Exposition of Job 32-24, Commentary on Job · Chapter 34
JOB. Chap. 34. Verſ. 12, 13.
Yea, ſurely God will not doe wickedly, neither will the Almighty pervert Judgement.
Who hath given him a charge over the earth? or who hath diſpoſed the whole world?
ELihu proceedeth in the proofe of this poynt, (the vindication of the righteouſneſſe of God) with a ſtrong aſſeveration.
Verſ. 12. Yea, ſurely.
There is a mighty force of affirmation, in the originall words,foreign Irgons eſt in origi-nali aſſertionu vis. we may parallel them, with thoſe aſſertive ſpeeches frequently uſed by our Saviour Jeſus Chriſt in the Goſpel, Amen, Amen, Verily, verily I ſay unto you; Yea ſurely, is as much as verily, verily; as if Elihu had ſayd, There is no queſtion to be made of what I affirme, that God is righteous, or will not doe wickedly; as the Apoſtle writ to Timothy about the great myſtery of the Goſpel, God manifeſted in the fleſh, (1 Tim: 3.16.) without controverſie great (or, as the word imports, confeſſedly on all hands, great) is the myſtery of Godlineſſe; ſo here Elihu might ſpeak to Job, This is a truth beyond diſpute or controverſie, an unquestionable truth, and ſuch a truth that, if once confeſſed, will quickly determine all the Queſtions, which are depending between you and me. There are ſome Maſter-truths, ruling truths; ſuch a one is this in the text, Yea ſurely, or undoubtedly, God will not doe wickedly.
Hence note.
It becomes us to grow up into highest confidences, about the truths of God, eſpecially about the truth and Juſtice of God.
We ſhould not be as meteors hanging in the ayre, ſpeaking with heſitation, poſſibly it is ſo, peradventure it is true; but (as the Apoſtle directs the Colloſſians, Chap. 2.3.) We muſt labour to grow up unto all riches of the full aſſurance of underſtanding; as there is a full aſſurance of faith in believing, & of hope in waiting or expecting, ſo alſo of underſtanding in apprehending the things of God. We ſhould be (in a ſenſe) Masters of truth; and then we are ſo indeed, when truth hath fully maſtered us, and prevailed upon both our judgement and affections, and we are led captive by light to the love and obedience of it. We have cauſe to bewayle thoſe (much more have they cauſe to bewayle themſelves) who are but Scepticks or Queſtioneſts in Religion, never coming to a poynt, nor able (after a due making up of their thoughts) to ſay, Thus it is, and by this we will abide, as Elihu did in the then preſent caſe, delivering himſelfe confidently, yea ſurely, or verily, verily, God will not doe wickedly.
To cleare the meaning in this Negative aſſertion, we muſt take in the higheſt affirmatives of the holineſſe and Juſtice, of the righteouſneſſe, truth, and faithfulneſſe of God; For it ſounds like a flat and low commendation of God, to ſay, he will not doe wickedly; for ſo it may be ſayd of every honeſt man, He will not do wickedly; but ſeeing in this Negative commendation given by man to God (as in all the Negative commandements given by God to man) all affirmatives are to be underſtood; what can be ſayd more to or more ſound out his praiſe and glory then this?
God will not doe wickedly?
foreign eſt aliquando impium pronunciare, condemnare; aliquando vero impiè agere vel iniquè quippiam facere. Merc:The word here uſed for doing wickedly, ſignifies two things; Firſt, to pronounce any perſon wicked; and Secondly, to doe any thing which is wicked; both theſe often meete together. For in many caſes to pronounce a perſon wicked, is to doe a wicked thing; he that condemneth a juſt perſon, pronounceth him wicked, and what thing can be done more wickedly then that? Some take the word in that ſence here, as a deniall that God either hath done, or ever will condemne the innocent. There are two things wherein men doe very wickedly, with reſpect to the perſons of men, both which the Lord abhorres. Firſt, when they condemne the innocent. Secondly, when they acquit or cleare the guilty. The former way of doing wickedly, is chiefly removed from God here by Elihu, as the latter is directly and expreſsly by himſelfe (Exod: 34.7.) The Lord, the Lord, &c. that will by no meanes cleare the guilty. To pronounce a guilty perſon innocent, or an innocent perſon guilty, if ignorantly done, is a great piece of weakneſſe, and if knowingly done, is a great piece of wickedneſſe. Yet, becauſe the latter part of the verſe ſpeakes particularly to cleare God from wrong Judgement, therefore, I conceive, we may better expound this former part of it more largely, as a generall deniall of any evill act whatſoever, done by God. Surely God will not doe wickedly, Neither will the Almighty pervert Judgement.
The Almighty, who hath power to doe what he will, hath no will to doe this evill. He will not pervert Judgement. foreign detorquobit curvabit.The word ſignifies both to pervert and ſubvert, as alſo to bow, wreſt, or put out of order, to mingle or blend thoſe things together, which ſhould be for ever ſeparated, or, as we ſay, to mingle heaven and earth, yea heaven and hell together; ſo doe they who mingle good and ill, right and wrong together. To pervert Judgement, is, to doe all this, for then (which Abraham aſſured himſelfe was farre from God, Gen: 18.25.) The righteous are as the wicked, that is, the righteous fare as ill as the wicked, or the wicked fare as well as the righteous. But the Almighty will not pervert Judgement, that is, the right which belongs to any man, and therefore, he will-doe every man right. We had the ſame poſition in termes (Chap: 8. 3d) and we have had this whole verſe equivalen…ly in the 10th of this Chapter, where Elihu ſayd, Far be it from God, that he ſhould doe wickedneſſe, and from the Almighty, that he ſhould commit iniquity. Here, only one verſe intervening, El…hu reports and repeats the ſame matter againe; but it is no needleſſe or vaine repetition, for which Chriſt reproved the prayer of the Heathens (Math: 6.7.) there are many repetitions in Scripture, but not one vaine one; how often ſoever the ſame truth is repeated there, it hath its weight and uſe, not only as it is ſtill a truth, but as it is a truth repeated. And therefore I ſhall give a threefold reaſon why this truth is here againe repeated, which will alſo lead us to a fuller improvement of it.
Firſt, Becauſe this truth is (as it were) the hinge upon which the whole controverſie between Job and Elihu is turned. Job was unſatisfied becauſe he was ſo ill handled, and therefore Elihu tells him often that God is righteous, and that he will not wrong any man. Hereby giving Job to underſtand, that God had done him nothing, or done nothing to him, but right. Such grand ſwaying controling truths ſhould be often, and can ſcarce be too often repeated.
Secondly, Elihu repeated this againe, becauſe 'tis ſuch a truth, as no man can too much, no nor enough weigh and conſider the value and worth of it. Now, that which cannot be too often nor too much thought of, cannot (if rules of prudence be obſerved) be too much or too often ſpoken of. There is ſcarce any man who hath not ſometimes at leaſt indirectly and obliquely ſome hard thoughts of the proceedings of God, either in reference to himſelfe or to others; Nor is there any thing that we have more temptations about, then that, ſurely, we are not in all things rightly dealt with, and that the diſpenſations of God are not ſo even, as they might. Theſe ſinfull ſuſpicions are dayly moving and fluctuating in the heart of man, and therefore this oppoſite principle ought to be faſtened and fixed there to the utmoſt, that the will and workes of God are all juſt and righteous, yea that his will is the rule of all righteous workings; or, that as whatſoever is done in this world, is done by the diſpoſure of God, ſo God (though the thing be evill and unjuſt) is juſt and good in the diſpoſure of it. Therefore unleſſe we reſiſt or contradict the will of God, we muſt ſay, whatſoever comes to paſſe, comes righteouſly to paſſe, becauſe it comes to paſſe by the determinate will and counſell of God.
Thirdly, Elihu repeates this aſſertion, that he might the more commodiouſly make his tranſition or paſſage to the matter following, and proſecute it with greater ſucceſſe. And therefore I ſhall not ſtay longer upon thoſe words, only.
Note.
Firſt, This great truth, that God will not doe wickedly, neither will the Almighty pervert Judgement, convinceth thoſe, not only of injudiciouſneſſe, but of wickedneſſe, who, though they are ready to acknowledge in generall, God is juſt, yet as to thoſe particular providences, which concerne them, or wherewith themſelves are pincht, doe not, cannot acquieſce and reſt in the will of God, with freedome and ſatisfaction. That which is juſt ſhould not diſpleaſe us, though (in it ſelfe) it be very bitter and unpleaſant to us.
Secondly, This truth is a ground of comfort to all the people of God, who are under heavy preſſures from this evill world, or who receive little reward or incouragement (as to ſenſe) from the good hand of God. Such are apt to ſay with the kingly Prophet (Pſal: 73.13, 14.) Verily in vaine have we cleanſed our heart, and waſhed our hands in innocency, for all the day long have we been plagued, and chaſtened every morning. David was under a temptation when he was under hatches, he could hardly perceive it worth the while to take paines in cleanſing and waſhing either heart or hand while God was ſo conſtant and frequent in correcting and chaſtening him with ſo heavy a hand. Yet David ſoone after recovered out of this temptation, and concluded the Pſalme, with this particular aſſurance, (v. 28.) It is good for me to draw neere to God, as he had begun it (v. 1.) with a generall aſſurance, Truely God is good to Iſrael, even to ſuch as are of a cleane heart. God is good to thoſe who have a cleane heart, even when they are in the greateſt ſufferance of evill, and therefore they who are cleane hearted, have no reaſon at any time to ſay, nor ſhall they long ſay, they have cleanſed their heart in vaine. Though now they ſmart, yet in due ſeaſon they ſhall be well rewarded for their waſhing. The Judgements of God are ſuch, Judicia dei plenè nemo comprehendit, juſtè nemo reprehendit. Auguſt: lib: 2. de Civ: … Dei. cap: 23.as no man can fully comprehend, ſuch as no man can juſtly reprehend. The Almighty will not pervert Judgement.
Thoſe foure things which cauſe men to pervert Judgement, are at the furtheſt diſtance or remove from God; whereof the firſt is envie at the good condition of others. The ſecond is groundleſſe and unreaſonable love or hatred of their perſons. The third is feare of frownes from thoſe that are great, or feare of after-claps; Many are deterr'd from giving but a juſt meaſure, either of reward to good men, or puniſhment to evill men, leſt themſelves ſhould receive hard meaſure from thoſe who like neither. The fourth is hope of gaine, or their private advantage. For as ſome pervert Judgement for bribes already received, ſo others for bribes promiſed, or upon expectation of ſome future favours. Now God (I ſay) is infinitely above theſe foure, and all other imaginable by-reſpects, upon which Judgement is perverted every day, by the ſons of men. God is above all envy, yea above all that hatred or love which perverts Judgement; he is above all feare of evill, and hope of good. God hath nothing to feare, ſeeing none can reach him, much leſſe hurt him; neither hath he any thing at all to hope for, ſeeing he is in the full poſſeſſion of all happineſſe and bleſſedneſſe, that is, of himſelfe. Why then, or upon what account ſhould the Almighty pervert Judgement? ſo that, if at any time, we have any unbecoming thoughts of the Juſtice of God, either that he afflicts the good without reaſon, or proſpers the wicked againſt it; all this ariſeth from our ignorance, or the ſhortneſſe of our ſight. We have not a full or perfect proſpect of things, we ſee but a little way backward, we are not wiſe to compare what's paſt with what's preſent, nor can we at all infallibly foreſee any thing future, or diſcerne what ſhall be. Whereas God at once hath all things before him, he ſeeth what is paſt as well as what is preſent, and what ſhall be hereafter, as well as what hath been, and ſo the compleatneſſe and indefectibility of his owne Juſtice in all. And when we in the great day ſhall ſee all the workes of God in the world brought and preſented together as in one view, we ſhall then ſay from the evidence of ſight, as now we ought from the evidence of faith, that the Almighty hath not in any one thing perverted Judgement. And therefore the Apoſtle doth moſt excellently and appoſitely call that day, The day of the revelation of the righteous judgment of God (Rom: 2.5.)
Elihu having ſtrongly aſſerted, with a yea ſurely, that, the Almighty will not pervert Judgement, yet ſtayeth not in a bare (though ſo ſtrong an) aſſertion, (which he might) but gives us the proofe and confirmation of it; as he hath denied that God will, ſo he proveth by undeniable arguments, that God will not doe wickedly, that the Almighty will not pervert Judgement. And this he doth in the next or 13th verſe, and the two that follow.
Verſ. 13. Who hath given him a charge over the earth? or who hath diſpoſed the whole world?
Theſe words, (as was intimated before) are an argument proving that God neither hath nor can doe wrong; That (as to the caſe in hand) he had not done Job wrong, yea, that, (as to all caſes) he can wrong no man. This argument is grounded upon the ſoveraignty, ſupremacy, or abſolute authority of God over all men. The ſumme and force of it may be gathered up into this forme.
He cannot doe injuſtice to any, who of right hath an abſolute power ariſing from and reſiding in himſelfe to doe what he will with or towards all men.
But God hath ſuch a power, Therefore he cannot doe any injuſtice. That, God hath ſuch an abſolute power ariſing from and reſiding in himſelfe Elihu proves by a kind of Challenge.
Who hath given him a Charge over the earth?
Produce the man, let him ſhew his face, if he dareth. It is an expreſſion of the ſame importance with that of the Apoſtle (Rom: 8.33.) Who ſhall lay any thing to the Charge of Gods Elect? let us ſee the man, let us ſee the devill, that ſhall ſo lay any thing to the Charge of Gods Elect, as to prevaile in his Charge; 'tis alſo like that other triumphant query, in the ſame Chapter (v. 31.) If God be with us, who can be againſt us? That is, who can be ſo againſt us as to hurt us, or carry the day againſt us? Thus here; Who hath given him a Charge over the world? let us ſee who; As if he had ſayd, Are there any above God, from whom he deriveth his power? Or have any committed the Government of the earth to him as his truſt and charge, for the mannagement whereof he is to be accountable unto them? Surely no. And if no, then either God is juſt, or all the world muſt be in confuſion or under oppreſſion without any redreſſe or remedy. foreign ſequento foreign ſumitur pro Jubere juxta morem Syriacū hinc foreign praefecti. Merc:Mr Broughton renders, Who before him looked to the earth? We ſay, Who hath given him a Charge over the earth? The ordinary ſignification of the word, is to viſit, and that
Firſt, In a way of favour, to ſee what others want (ſo we viſit the poore) or how they doe, ſo we uſually viſit the ſick, and ſometimes thoſe that are well in health.
Secondly, It ſignifieth to viſit in a way of judgement, or to puniſh thoſe that have done amiſſe. Thus the Lord threatens to viſit (that is, to puniſh) the iniquity of the fathers upon the children (Exod: 20.5.)
Thirdly, The word ſignifieth to command, to iſſue out orders, to give a charge. This ſignification of the word is very frequent both in Scripture, and in dayly uſe. Viſiters (we know) have power of Government; yea they have power over Governours to order and give them a charge, that they doe, or to examine whether they have done the duty of their place. In this latter ſence, we render it here, Who hath given him a Charge over the earth? And ſo we read it (2 Chron: 36.23.) Thus ſaith Cyrus King of Perſia, all the kingdomes of the earth hath the Lord God of heaven given me. And he hath charged me to build him a houſe in Jeruſalem, which is in Judah; who is there among you of all his people, The Lord his God be with him, and let him goe up. God hath charged me (ſaith Cyrus) or he hath made that my buſineſſe, a buſineſſe incumbent upon me, to build him a houſe in Jeruſalem, that is, to further the worke, to give the Jewes leave to build the Temple of Jeruſalem; God hath charged me with this great truſt, and I am willing to anſwer it. The ſame thing is recorded, almoſt in the ſame words (Ezra 1.2.) Thus ſaith Cyrus King of Perſia, the Lord God of heaven hath given me all the kingdoms of the earth, and he hath Charged me to build him a houſe at Jeruſalem, which is in Judah. God giveth Princes their Charge, ſupreame ſoveraigne Princes, yea he giveth inferiour Princes and Magiſtrates, their Charge; but (ſaith Elihu) Who hath given him a Charge? Certainly, no man. There is yet a twofold reading of this former part of the verſe, both conſiderable.
Firſt, Thus; Who for him hath viſited the earth? As if it had been ſayd, Hath God ſet any to viſit, or to look to the earth for him, as if himſelfe ſtood by and did nothing; God uſeth the power of man, he ſets up Magiſtrates to worke for him; but he never puts the worke out of his owne hand, nor doth he need any hand to helpe him in that worke, though he uſeth many: and though he ſaith, By me (yea for me) Kings reigne, yet we may ſay with Elihu (in the notion now expreſt) Who for him hath viſited the earth? that's a good reading.
Secondly, Who over him doth viſit the earth? Is God any mans Vicegerent? is he a Lord Deputy, or a Viceroy? No, there is no man viſits the earth over him, for, (as we render clearely) Who hath given him a Charge over the earth? As if he had ſayd, If God be an unjuſt Judge, is there any ſuperiour Judge to whom we may appeale for remedy or redreſſe of our injuries? Who over him viſiteth, or, who hath given him a charge over the earth.
That is, over the inhabitants of the earth, or over the affayres of the earth. The Earth, by a Synecdoche of the Continent for the matter contained, is here put for all perſons and tranſactions over the face of the whole earth. Who hath layd that great Charge, the diſpoſall of all things and people in the earth upon God? ſurely no man on earth, no Angel in heaven, nor all of them put together. How ſhould God derive a governing power from them, who derive their very power of being from him? He governes in his owne right, not by commiſſion or deputation. We have the ſame poynt affirmed at the 36th Chapter of this Booke, v. 23d, Who hath enjoyned him his way? God knoweth and taketh his owne way, no man ſheweth, much leſſe commandeth him his way; Who hath given him a Charge over the earth?
Or who hath diſpoſed the whole world?
This Queſtion, as the former, containes a Negation; no Creature, none beſides God hath diſpoſed of the whole world, or of all of the world. Mr Broughton renders, Who hath ſetled all the dwelt land? The word which we tranſlate diſpoſed, foreign poſuit arto, cura, et ordine, quod eſt diſpoſuit.ſignifies to place with a kind of art, exactly, orderly, carefully; Who hath thus diſpoſed the whole world? There is a double diſpoſition of the world.
Firſt, In Creation; who hath diſpoſed, joynted, and put the whole world in frame? who hath marſhall'd the ſeverall parts of the world as they now ſtand like the Hoſt of God? The world as created is expreſſed in the Greek by beauty and order; before God perfected the creation, all was a confuſed heape without forme and voyd; But that rude indigeſted matter was drawne forth in the ſeverall works of that ſix-dayes Creation, into a moſt beautifull forme and order. Thus God once diſpoſed all the world by Creation.
Secondly, God dayly diſpoſeth the world by providence; And that's the diſpoſure which this text eſpecially ſpeakes of;foreign orbù habitabilis, foreign vocant. i. e. h…mines degentes in orbe habitabili. Piſc: Who hath diſpoſed (in a providentiall way) the whole world? The word rendred world, properly ſignifies, the habitable world; we find it oppoſed to the wilderneſſe or deſert (Iſa: 14.17.) where few or none inhabite. That word is very ſignificantly uſed here for the world, becauſe the habitable part of the world, or where men inhabite, are the ſtages on which the providences of God appear, and act moſt eminently & convincingly; Who hath diſpoſed of the habitable world? which the Greekes call, The houſe of abiding: Mr Broughton, The dwelt land, that is, the land wherein men dwell.
Againe, As the earth, before, is put for the inhabitants and occurrences of the earth; ſo whatſoever paſſeth, or is brought to paſſe in the world, is here called the world. Who hath diſpoſed the whole world? He that made the whole world, diſpoſeth of the whole world, providence followeth Creation.
But ſome may ſay, Is this a good Argument to prove that God is juſt, becauſe he hath the ſupreame power over all the world? Will it follow, that he adminiſtreth all things rightly, becauſe he hath a right to adminiſter all things? There ſeemes but little of Argument in this, (may ſome ſay) many have a great deale of power, who abuſe it, and they that have moſt power, uſually abuſe it moſt, and make it but a ſervant to their luſts and paſſions; therefore how is it a proofe, that the Lord is righteous and will doe no iniquity, becauſe he hath the power of all things in his hand, or is Lord over all?
I anſwer. This is a ſtrong argument, and (as I remember a good Author calls it) a peremptory argument, which can have no deniall. The Lord is righteous, becauſe he is Lord over all; he is not King of ſome corner of the World, he is not King of the whole World by election or vote of the World, he is not choſen at all, much leſſe (as many have been) by evill means and wicked combinations; God is the ſupreame governer of all the world by naturall right not choyce; yet not (as ſome Princes are) by naturall right of ſucceſſion inheriting after a mortall father; but by the naturall right of creation, himſelf being the father of that world over which he is a governour. The Originall of Gods power is ſtated in himſelf; The eternall being of God, and his ſupreame authority are inſeparable.
Yea, God is not only thus ſupreame in adminiſtring Juſtice; but he is the ſumme or fullneſſe of Law and Juſtice, and therefore cannot pervert it. He whoſe power and goodneſſe gave the world its being, how ſhould he act any thing which is not good in the exerciſe of his power over the World! Jnjuſtice is the breach of a Law, but how can God break a Law who is the ſource and fountaine of all righteous Lawes? who then ſhall dare to ſuſpect God of injuſtice, or require a reaſon why he doth this or that in the world, which himſelf hath made? yea, who hath not reaſon to admire and proclaime infinite goodneſſe mixt with abſolute power, as in his making ſo in his ruling the world? For whoſe ſake or for fear of whom ſhould he pervert Juſtice, who hath all men alike under his power?
Earthly Judges may erre in judgment, but the Judge of all the earth cannot. God cannot doe injuſtice through ignorance or miſtake; for he is omniſcient and knoweth all things; nor can he have a will to doe unjuſtly, ſeeing his will is altogether juſt, and the rule or meaſure of all things that are juſt. As therefore he is not an idle Idol-god but moſt active in governing the World; ſo he is infinitely above the leaſt failer in the government of it. The Sun ſhall ſooner be turned into a cloud, and the morning light darken the earth, then any unrighteouſneſſe proceed from God; yea, when clouds and darkneſſe are round about him (that is, when we by reaſon either of the obſcureneſſe or afflictiveneſſe of his diſpenſations can give no account of them, yet even then) righteouſneſſe and judgment are the habitation of his Throne; that is, his governing power abides unmoveably, or conſtantly (as in a habitation) within that bleſſed line and glorious ſpheare of righteouſneſſe. So then,Ipſe quam potens eſt conditor tam pius eſt moderator. Hieron: the reaſoning of Elihu from the univerſality and independency of the governing power of God, to the righteouſneſſe and equity of his government is not only probable, but demonſtrative and unanſwerable. He is alike mighty as the ſole creator, and juſt as the ſupreame moderator of the World. If any man will preſume to charge God with perverting judgment in governing the earth, that man ſaith in effect that he hath given God a charge over the earth; And if any man be ſo impiouſly and impudently preſumptuous as to ſay that, let him come forth and anſwer this as peremptorily as truly denying queſtion of Elihu; Who hath given him a charge over the earth?
Hence Obſerve.
The power of God is a primitive or underived power.
His power is of himſelfe; yea, his power is himſelf; God doth not rule by Commiſſion or Deputation, all ruling power is fundamentally in him, as alſo the rule of that power, both which in God are one. Jeſus Chriſt as Mediatour rules by Commiſſion; All things (ſaith he, Math: 11.27.) are delivered to me of my Father. And againe, the Baptiſt gave this teſtimony of him (John 3.35.) The father loveth the Son, and hath given all things into his hand. Jeſus Chriſt as Mediator receives his Charge from the Father, and he hath received a Charge over the whole earth, as Mediator. But conſider him as God, ſo the government of the world is fundamentally and eſſentially in him alſo. It is the higheſt honour of an earthly Prince, when (as it is ſayd of the Chaldeans (Hab: 1.7.) their Judgement and their dignity proceedeth of themſelves; that is, when they rule in their owne right, not in the right or by the deſignement of any other. How high then is the honour of God, who ruleth not only over all the people, but over all the Princes of the earth, his Judgement and dignity proceeding purely from himſelfe!
Secondly, As the power of God is underived or proceeds only from himſelfe; ſo the power of God is abſolute and unlimited. His is in the ſtricteſt ſenſe imaginable ſupreame power. Heatheniſh Nebuchadnezzar confeſſed this truth (Dan: 4.35.) Before him (that is, before God) all the inhabitants of the earth are reputed as nothing, and he doth according to his will in the Armies of heaven, and among the inhabitants of the earth, and none can ſtay his hand, and ſay to him what doſt thou? There's abſolute power, none can ſay, that is, none may preſume to ſay to him, What doeſt thou? no man ought to queſtion, much leſſe to quarrell at the determinations of God, whether concerning perſons or nations; 'tis his right or prerogative to doe what he will; and how much ſoever he acts by prerogative, he will doe only that which is right; we may conſider the abſolute ſupremacy of God in a five-fold exerciſe of power.
Firſt, In commanding; He commandeth what he pleaſeth to be done; nor may his commands be diſputed; they muſt be obeyed, becauſe his.
Secondly, In prohibiting he forbiddeth whatſoever diſpleaſeth him to be done. And how pleaſing, how right ſoever any thing is in our eyes, yet if he forbiddeth it, we muſt for ever forbeare it. We all know by our owne ſmart how dangerous it is to eate of a forbidden Tree.
Thirdly, In ſuffering, I meane it not of any ſuffering evill in himſelfe (God is infinitely above that) but of his ſuffering others to doe evill, or of his ſuffering any evill to be done. God may and doth permit, that which is nought, wicked, and unrighteous to be done in the world; and yet himſelfe remaines altogether holy, righteous, juſt, and good. This is a great part of the tranſcendency of his power.
Fourthly, In rewarding; God hath abſolute power, to reward; Firſt, whom he will; Secondly, for what he will; Thirdly, in what kind he will; Fourthly, in what degree or meaſure he will; Fifthly, for how long he will, he can give (which none of the Princes of the earth can) everlaſting rewards.
Fifthly, In puniſhing; God hath abſolute power to puniſh, and the abſoluteneſs of his power in puniſhing, may be exemplified in thoſe five particulars, wherein his power of rewarding (in the former paragraph) was. In all theſe things we ſee the unlimitedneſs of the power of God, Who hath given him a Charge over the earth? or who hath diſpoſed the whole world? Himſelfe alone doth it, and he doth it of himſelfe. And for as much as there is ſuch a ſupremacy, ſuch an abſoluteneſs of power in God, take theſe three inferences from it.
Firſt, How freely ſhould we yeild our ſelves to the commands of God, not queſtioning this as unequall, nor ſaying that is hard? we are more apt to find fault with the work which God requires us to doe, then to remember that it is a great fault not to doe it. The heart of man naturally riſeth againſt the will of God; It is not ſubject to the Law of God, neither indeed can be (Rom: 8.7.) the wiſdome of the fleſh thinks there is ſome unrighteouſneſſe, at leaſt ſome unreaſonableneſſe or rigour in the commands of God, and therefore ſuch wiſe men hope they have reaſon on their ſide if they omit them or act againſt them. Any man will (at leaſt he cannot but confeſſe he ought to) be ſubject unto that which is equall and right. Man hath no colour to diſobey, till he hath put ſome blot upon the command. And ſeeing the commands of him who hath the charge over all the earth in himſelfe and from himſelfe, cannot poſſibly have any blot or defect in them, let us take heed we be not found diſobeying.
Secondly, Seeing God hath the Charge of all the earth, we ſhould as readily ſubmit to his diſpenſations, works and dealings, as to his commands. The Jewes of old complained (Ezek: 18.29.) The way of the Lord is not equall; They did even tell him to his face, his wayes were not equall, and therefore they would not ſubmit. The Church in captivity ſpake well (Lam: 3.28.) Out of the mouth of the moſt high proceedeth not evill and good; that is, whatſoever the Lord hath pronounced to doe or hath done concerning us, is morally good and not evill, though it be penally evill and not good. Eli ſpake wel alſo to this poynt (1 Sam: 3.18.) It is the Lord, let him doe what ſeemes good in his owne eyes; yet the thing which God was about to doe, was ſuch (v. 11.) as at which, both the eares of every one that heard it ſhould tingle. To have the heart quiet while the eares tingle, is pure ſubmiſſion. And any unquietneſs or murmurings at the dealings of God, whether reſpecting our perſons or our familyes, Churches, or Nations, are in ſome degree rebellions againſt the ſoveraigne power of God.
Thirdly, If the Lord be ſupreame, and have the charge over all the earth, then let us ſet him up as ſupreame in all things, let his ends be above our ends; let us deſigne God in all we doe; He who is over all, ought to be honoured by all. All our actions as ſo many lines ought to center in his honour, who is the Center of power. Of him and through him and to him are all things, ſaith the Apoſtle (Rom: 11.36.) Becauſe all things are of him, creating them, and through him, governing them, therefore all things ſhould be to him, that is, all perſons ſhould in all things they doe, yea in all things that are done, ayme at and deſigne his glory, as the Apoſtle expreſſely concludeth the verſe before cited; To whom be glory for ever.
Thirdly, Whereas it is ſayd, Who hath given him a Charge over the earth? or who hath diſpoſed (not a part, or parcell, or canton, or corner of, but) the whole world?
Obſerve.
The power of God is an univerſall power.
It is extended throughout the world, to every patch and inch of it. What David ſaith of the Sun (Pſal: 19.6.) His going forth is from the end of heaven, and his circuit unto the ends of it, and there is nothing hid from the heate thereof. The ſame may we ſay of the circuit of Gods power, there is nothing hid from, nor ſet beyond it. There is a four-fold univerſality of the power of God.
Firſt, In regard of perſons (Pſal: 97.9.) Thou Lord art high above all the earth, thou art exalted farre above all Gods; that is, above the Kings and powers of the earth; whom the Scripture calleth Gods. If God hath a power over the Kings of the earth, then ſurely over the people of the earth; yea God is not only exalted and farre exalted above this or that God or King, but above them all; This is a ſupremacy with utmoſt univerſality.
Secondly, His power is univerſall, as to places, and nations; ſome places claime priviledge, and are exempt from the juriſdiction of Princes, if obnoxious perſons get thither, they are free from the courſe of the Law. There were Cities of refuge among the Jewes, and Sanctuaries in the dayes of old among us, where evill-doers could not be toucht. But the power of the Lord reacheth all places, even to the hornes of the Altar (Pſal: 83.18.) Thou whoſe name alone is Jehovah, art moſt high over all the earth.
Thirdly, His power is univerſall, as in all places, ſo over all things; it extends to the ſtarrs of heaven, and to the fowles of the ayre, to the beaſts of the earth, and to the fiſhes of the Sea; to whatſoever moves in this world; they are all at the command of God, if he doth but ſpeake, they run and execute his will.
Fourthly, His power is univerſall, in reference to time; 'tis never out, nor ſhall ever end; he is King immortall, and King eternall, his Kingdome is an everlaſting Kingdome. The power of God is an univerſall power in all theſe conſiderations: His power of Governing is of the ſame extent, as his power of creating was; that which he created at once, he governes alwayes. He did not ſet up the fabrick of this world, and then leave it to it ſelfe, but he preſerveth and ordereth all things in it. The wel-being, the orderly being of the creature, is as much of God as the being of it.
Some ſay, God made the world at firſt, and ſet all the wheeles of it a-going, but now things goe on by chance, by fortune, or by accident, at leaſt particular events are not under his government, but come to paſſe as the wiſdome or folly of men is moſt active in the production of them.
I anſwer, to ſet up blind fortune, and chance, yea or the wit and policy of man, as governing the world, is to ſet up other Gods in the world; if chance and fortune, or the wit of man, governe any part of the world, then they had a part in making the world. If you divide one power, you divide the other. For thoſe inviſible things of God, his eternal power and God-head, are as much or as evidently ſeene, in the things which are done, as in the things which are made. 'Tis true indeed God uſeth many hands in governing, ordering, and diſpoſing the things of this world. The Princes of this world, are eminently his hand, but God doth not uſe any power in governing this world,Non eget alienis adjutorijs ad regendum mundum qui non eguit ad fatiendum. Greg: Lib: 24. Moral: ca. 26. to diminiſh his owne, nor doth he withdraw his owne power, what power ſoever he uſeth; 'tis his power that acts effectually, and gives ſucceſſe in the acting of all power. It was ſayd to that King who prided himſelfe in what he had done in the world; Shall the Axe boaſt it ſelfe againſt him that heweth therewith, or ſhall the ſaw magnifie it ſelfe againſt him that ſhaketh it? (Iſa: 10.15.) As if the Lord had ſayd to that proud Aſſyrian Prince, Doſt thou looke upon thy ſelfe, as if thou didſt all, and governedſt all? thou art no more in the governing the world (though the chiefe earthly Governour of all the world) then an Axe is in the hand of him that uſeth it; And though the artificer cannot doe his worke without an Axe, though he cannot divide his Timber without a ſaw, yet I the Lord am able to doe my worke without thee. At beſt and moſt, men are but inſtruments in the hand of God; and he ſerves his owne turne by men, not to ſignifie that he cannot worke without them, nor that his worke is done either with more eaſe to himſelfe, or more ſucceſſe as to it ſelfe by their helpe (he is not ſo weake as to need helpe, nor is at all ſtrengthned by the helpe he uſeth) but only to ſhew that as he hath the command of, ſo he hath a uſe for every creature (Iſa: 7.18.) The Lord ſhall hiſſe for the fly; if God doe but hiſſe to the fly, or any creature on earth, yea to the devills in hell, they are at his call, and doe his will, though they intend it not. Further; though God can doe all himſelfe, yet he uſeth various inſtruments, that he may indear man to man, or that no man may ſay, he hath no need of another. Thus the Apoſtle argues (1 Cor: 12.21.) The eye cannot ſay unto the hand, I have no need of thee: nor againe the head to the feete, I have no need of you. Surely then the feete cannot ſay to the head, we have no need of thee, nor the hand to the eye, we have no need of thee. That, Creatures may ſhew their love to one another, and ſee their need of one another, God is pleaſed to give them a charge to worke and diſpoſe of the things in the world, though the charge and diſpoſure of the whole world be in himſelfe.
Now if the Lord be thus inveſted with all power originally and eſſentially, then I would mind thoſe who are in power of two things, and thoſe that are under power of one.
Firſt, Let them that have power remember to uſe it for God. They that have but family power ſhould uſe it for God; how much more they that have power over nations. (Pſal: 2.10, 11.) Be wiſe now therefore O ye Kings, be inſtructed ye Judges of the earth, ſerve the Lord with feare, and rejoyce with trembling. When he ſaith, ſerve the Lord with feare, I ſuppoſe he doth not intend it in that notion of ſerving the Lord, as ſerving him denotes our holineſſe and obedience in generall; but when he ſaith, ſerve the Lord with feare, his meaning is, ſerve him ſo in the exerciſe of your power, and in your places, as you have power in your hand, as you have received a Charge or Commiſſion from God over this or that part of the earth, ſo ſerve him with feare, in the uſe of that power. As man ought in all the ſervice of God to be in a holy feare, ſo eſpecially when he ſerveth God in the adminiſtration of power, becauſe all power is from God. And therefore (which is the next thing I would hence mind thoſe of that are in power)
Secondly, Remember, The day of account muſt needs be a ſad day to thoſe who abuſe their power to the oppreſſion of man; and chiefely to thoſe who turne their power againſt God; that is, againſt the wayes and truths of God, againſt the ſervants and people of God, againſt the ends and deſignes of God. God will call ſuch as have had any charge over the earth to an account, and let them who either of theſe wayes abuſe their power, conſider whether ſuch accounts will paſſe as they muſt give. Surely when the day of the Lord ſhall be upon ſuch Oakes and Cedars, upon ſuch mountaines and hils, as the Prophet (Iſa: 2.13, 14.) calleth the Powers and Princes of this world, they will even be forced (as he deſcribes them at the 19th verſe) to goe into the holes of the rockes, and into the caves of the earth, for feare of the Lord, and for the glory of his Majeſty, when he ariſeth to ſhake terribly the earth. It is bad to be abuſed by the power of man, but 'tis worſt for that man who abuſeth his power. Thy terribleneſſe hath deceived thee (ſaith the Prophet, Jer: 49.16.) and the pride of thine heart, O thou that dwelleſt in the clefts of the rocke, that holdest the height of the hill; that is, thou that art in high power, and alſo holdeſt thy height, thou art deceived, and thy terribleneſſe hath deceived thee; becauſe thou haſt been able to terrifie many with thy power, therefore thou haſt preſumed that none ſhall ever terrifie or trouble thee; This vaine confidence hath deceived thee, for (as it followeth in the latter part of that verſe) though thou ſhouldeſt make thy neſt as high as the Eagle, I will bring thee downe from thence, ſaith the Lord; that is, I will bring thee to a reckoning for terrifying thoſe with thy power whom thou ſhouldeſt have protected by it.
Laſtly, This is matter of great Comfort to all good men who are under power; though rhey are wronged and oppreſſed by the power of man, this may ſupport them, God hath power over all the earth, he hath the Charge, and he will ſee them righted one time or other. (Eccleſ: 3.16, 17.) Moreover, I ſaw under the Sun the place of Judgement, that wickedneſſe was there, and the place of righteouſneſſe, that iniquity was there; I ſaid in mine heart, God ſhall judge the righteous and the wicked, for there is a time for every purpoſe and for every worke. And if for every purpoſe and worke, then ſurely for this, the reviewing of the unrighteous judgements of the Princes and Powers of the earth, who hold the places of Judgement and righteouſneſſe; to puniſh the perverting of which, the Lord who is Prince of the Kings of the earth often powreth contempt upon Princes (Pſal: 107.40, 41.) and cauſeth them to wander in the wilderneſſe where there is no way; yet ſetteth he the poore on high from affliction, and maketh him familyes like a flocke. For as the Holy Ghoſt ſaith (Pſal: 138.6, 7.) Though the Lord be high, yet hath he regard to the lowly, but the proud he knoweth a farr of; hereupon his faith riſeth up to a full aſſurance in the next verſe; Though I walke in the midſt of trouble, thou wilt revive me: thou ſhalt ſtretch forth thine hand againſt the wrath of mine enemies, and thy right hand ſhall ſave me.
Thus much for the argument here uſed, the Lord is righteous, for he hath all power in his hand; and he hath no reaſon upon any account in the world to pervert power; yea for him to doe any thing that is not righteous, were to act againſt himſelfe, even againſt his owne being and bleſſedneſſe, who is God bleſſed for evermore.