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

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

p. 602JOB. Chap. 34. Verſ. 16, 17.

If now thou haſt underſtanding, heare this; hearken to the voice of my words.

Shall even he that hateth right, govern? and wilt thou condemne him that is moſt juſt?

ELihu having thus farre applied himſelfe to Jobs friends, upon an Aſſurance that they were men of underſtanding; for ſo he beſpake them at the 10^th verſe; Hearken unto me ye men of underſtanding. He now turneth his ſpeech particularly to Job, and he doth it upon a hopefull ſuppoſition, that he alſo was a man of underſtanding.

Verſ. 16. If now thou haſt underſtanding, heare this.

The word which we render underſtanding, is not a noune, but the infinitive of a verbe in the Hebrew: and it may be rendred thus;foreign cum accentu in penultima non poteſt eſſe nomen verbale, ſed infinitivus loco nominis. Si eſt intelligere. i. e. intelligentia. Druſ: Scire tuum nihil eſt, &c. Juven: Videamus beato vivere veſtrum quale ſit. Cic: Hoc vereri perdidi. i. e. pudorem. Plaut: Non caret aculeis Apoſtrophe quibus Jobi attentionem excitat. Si vel mica eſt in te bonae mentu. Merc: Infinitivus intelligere, non plenam intelligentiam indicat, ſed vel tenuiſſimum intellectum, qui infinitivus actionem praeſentem non habitū ſignificat. Stupidum ergo et vecordem Jobum appellat, &c. Bold: Si quid ſanae mentis habes. Bez: If thou haſt to underſtand; that is, if thou haſt an ability to underſtand, which in ſenſe is the ſame with our tranſlation, If thou haſt underſtanding. This forme of ſpeaking by the infinitive for the noune, is frequent both in Scripture and other Authors. Thus 'tis ſayd, Your to know is nothing; that is, your knowledge is nothing, unleſſe another know it, or be made knowing by it. Let us ſee (ſaith the Oratour) what thy to live bleſſedly is; that is, what thou counteſt bleſſedneſs. And another, I have loſt to be aſhamed; that is, ſhamefaſtneſs or modeſty. Thus Elihu, If thou haſt to underſtand, heare this.

But it may be queſtioned, did Elihu indeed ſuſpect whether Job did underſtand, or were an underſtanding man? Every man hath an underſtanding, as he is a man. To underſtand is the property, the inſeparable property of a reaſonable creature. Why then doth Elihu put a doubt upon Job in this, and ſay, If now thou haſt underſtanding, &c.

I anſwer; Elihu indeed deales with Job as if he were ſomewhat below man in this buſineſſe, at leaſt, as if he were dull, and ſlow to receive, and apprehend what had been ſpoken to him, and p. 603therefore by this Apoſtraphe, he excites and ſtirres him up to ſet his underſtanding a-work to the utmoſt; As if he had ſayd, Although thou haſt a habit of underſtanding, yet thou haſt not acted it like an underſtanding man; nor given ſuch proofe of it in this matter as is expected.

Further, Theſe words, If now thou haſt underſtanding, referre not to the faculty, but to the ſpeciall attributes of his underſtanding; chiefely to theſe three.

Firſt, To the ſoundneſs of it; If thou haſt any thing of a ſound underſtanding. The underſtandings of many are ſicke, and diſeaſed, their underſtandings are tainted and infected with errours and miſperſwaſions. Now if thou haſt any thing of a ſound underſtanding left in thee, if there remaine yet any ſtrength in thy underſtanding, to apprehend the force of thoſe arguments and reaſons which I ſhall propoſe to convince thee by, heare this. Erroneous underſtandings are altogether unfit to entertaine truth. As there muſt be a ſutableneſs between the ſtomack and the meat, elſe it is not digeſted, ſo between the minde and the object, elſe it cannot be received.

Secondly, To the uprightneſs or impartiality of it; If thou haſt underſtanding; that is, if thou haſt an unbiaſſed underſtanding; Sometimes the affections turne aſide, and bribe the underſtanding; ſelf-intereſt puts a blinde upon the underſtanding. When a man hath a minde to that which is not right, he will have a minde to underſtand any thing that oppoſeth it.

Thirdly, To the ſpirituallneſs of it, If thou haſt underſtanding; that is, a renewed, a ſpirituall, an holy underſtanding, or the underſtanding of the holy, heare this. A man may have a great naturall underſtanding, a deep judgement, and yet be a very childe, or a man of no underſtanding in the things of God. Only a ſpirituall underſtanding is ſuited to ſpirituall things, (as the object is, ſuch muſt the faculty be) that faculty which deales a-right about ſpirituall things, muſt be a ſpirituall faculty. The Apoſtle ſpeakes concludingly (1 Cor: 2.14.) The natural man (that is, the man unconverted or unregenerate) perceiveth not the things of the Spirit of God, for they are fooliſhneſs unto him: neither can he know them, becauſe they are ſpiritually diſcerned. And therefore the ſame Apoſtle profeſſeth to the Coloſſians (Chap: 1.9.) We doe not ceaſe to pray for you, and to deſire that ye might be filled, with p. 604the knowledge of his will, in all wiſdome, and ſpirituall underſtanding. The will of God being ſpirituall, cannot be truely knowne but by a ſpirituall underſtanding. According to this three-fold attribute of the underſtanding we may expound Elihu ſpeaking to Job, If thou haſt a ſpirituall underſtanding, an unbiaſſed underſtanding, a ſound underſtanding, heare this. As if he had ſayd, I have ſpoken, and am about to ſpeake ſuch things as may call out the ſtrength, the beſt, the utmoſt line of a ſound, impartiall and ſpirituall underſtanding, to ſound the bottome and the depth of them. Thus he provokes him to attend, not only with his eare, but with his underſtanding, with the beſt of his underſtanding, with the beſt underderſtanding to the things he was to ſpeake. And in this ſence the moſt of men, all bad men have no underſtanding (Pſal: 14.2.) and Job, though a good man, had much deficiency in his. If now thou haſt underſtanding, heare this.

Hence note.

He that hath not a right, a ſound, a ſpirituall underſtanding, can ſcarce be ſaid to have any underſtanding at all.

There are many underſtanding men, who have not this underſtanding, or an underſtanding for this. While David ſaith (Pſal: 49.20.) Man that is in honour and underſtandeth not, he ſuppoſeth, that a man aſcended to the higheſt pitch of honour, may yet be without underſtanding, that is, without a right, a ſound, a ſpirituall underſtanding; and then (as it followeth there) he is like the beaſts that periſh. Beaſts have no underſtanding at all, the rationall or intellectuall power is proper to man. A man in honour, not having this honour, a right underſtanding, may be numbred among the beaſts. If thou hast underſtanding, Hear this.

As if he had ſaid, I am not calling thee to hear an idle ſtory, or a trivial matter; Hear this, there is an emphaſis in the words both as to the Act and Object.

It is queſtioned what Elihu particularly intendeth by this; ſome refer it to what he had ſpoken before in Job's audience, though directed to his friends: Hear what I have ſpoken to thy friends in the former part of the chapter, in vindication of the righteouſneſs of God. Secondly, Others refer it to what Elihu was p. 605now about to ſay; I have not yet done, I have not yet brought out all my reaſons & arguments, I have not emptied my treaſures, I have yet more to ſay, Hear this: A third ſort refer theſe hortatory words, hear this, in the former part of the verſe, to what he had already ſpoken, and thoſe in the latter part of the verſe, hearken to the voice of my words, to what he had yet to ſpeak; but it is not much to the matter to which we refer them, it being clear, that what he had ſaid, and what he had to ſay, was matter of weight; and ſo hear this, is emphatical, this great, this deep, this uſeful and neceſſary point of Doctrine, which I already have declared, or am now about to declare unto thee.

Hence Note.

That which we hear, we ſhould labour to underſtand.

(Col. 3.16.) Let the word of Chriſt dwell in you richly, in all wiſdom; It is not enough to hear the word with our ears, or to have it in our mouths, it muſt dwell in our memories, and it muſt dwell there, not in a beggerly poor faſhion, but richly; which it never doth, till we have a ſound and clear underſtanding of it, and are both in heart and life conformed to it, yea transformed into it; that is it which the Apoſtle meaneth by the dwelling of the word in us richly in all wiſdome. And he further aſſureth them (chap. 2.1, 2.) that he had a great conflict for them; that is (as we put in the Margin) he had a great fear or care of them, that their hearts might be comforted, being knit together in love, and unto all riches of the full aſſurance of underſtanding, to the acknowledgement of the myſterie of God, and of the Father, and of Christ, in whom are hid all the treaſures of wiſdome and knowledge. He had held forth thoſe great myſteries, the myſterie of God conſidered eſſentially, the myſterie of the Father conſidered perſonally, the myſterie of Chriſt conſidered mediatorily; and therefore he preſſeth them to get a full aſſurance of underſtanding about all theſe myſteries. When Chriſt was diſcourſing with his diſciples after his reſurrection, (Luke 24.45.) it is ſaid, He opened their underſtanding, that they might underſtand the Scriptures; and then they did not take in what he ſpake only at the ear, but at the heart alſo. Thus (Acts 16:14.) The Lord opened the heart of Lydia, that ſhe attended unto the things which were ſpoken of Paul; that is, he gave her an inward ear, and cauſed her to underſtand the things which he ſpake.

p. 606Secondly Note.

Whatſoever we hear is lost, and but ſcattered in the ayre, if we do not underſtand it.

Though we have it in our books, yea though we have it in our memories, 'tis loſt, if we underſtand it not; we read of a book, ſealed within, and on the back-ſide, with ſeven ſeals, (Rev. 5.1.) we read alſo (v. 4.) that John wept much, becauſe no man was found worthy to open and to read the book: That ſealing of the book was nothing elſe but the ſhutting of it up from the underſtanding; and when Chriſt opened the book, he gave the underſtanding of it: the whole book of God is a ſealed book, unleſs we have an underſtanding, or a ſaving knowledge of the truths therein contained. What John ſaid (Rev. 13.18.) of counting that myſterious number of the Beaſt, muſt be ſaid in its proportion of the whole myſterie of godlineſs, let him that hath underſtanding count and conſider them.

Note Thirdly.

Every underſtanding is not fit to receive the Truths of God.

An unregenerate man is not fit to receive any of the Truths of God; The natural man (that is, the man who hath nothing but nature in him) perceiveth not the things of God, he hath not a ſutable faculty for them; and as a natural mans underſtanding cannot at all receive the things of God, ſo every degree of a ſpiritual underſtanding cannot receive all the truths of God, or not all the things of God in all their truth. The Apoſtle diſtributes perſons into ſeveral degrees, and calls ſome babes, and others grown or perfect men; that is, ſuch as have an underſtanding fit to take in and digeſt the higheſt and deepeſt things of God; and hence it is, that Chriſt told his diſciples (John 16.12.) who had a renewed underſtanding, only 'twas in a low degree, I have many things to ſay unto you, but ye cannot bear them now; I ſuppoſe the reaſon why Chriſt ſaith they could not bear thoſe many things, was not becauſe being many, they were too great a burden for their memories, (though poſſibly there might be ſomwhat in that) but their inability of bearing thoſe many things, was chiefly in their underſtanding. There are ſome truths, which though a man can remember, yet he cannot bear them; and the more he remembers them, p. 607the leſs he can bear them; the weight and myſteriouſneſs of them even cracks his brain, till he receives more light from God, and more ſtrength of underſtanding, he cannot bear them: If thou hast underſtanding, hear this; And hearken to the voice of my words.

This latter part of the verſe is but the repetition or further enforcement of the ſame thing, we had the like expreſſions chap. 33.1.8. and therefore I ſhall not ſtay upon this, only Note further from the whole.

The beginning of true wiſdome is to have a readineſs to hear, and to ſhew our ſelves teachable.

Some overween themſelves ſo much, as to matter of knowledge, that they will not be taught; they judge themſelves ſo learned, and fully inſtructed, that they will hear no more inſtruction, nor learn any other leſſon, they are paſt the School; yet alwaies they who know much in their own conceit, are leaſt knowing in truth and reality: there is nothing doth ſo much hinder the receiving of knowledge, as an imagination or proud prepoſſeſſion of it. The ſluggard (ſaith Solomon, Prov. 26.16.) is wiſer in his own conceit, then ſeven men that can render a reaſon: They which have leaſt reaſon, are the greateſt neglecters of it; only an underſtanding man is willing to hear, that he may gain more underſtanding. Therefore Elihu admoniſheth Job, If now thou haſt underſtanding, hear this, and hearken to the voice of my words: What Elihu would have Job hear and hearken to, followeth in the next verſe, and in thoſe which follow, to the end of the 33^d verſe.

Verſ. 17. Shall even he that hateth right govern? and wilt thou condemn him that is most just?

This is matter indeed worth the hearing and hearkning to.

Shall even he that hateth right govern?

Shall he? He ſhall not, or at leaſt ſhould not, he ought not; he of all men is the unfitteſt man to govern, that is, to do all men right, who hateth right. The Interrogation leads us to this ſtrong Negation, or indignation rather; What! He that hateth right, whoſe very ſpirit is againſt it, whoſe affections withdraw from it, is p. 608he made up for a Governour!foreign Judicium, ſignificat ordinem quo quicquid in loco convenienti conſtituitur; ſic odiens judicium eſt, qui non ſubſcribit divino ordini. Coc. The Hebrew word notes right from man to man; Juſtice or righteouſneſs conſiſts in the due order and comly diſpoſition of things and affairs, tranſacted and diſpenſed in this world from man to man, or between man and man; it imports alſo that order into which the moſt wiſe providence of God placeth both things and perſons; we may take it here in both or either of theſe ſences; Shall he that hateth right Govern.

foreign Ligavit alligauit Dominari etiam ſignificat, quod qui dominatur ſuis liget praeceptis legibuſque tranſgreſſores. Pagn.The word rendered to Govern, hath a threefold ſignification in Scripture. Firſt, and moſt properly, to binde up: Secondly, by a Metaphor, to heal; becauſe there is ſo great a uſe of binding in healing; the skilful ligature of a wound, or of a broken limb, is of ſo much conſequence in Chirurgery, or the art of healing, that binding alone is put for healing; that which is well bound, is in a fair way to healing. We finde both theſe acts put together in that great promiſe of the Churches glory under the Goſpel, (Iſa. 30.26.) Moreover the light of the Moon ſhall be as the light of the Sun, &c. in the day that the Lord bindeth up the breach of his people, and healeth the ſtroke of their wound.

Many learned Tranſlators render the word here, by binding or healing, or by binding, as it refers to healing. The Vulgar Latine gives it paſſively,Numquid qui non amat judicium ſanari poteſt. Vulg. Can he who doth not love right be healed? The ſence of which reading is this; God doth not uſe to heal or binde up the wounds of thoſe who hate Right or Juſtice: Why ſhould the wounds of thoſe Magiſtrates be healed, who have no care, by doing right, to heal the wounds of others? I ſhall not ſtay upon this Tranſlation, becauſe the Original Text clearly carryeth an active ſignification. And ſome who retain this ſence of the word, tranſlate it actively;An etiam odio habentis judicium obligaret (ſc. vulnus.) Jun. Shall, or will God heal him that hateth right? Surely he will not: If a man hate Juſtice, and right, how can he expect that God ſhould be a healer to him? And thus it is expounded in reference to Job, who complained that God did not heal him of his wounds, his wounds, though great, were not cured: now ſaith Elihu, Will God heal him that hateth right; that is, who doth not approve of that which is right; or, as it followeth,An etiam is qui odio habet jus obligaret vulneratum. Piſc. who condemneth him that is moſt just, as Elihu charged Job to have done.

Again, another renders, Will he that hateth the right heal the p. 609wounded? The ſence of which reading is given thus; Surely God who is ready to binde up and heal the wounds of thoſe that are afflicted when they repent, is no hater of right, no perverter of Juſtice, as thou O Job haſt ſaid God doth; ſeeing God is ready to heal the wounds, and binde up the ſores of humbled ſinners, how unjuſtly haſt thou charged him with perverting of juſtice? The Tygurine verſion gives it thus, Will he that hates right, An qui odit judicium Chirurgos imitaretur. Tygur.act the part of a Chirurgion? Will he binde up and heal? Doubtleſs he will not, but will rather wound and afflict, vex and trouble more and more inſtead of being a healer. Either of theſe renderings bear a good ſenſe of this Scripture; yet I ſhall rather take up our Tranſlation, and inſiſt upon it. And therefore

Thirdly, The word ſignifies tropically to rule or govern; Verbum ligandi foreign ſumitur pro imperare vel rerum potiri, quia qui imperant ligant, &c. Merc. Leges a ligando dicuntur.and the reaſon ariſeth clearly from the proper ſignification of it; becauſe he that is a Ruler or a Governour, is alſo a binder and a healer: Magiſtrates binde the people that are under them to order, they binde them by their Laws. Laws are as bonds, they have a binding power, they binde either to obedience or to puniſhment; and therefore Magiſtrates are binders, they binde the unruly and diſobedient, they binde with the rule of the Law, and with the penalties of the Law. When any break the rule of the Law, then they fall under the penalties of the Law, ſo that every way a Magiſtrate is a binder; and as he is a binder, ſo a healer; The Laws of Government by which people are bound, are for their healing, for the healing of their manners and corruptions; as alſo, for the healing of thoſe whom they have oppreſſed or wounded by their evil manners and corruptions. Further, all Governours ſhould, and righteous Governours will improve their power and authority for the healing of thoſe differences that ariſe among their ſubjects, or thoſe over whom they are ſet: In all theſe reſpects, Magiſtrates are healers and binders. Thus the Prophet (Iſa. 3.6, 7.) expreſſeth them, When a man ſhall take hold of his brother, of the houſe of his father, ſaying, thou hast clothing, be thou our Ruler, and let this ruine be under thine hand: Here is a breach, a ruine in the State or Commonwealth, let this be under thy hand, do thou undertake the cure of this; but in that day ſhall he ſwear (v. 7.) I will not be a healer: We put in the margin, a binder, that is, I will not be your Governour; your caſe is ſo deſperate, and you are ſo obſtinate in your way, that I dare not p. 610undertake your cure, I will not be a healer to you, or I will not be your binder; or as the reaſon of his refuſal is there given by the Prophet, from his own inability or incompetency for that undertaking; In my houſe is neither bread nor clothing, make me not a Ruler of the people. Thus the word very ſignificantly holds out the office and uſe of Governours; they are or ought to be binders or healers: the wounds of the Body politick need a healer as much as thoſe of the body natural; Governours are State-Phyſicians: and therefore we read very well, Shall he that hateth right govern? Mr. Broughton ſaith, Can a foe to Judgement rule well? taking this ſence, Elihu doth two things in this verſe.

Firſt, He ſheweth how unfit an unjuſt perſon is to rule; this he doth in the former part of the verſe.

Secondly, He ſheweth how unfit it is to condemn or cenſure a juſt Ruler; this he doth in the latter part of the verſe. Shall even he that hateth right govern? He ought not. And ſhall he that governeth rightly be hated? Shall he fall under unrighteous condemnations, who condemneth others rightly? He ſhould not. As he that is unjuſt is unfit to govern, ſo 'tis not only uncomly, but abominable to condemn a juſt Governour. This is the ſum of the whole verſe. From the former part of it already opened, Shall he that hateth right govern?

Obſerve.

Firſt, Some men are haters of Juſtice, Right, and Righteouſneſs.

What is there ſo good, but an evil man hateth it? and the better it is, the more he hateth it: How precious a thing is righteouſneſs, yet 'tis hated; (Mic. 3.1, 2.) Hear, I pray you, O heads of Jacob, &c. Is it not for you to know judgement, who hate the good and love the evil? How precious a thing is peace? and yet there are peace-haters; My ſoul (ſaith David, Pſal. 120.6.) hath long dwelt with him that hateth peace. How ſweet a thing is light? the light of the Goſpel, yet there are many light-haters, (Joh. 3.20.) He that doth evil; (loving to do it) hateth the light: How precious a thing is holineſs? and yet there are holineſs-haters; how precious a thing is truth? and yet there are truth-haters; how infinitely precious is God? and yet there are God-haters; (Rom. 1.30.) How lovely, how deſireable is Jeſus Chriſt, both as a Saviour and as a Sanctifier? yet even Jeſus Chriſt (who hath loved us, and p. 611waſhed us with his own blood) is hated: There are many Chriſt-haters, as himſelf told the Jews (John 15.24.) They have both ſeen and hated both me and my Father. And if there be that principle of abomination in the heart of man to hate God and Chriſt, what good is there that the heart of man may not ſet his hatred upon? Elihu ſuppoſeth that there are haters of Right and Juſtice, which are the moſt amiable things in the world, and ſhould attract the love of all perſons to them.

Secondly, When Elihu ſaith, Shall even he that hateth right govern? How diſdainfully doth he ſpeak of ſuch?

Hence Note.

To hate right is a most hateful thing.

He is not worthy the name of a man that hateth right. When the Prophet Eliſha told Hazael what ſtrange things he ſhould do, what havock he ſhould make in the world, he ſaid (2 King. 9.13.) But what, is thy ſervant a dog, that he ſhould do this great thing? as if he had ſaid, to do ſuch a thing, renders a man as vile and contemptible as a dog: 'Tis a piece of unrighteouſneſs to reckon or number them among men, who are haters of that righteouſneſs which ſhould be exerciſed among men, and is the preſervation of mankinde; not to honour righteouſneſs is a hateful thing, not to do right at all times, and in all things, is a hateful thing; what is it then to hate right? How juſtly hateful are Juſtice haters!

Some may ſay, are there any indeed ſo bad as to hate right?

I anſwer, Firſt, There are ſome who profuſedly, plainly, with a bold and bare face hate the right; there is in all natural men a ſeed of this hatred, The wiſdome of the fleſh is enmity againſt God; and ſurely, if it be enmity againſt God, it muſt needs be enmity againſt all that is good; now as there is a ſeed of that enmity in every man's nature, ſo there will be the workings and fruits of that enmity in many mens lives.

Secondly I anſwer, He may be ſaid to hate right that doth not approve right, that doth not love and delight in it; not to love, not to delight in that which is right, is to hate the right. As he that doth not love God, is a hater of God; the ſecond Commandment ſpeaks thus, I the Lord thy God am a jealous God, viſiting the iniquity of the fathers upon the children, unto the third and fourth generation of them that hate me, and ſhewing mercy to thouſands of p. 612them that love me, and keep my Commandments. Hating of God, and loving of God, divide the whole world; they that do not love God, hate him; there is no middle of participation between theſe two, between the love and hatred of God: ſo there is a hatred of Juſtice or Right in him who loves it not; though a man do not make profeſſion againſt it, yet if he hath not an affection to it, he will at laſt be found amongſt that moſt hateful company, the haters of righteouſneſs: not to hate evil, is to love it, and not to love good, is to hate it in God's account. Many ſtand as neuters in the dayes of this world, but in that great day of the end of the world, there will be no neuters ſeen: all ſhall ſtand in two parts, either among the ſheep or goats; and among all the ſheep there will not be one found, who hath not been a lover of goodneſs and righteouſneſs; nor one among all the goats, who hath not been (in the judgement and eſteem of God) a hater of them.

Thirdly, They may be ſaid (in a degree) to hate right, who though they have ſome love to it, yet love it in a leſs degree then they ſhould, or leſs then they ought; a lower or leſſer degree of love, is a kinde of hatred in Scripture language: The Law of Moſes ſaith (Deut. 21.15, 16, 17.) If a man have two wives, one beloved, and another hated, and they have born him children; both the beloved and the hated, and if the firſt born ſon be hers that was hated; then it ſhall be when he maketh his ſon inherit that which he hath, that he may not make the ſon of the beloved firſt-born before the ſon of the hated, &c. But what doth he mean by the wife that is hated? Surely the wife that is not ſo much loved; though he loved both truly, yet not loving both in the ſame degree, he is ſaid to hate one of them: ſo I conceive that Scripture is to be underſtood (Luke 14.26.) where Chriſt gives the rule concerning Diſciple-ſhip; If any man come to me, and hate not his father, and mother, and wife, and children, and brethren, and ſiſters, yea and his own life alſo, he cannot be my Diſciple: When Chriſt layeth this charge upon his Diſciples, to hate wife, and children, &c. would he have his Diſciples turn their hatred upon thoſe relations? the rule of the Word forbids that: So then, his meaning is only this, if in caſe of following me, a man finde any ſtop or hindrance by theſe, he muſt not let out his love ſo to wife, and children, &c. as to hinder his coming to, or following of me. Every man muſt take p. 613off ſo much love from theſe deareſt worldly enjoyments, as hinders men in following Chriſt; and he who through grace is enabled to do ſo, is in a true and clear Goſpel ſence ſaid to hate them. That which we can leave for Chriſt, we hate in compariſon of that love which we bear to Chriſt. Thus in the Text and Point, they may be ſaid to hate the right, who bear not a due proportion of love unto it; not to love righteouſneſs with higheſt & warmeſt affections, is a degree of hatred. Some love the right, but they love it lightly, they love it leſs then riches and gain; and and therefore for ſelf-gain they turn aſide from, and forſake the right. Some will ſpeak fair for Juſtice, till the offer of private advantage either put out their eyes, or ſtop their mouths; he that loves not to do right to others more then to enrich himſelf, will quickly wrong others to enrich himſelf: Now he that upon any terms or conſiderations whatſoever (though it were to the advantage only of ſome others who are poor and diſtreſſed, much more when its for his own advantage) is drawn to pervert the right, is a hater of it. Remember, any leſſer degree of love to that which is right, may at any time be interpreted the hatred of it; and when we love it leſs then our own concernments, we cannot reſiſt temptations which entice us to do that which will declare a direct hatred of it.

Thirdly, From the whole tenour of theſe words, Shall he that hateth right govern?

Note.

They that hate right, or righteouſneſs, are altogether unfit to Govern, or to be Governours?

Nothing is more contrary to the ſtate of Government, or the qualification of a Governour, then to hate right; righteouſneſs is the ſphear wherein he ought to walk, and never to move out of it; 'tis the buſineſs he hath to do, the trade which he hath to drive; whatſoever he doth in that capacity, he muſt be doing righteous things. So far as any man hath the power of Government in his hand, if it be but over a family, much more over a Nation, he ought to do right; Davids prayer for himſelf as a King, and for his ſon who was to ſucceed him in the Kingdom, was only and altogether this, (Pſal. 72.1.) Give the King thy judgements, O Lord, and thy righteouſneſs unto the Kings ſon; that is, teach both p. 614me and him what is right, give us a heart conformable to it, and a readineſs of minde alwayes to do it: That's the ſcope of his prayer when he ſaid, Give the King thy judgements, O Lord, and thy righteouſneſs to the King's ſon: Nor doth he barely pray for the gift of judgement and righteouſneſs, but he puts the ſtamp of God upon them; Give them thy judgement, and thy righteouſneſs. It is poſſible for Kings to have a judgement of their own, and a righteouſneſs of their own, which are not the judgements nor the righteouſneſs of God. For as there is a righteouſneſs of God, which ſome being ignorant of, truſt to a righteouſneſs of their own for the juſtification of their perſon; ſo there is a righteouſneſs of God for the government of man, which ſome neglecting, uſe only a righteouſneſs of their own, both in condemning and juſtifying other mens both perſons and cauſes; Princes being in Gods place, ſhould exalt the righteouſneſſe of God in the governing of men. And therefore the ſame David in his dying ſong ſpake thus (2 Sam: 23.3.) He that ruleth over men must be just, ruling in the feare of God; who ever he is he muſt be juſt, and he muſt be juſt in the feare of God, which he can never be, but in giving out the righteouſneſſe of God; that is, in diſpenſing that for righteouſneſſe, which is right according to the will of God. And if he muſt doe right thus, how ſhall he doe it, if he hate it? no man will doe that willingly or conſtantly which he hateth; he that hates right is ſo farre from doing it himſelfe, that he cannot abide others ſhould doe it. Whereas a governour, is not only to doe right himſelfe, but to appoynt others to doe it, and to ſee that they doe it, or elſe to puniſh them for not doing it. The Rulers of the earth are ſayd to beare the ſword (Rom: 13.4.) And they are ſayd to be Shields (Pſal: 47.9.) They are ſhields to protect the good, and ſwords to take vengeance of thoſe that doe evill; both which are the workes of righteouſneſſe. And if ſo, ſhall ever he that hateth right governe?

And wilt thou condemne him that is moſt juſt?

Fieri nè poteſt ut qui omnibus imperat, juris amans non ſit, aut quicquam injuſte agat. Merc:The ſcope of Elihu in the former part of the verſe was to demonſtrate that God is no hater of right, or righteouſneſſe, for he is not only A Governour, but The Governour, all the world over, or over all the world, and it were a moſt abſurd thing, to thinke that he ſhould be the Governour of the world, and yet be a hater p. 615of right; can it be imagin'd that he who ruleth all men, ſhould wrong any man? Now ſeeing God who ruleth all is alwayes moſt righteous, wilt thou (O Job) condemne him (ſaith Elihu) that is moſt juſt? God our governour is ſo farre from hating, that he is ever promoting juſtice, he that is ſo, is moſt juſt, and wilt thou condemne him that is moſt juſt?

Wilt thou condemne?

To condemne is to ſit in Judgement, and give ſentence against another. Wilt thou condemne, or give ſentence againſt God? Wilt thou (as ſome tranſlate according to the ſtrictneſs of the Original) make him wicked, that is moſt just? Et an juſtum inſignem impium facis? Heb:Elihu makes uſe of a very hard and ſevere word, and it is conceived that he purpoſely pitcht upon it, or pickt it out, to convince Job, that it is no ſmall fault, or offence, to complaine of or to quarrell with the dealings of God. 'Tis indeed to condemne God, and to make him wicked,foreign validum juſtū. i. e. qui valdè juſtus eſt. Druſ: Num eum, qui foreign juſtus eſt, ut deus omnium judicio eſt, in juſtitiae damnare ſuſtines. foreign poteſt exponi validū, num juſtum et potentē eum qui ſimul et juſtus et potens eſt damnare audes, ſed malo foreign exponere per foreign multum valde, q.d. eum qui ſumme juſtus eſt audes damnare, de eo queri, quaſi tibi ſit iniquior. Rab: Sel: Merc: as the word imports; Wilt thou condemne him that is moſt juſt?

Here are two words; in the Hebrew we put them together, and ſo render them by a ſuperlative, moſt juſt. Some tranſlate, Wilt thou condemne him that is ſtrong and juſt? that is, ſtrongly juſt, mightily juſt; God is full of ſtrength and might, ſo full that he, and he only is Almighty; yet his might never exceedeth right, nor his ſtrength his juſtice. Strength and juſtice are commenſurate in God. And while he is ſo ſtrong, that he can doe what he will, he is ſo juſt that he will doe nothing but what is righteous.

Further, I find others joyning the word ſtrong, with the word condemne. As if Elihu had ſayd, Wilt thou ſo confidently, and pertinaciouſly, condemne the juſt God? To condemne God, though but a little, to paſſe the eaſieſt ſentence of condemnation upon him is bad enough; but wilt thou ſtrongly condemne him? We render clearely to the ſcope of the place, Wilt thou condemne him that is moſt juſt?

Hence note.

Firſt, God is moſt juſt, or altogether just.

He is ſtrongly juſt, mightily juſt; as he is ſtrongly mercifull, p. 616putting forth a power in pardoning ſin, and ſhewing mercy, ſo he is ſtrongly juſt, or altogether juſt. The rule given to Judges by Moſes ſpeakes thus, (Deut: 16.20.) That which is altogether just, ſhalt thou follow. We put in the margin, justice, justice, ſhalt thou doe; that is, thou ſhalt doe pure Juſtice, nothing but Juſtice, or juſtice without the leaſt mixture, tincture, or (if it be poſſible) without the leaſt ſhadow of injuſtice. I may ſay, juſtice, juſtice is God, that is, he is altogether juſt, ſtrongly juſt, everlaſtingly and unchangeably juſt. God is juſt under a three-fold notion.

foreign. Phavor:Firſt, As to be juſt is taken largely, importing a perſon accompliſhed with concurrence of all perfections, and vertuous qualities. In that ſence, I ſuppoſe, the Apoſtle uſeth the word (1 Tim: 1.9.) The law is not given for (that is, to terrifie or condemne) a just man; that is, for a man who is holy and good. Thus God is altogether just; for he hath all the lines of perfection, of holineſſe, and goodneſſe centring in him, he is not only juſt and vertuous, but juſtice and vertue it ſelfe.

Secondly, To be juſt, imports the keeping of promiſes, and the performance of our word. He is a juſt man, who when he hath ſpoken, you may know what to have of him, and where to have him. Some give words, and you can get nothing of them but words, that's injuſtice, becauſe our words binde us and ſhould be as lawes to us. A man may chuſe whether he will make promiſes, but when he hath promiſed, it is not in his choice, whether he will performe or no; his word bindes him. In this ſence, God is altogether just. Whatſoever word you have had from God, (and he hath given us many comfortable words for every condition) God is a juſt God, and will performe it to a tittle. That Glorious and everlaſting witneſſe is borne to him by dying Joſhua (Joſh: 23.14.) And behold this day I am going the way of all the earth, and ye know in all your hearts, and in all your ſoules, that not one thing hath failed of all the good things which the Lord your God ſpake concerning you: all are come to paſſe unto you, and not one thing hath failed thereof. In this ſence, God is ſayd to be, not only mercifull, but juſt in forgiving our ſins (1 John 1.9.) If we confeſſe our ſins, he is faithfull and just to forgive us our ſins, and to cleanſe us from all unrighteouſneſſe. If we confeſſe our ſins ſpiritually and believingly, deeply, humbly, and affectionately; if we confeſſe thus, he is juſt to forgive; why? becauſe he hath given p. 617a promiſe to forgive thoſe who make ſuch confeſſions of ſin. And thus 'tis in any other promiſe; he keepes his word, he keepes touch with man, he will not fayle nor come ſhort in the leaſt, therefore he is altogether juſt.

Thirdly, He is juſt in the ſtricteſt acception of juſtice, giving every one his due. It is poſſible for a man to be juſt in neither of the two former notions, he may neither be vertuous in his actions, nor a keeper of his word as a man, & yet he may be juſt as a Magiſtrate, juſt as in a cauſe committed to his determination. But God is juſt in all theſe three conſiderations of a juſt man, and therefore he is eminently, or altogether juſt. And I conceive, the latter of the three is chiefely intended here; God is moſt just, that is, he never did, nor ever will, give an undue or an undeſerved ſentence upon any man.

I might ſhew diſtinctly, that God is juſt, and how juſt he is; Firſt, in rewarding thoſe that doe well; Secondly, in puniſhing thoſe that doe ill. And that becauſe he doth it; Firſt, by a law; Secondly, by a law publiſhed; Thirdly, by a law poſſible (our inability of keeping the law is conſequentiall to the giving of it; man hath drawne it upon himſelfe) though now he cannot performe it at all, yet God is juſt in puniſhing, becauſe he ſins againſt a law that he had a power (in his head or repreſentative) to have fullfilled. Fourthly, God is juſt, becauſe the penalties which he inflicteth ſlow from a right and juſt law (as the Apoſtle ſpeaks, Rom: 7.12.) The law is holy, and juſt, and good; and therefore all the awards that are grounded upon it muſt needs be juſt too. Fifthly, he puniſheth juſtly, becauſe he never puniſheth but upon proofe, and evidence; yea he will make every mans Conſcience a witneſs againſt himſelf, or condemne him out of his own mouth. Sixthly, he puniſheth juſtly, becauſe he puniſheth impartially, neither feare, nor hope, nor favour, can divert him (Iſa: 27.11. Jer: 22.24.) Seventhly, he doth not only puniſh in a proportion to the law, but often in a proportion to the ſin, and that not only to the meaſure of the ſin, but to the manner of the ſin; as that cruel king Adonibezek confeſſed, when himſelfe was cruelly dealt with (his thumbs and great toes being cut off, Judg: 1.7.) As I have done ſo God hath requited me: As if he had ſayd, God is juſt not only becauſe he hath puniſhed me in meaſure according to my ſin, but after the very ſame manner in which I ſinned, p. 618he hath as it were hit my ſin in the eye of all beholders; what I have done may be ſeene by what I ſuffer.

Note, Secondly.

To condemne God, who is most just, is the highest poynt of injustice.

Wilt thou condemne him that is moſt juſt? wilt thou do ſuch a thing? what? condemne him that is moſt juſt! How great a wickedneſſe is this, if we conſider, Firſt, that what-ever God doth, we ought to be patient under it. Secondly, that whatſoever God doth, we ought to acquieſce or reſt quietly and contentedly in it; that's more then to be patient. Thirdly, that whatſoever he doth, we ought to approve and juſtifie God in it. Fourthly, that we ought to magnifie God whatſoever he doth, though his diſpenſations are bitter, & burthenſome; and if we do ſo we ſhall finde the bittereſt diſpenſations ſweete to us. Now if we ought to be patient under, to acquieſce in, to approve of, yea to magnifie and exalt the name of God in all his dealings with us and determinations concerning us, then how ſinfull is it to condemne him? What? ſhall ſuch poore creatures as we, take upon us to cenſure and condemne the workes of God! Some ſay it at leaſt in their hearts, if they had the reines of government in their hands, they would carry things evener then God doth; they would put all things right, if they might have the rule; if they might a while doe as they thinke fit, they would doe all things fitly. Some will talke thus arrogantly of their fitneſs to governe the whole world, who have not wit enough to governe their owne familyes; nor any grace at all to governe themſelves; yea they will preſume they could governe all men, who are ſcarce fit to governe a heard of ſwine, or as Job ſpeakes (Chap: 30.1.) to be ſet over the dogs of a mans flocke; ſuch as theſe will take upon them to governe the world, & ſay they could do it better then 'tis done. Things ſhould not goe thus, if they might have their will. Though indeed (like that raſh and inconſiderate young man in the fabulous Poet, who deſired for one day at leaſt to be Charioteere to the Sun) if they might have their will, they would ſet the whole world a-fire, or put all into a flame in one day. Thus, vaine man would be wiſe (as Zophar ſayd, Chap: 11.12.) Though man be borne like a wild aſſes colt, that is, being altogether unwilling to be governed by p. 619any right law, he would faine give the law to and governe all; what is this but to condemne the moſt juſt? and how great, how blaſphemouſly impudent a wickedneſſe is this!

But ſome may ſay, Did Job ever thus condemne God?

I anſwer; he did not condemne him in ſo many words, he did not formally ſit upon his tribunall, and condemne God, but he ſpake ſuch words as did ſhew a condemning of God, and Elihu juſtly condemned him for ſpeaking them.

Hence note, laſtly.

Not to ſubmit freely to, or to complaine of the dealings of God, is a condemning of God.

This is a hard ſaying, we may be almoſt aſtoniſhed to heare it, what? condemne God? yeas, ſo farre as any man murmurs againſt the dealings of God, ſo farre he condemnes God. The workes of God muſt be ſubmitted to, as wel as his word, his diſpenſations muſt be obeyed as wel as his lawes and conſtitutions. Our complaints of what he doth are cenſures of his perſon. We queſtion not only the ſoveraignty and power of God, but his very wiſdome and truth and juſtice, when we reluct againſt any of his actings or awards concerning us, though they produce our greateſt ſufferings. This Elihu further aggravates in the next words; Is it fit to ſay to a King, Thou art wicked? and to Princes, Ye are ungodly? If men will be mannerly to Princes, how much more mannerly ought they to be towards God?