nations (Ezek: 5.5, 6, 7, 8, 14, 15.Jeruſalem dicitur medium terrae, ut pote quae ſu in quarto climate ideo autem urbem in medio mundi conſtitutam et quiſi in loco videntium elegit deus, ut ſicut beneficia ita et ſupplicia eorum omnibus eſſent conſpicua. Pined:) Thus ſaith the Lord God, this is Jeruſalem, I have ſet it in the midſt of the nations and Countryes that are round about her. God is ſayd (Pſal: 74.12.) To work ſalvation in the midſt of the Earth; that is, in Jeruſalem, or among his people, who were placed as it were in the Center, and middle part of the world: not that Jeruſalem ſtood exactly in the midſt of the world, but becauſe many Nations ſtood about it, that might well be called a City ſtanding in the midſt of the nations; and therefore it is added (v. 8.) Thus ſaith the Lord God, Behold I, even I am againſt thee, and will execute Judgement in the midſt of thee, in the ſight of the nations. God would execute Judgement in Jeruſalem a City placed in the midſt of the nations, that as the nations had taken notice of the extraordinary favours, benefits, deliverances, and ſalvations which God wrought for Jeruſalem; ſo they might alſo take notice of his judgements and ſore diſpleaſure againſt them. Jeruſalem was not ſeated in ſome nooke, corner, or by-place of the world, but in the midſt of the nations, that both the goodneſſe and ſeverity of God towards them might be conſpicuous; And that p. 697the nations round about ſeeing the ſufferings of that people for their ſin, might feare and tremble to ſin as they had done; for if Jeruſalem the ſeate of inſtituted worſhip and Gods peculiar people were not ſpared when they provoked God, their neighbours might well conclude, ſurely we ſhall not be ſpared: As the Lord himſelfe argued it againſt thoſe uncircumciſed nations (Jer: 25.20.) Behold I will bring evill upon the City that is called by my name, and ſhould ye goe utterly unpuniſhed? Certainly no! If God puniſh his own people in the ſight of the heatheniſh nations when they doe wickedly, what then are heathen nations to expect, who doe nothing but wickedneſſe?

And this (by the way) may give the Alarme, and be a very awakening conſideration to all the Churches and people of God at this day throughout the world. If God did ſtrike Jeruſalem of old, that is, his people there, as wicked men even in the open ſight of others; if the Lord was ſo wroth with his people, that he polluted his inheritance, and gave them into the hand of the Chaldeans (Iſa. 47.6.) If he forſooke his houſe and left his heritage, and gave the dearely beloved of his ſoule into the hands of her enemies (Jer: 12.7.) and ſayd (v. 9.) Mine heritage is to me as a ſpeckled bird, the birds round about her are againſt her; yea if he (in the cloſe of that verſe) invited the worſt of men under the name of beaſts to ſpoyle them, Come ye, aſſemble all the beaſts of the field come to devoure; Now (I ſay) If God ſtruck his ancient people, the Jewiſh Church, as wicked men, by wicked men, in the open ſight of others, O let the Gentile Churches take heed, leſt they alſo be ſtricken after the ſame manner. Many Churches in Germany and elſe-where have been ſtricken ſo already in this laſt age, let the remnant both there and elſe-where remember themſelves and give glory to God, before he cauſe ſuch darkneſſe to come upon them, and ſtrike them alſo as wicked men in the open ſight of others.

God lets ſome ſinners ſuffer or puniſheth them openly, both becauſe he would have all others take notice that he diſlikes what they have done, as alſo becauſe he would not have others doe the like, leſt they be made like them, both in the matter and manner of their ſufferings. 'Tis a favour (as well as our duty) to be taught by other mens harmes, and to be inſtructed by their ſtroakes, to prevent our own.

And as the Lord ſtrikes ſome wicked men openly, that others p. 698may feare and not doe the like, ſo, that they who have done the like may be humbled for, and repent of what they have done. God doth not alwayes powre out the ſame Judgements upon all thoſe that have done the ſame wickedneſs, (the whole world would be in blood if he did ſo) but he takes here and there one that the reſt bethinking themſelves, and (with repenting Ephraim) ſmiting upon their thigh, may prevent the Lord from ſmiting them at all, eſpecially from ſtriking them as wicked men in the open ſight of others. It is ſayd (Rev: 11.13.) that, after by a great earth-quake the tenth part of the City fell, and in the earth-quake were ſlaine of men ſeven thouſand, the remnant were affrighted and gave glory to the God of heaven. And ſurely the reaſon why after one man hath been chaſtiſed or ſtricken, others take their turnes too, is becauſe they did not take warning by his chaſtiſements and ſufferings. Did we but mind the ſcope of God in puniſhing any openly, the ſtriking of one might ſave hundreds, or thouſands from being ſtricken; but becauſe men are ſo ſecure and ſo ſlow to take warning by what God doth to others, therefore they are called forth one after another, to ſuffer and feel his heavy hand in their own perſons.

Thirdly, God ſtrikes ſome wicked men in open view, or in the place of beholders for the comfort of his own people, and for their encouragement (Pſal: 58.10, 11.) The righteous ſhall be glad when he ſeeth the vengeance; not that he ſhall be glad of the vengeance, purely as it is a hurt, or a ſuffering to the creature, but the righteous ſhall be glad when he ſeeth the vengeance of God, as it is a fulfilling of the threatning of God againſt the ſin of man, and an evidence of his own holineſs. (Pſal: 64.9, 10.) God ſhall ſhoot ſuddenly at the wicked, all that ſee them ſhall flee away; that is, they that ſee how God deales with them, ſhall get away, leaſt ruine overtake them, or they ſhall flee away (which is their beſt courſe) from ſuch courſes and practices as procured them that ruine. Thus the righteous rejoyce when they ſee the vengeance, yea they waſh their feere in the blood of the ungodly; that is, they get comfort and encouragement by ſeeing the Lord avenge their cauſe againſt their adverſaries. It is ſayd (Exod: 14.30, 31.) that God having overwhelmed the Egyptians in the red Sea, the Iſraelites ſaw the Egyptians dead upon the ſhoar; God did not ſuffer the carcaſſes of the Egyptians to ſink to the bottom of p. 699the Sea, but cauſed them to lie upon the ſhoar, that the Iſraelites might ſee them: And when Iſrael ſaw that dreadfull ſtroak of the Lord upon the Egyptians, It is ſayd, The people feared the Lord, and believed the Lord and his ſervant Moſes: Thus they were confirmed in their faith by Gods open Judgements upon the Egyptians; They were ſmitten in the place of beholders, or in the open ſight of others.

There are yet two other interpretations of theſe words, which I ſhall touch.

He ſtriketh them in the place of beholders, In loco videntium. i. e. exiflentes in ſtatu in quo videre poterant tum per naturalem rationem tum per ſacram doctrinam quid eſſet faciendum et quid eſſet vitandum. Aquin:that is (ſaith my Author) in ſuch an eſtate or condition wherein themſelves might ſee, both by that natural light which every man hath, & eſpecially by the light of doctrine and inſtruction, what they ought to doe, and what to ſhun or avoyd. In this ſenſe to be ſmitten in the place of Seers, is, to ſee and behold, to have light and underſtanding what to doe, or forbeare doing, and yet to act againſt that light, and ſo provoke the Lord to ſtrike us; which is a great aggravation both of the ſin, and puniſhment of man.

A ſecond gives it thus, He ſtriketh them in the place of ſeers, or where they ſaw; that is, he ſtriketh them in the eye of their underſtanding, or in their Judgement, he ſtriketh them with ſpirituall blindneſs, as the Sodomites were with corporall, ſo that they are not able to ſee their way, or what becomes them to doe. This is a moſt ſevere ſtroake. There are many who when they have abuſed the light, and would not doe what they ſaw they ought, God hath ſtruck them with ſuch blindneſs, that they ſhould not ſee what they ought to doe. Both theſe are rather tropologicall Expoſitions then literall, yet they may have their uſe and improvement by way of alluſion. In this place Elihu having thus held out the openneſs and exemplarineſs of the judgements of God upon wicked men, proceeds in the following words, to ſhew the equity and righteouſneſſe of them.

Verſ. 27. Becauſe they have turned back from him, and would not Conſider any of his wayes.

Here, I ſay, leſt any ſhould ſurmiſe that God takes vengeance without cauſe, the cauſe is named and aſſigned why God takes vengeance; 'tis becauſe they turned back from him, they in the pride p. 700and ſtoutneſſe of their hearts (which great men eſpecially are much ſubject to) refuſed to obey and follow God, and therefore his wrath followed and brake them.

They turned back from him.

foreign Verbum è verbo; de poſt eum ſic alibi, ſcortati ſunt, de poſt dominum. i. e. deſerto domino.There is a two-fold turning back; Firſt, Corporall; Secondly, Morall or ſpirituall, none can corporally turn back from God, though ſome attempt it; to what hiding place ſoever we turn our ſelves, we cannot be hid from him who filleth every place? But there are many who morally turn back and depart from the living God. Sinners would turn their perſons back from God, and hide their heads, they would get quite out of his ſight and reach, though they cannot; but all of them turn back from God in their hearts.

In two reſpects ſinners in generall, may be ſayd to turne back from God; Firſt, when he commands and they will not obey him, or withdraw their obedience from his commandements; Secondly, when he entreates and invites them, and they will not come to him, nor accept his tendered reſpects and favours. Thus the Lord complained of his owne people (Pſal: 81.11.) Iſrael would none of me; God wooed them, but they had other lovers, and after them they would goe; even Iſrael lightly regarded the God of Iſrael, yea they made a defection from him. More diſtinctly.

There is a three-fold turning back from God, or they who turne back from God are of three ſorts.

Firſt, There is a turning back from God, by thoſe who have openly followed him, or made profeſſion of his name; Thus hypocrites and formaliſts turne back from God. This the Scripture calls back-ſliding, revolting, and going a whoring from God. Such as theſe, are like perfidious Souldiers, who enter and liſt themſelves in an Army, marching with them for a while, & taking their pay, yet ſoon after forſake their colours, and turn to the enemy: Thus many apoſtatize from God to the Devill, and to the creature, or (as Paul ſayd of Demas) they forſake Chriſt and embrace this preſent world. Luther was charged by his enemies that he was an Apoſtate, and he acknowledged, he was, but he thanked God for it, he indeed turned back from what he did once profeſſe, but it was to a better profeſſion; he did not turne from God to the world, but he turned from the world to God, and that's a p. 701bleſſed Apoſtacy; he did not turn from truth to error, but from error to truth; he did not turn from pure worſhip to Idolatry and ſuperſtition, but from Idolatry and ſuperſtition to pure worſhip. How wretched is their condition who are indeed Apoſtates! who turn from God to the world, from truth to error, from pure worſhip to Idolatry and ſuperſtition, from a holy converſation to prophaneſs, looſneſs and liberteniſme, to a complyance with the world, and a ſymbolizing with them in their luſts and wickedneſſe. This abominable apoſtacy is a fruit of hypocriſie, Hypocrites turne only their faces to God, and Apoſtates turne their backes upon him, or, turn back from him. And all they who turn only their faces unto God, will for their owne advantage, or to ſave themſelves turn their backs upon him. Hypocrites when put to it, when the ſtorme comes, ever prove Apoſtates.

Secondly, There is a turning from God found even in the beſt followers of God; who is there among the Saints on earth that keepes conſtant un-interrupted communion with God? The leaſt degree of inordinate letting downe or turning the heart to the creature, is, a degree of turning back from God. As holineſs is our motion toward God, and to act holyly is to keep the eye of the ſoule alwayes upon God; ſo, unholineſs, is an averſion from God. David did not ſay, nor could he ſay (though as holy a man as lived) that he had never turned from God; he could only ſay that he had not wickedly departed from God (Pſal: 18.21.)

Thirdly, There is a turning back from God, proper to all unregenerate perſons, whether they be ſuch as are civilly honeſt and poſſibly ſuch as doe not decline the outſide of that religion wherein they were borne and bred; or ſuch as are flagitious in their lives and wayes, ſcorning to own religion, and being even aſhamed of the wayes of God. Theſe may be ſayd to turn back from God, becauſe they have many calls to God, and are invited to come unto him; which yet they either neglect and mind not at all, or refuſe and reject, and ſo thruſt away God from them; and when the light comes, they love darkneſs rather then light, becauſe their deeds are evill (Joh: 3.19.) Such were they of whom Job ſpake (Chap: 21.14.) They ſay to God depart from us: he doth not intend it of Apoſtates in a ſtrict notion, who once made profeſſion of godlineſs; but he ſpeakes of common and prophane perſons, who have no mind at all to obey or walk with God, but p. 702mind only the fullfilling of their luſts, or the affayres of this preſent life; and ſo their whole life is nothing elſe but a turning from God.Qui quaſi …d induſtria receſſerunt ab eo vulg: ſc: a deo peccantes ex certa malitia. Aquin: Thus the vulgar tranſlation renders the text with a good ſignificancy, though not with a clearneſs to the Hebrew; who have purpoſely turned from God; diſtinguiſhing them from thoſe who through dayly Infirmity turn from God, as the beſt of his people do; whereas, theſe ſin willingly, yea wilfully and reſolvedly againſt God. I conceive, the words of Elihu in this text are to be underſtood of turning from God in this third ſence; For he is not here ſpeaking of thoſe who were eminent profeſſors before, and did Apoſtatize; much leſs of thoſe that turn from God by dayly failings in duty, or ſome neglect of duty; but he is ſpeaking of ſuch, whoſe whole courſe of life is as a continued turning from God, themſelves never having been wrought upon by the grace of converſion, or ſavingly turned to him. This third ſort of turners back from God are moſt proper to the preſent text, though ſuch alſo are within the reach and compaſſe of it, who doe wickedly after they have made faire pretenſions to the beſt things. This is the reaſon why God ſtriketh the mighty to deſtruction; They have turned back from God. The reaſon being thus explicite and expreſſe, teacheth us,

Firſt.

God never puniſheth any man without cauſe.

God doth not alwayes ſhew the cauſe why he puniſheth this or that man, but he never puniſheth any man without cauſe; if he ſtriketh, 'tis becauſe men turn back from him, either by a plain apoſtacy from what they once profeſſed, or by a notorious courſe of impiety, refuſing ſo much as to own his wayes or make profeſſion. God electeth ſome, and paſſeth by others without reſpect to any thing in them; Jacob have I loved, and Eſau have I hated; God hath mercy on whom he will have mercy (Rom: 9.13, 15.) thus, I ſay, God electeth us without reſpect to any good in us; but God never ſtriketh or puniſheth us, but with reſpect to ſome evill in us or done by us.

Secondly, Note.

It is the duty of all men to follow after God.

To follow God in his way, and to propoſe God as our end, containe p. 703the ſumme of all duty. That, God hath made man and given him a being, that, he placed man in the higheſt forme of his viſible creation, ſhould draw man after him. We ought to follow God becauſe we are his creatures, becauſe we have our all from him, or becauſe in him we live, and move, and have our being, as the Apoſtle ſpeakes of mankind in generall, even of the heathens (Acts 17.28.) And foraſmuch as we are his off-ſpring (v. 29.) our hearts ſhould ſpring, or riſe up to him in love and thankfullneſs; as the rivers, becauſe they come from the Sea, goe back thither: ſo we being the off-ſpring of God, and derived from him, ſhould be alwayes returning to him. This nature tells us; And therefore the Apoſtle ſaith (Acts 17.27.) God hath made of one blood all nations of men, that they ſhould ſeek after him, &c. The light of nature, though dim and dark, ſhews that a man ſhould feele after God, as a man in the dark doth after his way. And if all men ought to follow God, becauſe they have their naturall life and breath from him; much more ſhould believers, who have a new, a ſpirituall life breathed into them, and beſtowed upon them, be alwayes following after God; And the truth is, where true faith, or the life of grace is, that ſoule cannot live without dayly returnings back to and breathings after God, even as meere carnal men, who are alienated from the life of God through the ignorance that is in them, are dayly turning back from him.

Hence thirdly, Note.

The whole life of every unconverted ſoule, and notorious ſinner, is a turning from God.

They who ſet their faces ſin-ward, turn their backs God-ward. They who purſue their luſts, their covetous, their ambitious purpoſes, they who gratifie the fleſh, their pride, their luxury, their wantonneſs, their malice, what doe any of them, what doe all of them, but turn back from God? The beſt of Saints have their turnings from God, but they doe not make it their buſineſs to turn from him; their buſineſs is, to draw near, to keep cloſe to God, to keep as it were in his eye; but as for the naturall man and groſs ſinner, his buſineſs is a departing from God (Heb: 3.12.) Take heed (ſaith the Apoſtle) leſt there be in any of you an evill heart of unbelief in departing from the living God. He gives Caution p. 704to the Church, ſearch your ſelves, leſt there be found in any of you an evill heart of unbelief, &c. Where unbelief remaines in any meaſure unmortified, it may quickly doe a great deale of miſchiefe. And where it remaines in full power or altogether unmortified, it doth all manner of miſchiefe. All which is wrapt up in that one word, a departure from the living God. Unbelief is the root of Apoſtacy; The reaſon why ſinners turn from God, is, becauſe they give no Credit to the word of God; they are not perſwaded God is ſuch a one as he hath declared himſelfe to be, and will either doe that for the obedient which he hath promiſed, or that againſt the rebellious which he hath threatned. They who believe not in God cannot but depart from God; And therefore the life of an unbeliever is a continuall departure from God. He ſets out with his back upon God; the very firſt ſtep he takes into the world is from God. As ſoon as we are borne we naturally goe aſtray ſpeaking lyes; we are ever out of our way, till we look toward God, and ayme at him; which we never doe, till he by his mighty power changeth our hearts, turneth our courſe, and bringeth us home to himſelfe.

Further, Conſider, how did theſe mighty men turn back from God? they might ſay, where did we ſee God? where did God appeare to us? that we are thus charged with turning back from him?

I anſwer; Firſt, God manifeſts himſelfe to man in his workes, or in his providences. Secondly, He manifeſts himſelfe in every part of his word, eſpecially in his Commands, in his promiſes, and in his threatenings; in his Commands, he manifeſts himſelfe a holy God; in his promiſes, a gracious and bountifull God; in his threatenings, a juſt and righteous God, who will neither do wrong nor ſuffer himſelfe to be wronged.foreign. Quia declinaverum de leg… del. Sept: The Septuagint make this Expoſition the text, tranſlating theſe words of Elihu, thus; Becauſe they have turned from the Law of God.

Hence note.

They who turn from the word of God, turn back from God.

When a Command comes, if you ſlight the authority and obligation of it, you turn back from God; when a promiſe comes, if you doe not believe the truth of it, and hope for the good of it, you turn back from God; look what of the mind of God is manifeſted p. 705to you in the diſpenſation of the word, if you doe not obedientially cloſe with it, you neglect to cloſe with God himſelfe, and while you turn from it, you turn from God himſelfe. Thus the Apoſtle ſpeakes concerning back-ſliders (2 Pet: 2.20, 21.) If after they have eſcaped the pollutions of the world, through the knowledge of our Lord and Saviour Jeſus Chriſt they are againe entangled therein and overcome, the latter end is worſe with them then the beginning. For it had been better for them not to have knowne the way of God, then after they have knowne it, to turn from the holy commandement delivered unto them; ſo that, a turning from the Commandement of God, is a turning from God himſelfe; He turneth back from the holy commanding God, who turneth back from the holy commandement of God, and he turneth back from the God of the promiſe, who turneth back from the promiſe of God.

Fifthly, Note.

As it is exceeding ſinfull to turn back from God, ſo they who doe ſo, grow every day more and more ſinful.

If a man be once upon a courſe of back-ſliding and Apoſtatizing from the commands and promiſes of God, he will find himſelfe worſe and worſe day after day; for ſtill the further from God any man goeth, the more vaine he groweth; and the more doth luſt get a hand over him. As unbeliefe is the roote of Apoſtacy from God, ſo Apoſtacy encreaſeth all that wickedneſſe which is in man. As the cauſe of all evill, whether of puniſhment or of ſin, is our departure and turning from God; ſo the very nature of ſin is a turning from God; and therefore the more we turne from God, the more ſinfull and the fuller of ſin we are. As the neerer we come to God, the more holy and ſpirituall and heavenly we are (while we with open face as in a glaſſe (ſaith the Apoſtle, 2 Cor: 3.18.) Behold the glory of God (that is, while we draw neere to him in his holy ordinances) we are changed into the ſame image, that is, we become more like to God) ſo the more we keep at a diſtance from God, the more unlike we are to him, that is, the more unholy we are. And as perſons unconverted, or in an unholy ſtate, are wholly alienated from the life of God, and cannot endure to come neere him; ſo it is in a degree by any of our withdrawings or turnings from him: we are made more unholy, p. 706and are changed more into the image of thoſe carnal and earthly things which we behold, and with which we over-intimately converſe in the time of thoſe withdrawings.

Laſtly, Note.

A holy life conſiſts in following of and keeping cloſe to God.

To keep cloſe to God is both a holy and a comfortable life; 'Tis the perfection of Saints to walk with God: Enoch walked with God, and that was his holineſs (Gen: 5.24.) Caleb followed God fully,Optima vivendi ratio eſt deum ſequi. Religioſiſſimus dei cultus eſt imitari quem colis. Lact: lib: 5. Inſtit: cap: 10. and that was his holineſs. A ſpirituall life, is nothing elſe but our following God. The moſt religious worſhip of God is to imitate whom we worſhip. And our imitation of God is our following of God, no man can imitate any thing but when his eye is upon its pattern, or the Idaea of it abides in his mind. And therefore it is ſayd of the ungodly man (Pſal: 10.4.) God is not in all his thoughts (then followeth, v. 5.) his wayes are alwayes grievous. If God be not in the thoughts of a man, nothing of God is ſtampt upon the wayes of that man. In vaine are we called Chriſtians, unleſs we keep cloſe to Chriſt, and in vaine doe any pretend to godlineſs, unleſs they walke with God. Jeſus Chriſt hath called himſelfe the way (Joh 14.6.) chiefly upon this account, becauſe by him we goe to the Father, and have acceptance with God by the grace of Juſtification; but Jeſus Chriſt is the way alſo, of our Sanctification; we muſt walke in him, and as he walked (1 Joh: 2.6.) that we may be holy: every departure from God lets the heart looſe to ſin. That which ſhall maintaine the Saints holineſs to Eternity, is, They ſhall alwayes behold the face of God; they ſhall never turn back from God, they ſhall never be taken off one moment from the actuall viſion, enjoyment and contemplation of God in glory; therefore they ſhall never be taken off from actuall holineſs and purity, now in proportion, as we keep our hearts and ſpirits ſteady upon God, and doe not turn back from him, ſuch is our holineſs in this life; and as our holineſs is, ſuch will our comfort and peace and joy be in this life. For as becauſe when we arrive at glory, we ſhall never turn back from God, much leſs turn our back's upon him, therefore in glory there is fullneſs of Joy, and pleaſure for evermore; ſo the neerer we keep to God, and the cloſer we walke with him in this life, the fuller and more laſting will our joyes and pleaſures be.

p. 707As in this former part of the 27^th verſe, we have had the firſt cauſe opened why God ſtriketh the mighty as wicked men in the open ſight of others, namely, their apoſtacy from God, Becauſe they turned back from him. So in the latter part of this verſe we have another reaſon aſſigned why God doth it, and that is, becauſe They would not Conſider any of his wayes.

The word which we render Conſider, ſignifies alſo to underſtand or know, which is an act precedent to conſideration;foreign intellexit cognovit cō templatus eſt. Hinc Maſchil, carmen erudiens ode didaſcalica, Tit: Pſal: 32. Conſideration is a contemplative act; by conſideration we become more knowing, but we cannot conſider any thing till we have ſome underſtanding or knowledge of it. And this word is often (in another Conjugation) uſed in the title of ſome ſpeciall Pſalmes. The 32^d Pſalme, as alſo the 42^d Pſalme, is called Maſchil, as much as to ſay, a teaching, or an inſtructing Pſalme, a Pſalme giving underſtanding and requiring deep and ſerious conſideration. Thus in the text, they would not conſider, nor underſtand, nor know, nor contemplate any of his wayes.

The Hebrew is, all his wayes; that is, none at all of them. The wayes of God in Scripture are taken in a two-fold notion; Firſt, for thoſe wherein he would have us walk; ſuch are the wayes of his commandements: they are called the wayes of God, becauſe he directs us to walke in them. A holy life conſiſts in our walking with God, and we cannot walke with God any further, or any longer, then we keep in the wayes of his commandements. It is ſayd of the children of Iſrael, after the death of Joſhua (Judg: 2.17.) they turned quickly out of the way, which their fathers walked in, obeying the commandements of the Lord; but they did not ſo. To obey the commandements, is to walke in the way of them. Taking the wayes of God in this ſence, when Elihu ſaith, They would not conſider any of his wayes, his meaning is, they did not intend nor had any heart to ſet themſelves to learne the mind of God revealed in his word concerning their duty, or what they ought to doe; they know not the wayes of God practically. The word properly denotes the wiſdome and prudence, which ſtayeth not in notion, but proceeds to action. Theſe men lived as if they p. 708had never heard of,foreign ad prudentiam & ſapientiam practicam rerum agendarum pertinet. at leaſt never underſtood the Law of God, which is the rule of life. They conſidered not the wayes of God to walke in them, as Moſes exhorted the people of Iſrael (Deut: 29.9.) Keep therefore the words of this covenant to doe them.

Secondly; The wayes of God are thoſe wherein himſelf walketh, the works of God are the wayes of God; the works of his providence either in mercy or in judgement, either in doing good or in doing evil (that is, poenal evil) theſe are the wayes of God; in theſe God ſhewes himſelf as in a way, in theſe he goeth forth in his power and goodneſs, in his mercy and juſtice. All theſe divine glories and perfections are diſcovered in the works of God. Thus David is to be underſtood when he ſaith (Pſal. 25.10.) All the wayes of God are mercy and truth, to them that fear him, and keep his Covenant; that is, all the providential works of God are mercy and truth; though all of them are not mercy in the matter, or preciſely taken as works done, though none of them are mercy, reſpecting ſome perſons to whom they are done, for many of them are materially chaſtiſements, afflictions, and croſſes to good men, and all of them are wrath and judgement to evil and impenitently wicked men; yet they are all mercy in the iſſue or reſult of them to good men, or to thoſe who fear God, and keep his covenants. For whether he do good, or whether he do evil, whether he wounds, or whether he heals, all theſe providential wayes of God, are as truth in themſelves, ſo mercy to his people; or, as the Apoſtle concludes (Rom. 8.28.) They work together for good to them that love God, and are the called according to his purpoſe. In both theſe ſences we may expound this Text, They would not conſider any of his wayes; that is, they would neither conſider the Lawes of God, which were the way wherein they ſhould walk towards him, nor would they conſider the works of God, which are the wayes wherein himſelf walketh towards them. This was the ſpirit of that evil generation intended in this Scripture; they had not much underſtanding in, and leſs conſideration of the wayes of God.

Hence, firſt we may take notice, Elihu doth not ſay, they did not conſider his wayes; but, they would not; It was not ſo much an act of careleſneſs and negligence as of contempt and rebellious reſolution.

p. 709Hence Obſerve.

Evil men have no will to conſider or underſtand the good wayes of God; yea, their will is against ſuch an underſtanding.

A natural man liketh not to retain God in his knowledge, (Rom. 1.28.) Now, he that doth not like to retain God in his knowledge, or had rather think of any thing then of God, he can never (while ſuch) like to retain the wayes of God in his knowledge; he that layeth God out of his thoughts, will much more lay the law of God out of his thoughts. The natural man hath not only a blindneſs in his minde, which hinders him from diſcerning the things of God, (they being diſcernable only by a ſpiritual eye) but he hath an obſtinacy in his Will; or, he hath not only an inability to know, but an enmity againſt the knowledge of that which is ſpiritual: He ſhuts his eyes, and draws a curtain between himſelf and the light which is ready to dart in upon him; away with this light, ſaith he; Thus he rebelleth againſt the light, and as his underſtanding is dark, ſo his affections are corrupt. Solomon gives us all this in the expoſtulations of wiſdome with wicked men, (Prov. 1.20, 21, 22.) Wiſdome cryeth, &c. How long ye ſimple ones will ye love ſimplicity, and the ſcorners delight in their ſcorning, and fools hate knowledge? That which a man hateth, he hath no will, no minde to know. An impotency or inability unto God, argues a very ſad condition, but a rebellion, a frowardneſs, a wilfulneſs againſt it, demonſtrates a condition much more ſad; not to know becauſe we have no means of knowledge, will make us miſerable enough, but not to know becauſe unwilling to receive, or becauſe wilfully ſet againſt the means of knowledge, renders any mans condition moſt miſerable. Such were theſe in the Text, They would not conſider any of his wayes.

Secondly, Elihu ſaith not, they did not know any of his wayes, or they knew not which way to go; but they would not conſider them. There is no man but knowes ſome, yea many of the ways of God, that is, of thoſe wayes wherein God would have him to walk; theſe wayes of God are written in the heart by nature, there is an impreſſion of the Will of God upon every ſoul, though not ſuch an impreſſion or writing as grace maketh there (that's another kinde or manner of work) for, when once through grace the Law of God is written in, and impreſſed upon the heart, then the p. 710heart is ſuited to the Law, yea, the heart is not only conformed unto, but transformed into the Law of God, whereas by nature the Law is written only ſo far as to give us the knowledge of the Law, and a conviction of that duty or conformity which we owe to it. The men here intended by Elihu, knew the Law or wayes of God, by the light of a natural conſcience, but not by the light of a renewed conſcience, and therefore they would not conſider any of his wayes, which is a farther deſcription of the heart of man in a ſtate of Nature.

Hence Note.

That which a natural man knoweth of the will of God, he will not conſider, unleſs it be to reject and turn from it.

I (ſaith Wiſdome, Prov. 1.24, 25.) have ſtretched out my hand, (as a Teacher doth to his hearers or diſciples) and no man, (that is, no meer natural man) regarded, they ſet at nought my counſel, and would none of my reproof. Let me ſay what I would, they would at moſt but give me the hearing, they would not conſider it; though the light ſhined in upon them, and they could not chuſe but ſee ſomthing, yet they would not ſit down and rowl it in their thoughts, and work it upon their hearts, to finde out the excellency of what they ſaw. It is a very great meaſure of ſinfulnes not to know the wayes of God, but not to conſider what we know, but lightly to paſs it by, that is a greater meaſure of ſinfulneſs.

Thirdly, comparing this aſſertion concerning wicked men, they would not conſider any of his wayes, with their practice in the former part of the verſe, they turned back from God, and with the effect of it in the verſe following, they made the cry of the poor to come up to him, &c.

Obſerve.

The reaſon why men are ſo wicked, and act ſo wickedly, is, becauſe they minde not the Word of God.

They who conſider not the rule of the Word, are far both from righteouſneſs towards man, and holineſs towards God. If once a man throw aſide the Word of God, where will he ſtay? He will neither abide in any wayes of holineſs, nor will he abide in any wayes of righteouſneſs; they cannot make conſcience of the wayes of God, who will not conſider the wayes of God. We have this clear character of a wicked man, (Pſal. 50.) he is one that will p. 711poſſibly take the covenant of God in his mouth, he will be talking of it, his tongue may be tipt with it, but (verſ. 17.) he hateth inſtruction, and casteth the words of God behinde his back. He that would conſider a thing, holds it before his eye, and keeps it, as much as he can in ſight; therefore the Lord, when he would aſſure Zion how much he did conſider her caſe, though ſhe had ſaid a little before, God hath forſaken me, and my God hath forgotten me, yet preſently the Lord ſaith, (Iſa. 49.15, 16.) Can a woman forget her ſucking childe, that ſhe ſhould not have compaſſion on the ſon of her wombe? Yea, they may, yet will not I forget thee; (what follows?) Behold I have graven thee upon the Palms of my hands, thy walls are continually before me. As if the Lord had ſaid, you may be ſure I will conſider your caſe, for I have you here pourtrayed upon the palms of my hands, and am alwayes viewing your walls, either as ruin'd and demoliſhed, to move me to pity, or in that ſtrong & beautiful model according to which I purpoſe to raiſe them up again, or re-build them. Thus I ſay, both God and man intending to conſider any thing, have it alwayes before them; but what a man hath no minde to conſider, he caſts it behinde his back; thou caſtest my words behinde thy back, ſaith God to the hypocrite, and when once the hypocrite hath got the word behinde him, then he is ready for any wickedneſs (verſ. 18, 19, 20.) When thou ſawest a thief, thou conſentedst with him, and hast been partaker with the adulterer, &c. Whence was all this? he had caſt the word behinde his back. It is David's queſtion, (Pſal. 119.6.) Wherewithal ſhall a young man cleanſe his way? The anſwer is, By taking heed thereto according to thy word; that is, by continual eying of the word, and of his way, and by comparing them together. They that will make right work, muſt be alwayes eying the rule; if once you lay by the rule, you will make but crooked, or bungling work: When the rule of righteouſneſs is laid by, righteouſneſs is laid by too. Theſe mighty men of whom Elihu ſpeaketh would not conſider any the holy wayes of God, and you ſee what ill favour'd work they made, what ſoul wayes they walked in.

Fourthly, The Text doth not ſay they would not conſider ſome, or ſuch and ſuch of his wayes, but any of his wayes.

Hence Note.

A wicked man liketh, delighteth in, or loveth no one way of God better or more then another.

p. 712He is as much out with all as with any, they are all alike to him, that is, he likes none of them; they would not conſider any of his wayes. He that hateth one truth of God, hateth all truth, though poſſibly his hatred is not called out or acted againſt ſome truths; and he that hateth one law of God, hateth all his laws, though poſſibly his luſts are not drawn out againſt ſome of them. The reaſon why the Apoſtle James ſaith, (chap. 2.10.) Whoſoever ſhall keep the whole Law, and yet offend in one point, is guilty of all, is, becauſe if a man hath a minde to ſin againſt one branch of the law, that evil principle will carry him to ſin againſt any branch of it: If he be not ſtopt from without, he findes no ſtop within againſt the worſt of ſins, as it is a ſin.

Fifthly, We tranſlate any, the Original word is [all] his ways, which imports a refuſing of every one of his wayes; there are ſeveral Scriptures of a like ſence (Pſal. 103.1, 2.) O praiſe the Lord, and forget not all his benefits; that is, forget not any one of his benefits; not that a man ſhall be excuſed, though he forget many of the benefits of God, or half his benefits, if ſo be he forget not all, or remember ſome: but when that Scripture ſaith, forget not all his benefits, the meaning is, forget not any one at all. Thus here, they conſidered not all his wayes, (that's the letter of the Text, and ſo M^r Broughton tranſlates,) that is, none of them. Taking that reading, and the Scripture ſence given of it, it gives us this uſeful Obſervation.

That unleſs all the wayes of God be conſidered and obeyed, there is not any one of them conſidered or obeyed.

God will not be obeyed by halves; he muſt have entire obedience, univerſal obedience, or he owneth none; there is a band or tye between all the commandments of God, and unleſs you keep them all, you break them all; they that ſubmit not to all, ſubmit to none of his laws. It is not enough for a man to ſay he is no adulterer, if he be a thief; or to ſay he is not a murderer, if he bears falſe witneſs. He that doth the one in act, doth the other in his heart; nothing hinders him but the abſence of a temptation, or of an opportunity, the Law doth not.

Further, [they] would not conſider any of his wayes. Who were they? No fools I dare ſay, either in their own opinion, or in the opinion of men. Doubtleſs thoſe mighty men ſpoken of by Elihu, p. 713were worldly wiſe men; they were the mighty, the great men of the world, and they are commonly very conſidering men, as well as very conſiderable men; they are knowing men, as well as men much known; they are men of counſel, and ſit in councel to debate difficult matters, and of greateſt outward concernment; theſe things they could conſider exactly, and weigh them to a grain; but they would not conſider any of God's wayes.

Hence Note.

There is nothing ſo little regarded by ungodly men, as the wayes of God are.

Though they have wiſdome and ability to underſtand and conſider earthly things, yet they will beſtow none of it upon the things of heaven. Chriſt rebuked Martha when he ſaw her ſo buſie about worldly buſineſs, (Luke 10.41.) Martha, Martha, thou art careful and troubled about many things, one thing is needful; Martha had ſome care about the one thing needful, but becauſe not ſo much as ſhe ſhould, Chriſt gave her a gracious check and reproof for it: How much more may Chriſt come and rebuke the men of the world, ye are careful about many things, ye are wife conſidering men about your profits and preferments, thoſe ye can think of all night long; but there is one thing needful, my wayes, my word, my commandments are to be conſidered, what account can ye give of or concerning them?

Farther, this non-conſideration of the wayes of God is brought as a charge, as a high charge againſt thoſe mighty men; not only were they bad men who did not conſider the wayes of God, but this was a part, yea I may ſay the whole of their badneſs, that they did not conſider the wayes of God.

Hence Note.

Not to conſider the wayes of God, is in it ſelf a very great ſin.

The omiſſion, or non-performance of what is good, is as ſinful as the commiſſion or doing of that which is evil. Not to do good is to do evil; eſpecially when it is the not doing of ſuch a good duty as opens a way to the doing of all evil. Should we ſuppoſe a man not chargeable with the breaking of any commandment of God, yet if we could charge him that he did not conſider the commandments of God, this were the breaking of all the commandments. p. 714For as they are all to be conſidered that we may keep them, ſo if we conſider them not, we cannot keep them. 'Tis the deſcription of a godly man, (Pſal. 1.2.) His delight is in the Law of the Lord, and in his Law doth he meditate day and night. Meditation is nothing elſe but conſideration. A godly man meditates or conſiders day and night what the Law or Word of God is; not that he thinks of nothing elſe but the Law of God day and night, for then he muſt throw off his Calling; but the meaning is this, he is very ſedulous and watchful of all opportunities both night and day, to get and keep his heart up in holy meditation; and why is he ſo much in holy meditation? 'Tis ſurely, that he may be much, yea alwayes in holy action; and when it may be ſaid of a man, that his meditation is not in the Law of God, neither day nor night, or that he never conſiders the wayes of God, this is an undeniable evidence that he neither keeps in the way, or obſerves any one line or letter of the Law at any time. It is our ſin, and that no ſmall one, not to conſider our own wayes, how much more is it ſinful not to conſider the wayes of God! To conſider our own wayes, is a great part of our work: If we conſider not our own wayes, they will ſoon be crooked wayes. The Prophet adviſeth the Jewes, (Hag. 1.5.) Conſider your wayes; the Text is, Set your heart upon your wayes; that is, ponder your wayes; as if he had ſaid, the reaſon why your feet are ſo often in bad wayes, is, becauſe your hearts are ſo ſeldome upon your wayes. Now, if not to conſider our own wayes be ſo ſinful, and ſubjects us to every ſin, then much more is it ſinful not to conſider the wayes, the word and truths of God, and much more doth the neglect of this lead or lay us open and obnoxious to every ſin. This neglect is not only a ſpecial ſin in it ſelf, and an effect of ſin, but the general cauſe of all other ſins: What ſin is not, or may not be found in the wayes of thoſe men, who conſider not the wayes of God?

Laſtly Obſerve.

Sin makes men ſtupid, and transforms them into fools.

He that is not a conſidering man, is a weak and a fooliſh man; every wiſe man is a conſidering man; and the more a man is verſed in conſideration, the more wiſe he is, and the wiſer he grows. The wicked man is often called a fool in Scripture, and he deſerves p. 715no better a title; when he is called ſo, he is both ſerved and called in his kinde (Pſal. 14.1.) The fool hath ſaid in his heart, there is no God. The thoughts of the heart are the ſayings of the heart; and ſin hath made a wicked man ſo much a fool, that as he knowes not how to ſay any thing of God, which is honourable, with his tongue, ſo all that his heart can ſay, that is, think of God, is, that God is not; which as it is the higheſt blaſphemy, ſo the deepeſt piece of folly and irrationallity that ever was hatcht in the heart of man. Sin makes dull-heads, it ſtupifies the ſoul; ſinners conſider not that, at any time, which is their intereſt as much as their duty to conſider of at all times, the wayes of God, as taken for the wayes wherein man ought to walk towards God.

Again, If we take the wayes of God in the ſecond notion, for the wayes wherein himſelf walks towards man, uſually called his works, or the wayes of his providence.

Note.

It is the mark of an ungodly man, not to conſider the works and providences of God, how God walketh towards him, or what he doth in the world.

(Iſa. 1.3.) I have nouriſhed and brought up children; that is, I have done for my people as a father for his children; but what follows? My people doth not know, Iſrael doth not conſider: They conſider not what I have done for them, as well as not what I have ſpoken to them; they conſider not how I have nouriſhed and brought them up, as well us not how I have inſtructed and given them counſel; and from this neglect God infers, (verſ. 4.) Ah ſinful Nation, a people laden with iniquity, a ſeed of evil doers, &c. they quickly proceed to the doing of all evil againſt God, who conſider not of the good which God doth or hath done to them. Read this ſin, the not conſidering of the works of God, with the ſinfulneſs of all the works of thoſe unconſidering men, (Pſal. 28.4, 5. Iſa. 5.11, 12.) The Scripture makes frequent mention how extreamly ill the Lord takes it at the hands of men, when his works are not conſidered by them, when they regard not the operation of his hands. Indeed God doth much in the world, he walketh in many dark and hidden wayes, which though we conſider, we cannot fully underſtand; Thy way (ſaith Aſaph, Pſal. 77.19.) is in the ſea, and thy path in the great waters, and thy foot-ſteps are not known. p. 716God hath many inviſible works both of mercy and of judgement; yet we ſhould be, though not curiouſly, yet ſeriouſly ſearching, as much as poſſibly we can,Arcana imperii. even into thoſe wayes of God which are unſearchable; we ſhould conſider, though we cannot ſearch them out. But as for thoſe works of God that are viſible and plain, which are written as it were with the beams of the Sun, which are ſo plain and obvious, that he who runs may read them, to neglect the conſideration of theſe, or lightly to paſs them by, how ſinful is it! Thoſe works of God which are moſt plain, have wonders in them, if we could finde them out. As in the plaineſt Text of Scripture there is a world of holineſs and ſpiritualneſs; and if we in prayer and dependance upon God did ſit down and conſider it, we might behold much more of thoſe wonders then yet appear to us: It may be at once reading or looking we ſee little or nothing, as Elijah's ſervant, when he went once, he ſaw nothing, therefore he was commanded to look ſeven times; What now, ſaith the Prophet? O now I ſee a cloud riſing like a mans hand; and by and by the whole ſurface of the heavens was covered with clouds. So you may look lightly upon a Scripture, and ſee nothing, and look again, and ſee little, but look ſeven times upon it, meditate often upon it, and then you ſhall ſee a light like the light of the Sun. 'Tis thus alſo with the works of God, we paſs many of them by as ſmall matters, but when throughly conſidered, there is a wonderful depth in them; now not to conſider thoſe wayes of God wherein he is ſo viſible, and which are the actings and exerciſing of his power, goodneſs, wiſdome, and faithfulneſs, this muſt needs be a very great ſin, (Iſa. 26.11.) Lord, when thy hand is lifted up, they will not ſee, (they take no notice of it, much leſs lay it to heart) but they ſhall ſee, (they ſhall be made to ſee one way or other,) and be aſhamed for their envie at the people, or (as the margin hath it,) towards thy people. As godly men ſee the hand of God, and are both confirmed and comforted for his mercy to his people, ſo wicked men ſhall ſee, and be both aſhamed and confounded, becauſe they both envyed the people of God that mercy, and oppoſed it. They who will not ſee the works of God to give him glory, ſhall ſee them to their own ſhame. God hath given us his works of Creation, that we ſhould conſider them daylie, as David did (Pſal. 8.3.) When I conſider thy heavens, the work of thy fingers, the Moon, and the Stars which p. 717thou hast ordained; What is man! &c. How was the Pſalmiſt raviſht with that contemplation? And ſo may we, while we conſider the works of Providence, whether works of judgement, or works of mercy; whether vengeance upon the wicked, or deliverance for the godly.

Let us therefore ſet our ſelves to this ſoul-raviſhing, and God-exalting work, the conſideration of the works of God: And we are the more engaged to do it, becauſe God hath fitted man, among all creatures in this lower world, (and he hath only fitted man) to give him glory by conſidering his works. The beaſts of the earth cannot glorifie God by conſidering his works; 'tis true, both they, & the fowls of the ayr, with the fifh of the ſea, according to their kinde, praiſe God; but man only is fitted and furniſhed with an intellect or underſtanding faculty to conſider, and ſo to draw out from all the works of God, thoſe peculiar excellencies which make his Name glorious: Now, for man to leave ſuch a faculty unexerciſed and unacted, (as they who conſider not the works of God do) is not only a diſhonour to God, but a degradation of himſelf. As it is the priviledge and happineſs of a man to enjoy the benefit of the works of God, ſo it is his holineſs and his duty to conſider the beauty of them. And to all who brutiſhly lay by the works of God without conſideration, let me adde this conſideration; God conſiders all your works or wayes, and will not you conſider the works, the wayes of God! Of this be ſure, whether you conſider the wayes of God, his Word-wayes, or Work-wayes (of this be ſure) God will conſider your wayes, certainly he will; thoſe wayes of yours which in themſelves are not worth the conſidering or looking upon, your ſinful wayes, though they are ſo vile, ſo abominable, that if your ſelves did but look upon them and conſider them, you would be utterly aſhamed of them, yea though they are an abomination to God while he beholds them, yet he will behold and conſider them. The Lord who is of purer eyes then to behold any the leaſt iniquity, to approve it, will yet behold the greateſt of your iniquities, and your impureſt wayes to conſider them. Thou (ſaith David, Pſal. 10.14.) Thou beholdest miſchief and ſpite, to requite it: God beholdeth the fouleſt dirtyeſt wayes of men, their wayes of oppreſſion and unrighteouſneſs, their wayes of intemperance and laſciviouſneſs, their wayes of wrath and maliciouſneſs, at once to deteſt, detect p. 718and requite them. If the Lord thus conſidereth the wayes of men, even theſe filthy and crooked wayes of men; ſhould not men conſider the holy the juſt and righteous wayes of God? And that God conſiders all the wayes, the worſt of wayes of the ſons men appeares further in the next verſe.

Verſ. 28. So that they cauſe the cry of the poore to come up to him, and he heareth the cry of the afflicted.

If the wayes of men come up to God, then ſurely God conſiders the wayes of men, even their vile and baſe wayes, their wicked and unworthy wayes; how can he but conſider thoſe wayes, the cry of which cometh up to him?

So that they cauſe the cry of the poore to come up to him.

Effectum hujus malitiae affectatae oſtendit. Aquin:Here Elihu expounds to us or gives us more particularly what thoſe wayes of God were which thoſe men would not conſider, as alſo what the ſin of thoſe mighty ones was, which provoked God, to ſtrike them as wicked men in the open ſight of others. The wayes of God which they would not conſider, were the wayes of his righteouſneſſe and juſtice, of his compaſſion to and care for the poore, they went quite croſſe to thoſe wayes of God. For they cauſed the cry of the poore to come up to him. But doe ungodly men bring the cry of the poore up to God? Certainly they have no ſuch purpoſe, and therefore thoſe words, So that they cauſe the cry of the poore to come up unto him,

Note only a conſequent, of what thoſe men did, not the intent of thoſe men; they aymed at no ſuch thing by their oppreſſing the poore, as that God ſhould heare the cry of the poore, yea they hoped the cry of the poore ſhould never come up to God. They would willingly have ſtopt the mouthes of the poore, that they ſhould not have cryed to God, and preſumed the eares of God would be ſtopt againſt their cry, let them cry as long as they would: they doe not ſay to the poore, goe and appeale to God, goe make your moane to God, (yet ſome have been thus impudently blaſphemous, when they have oppreſt the poore, to bid them, goe cry to their God) but here we are to underſtand it as the iſſue of the oppreſſion, not as the deſire of the oppreſſors. Their cruel and unrighteous dealing with the poore (like that of p. 719Pharaoh with the Iſraelites) cauſed the cry of the poore to come up unto him.

Further, Some render the text, not as expreſſing (though ſuppoſing) the cry of the poore coming up to God, but as reflecting or turning back in ſad effects upon their oppreſſors; So that they cauſe the cry of the poore to come upon him; that is, upon every one of them, meaning the wicked themſelves; they cauſe the cry of the poore to come upon them, or pull downe vengeance upon their owne heads. Severall learned Interpreters give that reading, taking the relative Him as a ſingular put for a plurall diſtributively, upon him, that is, upon every one of them;Inducendo ſuper eorum quem que clamorem tenuis, quum clamorem pauperis exaudit. Jun: taking alſo the cry of the poore by a metonymie of the effect, for that puniſhment which they deſerved by their oppreſſion, who cauſed the poore to cry. As if he had ſayd; By this their wickedneſs they draw downe the wrath of God upon themſelves.

But I ſhall only purſue our reading, and give the ſenſe accordingly. They cauſe the cry of the poore to come unto [him] that is, unto God. The cry of the poore is their mournfull cry, their pittifull lamenting cry; yet this cry may poſſibly be, not ſo much vocall as reall, not ſo much what the poore did make formally or directly to God about their wrongs, but the very wrongs and evills which they ſuffered cryed to the righteous Judge of all the earth. Their affliction had a cry, a voyce, a tongue, a thouſand tongues in it. They cauſe the cry of the poore.

The word properly ſignifieth thoſe who are exhauſted and drawne dry; oppreſſors will ſqueze and ſuck ſuch as they get into their power, till they have drawne out every drop; they will empty them from veſſel to veſſel, till they become empty veſſels, and then like empty veſſels the poore ſound moſt and make the greateſt cry. When oppreſſors have got all the money out of the purſes of the poore, when they have pull'd the bread out of their mouthes, and even drawne the blood out of their veines, then they (poore ſoules!) ſound out and ſend up their cryes to purpoſe. So that they cauſe the cry of the poore to come up unto him.

Hence note.

Firſt, One ſin makes way for another.

p. 720Turning back from God, brings in the non-conſideration of the word and works of God; The word and works of God, not being conſidered, brings in the workes of unrighteouſneſſe towards men, or oppreſſion of the poore. One ſin given way to, makes way for many more. No man knows where he ſhall end in doing evill, when once he begins to doe evill. David having defiled the wife is led to the murder of her husband. Peter having firſt diſowned or denyed his Maſter, proceeded to forſweare him. If good men are thus hurryed from ſin to ſin before they come to repentance, whether will ſin carry wicked men, who goe onne and onne impenitently?

Secondly, Note.

They are the worſt ſort of wicked who make poore men cry.

Oppreſſion is a ſin againſt the light and law of nature, as well as againſt the light and law of God; every ſin is the more ſinfull, by how much it is committed againſt more light of any kinde, or againſt more kindes of light; And thoſe ſins are extreamly high, which are committed againſt the loweſt and moſt common light, that of Nature. They who ſin againſt the light of grace, againſt the light of the Spirit, ſin (as the Prophet ſpeakes, Hoſ: 6.7.) like men, but they who ſin againſt the light of nature, ſin as if they were not ſo much as men but very beaſts, yea worſe then many beaſts, there being ſcarce any of them who (as oppreſſors doe) devoure thoſe of their owne kind, though of ſome of them it be ſayd and experienced (eſpecially of the fiſhes in the Sea) that the Greater devoure the leſſe, as the mighty men of whom Elihu ſpake did the poore, cauſing their cry to come up unto God.

Thirdly, Note.

Oppreſſion will quickly cauſe a Cry.

(Iſa: 5.7.) I looked for Judgement, but behold oppreſſion, and for righteouſneſſe, and behold a cry; that is, the cry of the oppreſſed. As the act of oppreſſion is a crying ſin, ſo the effect of it is crying; Oppreſſion cryeth loud, though the oppreſſed ſhut their mouthes in ſilence and ſay nothing, yet uſually the oppreſſed cannot forbeare crying. The Apoſtle James (Chap: 5.3.) ſchooles the wicked rich men of the world, with, a Go to now weepe and howle, &c. Your riches are corrupt, and your garments moth-eaten; p. 721Behold the hire of the labourers which have reaped downe your fields, which is of you kept back by fraud, cryeth, and the crys of them which have reaped are entred into the ears of the Lord of Sabaoth. As the poore labourers cryed, ſo their hire that was detained cryed alſo. The loud cry both of the oppreſſed and of oppreſſion is often reported and recorded in Scripture, read (Exod: 2.23. Lam: 1.17. Chap: 2.18. Pſal: 86.14.) The oppreſſed who cry are in a ſad condition, but the condition of oppreſſors who make the poor cry is much more ſad; For, as the text hath it, The cry of the poore cometh up to God.

Though God ſhould not come downe to that, yet that cometh up to God. And when it is ſayd the cry cometh up to him, and not he at the cry. This intimates the cry of oppreſſion, a very loud cry, that's a loud cry that aſcends up to heaven; Cities walled up to heaven, are high-walled Cities, and cryes reaching up to heaven, are high-ſtrained cryes. The breach of a commandement makes a great crack, eſpecially when it is ſuch a breach as makes the poore cry too. If a Great houſe, or a Tower fall ſuddenly, what a noyſe doth it make? Certainly the unjuſt pulling downe of any poore man, is like the fall of a great houſe, or of a tower, it makes a noyſe that reacheth up to heaven; he doth not ſpeak of Gods coming downe. When Cain had ſlaine his brother Abel, the Lord ſayd (Gen: 4.10.) The voyce of thy brothers blood cryeth unto me from the ground; and ſo the cry of Sodom came up to God, (Gen: 18.21.) The fall of a poore man makes a report as farre as heaven. Among men the fall of Princes and mighty men, makes a huge noyſe, all the world is filled with the fall of a Prince, 'tis told every where, A great Prince is fallen. But I tell you the fall of a poore godly man, of the meaneſt of the ſervants of God, makes a greater cry then the fall of the greateſt Prince in the world who is not ſo. The fall of a poore man by the oppreſſion of the wicked, poſſibly is not heard a mile from the place where it was done on eatth, yet it reacheth up to heaven; oppreſſion hath not only a voyce, but a very loud voyce. To wrong a rich man, who can beare the wrong and be a rich man ſtill, is a ſin which hath a voyce in it; but the ſin which the Scripture ſaith hath a cry in it, is the oppreſſing of a poore man. There is no liberty given to wrong a rich man, and that would be conſidered; Some p. 722take a kinde of liberty, if he be a rich man that they are to put a reckoning upon, they thinke they may doe it ſomewhat largely, and ſay, he is able to beare it. But be the man never ſo rich and able to beare it, yet to wrong him is a ſin, and a ſin that God will take notice of to puniſh. And though he can beare the wrong done, yet the wrong-doer will hardly be able to beare it when he comes to reckon with God for it. Thus (I ſay) to wrong the rich offends God; but to wrong the poore cryeth to God; and as it followeth in the text.

He heareth the cry of the afflicted.

Many cryes come up to God which he doth not heare, he doth not regard them, and 'tis poſſible for a poore man to cry to God and God not heare him, in the ſence here ſpoken of; Some poore men cry (as we ſay) before they are hurt; they cry rather out of diſcontent then want, they cry becauſe they have not what they deſire, not becauſe they have not what they need. God will not heare the cry of ſuch, though poore: but when a poore man is afflicted, when a poore man that is humbled (as the word here ſignifies) and layd low in his ſtate, is low alſo in ſpirit, and lowly in minde, God heareth the cry of ſuch a poore man. If a poore man have a proud ſpirit, or is humorous, God will not heare him, though he cry. The word here rendred, afflicted, ſignifies not only a man deſtitute of helpe, of ſtrength, of friends, of aſſiſtance,foreign inopes id eſt, deſtituti ope, nec valentes reſiſtere, ſed malum potius tolerantes et ſubjicientes ſe dei. Coc: (ſuch is the reach and ſtrength of that word) but he is one of a ſubmitting patient ſpirit, or it noteth a man not only firſt, unable to reſiſt his oppreſſor, but, ſecondly, unwilling at leaſt not forward to make reſiſtance, but ſitting downe by the loſſe quietly, or poſſeſſing his ſoule in patience when he hath loſt all that he poſſeſſed by oppreſſion. The Lord hears the cry of this afflicted man; he will not reject his cry, nor ſtop his ears againſt it. And when Elihu ſaith, He heareth the cry of the afflicted, his meaning is, he yeilds or grants him the thing he cryes, for.

Hence note.

Firſt, God graciouſly heares the cry of humble oppreſſed ones.

Whoſoever cry to him upon juſt cauſe; being indeed oppreſt, though they are not godly, yet God will take notice of their cry; for he will right the oppreſſed as oppreſſed, and therefore the Jewes had thoſe cautions (Exod: 22.23. Deut: 24.15.) not p. 723to wrong any ſervant or ſtranger, let him be who or whence he would, leſt he cry to me (ſaith God) and it be ſin to thee. But when any are not only oppreſt and ſuffer wrong, but are alſo godly, of humble and lowly ſpirits, they are heard much more; when it is not only a cry of nature, but a cry of grace; not only a complaining cry, but a praying cry, God will certainly hear, (Luke 18.12.) Shall not God avenge his own elect that cry to him day and night? when it is not only a complaining cry that they are under oppreſſion, but a believing cry to be, or that they ſhall be delivered from oppreſſion, when it is a holy cry, the cry of the elect, God cannot but hear their cry. He heareth other cryes, he heareth the cry of the Ravens when they call upon him, and provides for them, much more will he hear the cry of Saints, the cry of believers, the cry of the humbled and humble.

Secondly, as hearing notes granting,

Obſerve.

The cry of the oppreſſed brings vengeance upon oppreſſors.

Read Pſal. 12.6. Eccleſ. 10.26. Iſa. 33.1. Jer. 22.16. All theſe Scriptures teach this truth, that the cry of the oppreſſed brings vengeance on oppreſſors: Let the mighty remember, 'Tis dangerous medling with Gods poor; 'tis dangerous medling with any poor, but moſt dangerous medling with Gods poor. Some will ſay, there is ſuch a great man, it is dangerous medling with him, and they are afraid to wrong him, they dare not do it; if ever (ſay they) he ſhould come to know it, he may break our backs, ſit on our skirts, and cruſh us with his power; but if they can get an underling, a man below them, they preſume there is no great danger in oppreſſing him; what can he do? if he bark, he cannot bite; if he hath a tongue, he hath no teeth; we can deal with him well enough. Thus, I ſay, men think it dangerous to wrong great men, but conclude they may do what they pleaſe with the poor, and thoſe that are underlings; but we ſhould more fear to wrong a poor man, then to wrong a rich man, though we ought not to do either; yet, I ſay, we ſhould more fear to wrong the poor then the rich, becauſe the poor are under the ſpecial protection of the great God; they are under more promiſes of protection then the great men of the world are. Therefore Solomon gives that ſerious caution, (Prov. 23.10, 11.) Enter not into the p. 724Vineyard of the fatherleſs; (do not oppreſs the poor fatherleſs,) for his avenger is mighty, and God will plead his cauſe for him. You think you may do any thing with the poor and fatherleſs; O ſaith wiſe Solomon, take heed, do not invade the heritage of the fatherleſs, (we are not to take the fatherleſs there in a ſtrict ſence, for thoſe whoſe parents are dead, but any that are poor and low, are fatherleſs, as the Prophet calls them Hoſ. 14.3.) In thee the fatherleſs findeth mercy; beware ſaith he how you deal with the fatherleſs, for his Redeemer is mighty: though he hath no might, yet he hath a mighty Redeemer, and he will plead his cauſe for him. Poſſibly the poor man cannot plead with thee, he cannot try it out with thee in Law, he cannot ſee an Advocate, but God can and will be his Advocate. Therefore you that dare not wrong the mighty for fear they ſhould cruſh you, be much more afraid to wrong the poor, for God is their avenger, and how eaſily can he cruſh you?

Laſtly, This is matter of comfort to the godly poor, to the humble and meek; they may look for help from God in all their afflictions and hard uſages they meet with in this world from the hands of men; when men even eat them up as bread, and ride over their heads as if they were but dirt, they may appeal to heaven and there have audience, they may r…fer their cauſe to God and be righted, He that is their Redeemer is mighty, and he will plead their cauſe; The expectations of the poor ſhall not periſh for ever, (Pſal. 9.18.) that is, it ſhall never periſh.