Exposition of Job 35-37, Exposition on Job · Chapter 36 · Verses 5-6

Exposition of Job 35-37 · Exposition on Job · Chapter 36 · Verses 5-6

p. 159JOB, Chap. 36. Verſ. 5, 6.

5. Behold, God is mighty, and deſpiſeth not any: he is mighty in ſtrength and wiſdome.

6. He preſerveth not the life of the wicked: but giveth right to the poor.

ELihu having done prefacing, proceeds to the matter of his diſcourſe, wherein he giveth a large deſcription, of the power, wiſdome, and Juſtice of God, in his diſpoſure and government of the world; Firſt, In things Civil, which he proſecutes to the 26th verſe of this Chapter. Secondly, In things Natural, which he handles to the 23^d verſe of the following Chapter. He begins in theſe two verſes, with an excellent Elogium, or with the high praiſe of God in his divine perfections, into which he leads us with a command of attention, or ſerious conſideration, yea of wonder and admiration.

Verſ. 5. Behold, God is mighty.

I have ſeveral times opened the ſenſe and intendment of this word Behold, and therefore will not ſtay upon it here;foreign Magnus, grandis, potens, id eſt potentiſſimus. But what are we to behold? what is the ſight which Elihu repreſents to our faith? it is God in his might; Behold, God is mighty. God is ſtrong, potent, omnipotent, God is mighty, yea Almighty: The words are a plain aſſertion of that royal Attribute, the Mightineſs or Almightineſs, the Potency or Omnipotency of God. Elihu promiſed to aſcribe righteouſneſs unto God his Maker, yet here he begins with his Mightineſs; and this we find often both aſcribed to God, and aſſerted by him. When God made a Covenant with Abraham, he thus offers himſelf to his faith, though by another word in the Original, (Gen. 17.1.) I am the Almighty God, walk before me, and be thou perfect, or upright, or ſincere, (as our Margin reads it) The ſame title is again repeated by Iſaac, when he diſpatcht his ſon Jacob with a bleſſing to Padan-Aram, to avoyd the fury of his brother Eſau, (Gen. 28.3.) Thus alſo ſpake the bleſſed Virgin, (Luke 1.49.) He that is mighty hath done to me great things, and holy is his Name. The holy Scriptures p. 160every where exalt the name of God by this glorious Attribute; The mighty God, even the Lord hath ſpoken, (Pſal. 50.1.) And he ſeems even to delight in this title, The mighty God of Jacob. Jacob was mighty with God in prayer, as a Prince he had power with God and prevailed; and God loved and loves to put forth his might for Jacob, his Church and people, in anſwer of their prayers. But I ſhall not ſtay in general upon this title, only opening it a little, ſhall make ſome inferences from it. God is mighty in a two-fold notion.

Firſt, In authority, or in command; he commands in chief; God is Soveraigne and Supreame; the Legiſlative power is in his hand, he gives Lawes, and he gives the Law to all the world, (Pſal. 62.11.) Once hath he ſpoken, and I heard it twice, that power (Soveraignity, Law-giving power) belongs to God; He is ſo mighty in this governing power, that he doth not only give Lawes to rule Nations, but he diſpoſeth of all the Rulers in Nations, (Daniel Chap. 2.21. Chap. 4.17.) And again, (Pſal. 22.28.) The Kingdome is the Lords, and he is the Governour among the Nations.

Secondly, Beſides this power of Authority, which the Lord exerciſeth paramount over all the world, he hath alſo another power or might; he hath the might of Strength, as well as the might of Authority. Some have a great, a mighty Authority, but they have little or no might to make good that Authority; they cannot effect or carry on what they comm…nd, how much right ſoever they have to command, yea how juſt and right ſoever that is which they command: they have Authoritive might, yet want Executive might, they cannot bring about, nor iſſue what they determine. But when Elihu aſſerts, Behold, God is mighty, we are to take it under both notions, he is mighty, as he hath the whole Legiſlative power in his hand, and he is mighty, as having alſo the whole Executive power in his hand. The ſons of men are jealous about theſe two Powers, and labour to keep them in diſtinct hands, that they who have the Legiſlative power, may not have the Executive power alſo, as fearing what they would do were they veſted with both: But God (beyond all diſpute) hath both powers in himſelf, and it is impoſſible they ſhould be taken from him, or devolved upon any others, otherwiſe than himſelf pleaſeth, or permitteth; behold and wonder, God is mighty, p. 161(and O how mighty is God!) in the union of theſe two powers; and to ſet forth yet further the wonder of his might, I ſhall give you ſeaven brief propoſitions, or aſſertions, concerning the might of God, as it is twiſted and made up of theſe two mights or powers.

Firſt, He is ſo mighty both in ſtrength and power, that all the might which is in the creature, all the Legiſlative might, and all the Executive might, all the Authority, and all the ability which is in any man, is from him, and by him; that's it, which is ſaid, (Pro. 8.15.) By me Kings reigne, and Princes decree Juſtice; they have both their Authority, and their power to execute that Authority from me; every kind and degree of might (whatſoever it is) is but a derivation, a rivolet, from the Might and Power of God, that's the fountaine, the ſpring of all.

Secondly, Behold the mightineſs of God, as in giving, ſo in taking away power, whether the power of authority or of ſtrength, from the ſons of men; He taketh away might from the mighty. Sometimes ſuch power, ſuch authority, ſuch command is put into the hands of others, that they who put it there, know not how to get it out again, but are maſtered and over power'd with the very power, which they truſt others with; but ſuch is the might of God, that whatever might of authority or ſtrength he hath truſted or cloathed any of the Princes or Powers of this world with, he can preſently take it out of their hands again, (Pſal. 75.7.) God is the Judge, he putteth down one, and ſetteth up another; and it is as eaſie with him to put down, as it is to ſet up; as he can make the weak ſtrong, ſo he can preſently make the ſtrong weak; this is the glory of the might of God, he can take away power, as well as give it.

Thirdly, Behold, God is mighty, for, he can do whatſoever pleaſeth him; Certainly, he is Almighty that can do ſo; He whoſe power runs paralel with his will, he who can act as far as he deſires, how mighty is he! none of the mighty ones of this world can do this. Oh, what work would ſome men make in the world, if they could do as much as they deſire, if their power ſhould alwayes extend, as far as, or be commenſurate with their Will; yet thus it is with God. The Scriptures of truth are clear in it, (Pſal. 115.3.) where, when ſome prophane wretches had ſcoffed and jeered the people of God, wi…h where is your God? p. 162they preſently anſwer, Our God is in heaven, and he hath done whatſoever pleaſeth him. It is not what this man pleaſeth, or what that man pleaſeth, or what this ſort or gange of men pleaſe, but what the Lord pleaſeth, that is done, (and that he doth well, how ill ſoever men do it) both in heaven and in earth. The Lord will not do all that he can, for he could by his power reduce this world to its firſt principles, a Chaos, or into a nothing, as it was before that, but he can do whatſoever he will; all things are poſſible to God, yea all things are eaſie, nothing hard or difficult to God: And we may very well put a behold of admiration upon his might (and ſuch is the might of God,) who can do whatſoever he willeth.

Fourthly, The Lord is ſo mighty, that he can do all, without the help of any. Some men are very mighty, but it is with other mens hands, with other mens ſtrength; let them alone, let them ſtand by themſelves, do but deſert and leave them, and what can they do? juſt nothing. But ſuch is the mightineſs of God, the Almightineſs of God, that if all ſecond cauſes, if all perſons, powers and Nations ſhould leave him, in that which he intends ſhould be done, he can do it himſelf without them. The Prophet ſetting forth the victory of Chriſt over his enemies, repreſents him ſpeaking thus, (Iſa. 63.3.) I have trodden the wine-preſs alone, and of the people there was none with me. Which though many interpret of his paſſive conqueſt by ſuffering as a Prieſt, yet moſt, of his active conqueſt as a King, which he uſually atchieveth by himſelf alone, without any appearance of help from man. And though Deborah in her Song (Judg. 5.) pronounceth a curſe upon thoſe that came not out to help the Lord againſt the Mighty, yet it was not becauſe the mighty God needed their help or ſervice, but becauſe they did owe it him, & in duty ſhould have given it him. For, that the Lord wants no help, is further clear from the Prophet, (Iſa. 59.16.) He ſaw that there was no man, and wondered that there was no Interceſſor, (none ſo much as to ſpeak a word) therefore his arme wrought ſalvation, and his righteouſneſs it ſuſtained him. Not only, no arme was put forth to help, but no tongue ſo much as move or intercede for help to do it, yet his own arme did it. Thus the Prophet, (Iſa. 44.24.) He ſtretcheth forth the Heavens alone, and laid the Foundations of the Earth by himſelf. Now as it was with the Lord in the work of Creation, he p. 163had no helper, no aſſiſtant, he did it alone by himſelf; ſo it is as true, as to all works of providence. Let all men forſake him (as the Apoſtle Paul complained they did him, 2 Tim. 4.16.) and no man ſtand by him, yet the Lord (what his purpoſe and counſel is) can bring to paſs alone: O behold this might! he can do all things without the help of any; and not only ſo, but

Fifthly, God is ſo mighty, that he can bring all things to paſs, or do what he pleaſeth, though all creatures ſhould be diſpleaſed, though all men and Angels, though all ſecond cauſes ſtand up to hinder and to ſtop him. The Lord can work his will againſt every will, againſt all contradictions and oppoſitions. Thus the Prophet extols the power of God, (Iſa. 14.27.) The Lord of Hoſts hath purpoſed, and who ſhall d…ſanul it? His hand is ſtretched out, and who ſhall turn it back? Where we have, firſt, the purpoſe of God, none can diſanull that; Secondly, the execution of that purpoſe, He ſtretcheth out his hand (to do ſuch or ſuch a thing) who ſhall turn it back? Let all men and Devils joyn forces and counſels, let them ſtrive to do it, they ſhall not be able to do it. We have a like confeſſion, (Dan. 4.35.) He doth according to his will in the Armies of Heaven, and among the Inhabitants of the Earth, and none can ſtay his hand, or ſay to him, what doſt thou? Such is the mightineſs of God, that he can work, not only when the creature doth not help him, or when they apoſtatize from and deſert him or his intereſt, but though they ſet their hearts and heads, their hands, and their all againſt him, they cannot ſtay him, nor hinder his work; I (ſaith the Lord, Iſa. 43.13.) will work, and who ſhall let it?

Sixthly, Behold, how mighty the Lord is, he is ſo mighty, that he can do all theſe things, and never trouble himſelf in doing of them; he can do all things, and not be weary. We ſee the mightieſt among men, the Powers of this world, how they are toyled, and moyled, how they are worn out, how they ſweat and labour, and are ready to faint and tire, in b…inging ſome poor buſineſs, ſome petty project about, or to its iſſue. But the greateſt deſignes which the Lord hath in his heart to do, he can do them, without any weariſomneſs or trouble at all, (Iſa. 40.28.) Doſt not thou know that the Lord is not weary, neither doth he faint: and when the Prophet ſaith, the Lord is not weary, neither doth he faint, the meaning is not this, the Lord is ſomewhat weary, only p. 164he doth not faint, but the meaning is this, he hath not the leaſt weariſomneſs upon him, no more than a man hath in turning his hand; not only are all things poſſible to God, or ſuch as he can do, if he put forth the utmoſt of his power and ſtrength, if he make (as we ſay) much adoe, if he lay himſelf out to the full; not only are things thus poſſible to God, (which yet argueth wonderfull might) but behold, the Lord is ſo mighty, that there is nothing difficult unto him. Not only can he poſſibly do great things, but he can eaſily do them, he can do them without the leaſt trouble to himſelf: There is nothing hard to him, who can do every thing. Mighty men have done great things, but they will tell you they could hardly do them, they were forced to turn every ſtone, to ſtraine every veine of their hearts to do them; whereas the mighty God can do his work with as much eaſe, as deſire to have it done.

Seaventhly, Behold, God is mighty, ſo mighty that he can do any thing, but that which will argue that he is not almighty. The Scripture ſpeaks of ſomething which the Lord cannot doe, (Tit. 1.2.) In hope of eternal life, which God who cannot lye hath promiſed. And again, the Apoſtle ſaith of God, not only making promiſe but oath to Abraham, (Heb. 6.18.) That by two Immutable things, in which it is impoſſible for God to lye, the heirs of promiſe might have ſtrong conſolation. Once more, (2 Tim. 2.13.) If we believe not, yet he abideth faithfull, he cannot deny himſelf. We have theſe and ſuch like negative Propoſitions concerning God, telling us what he cannot do. Now the only reaſon why it is ſaid, the Mighty God cannot do theſe things, is becauſe the doing of them would argue him not to be Almighty. To lye is to be weak; to deny himſelf would affirme his impotency, therefore he cannot do theſe things; the Lord is ſo mighty, ſo ſtrong, that it is impoſſible for him to do any thing, which ſhould declare any weakneſs or impotency in him. Thus I have given you ſeaven aſſertions concerning the might of God, all which may very well call for a behold of admiration and aſtoniſhment at the mightineſs of God. Take a few Inferences from this grand Aſſertion.

Firſt, For Comfort.

Secondly, For Terror. Behold, the Lord is Mighty, Almighty; this ſpeaks comfort to the people of God.

Firſt, Surely then he can do whatſoever he hath promiſed to p. 165do, and if ſo, then look through the promiſes and ſee, whether God hath not promiſed, to do good things for his people in generall, and for every believer in particular; Behold, the Lord is mighty, theſe are not vaine words, he can fill up, and fulfill all his promiſes. As he hath made promiſes, ſo he can create performances. Abraham was fully perſwaded that what he had promiſed he was able to performe, (Rom. 4.21.)

Secondly, If the Lord be mighty in all thoſe notions foreſhewed, then certainly he can do whatſoever we deſire him to do according to his will. As God hath not out-promiſed his power, ſo we cannot out-pray the power, nor out-ask the arme of God, we may quickly out-pray the power of man, and ask what he cannot do; he may ſay, I cannot do this for you, it is not in my power: but here is our comfort, if what we pray and ask be good for us to have, if it be juſt and righteous for him to do, let it be what it will, it is within the compaſſe of the power of God, who is alſo ready to performe it for us. The Apoſtle aſſureth us of this, (Eph. 4.20.) He is able to do for us abundantly, above what we ask or think; he cannot only do what we ask, but he can do above what we ask, yea, abundantly above what we ask. How narrow, and ſhort, and poor, are our words and prayers, compared with the power of God! He can do abundantly for us above what we ask, and not only ſo, but above what we think. If a man ſhould have ſomewhat in his mind, that he is not able to expreſs, (as the mind is far larger than the tongue,) if a man think what he cannot ſpeak or utter, yet the Lord is of ſuch power, that he can do not only what we think, but abundantly above what we are able to think. How many requeſts do we put up daily to God in prayer for our perſons, for our families, for the Church of God, and about the Kingdoms of men, our own Kingdome eſpecially, is it not matter of ſingular comfort, that all theſe requeſts are before a Mighty God, a God who can quickly ſend down all our prayers in performances, and give us the fruit of all our askings? 'Tis an everlaſting Spring of comfort and encouragement unto the people of God, both in prayer and unto prayer; they pray to him who is mighty, mighty to do what they pray for.

Thirdly, If God be ſo mighty himſelf that he can do all things, then he is able to give us might to do what he requireth of us; if he be mighty enough to do what we ask, then he is mighty p. 166enough to enable us to do what he commands. We ask many things of God, God commands many things at our hands; when we ask, God is mighty to help us to what we ask; and if what we ask be what he commands us, he will ſurely help us to do what we ask, even whatſoever he commands us to do; he ſtrengthens his people with might by his Spirit in the inner man, (Eph. 3.16.) Paul could ſay, (Phil. 4.18.) I can do all things, through Chriſt ſtrengthening me; Chriſt hath ſtrength to do all things, and Chriſt can make me ſtrong (ſaith the Apoſtle) to do all things; Chriſt hath ſtrength to do all things that he hath a mind to do, and he is ſtrong to ſtrengthen us in and for the doing of all things, that are according to his mind.

Fourthly, If God be thus mighty to do all things, if he hath all ſtrength, both commanding and executing ſtrength, then as he can give us ſtrength to do all things that he calls us to do, ſo he hath ſtrength enough to reward us for all we do for him; this is comfortable. Sometimes we work and labour for men, who are not able, they have little power, or if power enough, yet no will at all to reward us for it. But as the Lord is not unrighteous, to forget our labour, (Heb. 6.10.) ſo he is not unable, that is, he is infinitely able to reward us. We find the ſtrength of God ſpoken of to this poynt, (Jer. 32.18, 19.) Thou ſheweſt loving kindneſs unto thouſands, &c. The great, the mighty God, the Lord of Hoſts is his Name; Great in counſel, and mighty in working, for thine eyes are open upon all the wayes of the ſons of men, to give every one according to his wayes, and according to the fruit of his doings. When the Prophet had aſſerted, God is mighty in working, he brings it down to this, he is mighty in rewarding us for all our works. Do not think (what labour ſoever you have taken for the Lord) that you ſhall want a reward, for the Lord hath treaſure and ſtore, ſtrength and power enough, to give you a ſufficient recompence for all your labours.

Fifthly, This truth is matter of comfort and encouragement in doing good, not only as 'tis a ſervice to God, but as it is a kindneſs to men, eſpecially to the poor, and more eſpecially to Gods poor. The mightineſs of God ſhould move us to be charitable, yea, liberall and bountifull in our charity. The Apoſtle uſeth this Argument, (2 Cor. 9.8.) for having ſaid, God loveth a chearfull giver, he preſently adds, God is able to make all grace abound p. 167towards you, that ye alwayes having all ſufficiency in all things, may abound in every good work. As if he had ſaid, Be not afraid to give, nor ſparing in giving, for God (to whom you lend, when you give to the poor) is a good debter, a ſufficient paymaſter, and he will pay you, not only in your own, but in better coyne, than you lent: he will pay you in ſpiritualls for your temporalls, in grace for your gold, and that abundantly, both in the grace of his favour ſhining upon you, as alſo in the Graces of his Spirit working in you; yea, ye ſhall have, not only an All-ſufficiency in ſpiritual things, but in all things, which muſt needs include temporal things; even your Gold and Silver will multiply as Seed, by ſowing and ſcattering it abroad (as he alludes in the 9t^h verſe) ſo that ye ſhall (through this ability of God) be enabled to abound in every good work, that is, every good work of Grace, in general; and if you are called to that ſpecial good work of Charity again and again, you ſhall be able to abound in every one of them. Some are doubtful, if they ſhould give freely and liberally, they ſhould loſe by it, and be ſtraitned themſelves: No, ſaith the Apoſtle, I avouch and engage the Almightineſs of God for it, if you be cheerful givers, God will ſhew his All-ſufficiency in giving you an All-ſufficiency in all things. Here are three or four Alls, promiſed to thoſe, who give but ſomwhat in a due manner. Here is, Firſt, all grace; Secondly, All-ſufficiency; Thirdly, in all things; and Fou…thly, alwayes; and all theſe grounded upon the mightineſs of God: God is able.

Sixthly, God is mighty: Then he can protect us from, ſupport us under, or deliver us out of all thoſe dangers, which we incurre for his Names ſake, (Dan. 3.17.)

Secondly, Hence we may inferre matter of terrour to the wicked world, the ſons of Belial, the mightieſt enemies of God. What is the might of ſinful man, to the mightineſs of God! The weakneſs of God is ſtronger than man; what then is his mightineſs! We read (Rev. 6.15.) how, the (Heathen) Kings of the earth, and the great men, and the rich men, and the chief Captains, and (which may be the recapitulation of all theſe) the mighty men, hid themſelves in Dens, and ſaid to the Mountains fall on us, and hide us from the face of him that ſitteth upon the Throne, and from the wrath of the Lamb. The Apoſtle checks the madneſs of the Corinthians in ſinning, by an intimation of the mightineſs of God, p. 168againſt whom they ſinned (1 Cor. 10.22.) Do we provoke the Lord to jealouſie? Are we ſtronger than he? As if he had ſaid, What do ye mean? (he ſpeaks to thoſe that would venture to go to the Table of Devils, that is, who cared not how they mingled themſelves, and held Communion, in the things of God, with thoſe who worſhipped Devil-gods, or (as all Idolaters do) Devils rather than God; what mean you (ſaith he to theſe) conſider your ſelves, Will you provoke the Lord? are you ſtronger than he? are you his match? are you able to graple with him? not ſo well as a Child with a mighty Giant, or a Lamb with a Lion. The mightineſs of the Lord, his Almightineſs, ſhould make ſinners tremble, and fear to provoke him; he can cruſh them as a Moth, and break them in pieces like a Potters Veſſel. As 'tis the Joy of all true Believers, that God hath laid help for them (as 'tis ſaid, Pſal. 89.19.) upon one that is mighty, that is, Chriſt, of whom David was but a ſhadow; and as 'tis the comfort of the Fatherleſs, (how weak ſoever) that their Redeemer is mighty (Prov. 23.11.) So it may fill the faces of the wicked and preſumptuous with confuſion, and their hearts with deſpairing ſorrow, to hear, that God, who is ready to take vengeance on them, is mighty, Behold, God is mighty; that's a glorious ſight; and yet behold a ſight more glorious, if more glorious may be, And deſpiſeth not any.

What a temperament is here? God is ſo mighty that he feareth none, no, not the mightieſt, yet ſo meek, that he deſpiſeth not any, no, not the meaneſt. Elihu having aſſerted the mightineſs of God, amplifieth it, Firſt, by his gracious condeſcenſion and moderation in the uſe of his mightineſs; he is mighty, yet he doth not exerciſe his might in a proud vaunting or contemning way, he deſpiſeth not any; that's the firſt thing, in which he amplifies the excellency of God in his mightineſs. Secondly, As God is thus mighty, and moderate in the exerciſe of his might, not deſpiſing any; ſo behold another excellency of this might of God, He is mighty, not only in ſtrength of Arm and Authority, but (as the laſt words of the verſe ſet him forth) In ſtrength and wiſdome;

Or, he is as wiſe as he is ſtrong. Some men have a great deal p. 169of might, and they preſently ſwell proudly, this ſpoyls all; others have a great deal of might, but not a bit of wit, or wiſdome, or underſtanding, how to diſpoſe or make the beſt of it: But what a mighty God have we to do with! who is mighty, and deſpiſeth no man; who hath, not only might of ſtrength, but might of wiſdome too. Thus we ſee how Elihu, in this latter part of the verſe, advanceth or extolleth the mightineſs of God, in theſe two things, the infinite Moderation and Wiſdome, that go along with it and act it. I ſhall a little open both. Firſt, his wonderful Moderation in the exerciſe of his mightineſs; He is mighty, And deſpiſeth not any.

To deſpiſe is an act of Pride; Pride is a bad Mo…her of many bad Children, theſe three eſpecially. Firſt, boaſting of our ſelves. Secondly, contending with others. Thirdly, deſpiſing of others. The word here uſed ſignifies to deſpiſe with abhorrence or loathing, as the Stomack doth meat which is offenſive to it;foreign ill ſavoured meat is loathſome, and any thing which the mind nauſeates, is an abhorrence to us. The Lord deſpiſeth not, he doth not nauſeate any. The word any is not expreſt in the Original Text, that ſaith only, The Lord is Mighty, and deſpiſeth not; we put that ſupplement in our Tranſlation, any; He is Mighty, and deſpiſeth not any. Others render more ſtrictly, thus, Behold, God is Mighty, and deſpiſeth not his own people. The Chaldee Paraphraſe ſpeaks exegetically, The Lord is mighty, and deſpiſeth not the righteous man. The Greek Verſion hath a fourth ſupplement, to the ſame purpoſe, God is mighty, and deſpiſeth not the innocent perſon, foreign. Innocentem ſimplicem integrum. Sept. Etſi, …ga…r …uſti, tamen non ideo quia juſti. Merc.the man free from evill or wickedneſs; a man of integrity, a man of ſimplicity, the Lord will not deſpiſe: ſuch are often afflicted, but never deſpiſed, eſpecially not as ſuch. Laſtly, thus, God is mighty, and deſpiſeth not the mean, the affl…cted, the poor, or thoſe of low eſtate, (Pſal. 22.24.) He hath not deſpiſed, nor abhorred, the affliction of the afflicted, neither hath he hid his face from him, but when he cryed unto him, he heard. And this ſeems moſt proper to the ſcope and meaning of Elihu here; God is mighty, and deſpiſeth not thoſe who have no might. Thus the words reflect chiefly upon Job, who at leaſt ſeemed to charge God, that he did not conſider him in his affliction, or in his low eſtate when he complained and cryed to him. We have two Texts in this Book of Job, which p. 170might very well move Elihu to ſpeak thus unto him; though God be mighty, yet he deſpiſeth not the afflicted, or the poor. Job ſaid (Chap. 10.3.) Is it good to thee that thou ſhouldſt oppreſs, that thou ſhouldſt deſpiſe the work of thy hands, and ſhine upon the Counſell of the wicked? As if he had ſaid to God, Thou ſeemeſt to deſpiſe me, the work of thy hand, now that I am poor, low, and reduced, as it were, to duſt. Again (Chap. 19.7.) we have neer the ſame …nguage, Behold, I cry out of wrong, but I am not heard, I cry a loud, but there is no Judgment. As much as to ſay, I am deſpiſed and neglected, I am not regarded when I cry. This Elihu takes off in the preſent Text, Behold, God is mighty, and deſpiſeth not any; he deſpiſeth not the afflicted, not the poor, when they cry un…o, and call upon him; and therefore in this, O Job, thou haſt miſbehaved thy ſelf, or ſpoken amiſs.

But which-ſoever of theſe ſupplements we take, the ſenſe is good, and the Propoſition true, he deſpiſeth not; what will he not deſpiſe? we ſay, not any; a ſecond, his own; a third, the Juſt; a ſourth, the Innocent; a fifth, the afflicted (there is a ſixth, which I ſhall offer before I part with theſe words) All theſe are true, God deſpiſeth not.

Hence Note; Firſt, Though the Lord be infinitely more mighty than the mightieſt of men, yet he doth not deſpiſe any man;

He doth not deſpiſe man in general, who is the work of his hand; yea, Job ſaid once (Chap. 14.15.) Thou wilt have a deſire to the work of thy hand. The Lord doth not deſpiſe any of his works, as they are his works, or as they come out of his hand; and therefore when Jonah ſeemed to ſet ſo low a rate upon the Ninivites, who were the work of his hand, his Creatures, the Lord reproved him for it, by the Gourd, which when the Lord ſmote, Jonah was angry; but ſaid the Lord, Doſt thou well to be angry for thy Gourd? Haſt thou mercy upon a Gourd, and ſhould not I ſpare this City, wherein are more than ſix ſcore thouſand perſons, that know not their right hand from their left, and alſo much Cattle? The Lord did not deſpiſe, but pity them. Go through all the ſorts of men, the Lord deſpiſeth none; the Lord deſpiſeth not great men, becauſe great (which will come to a further conſideration, upon another Tranſlation of the Text) nor p. 171mean men, becauſe mean; he deſpiſeth not men in proſperity, becauſe they are rich and proſperous, nor doth he deſpiſe men in adverſity, becauſe poor and unproſperous. He deſpiſeth not any upon any of theſe accounts; the Lord deſpiſeth none but the wicked, and the ungodly, the unbeliever and the impenitent, and all them he deſpiſeth, and them he ever will deſpiſe, how great, how high, how mighty, how rich ſoever they are; the Lord deſpiſeth them, and he will alwayes deſpiſe them. He doth not deſpiſe any man becauſe a great man, if he be not a wicked great man; and let men be never ſo poor or low, the Lord looks not diſdainfully upon them becauſe they are ſo; God doth not deſpiſe any man becauſe he is in a bad caſe, he only deſpiſeth men, becauſe their caſe or Cauſe is bad, and then he will deſpiſe them, let them be who or what they will. Such is the goodneſs of God, and this goodneſs is his Glory, That although the higheſt and greateſt of men, are but as worms to him, or not ſo much to him as the duſt of the Ballance, or the drop of the Bucket, yet he deſpiſeth not any, no, not the loweſt and leaſt of men.

S…condly, When the Text ſaith, he deſp…ſeth not, there is more in it than is expreſt. We may take it affirmatively, God gives all ſorts of men due regard and favour, he takes care of them, and beſtows ſuitable mercies upon them, even upon the meaneſt and pooreſt of them: if they be his, if they be faithful and godly, how doth the Lord own them! how doth the Lord honour them! how doth the Lord embrace and lay them in his boſome, though they lye upon the Dunghil, as Job did! As when we are warned not to deſpiſe the chaſtnings of the Lord (Heb. 12.5.) we are taught to take them in good part; and as when the Apoſtle admoniſheth us (1 Theſſ. 5.20.) not to deſpiſe Propheſie, his meaning is not only this, that he would not have us ſlight it, and throw it at ou… heels, but he would have us give it due eſteem, and honour it as one of our choyceſt mercies, he would have us ſet a g…e…t price upon it, and bleſs God heartily for it. So here, when Elihu ſaith The Lord deſpiſeth not any, his purp…e is to ſhew, that he reſpects and favours men according to their condition, but moſt his own faithful and obedient Servants. This Interpreta…ion may give us another Inſtruction: God hath a due regard and reſpect to all ſorts and conditions of men.

p. 172Having made all men, he doth not throw them up to the wide world, much leſs trample upon them himſelf; but owns them, preſerveth them, wa…cheth over them all. And as for his ſpecial people, he tends them as a Nurſe her infant, or as a Father tenders his children; he counſels them, he guides them, he directs and leads them, he ſupports and comforts them, he carries them through this world, as it were in his own armes, as the Eagle carries her young ones upon her wings.… ſimila devorat … conſumat; ſed ſibi ſi…ulia complactitur. Brent. The Lord is a conſuming fire to burn up the wicked, thoſe that are unlike him, and like him not; but he is a warm Sun, to cheriſh, and a ſafe-guarding Shield, to protect thoſe that fear him and truſt in his Name: He indeed will be as a refining Fire, to fetch out and conſume the droſs that he ſees in his people, and as a trying Fire (by affliction) to their Graces (as Jobs caſe was) But when he is ſo, and doth ſo, he is ſo far from deſpiſing them, that he honours them, and makes them more honourable. And therefore having made Promiſe of being with his people when they ſhould be called to walk through the fire (Iſa. 43.2.) he preſently ſubjoyns, (verſ. 4.) Since thou waſt precious in my ſight, thou haſt been honourable. As if he had ſaid, Since thou haſt given a proof that thou art good Metal, and that thou haſt loſt and left nothing in the fire of affliction, but thy droſs, I both honour thee my ſelf, and will cauſe others to honour thee alſo.

Again, He deſp…ſeth not any. Elihu in this ſets out the honour of God, he puts this as a Crown of Glory upon the head of his Power. God is mighty, yet he deſpiſeth not any.

Hence Note; To be mighty in Power, and meek in Spirit, ſhews an excellent God-like Spirit.

As God is great, ſo good; bo…h are equally eſſential to him: goodneſs, gentleneſs, and meekneſs, meet together and are matcht with greatneſs and mightineſs in God, (Nahum 1.8.) The Lord is great in Power, and ſl… to anger; he is not preſently in a flame with ſinners, but waiteth to be gracious. Fury is not in me, (ſaith the Lord, Iſa. 27.4, 5.) I do not preſently execute my power, becauſe great in power. Who would ſet the Bryars and Thorns againſt me in battel? I would go thorow them, and burn them t…gether; or let him take hold of my ſtrength, and make peace p. 173with me, and he ſhall make peace with me. As if he had ſaid, If ſinners, of one ſort or other, who are to me, or to my people, like Bryars and Thorns, vexing and troubling both me and them, ſhould take the boldneſs to contend with me, I could quickly rid my hands of them, even as ſoon as fire can conſume Bryars and Thorns fully dry; yet I rather adviſe them to humble themſelves, and humbly make ſuit for peace, and they ſhall not find me inexorable, though I am invincible▪ they may have Peace for the asking, though I fear not at all the iſſue of the War. O that the mighty men of the World, would ſtrive to imitate this overture of the mighty God: But oh how unlike are the moſt of the mighty men of this World to God!

Firſt, Some mighty men of this World rather pride themſelves that they can do hurt, than pleaſe themſelves, that they may do good with their might. (Pſal. 52.1.) Why boaſteſt thou O mighty man, that thou canſt do miſchief? that thou canſt tread and trample upon others? this thy boaſt ſhould be thy ſhame. Mighty men are apt to deſpiſe all men (upon the matter) that are below them, that are their underlings; but why doſt thou boaſt, O thou mighty man, ſeeing (as it followeth in the Pſalm) the goodneſſe of God (who is mightier than thou) endureth continually.

Secondly, How unlike are they to God, who having might and power in their hand, deſpiſe the mean, and the oppreſſed, who come to them for Juſtice! Such are not like God, the Judge… all men, but like that Judge, whoſe Character was (Luke 18.2.) He feared not God, nor regarded man; he deſpiſed all; what cared he for them, or their tears, ſo he might ſerve his own turn, and carry on his own ends? Woe to the mighty, who deſpiſe the Cauſe, much more who deſpiſe the cryes of the oppreſſed.

Thirdly, The mighty men of the earth uſually deſpiſe thoſe whom God honoureth moſt. God deſpiſeth not any, but he highly eſteemeth his own; whereas the mighty men of the World are apt to deſpiſe all, eſpecially his, that is, the Generation of the righteous; they that are neareſt to Gods heart, are fartheſt from theirs. The affections and eſtimations of the mighty, ſeldome fall in with, but run croſs to Gods, (Pſal. 10.3.) He bleſſeth the Covetous, whom God abhors; that is, he hath a high eſteem of thoſe, whom God cannot abide; and he that doth ſo, will never p. 174abide thoſe whom God highly eſteems, and thoſe leaſt whom God eſteems moſt highly; away (ſaith he) with thoſe that are ſo ſtrict in their way, away with them (ſaith he) that walk in the narrow way. O let ſuch mighty ones as deſpiſe theſe, conſider how unlike they are to the mighty God, who deſpiſeth not any, who greatly honoureth theſe. Michal, Davids Wife, Sauls Daughter, had a piece of this ſpirit in her; though David was a mighty King, ſhe deſpiſed him, only becauſe he was a holy and a zealous King: When ſhe ſaw how he danced before the Ark, when ſhe ſaw how he was taken with the things of God, ſhe deſpiſed him in her heart, and for that was puniſhed with a barren womb, as long as ſhe lived, (2 Sam. 6.23.) They who act higheſt in holineſs, are alwayes loweſt in the thoughts of the unholy.

Fourthly, They that are mighty in Parts and Gifts of ſpeech and knowledge, they who are got a Form higher than their Brethren, how apt are they to deſpiſe all that are below them! Not is this the ſin of carnal vain men only, but of many (for the main) good men alſo, who taking too much notice of their own great Abilities, will ſcarce take any notice of them who have but little. This dead Fly hath corrupted many a Box of precious Ointment; this Weed hath been found growing in the richeſt grounds; and the richer any ground is, the more apt it is to bring forth this Weed, unleſs the Lord, with thoſe other Gifts, give alſo that which is more excellent than all Gifts, even than the Tongue, yea H…ad of men and Angels, an humble and ſelf-denying heart. St Paul himſelf was in danger to be lifted up (and certainly had, if God had not given him preventing Phyſick) with this diſtemper, through the abundance of Revelations; now, he that is lifted up in himſelf, is within a ſtep of deſpiſing others. And O how unlike are theſe in this alſo to God, who is mighty, not only in ſtrength, but in wiſdome, yet deſpiſeth not any! And, that God who is mighty and deſpiſeth not any, is mighty, not only in ſt…ength, but in wiſdome, is Elihu's Aſſertion alſo concerning God, in the cloſe of this verſe, and comes next to be opened and handled.

He is mighty in ſtrength and wiſdome.

The Original may be thus rendred ſtrictly; He is mighty, the ſtrength of heart: Now, the ſtrength of the heart conſiſts, firſt, in p. 175courage; ſecondly, in wiſdome; and hence we tranſlate diſtinctly, He is mighty in ſtrength and wiſdome. Here are two poynts of Gods might according to our reading: He is mighty, Firſt, in ſtrength; Secondly, in wiſdome. As before we had that Noble combination of Mightineſs & Meekneſs in God, He is mighty and deſpiſeth not any; ſo here we have another noble combination, in his mightineſs, of ſtrength and wiſdome; He is mighty in ſtrength and in wiſdome. Some men are mighty in ſtrength, who are weak in wiſdome; others are mighty in wiſdome, but not in ſtrength; bo…h meet and are joyned in God (in whom all things are but one, he being but an infinite ſimplicity, though they are acted diverſly towards man, both theſe (I ſay) meet in God) and he equally excels in both.

Yet becauſe, if theſe two be taken diſtinctly, we can underſtand nothing in God by ſtrength, but what was comprehended in mightineſs before ſpoken of, therefore I conceive, theſe words, He is mighty in ſtrength and wiſdome, ſignifie no more in this place than this, That God is mighty in the ſtrength of wiſdome, or that he is mighty ſtrong in wiſdome. And ſo I ſhall proceed with the Text.

This ſtrength of the wiſdome of God, or his ſtrong wiſdome, is of two ſorts, or conſiſts in a two-fold wiſdome. Firſt, there is his knowing and diſcerning wiſdome. Secondly, there is his governing and diſpoſing wiſdome.

Firſt, There is a ſtrength of wiſdome in knowing and diſcerning: God is mighty ſtrong in this wiſdome, in this knowing, this diſcerning wiſdome, (1 Sam. 2.3.) The Lord is a God of knowledge, by him actions are weighed; He knoweth our actions exactly, and he will weigh them to a grain, he knoweth our actions to the utmoſt. And as he knoweth our actions, ſo our intentions; he knoweth our inſide as well as our outſide, (Heb. 4.13.) All things are naked and manifeſt before him, with whom we have to do; and they are not only naked to the skin, but unbowelled, and anatomized to every veine and bone, (Acts 15.18.) Known to God are all his works from the beginning of the world; he knoweth all his own works, much more ours. Thus God is ſtrong in wiſdome, as wiſdome conſiſts in knowledge; and thus ſtrong he is, he knoweth all things; Firſt, the leaſt things, as well as the greateſt; 'tis no burden, no diſtraction to God, to take notice of p. 176the ſmalleſt matters, even to the numbering of the haires of our head. That's true greatneſs of knowledge, to know the leaſt things and motions of the meaneſt creature. Secondly, he knoweth the moſt ſecret things; Secret things belong to God, (Deut. 29.29.) that is, God hath ſecrets which he reſerves to himſelf, man cannot know them, man muſt not attempt to know them, ſuch an attempt were inſufferable intruſion. Now as God hath ſecrets of his own, which no man muſt meddle with, ſo be medles with all our ſecrets, our ſecrets belong to God as well as his own; he knows the ſecrets of our hearts, he hath a key to that Cabinet, and can unlock it, and look into it; we may lock men, one and other, out of our hearts, but we cannot lock out God, he ſeeth what's there, ſuch is the ſtrength of his knowing wiſdome. Thirdly, He knows things future, or what ſhall be; he knoweth what as yet is not, as clearly as what is; He declareth the end from the beginning, (Iſa. 46.10.) Upon this ground the Prophet challengeth all the Idols of the world, (Iſa. 41.23.) Shew the things that are to come hereafter, that we may know that ye are Gods; tell us what ſhall be next, tell us what will be to morrow; that will be a demonſtration of your Divinity; the Lord declareth things to come, and he only declares them. We know little of that which is, he, and he only, knoweth that which will be. All futures unrevealed, are ſecrets, and among them our thoughts are the greateſt ſecrets, yet them the Lord knoweth, (Pſal. 139.2.) Thou (ſaith David) underſtandeſt my thoughts afar off, that is, before I think them; Is not this ſtrength of knowing wiſdome? Fourthly, God knoweth all things alwayes, or everlaſtingly, there is not one of them ſlips out of his knowledge, they are at all times alike, that is, perfectly before him; Is not this alſo ſtrength of knowing wiſdome? Fifthly, The Lord knoweth all theſe things as diſtinctly as if he had but one thing to know. Sixthly, He knoweth all things by one act of ſingle and ſimple intuition, he doth not know (as we) by report from others, nor by comparing one thing with another, nor by inferring one thing from another, that is, he doth not know by diſcourſe, argument, or demonſtration, but all things are before the eye of his knowledge nakedly and immediately, as they are. Theſe two laſt as well as any of, or all the former, are a clear proof, not only, that God is knowing and wiſe, but that he is mighty in ſtrength of knowing wiſdome.

p. 177Secondly, Conſider wiſdome, as it is applyed in working. Some have much of that wiſdome which we call Theoreticall, knowing, diſcerning wiſdome; but as for practicall, working wiſdome, how to put things together, how to order them as to the buſineſſes and affairs of this life, they are very far to ſeek. We ſay, Great Scholars are not alwayes the wiſeſt men: many are knowing, they know almoſt all things, they will diſpute (de omni ſcibili) of all things knowable, yet are very weak when they come to lay things together for practice or government; if it be but the government of a family, or of their private eſtate, they know not how to mannage it, much leſs can they mannage the government of great Societies or Corporations, leaſt of all of Kingdomes and Nations. But as for the Lord, he hath not only a knowing wiſdome, but a diſpoſing, a governing, a working, practical wiſdome, in ordering all affairs, which we properly call prudence or diſcretion, (Pſal. 112.5.) We have ſeen knowing learned men do things very fooliſhly, imprudently, indiſcreetly. But all the works of the Lord are contrived and model'd, as alſo effected and perfected with infinite wiſdome. Hence that Holy exclamation, (Pſal. 104.24.) O Lord, how manifold are thy works, in wiſdome haſt thou made them all? Which as it is true of all the works of Creation, ſo likewiſe of the works of Providence, the former of which are ſpoken of in the beginning of the Pſalme, and the latter in the following parts of it. The Lord in wiſdome made the world, He made the heavens by his wiſdome, (Pſal. 136.5.) and by wiſdome hath he founded the earth, (Pro. 3.19.) If in both thoſe places we underſtand Chriſt by wiſdome, it doth not hinder, but advance this truth; now as the Lord made the world both heaven and earth in wiſdome, ſo in and by the ſame wiſdome he governs heaven and earth, and all his works in both are full of wiſdome. Thus it appears that the Lord is mighty in ſtrength of wiſdome, both as to the knowing and ordering of all things: yea, the Lord is ſo mighty in both theſe kinds of wiſdome, that there is indeed none wiſe but he. And therefore the Scripture not only calls him, The wiſe God, but God only wiſe, (Rom. 16.27. Jude v. 25.) And ſurely he is mighty ſtrong in wiſdome, who hath all the wiſdome, or is only wiſe. Some may ſay, How are we to underſtand that? is not wiſdome one of thoſe communicable Attributes of God? ſo we diſtinguiſh the divine Attributes, ſome are communicable, p. 178o…hers are incommunicable. The infiniteneſs, the omniſcience, the unchangableneſs, the ſimplicity of God are incommunicable, but the holineſs, the juſtice, the mercy and wiſdome of God, are communicable; that is, God doth communicate unto man his holineſs, his juſtice and wiſdome. Why then is it ſaid, That God is only wiſe, ſeeing God hath endowed many with a ſpirit of wiſdome, or hath made many wiſe men in the world?

I anſwer, Firſt, God is ſaid to be only wiſe, becauſe there is none ſo wiſe as he; his wiſdome is ſo much beyond the wiſdome of all men, that no man may be called wiſe but God. Thus alſo God is called the only Potentate, (1 Tim. 6.15.) becauſe though there are many Potentates in the world, yet Gods potency is beyond them all. His life alſo is ſuch, that, at the 16th verſe of the ſame Chapter it is ſaid, He only hath immortality, yet both the Angels and the ſouls of men are immortal; but God hath immortality in a way of ſuch eminency, that the very Angels and ſouls of men are mortal in compariſon of him. David ſaid of his life, (Pſal. 39.5.) My age is nothing to thee; I ſcarce live at all, when I conſider the life of God; ſo the wiſeſt man in the world may ſay of his wiſdome, my wiſdome is nothing unto thee, I have no wiſdome when I conſider how wiſe God is.

Secondly, God is ſaid to be only wiſe, becauſe there are none originally wiſe but he; his wiſdome is of himſelf, yea his wiſdome is himſelf; the wiſdome of God is not a ſeparable quality from him, as the wiſdome of a man is. Many are men, but not wiſe men; but it is impoſſible for God to be God, and not to be wiſe; his wiſdome is eſſential to him. The wiſdome of man is like gilding upon an earthen veſſel; but the wiſdome of God is like a golden veſſel. The wiſeſt men are gilded over with wiſdome, they are adorned and beautified with it, but no man, how wiſe ſoever is wiſdome, only God is. God is (if I may ſo ſpeak) an Immenſe and immeaſurable veſſel of gold, he is all gold, you cannot diſtinguiſh the gold from the veſſel, 'tis gold quite through, he is maſſie gold, maſſie wiſdome. The wiſdome of man is another thing from himſelf. The wiſdome of God is himſelf; and thus God alone is wiſe.

Thirdly, God is only wiſe, becauſe all wiſdome is from him; as he hath his wiſdome from himſelf, ſo all others have wiſdome from him; all the wiſdome of men and Angels, is but a ray from p. 179his light, but a ſtream, yea, but a drop from his Ocean. Bezaliel's Artificial wiſdome was from the Lord, Solomons political wiſdome was from the Lord; Solomon asked wiſdome from the Lord to governe. And not only is the wiſdome of Princes, Stateſmen and Politicians, but the very Plowmans wiſdome is from the Lord, (Iſa. 28.26.) where the Prophet having ſhewed how the Plowman tills the ground, how he harrows and caſts in the ſeed, how he threſheth and gets out the graine, he addeth (v. 29.) This comes from the Lord, who is wonderfull in counſel, and excellent in working. The Plowman knoweth not how to till his ground, to ſow his ſeed, to harrow his land, to threſh his corne, if the Lord did not give him wiſdome for it. Thus common wiſdome as well as political and ſpiritual wiſdome is of God, as Daniel confeſſed when the ſecret was revealed to him, (Dan 2.21.) He giveth wiſdome unto the wiſe, and knowledge to them that know underſtanding. Seeing then all wiſdome is from God, we muſt confeſſe, He is only wiſe.

Fourthly, The Lord may be ſaid to be only wiſe, becauſe he is victoriouſly wiſe, his wiſdome is a conquering wiſdome, he conquers by his wiſdome as well as by his power; his wiſdome overthrows the wiſe men of the world, (Prov. 21.30.) There is no wiſdome, nor underſtanding, nor counſel againſt the Lord. Many men will be taking and giving counſel againſt the Lord, but it ſhall not ſtand (Iſa. 8.9.) He is only wiſe, who deſtroyeth the wiſdome of the wiſe, (1 Cor. 1.19. 1 Cor. 3.19, 20.) Thus the Lord is mighty in ſtrength of wiſdome, in knowing and diſpoſing wiſdome, diſcerning all things moſt clearly, and ordering all things moſt wiſely, according to the pleaſure of his holy and righteous will: and he is ſo wiſe in all theſe things, that he ought to be acknowledged and reverenced, as the only wiſe God, or as God only wiſe. Hence take theſe Inferences.

Firſt, If the Lord be mighty in ſtrength of wiſdome as well as in ſtrength of power, then fear to do any thing amiſs before him; he will ſpy out every fault; and the more you cover the faults, cracks and flawes in what you do, the more the Lord ſets himſelf to find them out; you cannot hide what you do from him, therefore take heed what you do.

Secondly, Is God mighty in ſtrength of wiſdome? then do not find fault with any thing he doth, for he can do nothing amiſs▪ p. 180The works of providence, whether they regard perſons or Nations, are done with as much exactneſs as the works of Creation were. In what beauty and order was the fabrick of this world ſet up at firſt in ſix dayes! It is called Coſmos in Greek, from the beautiful order viſible quite through it; and certainly, the works of providence are as orderly and perfect as the work of Creation, and ſo will appear at laſt, though now we ſee ſo many appearing confuſions, diſturbances, and toſſings up and down: The Lord keeps order, how diſorderly ſo ever men are. The Lord doth all things in number, weight and meaſure. There is not one, the leaſt, ſlip, error or miſtake in what himſelf doth, not in what he ſuffers men to do as to his own ends, how many errors and miſtakes ſoever there are in the wayes of men, or in the means which they uſe. Then take heed of picking holes in Gods work, much more of picking quarrels with his work. We are apt to find fault (where there is none) with what God doth, but how ſlow are we to find faults (where there are many) in our own doings!

Thirdly, Is the Lord mighty in ſtrength of wiſdome? then never be troubled, though you have mighty wiſe men againſt you; be not afraid, only labour to aſſure the mighty wiſe God for you. If you can but aſſure God, who is mighty in wiſdome for you, you need not be troubled, though mighty wiſe men are againſt you, though Achitophels, though Matchevels, though the Conclave of Babylon be againſt you: if the wiſdome of God be with us and for us, we are well enough, and ſhall do well enough, notwithſtanding the wiſdome of the world againſt us.

Fourthly, If God be mighty in ſtrength of wiſdome, then, when we want wiſdome, and know not what to do, or how to ſuffer, let us go to God; if we want wiſdome to mannage a proſperous eſtate, or to bear an afflicted eſtate, let us go to God. The Apoſtle gives this direction (James 1.5.) If any man lack wiſdome, (he ſpeaks of a man in a troublous condition, in a time of temptation) let him ask of God, who giveth to all men liberally, and upbraideth not. God hath wiſdome enough for us, and can make us wiſe enough; apply to him, and you may be ſupplyed for all occaſions.

Fifthly, If God be mighty in ſtrength of wiſdome, then confidently caſt your care on him, put your all into his hand, (Pſal. 37.5.) Commit thy way to the Lord, truſt alſo in him, and he ſhall bring p. 181it to paſſe. (Prov. 16.3.) Commit thy works unto the Lord, and thy thoughts ſhall be eſtabliſhed; that is, thy thoughts about thy works, and uſually our thoughts are more unſetled than our works. When we have left a matter in the hand of a wiſe man, how confident are we, and how compoſed are our thoughts, as to the well-iſſuing of it! how much more may we be confident, and compoſed, when we have believingly left our matters in the hand of the only Wiſe God!

Sixthly, If the Lord be ſo mighty in Wiſdome, that he only is Wiſe, then beware of truſting to your own wiſdom, or of being wiſe in your own eyes. That's the counſel of Solomon the wiſe, (Prov. 3.5.) Lean not to thy own underſtanding. We are apt to lean too much to the underſtanding of others; if we have ſuch a wiſe man to counſel us, we think all's ſafe, we are Cock-ſure (as we ſay) the work cannot miſcarry. 'Tis dangerous to lean to the underſtanding of others, but much more to lean to our own. Remember God is only Wiſe, and we never ſhew our ſelves more fools, than when we lean to our own wiſdome, or think to carry it by our own wit, and ſo depart from the wiſdome of God. Therefore be fools, be nothing in your own wiſdom, and you ſhall be wiſe with the wiſdome of God.

Thus I have proſecuted the Text according to our Tranſlation.

There is yet another reading as to both the parts of this 5th verſe, which I ſhall touch a little, becauſe they are much inſiſted upon by Learned Interpreters.

The former part of this verſe, which we render.Ecce Deus p… tens, et non faſtidit potentes, robore cordis. Scult. Deus potentes non abjecit, cum et ipſe ſit potens. Vulg. Ʋt haec explicatio verbu Hebraeis conveniat, vau, quod ſaepe ſit, redundante verti popeſt. Ecce Deus potentem non faſtidit, vel, Ecce Deus potens non faſtidit. ſc. potentem. Cum enim verbo illo accuſativus addendiu ſit, ſatius eſt ex praecedenti. foreign Potentem repetere, quam objectum ex mente fingere. Scult. Behold God is mighty, and deſpiſeth not any, is thus rendred, Behold God is mighty, and deſpiſeth not the mighty. The vulgar Latine, thus, God doth not caſt away the mighty, ſeeing he himſelf alſo is mighty. The ſcope of this Tranſlation, is thus conceived. Job in the 29^th Chapter of this Book, having ſet forth his own mightineſſe or greatneſs, complained in the 30^th, that notwithſtanding all his former power and might, yet God had caſt him down, and laid him in the duſt. Here Elihu tells him, though God be mighty, yet he doth not deſpiſe the mighty; he doth not reject any man how high ſoever, becauſe he is high, nor the great, how great ſoever, becauſe g…eat. God himſelf is great and mighty, and they that are like, (uſually) rejoyce in thoſe that are like them. Therefore God p. 182being mighty himſelf, doth not deſpiſe or reject thoſe that are mighty, becauſe they are ſo; there muſt be ſome other reaſon (it is not their mightineſſe) why God deſpiſes and caſts down the mighty. God is mighty, and deſpiſeth not the mighty.

Hence Note.

The great God is no enemy to greatneſſe.

God doth not deſpiſe the mighty, the Kings and Princes of the Earth, as they are ſuch; he hath no antipathy in him againſt greatneſſe, nor doth he reject any man becauſe he is great; if he doth at any time reject a great man, it is becauſe of the abuſe of his greatneſſe: God diſlikes no mans juſt power, but the unjuſt exerciſe of that power. The Authority and Power of man over man is of God, therefore God doth not deſpiſe men becauſe they are in power. He ordaineth Powers, There is no Power but of God, the Powers that be, Non potentia juſta ſed actio prava damnatur. Greg. l. 26. c. 24.are ordained (or as our Margin hath it, ordered of God.) He puts power into the hands of men, and diſpoſeth of their power. God cannot deſpiſe his own Ordination. 'Tis the abuſe of Power, and not the Power it ſelf, which the Lord ſets himſelf againſt, and that indeed he doth ſet himſelf againſt; he deſpiſeth the moſt mighty and powerful Princes of the World, when they inſtead of governing, are only vexing others with their Power: This cauſeth him to poure contempt upon Princes (Pſal. 107.40.) and renders him terrible to the Kings of the Earth (Pſal. 76.12.) Yet the Lord is never ſo angry with, nor doth he ſo aggravate the faults of thoſe that are in Power, as to make Power it ſelf faulty. Indeed, when great and mighty men turn their Power into oppreſſion, then the Lord ſpeaks as if he had conceived a diſpleaſure againſt all great and mighty men, yet he is not diſpleaſed with their greatneſſe, but with the miſ-improvement of their greatneſſe, and mal-adminiſtration of their Power. The Prophet puts the Queſtion (Hab. ….8.) Was the Lord diſpleaſed againſt the Rivers? was thine anger against the Rivers? was thy wrath againſt the Sea? What was the reaſon why God turned the River of Nilus in Egypt, into blood? What was the reaſon why God divided the Red Sea? Was he wrath with the River, or with the Sea? No, he was wrath with the great Ones of Egypt, his wrath was againſt Pharoah and the Egyptians. Such an expreſſion we have (Nahum 1.4.) He rebuketh the Sea, and maketh it dry, p. 183and dryeth up all the Rivers: Baſhan languiſheth, and Carmel, and the Flower of Lebanon languiſheth. What was the meaning of all this? it only ſignified that the Lord was highly diſpleaſed with the great and mighty Ones of the world, who were to others, as the Sea is to a River, and as Carmel and Lebanon were to the Plains and low Valleys of the Earth, exceeding them in height and greatneſſe; I ſay, he was highly diſpleaſed with them, becauſe theſe carried it amiſs in the exerciſe of their high Power; it was not becauſe they were high and great, but becauſe they had not exalted God in their highneſſe, nor acted towards man as became thoſe who were advanced above, and over other men. Thus all along the Lord ſpeaks againſt, and rebukes the high and mighty, upon no other account but the unrighteous adminiſtration of their might & highneſs. God quarrels with no man meerly for his might.

The Hiſtoryes of all Ages have reported the great and mighty men of the World, oppoſing the mighty, purely becauſe they were ſo. Some ſay they did it out of Reaſon of Statel, but the true Reaſon of it, uſually was their own pride, or envy,Superbia parem non fert. becauſe they could not bear thoſe that were equal with them, as Pompey, much leſſe a Superiour, as Caeſar could not. Or it was out of fear that the great would undermine their greatneſſe, or bring them down. Thus mighty men oppoſe the mighty, as mighty; but the Lord is infinitely above theſe thoughts, He is mighty, and he deſpiſeth not the mighty, nor doth he ſet himſelf againſt them,Magnificus magnificentias cogitabit. Heb. becauſe they are mighty. The liberal (Iſa. 32.8.) deviſeth liberal things, and by liberal things ſhall he ſtand. David a great P ince, prayed (Pſal. 51.12.) that God would eſtabliſh him by his free (or Princely) Spirit; that being a mighty King, he might never any more entertain low and unworthy thoughts of any man,Maximus virtute cordis. Coc. foreign Potens eſt robore cordis, i. e. valet animi praeſtantia, eſt magni animi ergo opera manuum ſuarum non contemnit. Merc. nor do any thing unworthy of God, or of himſelf.

Again, Our Tranſlation diſtributes the latter part of the verſe into two Branches of the mightineſſe of God. He is mighty, firſt, in ſtrength; and ſecondly, In wiſdome. This, by others, is rendred a ſingle Propoſition. He is mighty in ſtrength of heart. Strength of heart may be taken three wayes: Firſt, For courage in dangers. Secondly, For patience in troubles. Thirdly, For nobleneſſe and greatneſſe of mind, in all we do. In this third or laſt ſenſe, we are to underſtand it here; as if Elihu had ſaid, The Reaſon why the Lord being mighty, doth not deſpiſe the mighty, is p. 184this, Becauſe he excels all others, not only in mightineſs and power, but in the nobleneſs of his Spirit. The Lord hath ſuch an heroical Spirit, that he can do nothing below or unbecoming himſelf. This is an excellent reading of the words. Take two Notes …rom it. Firſt, By way of Aſſertion. Secondly, By way of Illation. By way of Aſſertion, thus, The Lord hath a wonderful noble heart, and magnificent Spirit.

He hath not only an outward power (as many have) but an inward power; he is not only Maſter of others, but, as I may ſay, he is Maſter of himſelf. Many are Maſters of others, who are not at all Maſters of themſelves; they are mighty in the ſtrength of hand, yet weak as to ſtrength of heart. The inward excellency and mightineſſe of the heart of God, may be ſeen eminently in a threefold reſpect.

Firſt, The Lord is mighty of heart, as to patience and long-ſufferance, in bearing with thoſe that are evil. The Lord is infinitely above that patience which conſiſts in the bearing of evil, (though that as was toucht before, ſhews much ſtrength of heart) but he is continually in the exerciſe of that patience, which conſiſts in bearing with thoſe that are evil. And O how great is the ſtrength and might of Gods heart in this! Some of the Rabbies tranſlate the Original Text,foreign. long-ſuffering. The Prophet Nahum ſpeaks of God, as ſlow to anger, and great in power, (Chap. 1.3.) It argueth ſtrength of heart indeed, when we can ſtop and bridle our boiſterous and angry paſſions, towards thoſe that have offended us. The Lord ſaith unto, or concerning Pharoah (Exod. 9.16.) And in very deed, for this cauſe have I raiſed thee up, for to ſhew in thee my power, &c. What power? The Lord ſhewed forth a twofold power in the raiſing up of Pharoah: Firſt, the power of his Arm, that he was able to caſt down ſuch a mighty Prince. Secondly, The power of his Patience, that he ſpared him from ruin till he had ſent ten meſſages to him, and poured ten Plagues upon him. The Lord was ſo provoked by Pharoah, that he might have cruſhed him upon the firſt denyal, but he forbare him long; the Lord might well ſay, I have ſet thee up that I might ſhew forth my power, my power in forbearing thee long, as well as in deſtroying thee at laſt. The Apoſtle ſpeaks of this power (Rom. 9.22.) What if p. 185God willing to ſhew his wrath, and make his power known (the Lord will not only ſhew his wrath hereafter in breaking thoſe veſſels of deſtruction, but he ſhews his power now in ſuffering them long, and therefore he to make his power known) endured with much long-ſuffering the Veſſels of wrath fitted to deſtruction. Here's the ſtrength of the Lords heart, he bears long with wicked men.

Secondly, There is a mighty power or ſtrength of heart in God, as in long-ſuffering towards impenitent ſinners, ſo in pardoning ſinners who repent. Who,Magni animi eſt ignoſcere. but the Lord hath ſuch a ſtrength of Spirit, to pardon and paſſe by offences! After the People of Iſrael had mutined, and murmured,Sola ſublimis et excelſa virtus eſt, nec quicquam magnum, niſi quod ſimul placidum. Sen. and ſo provoked the Lord to the height, Moſes begs and beſpeaks the power of the Lords pardoning-mercy, (Numb. 14.17.) And now I beſeech thee let the power of my Lord be great, according as thou haſt ſpoken, ſaying, The Lord is long-ſuffering, and of great mercy, forgiving iniquity, &c. As if Moſes had ſaid, Lord, thou muſt put forth as much power in pardoning the ſins of this People, as ever thou didſt in delivering them from their bondage-ſufferings in Egypt. Or thus, O Lord, thou mighteſt magnifie the power of thine anger in puniſhing this rebellious People, but rather magnifie the power of thy patience and long-ſufferance in ſparing and pardoning them. O what ſtrength of heart is in God, who paſſeth by the great tranſgreſſions of his People!

Thirdly, The Lord hath a mightineſſe of heart in executing his wrath upon his incorrigible enemies, (Pſal. 90.11.) Who knoweth the power of thine anger? The anger of God is ſuch a thing as no man can go to the bottome of it in his thoughts. The Lords wrath is powerful, beyond all imagination and apprehenſion; his anger, as well as his love, paſſeth knowledge. In all theſe reſpects the Lord hath ſtrength of heart, or he is mighty in ſtrength of heart, as well as in hand or arm. The greateſt diſcoveries of Gods power, are in the wayes of his mercy. His Judgements are called his ſtrange work, but his mercy is his ſtrength, as the Prophet calls it, (Iſa. 27.5.) where warning the Bryars and Thorns to take heed of warring with God, he gives a ſinner this counſel, Let him take hold of my ſtrength, that he may make peace with me, and he ſhall make peace with me. But what is meant by the ſtrength of God? Some render,Apprehendet arcem meam, i. e. Chriſtum. Coc. Let him take hold of my Tower. A Tower is a place of ſtrength, but here put for that p. 186which God glories in moſt, as his chiefeſt ſtrength, even his goodneſſe, me…cy, patience, and long-ſufferance, yea Chriſt himſelf; as if he had ſaid, Let not the ſinner ſtruggle with my ſtrength, let him not think by ſtr…ng hand to overcome my ſtrength, but let him take hold of my Chriſt, through whom all thoſe glorious perfections of mine, my Goodneſſe, Mercy, Patience, &c. are given out to the children of men, and he ſhall make peace with me. This is the true ſtrength of God; nor doth any thing more ſet forth the ſtrength of man, than this, that he is ready to pardon, to forgive, and paſſe by; only impotent ſpirits are much for revenge. 'Tis our weakneſſe not to paſſe by wrongs and injuries done to us. To bear wrongs is to be like the high and mighty God, to bear them in mind, is to be like the loweſt and weakeſt ſpirited men. He is ſtrong indeed, who is ſtrong in patience againſt Offenders, and as ſtrong in mercy to pardon humble ones, as in power to puniſh ſtubborn and rebellious ones.

Secondly, By way of Illation,

Note.

'Tis the greatneſs of Gods Spirit, or the ſtrength of his heart and mind, which moderates him towards ſinful man.

That which keeps men in a moderate frame towards men, is true greatneſſe of ſpirit: They that are of ſuch a ſpirit, will neither deſpiſe thoſe that are below them, nor envy thoſe that are above them, not willingly oppoſe thoſe that are equal to them. The envy and oppoſition of others greatneſſe, ariſeth from the meanneſſe and weakneſſe of our own ſpirits. The reaſon why one man is affraid that another ſhould be high, is becauſe himſelf hath not a real highneſſe of ſpirit; or the reaſon why moſt oppoſe the greatneſſe of others, is the littleneſſe of their own ſpirits. Whence ſpring contentions and ſtrifes, envyings at, and underminings of one another? come they not from the narrowneſſe of our hearts, that we cannot rejoyce in the good of others, or from the impotent jealouſies of our hearts, that we fear others will do us hurt? If ſuch a one get up, he will pull me down; if ſuch a one be high, 'tis dangerous to me, therefore I muſt pull him down, if I can; whence comes this, but from lowneſſe and poorneſſe of ſpirit, from that pitiful thing in man, called Puſillanimity. The Lord hath ſo great a Spirit, that as he envieth no mans greatneſſe, p. 187ſo he feareth no mans greatneſs, and therefore doth that which is juſt and equal to all ſorts of men, bad and good, as is further ſhewed in the next verſe.

Verſ. 6. He preſerveth not the life of the wicked, but giveth right to the poor.

As if Elihu had ſaid, Though the Lord doth not deſpiſe any that are great, yet he doth not reſpect any that aro bad; he preſerveth not the life of the wicked. And as the Lord will not do any wrong to the rich, ſo, to be ſure, he will give right to the poor. What Elihu had affi…med of God, he now proveth by inſtances or particulars, and that both in reſpect of the wicked and the godly. That the Lord is moſt juſt and righteous he proveth thus, He preſerveth not the life of the wicked.

That's the firſt inſtance, and he expreſſeth it negatively,foreign Non vi…ificat. He preſerveth not the life of the wicked, he maketh not, or ſuffereth not the wicked to live. The Hebrew ſtrictly is, He doth not enliven the wicked: So the word is uſed concerning the Midwives that feared God, (Exod. 1.17.) They did not obey the word of the King, but ſaved the Male Children alive, or, they enlivened the Male children. They who preſerve, do, upon the matter, give a new life. The like Expreſſion we have (Exod. 18.22.) Thou ſhalt not ſuffer a Witch to live: The Hebrew is, thou ſhalt not vivifie or enliven a Witch. They who have commerce with the Devil, the Prince of the Air, they who Trade with Hell, to ſatisfie the luſts and curioſities of evill men on earth, are not worthy to breath in the Air, or live upon the face of the Earth. He preſerveth not the life of the wicked. There are two things in this negative ſpeech of Elihu.

Firſt, God doth not ſhew any favour to, nor indulge wicked men in their evil wayes. He that will not ſo much as p…eſerve their lives, doth not give them favour while they live. Life and ſavour are two diſtinct things, (Job 10.12.) Thou haſt granted me life and favour. Favour with life is the p…iviledge of the living; favour is better than life. The Lord doth but ſeldome reprieve, much leſs doth he at any time favour or pardon impenitently wicked men.

Secondly, When Elihu ſaith, he preſerveth not the life of the p. 188wicked, Non vivificat foreign, pro interſ… it, et omni vita ſpoliat. Coc.we are to underſtand it by an ordinary Figure, wherein leſs is expreſſed, than is to be underſtood; He preſerveth not, that is, firſt, he is not ſolicitous about their preſervation, he cares not much what becomes of them; and not only ſo, but Secondly, he deſtroyeth the life of the wicked; the Lord will certainly ruine and utterly undoe them, one time or other, one way or other; he will do it either immediately, by his own Arme, by ſome notable ſtroke of vengeance from himſelf: or he will do it by means, he will find out, and impower inſtruments, that ſhall deſtroy the very life of the wicked. And I conceive Elihu brings in this Propoſition concerning God, in anſwer to what Job had obſerved and complainingly alleadged about the Proſperity of the wicked, (Chap. 21.7.) Wherefore doth the wicked live, become old, yea are mighty in power? As if Job had intimated, that the Lord ſurely did ſhew, not only ſome, but much reſpect unto wicked men; they did not only live, but they lived a long time, and not only a long time a bare life, but were mighty in power, and over-powered, yea, oppreſſed many with their might. Elihu replyeth here, notwithſtanding this Allegation (which ſeemed to reflect upon the Juſtice of God) that the Lord preſerveth not the Life of the wicked. Mark, firſt, he doth not ſay, he preſerveth not the Life of a man that ſinneth, for then whoſe life ſhould be preſerved? but, he preſerveth not the life of the wicked; foreignthat is, of a man who ſinneth preſumptuouſly, and goeth on impenitently, who is incorrigible. Secondly, he doth not ſay, God ſuffereth not a wicked man to live, for then (moſt men being wicked in all Ages of the world) the world would be very thin, and almoſt naked, of Inhabitants: But he preſerveth not (ſaith he) the life of the wicked; that is, he ſets no ſto…e by them, as we do of thoſe things, which we carefully preſerve. We may compare this verſe with that of Job (Chap. 34.26, 27, 28.) where 'tis ſaid of mighty oppreſſo…s, the Lord ſtriketh them at wicked men (that is, as he uſeth to ſtrike 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 up to him, and he heareth the cry of the afflicted. Now, as there Elihu ſpeaks affirmatively, he ſtriketh wicked men, ſo here he ſpeaks negatively (which is the ſame in effect) God doth not preſerve the life of the wicked; and as there he ſaid, God heareth the cry of the afflicted, or poor, ſo here, p. 189he giveth right to the poor. Theſe Texts are of the ſame ſence, and expound each other. From the former part of this ſixth verſe already opened, he preſerveth not the life of the wicked,

Obſerve, Firſt; Wicked men are out of Gods Protection, they can expect no favour from him;

They are out-lawed. Some perſons are out-lawed by men, and then if any man injure them, or kill them, they can have no remedy by the Law; they have their amends (as we ſay) in their own hands, the Law gives them none. Wicked men are out of Gods love, and therefore out of his care; he turns them up (as we ſay) to the wide World to ſhift for themſelves: whether they ſink or ſwim, 'tis all one to him. He is neither Sun nor Shield to the wicked, he is both to the godly, (Pſal. 84.11.) The Lord is a Sun and a Shield, the Lord will give Grace and Glory; no good thing will he with-hold from them that walk uprightly. As a Sun he giveth out the warm Beams of his ſavour, to refreſh and revive them, when the World leaves them cold and comfortleſs: And as a Shield he defends and ſaves them, when the World ſtrikes at them and vexes them; he will keep them ſafe from evil, as with a Shield. The wicked have no ſhare in this, not in any ſuch-like promiſe; the Lord is rather Fire and Sword, than Sun or Shield to them; he neither comforts them while they live, nor preſerves their lives from death.

But ſome may ſay, Doth not God preſerve the lives of the wicked? Is it not ſaid (Job 7.20.) He is the preſerver of men? Which indefinite ſeems to carry it for all men: And (Pſal. 36.6.) Thou preſerveſt man and beaſt. Yea, wicked men not only live, but proſper and flouriſh in the World, as Job complained, (Chap. 21.7.) Wherefore do the wicked live, bec…me old, yea, are mighty in power? Surely then they are preſerved, and if God do not preſerve them, who doth? Man hath no more power to preſerve his own life, than to give himſelf life; how is it then that the Text ſaith, God doth not preſerve them? or that they are out of Gods Protection?

I anſwer, Firſt, It cannot be denyed, but that the wicked hold their lives, and all the good things they have (poſſibly they have many good things) of God. But the wicked, and their live…, p. 190or the lives of the wicked, are preſerved only by that common P…ovidence of God, which extends even to the Beaſts of the field; they are not preſerved by any ſpecial Providence or Promiſe of preſervation made to them: their Souls are not bound in the bundle of life with the Lord their God, as Abigail aſſured David his ſhould be (1 Sam. 25.29.) nor are they, as one very well expreſſeth it in the Language of the Prophet Iſaiah (Chap. 4.3.) written (or reckoned) among the living in Jeruſalem. Neither their life, nor their death, is precious in the Lords ſight, as both of the meaneſt Saints are (Pſal. 116.15.) The ſpecial Promiſes of preſervation are made to the godly; the common Providences of preſervation extend to the wicked. God preſerves many wicked men, but not one of them can plead a Promiſe for his preſervation, or ſay, Lord, thou haſt undertaken to preſerve me, I have thy Word or Warrant for my preſervation. So then, the Lord doth not preſerve the life of any wicked man upon a word of Promiſe.

Secondly, I anſwer, When the lives of the wicked are preſerved, they are not preſerved for any love which God bears to their perſons as ſuch, but either, Firſt, to bring them into a better ſtate, that is, to turn them from their wickedneſs, that being converted, they may be ſaved at laſt, according to his purpoſe: Or, Secondly, they are preſerved, to ſerve ſome ends and purpoſes of his in this World. For though God hath no pleaſure in them, yet he makes ſome uſe of them, and doth his pleaſure by them; Or, I may ſay, they are preſerved to be Executioners of his diſpleaſure, in chaſtening and correcting his own people. The King of Aſſyria was preſerved in great Power; and to what end? I will ſend him againſt an hypocritical Nation, (Iſa. 10.6.) He muſt go on my Errand, though he meaneth not ſo, nor doth his heart think ſo, (as the Lord ſpake, verſ. 7.) He hath other matters and deſigns in his head, but I have this uſe of him, and of his power, even to puniſh the people of my wrath. The Lord made uſe alſo of Nebuchadnezar, and his Army, to ſerve him in the deſtroying of Tyrus, and of him and his Army he ſaith, They wrought for me, (Ezek. 29.20.) Thus the Lord doth ſome of his work, his ſtrange work eſpecially, his work of Judgment, by the hands of wicked men; and therefore he preſerves their lives. Yea, he preſerves them many a time to be a help and a defence to his people. p. 191A Thorn Hedge keeps the Paſture, that ſtrange Cattle break not in, and eat it up. Wicked men are as Bryars and Thorns, and they are ſuffered to live, becauſe the Lord can make uſe of them as a Fence to his people. When the Serpent caſt out of his mouth water as a Flood after the woman (the Church) that he might cauſe her to be carryed away of the Flood, then the Earth (that is, earthly, carnal men) helped the Woman (Rev. 12.15, 16,) The Lord uſed bad men to do that good work, the preſervation of his diſtreſſed and perſecuted Church.

Thirdly, As the Lord ſuffers many wicked men to live, that they may be brought out of their ſins, ſo he ſuffers others to live that they may fill up the meaſure of their ſins. Why did the Lord preſerve the Amorites? was it becauſe he loved or liked them? no, but becauſe they were not then ripe for Judgment, (Gen. 15.16.) The Iniquity of the Amorites is not yet full. Some wicked men are to fill up their dayes, that they may fill up the meaſure of their Fathers ſins, by their own, as Chriſt threatned the Scribes and Phariſees, (Math. 23.32.) Such a grant of life, though for a thouſand years, is worſe than a thouſand Deaths.

Fourthly, we may anſwer, The wicked are not ſo much preſerved from, as reſerved unto further wrath, (2 Pet. 2.9.) The Lord knoweth how to deliver the godly out of temptations, and to reſerve the unjuſt unto the day of Judgment, to be puniſhed. God doth not preſently puniſh all the wicked, nor take away their lives; there is a day of Judgment coming, and till that day come, their lives are preſerved, as perſons reſerved unto Judgment.

Fifthly, VVhen wicked men are ſaid to be out of the Lords Protection, conſider, There is a twofold Protection; Firſt, ordinary; Secondly, extraordinary. The Lord doth preſerve and protect wicked men in an ordinary, not in an extraordinary way; he doth not work wonders, much leſs miracles, to preſerve them, as he often doth for the preſervation of his own people. God will not be at ſuch coſt in preſerving of wicked men, as he is at in the preſerving the lives and liberties of his eminent Servants; rather than they ſhall periſh, or not be preſerved, he will ſomtimes work a miracle, and put Nature out of its courſe, to ſave their lives. VVhen thoſe three VVorthies were caſt into the midſt of the burning fiery Furnace, God ſtopt the rage of that furious Element, that the Fire had no power upon their bodyes, nor p. 192was an hair of their head ſinged, neither were their Coats changed, nor the ſmel of fire had paſſed on them, (Dan. 3.27.) Did we ever hear that the Lord reſtrained the power of the fire, to preſerve wicked men? When Daniel, a man precious in the ſight of God, was caſt into the Lions Den, the Lord preſerved his life alſo, by ſtopping the Mouths of the Lyons, (Dan. 6.22.) Did we ever hear that God preſerved the lives of wicked men in ſuch a way? No ſooner were Daniels accuſers caſt into the Lyons Den, but the Lyons had the Maſtery of them, and brake all their bones in pieces, e're ever they came to the bottome of the Den, (v. 24.) The Lord doth not preſerve the lives of the wicked, by miraculous manifeſtations of his Power and Glory.

Sixthly, I anſwer, Though ſome wicked men are commonly preſerved, as other men, yet many by their wickedneſs, haſten their ruine, and ſhorten the number of their dayes. We may diſtinguiſh of wicked men; Firſt, wicked men may be taken in a General notion, for all that are unconverted, and unregenerate. Many perſons paſs for honeſt and good men in the world, who yet are wicked, being carnal, and abiding in a ſtate of nature: wicked men of this ſort, are ordinarily preſerved. Secondly, Take wicked men (and ſuch I conceive the Text eſpecially intends) for notorious wicked men, ſuch as are murderers, blaſphemers, &c. the Lord doth not preſerve the lives of ſuch, but lets mans Juſtice ſeize upon them, or divine vengeance overtake them (Pſal. 55.23.) The blood-thirſty and deceitful man ſhall not live out half his dayes; that is, he ſhall not live half ſo long as he might, according to the courſe of Nature, becauſe of his nefarious ſinful courſes. Hiſtories are full of dreadful Tragedies, ſealing to this Truth, with the blood and untimely death of groſs offenders. How often have we ſeen or heard of the Ve…geance of God following and falling upon thoſe that were (ſignanter) notoriouſly wicked; and of …eſe we are eſpecially to underſtand the Poynt and Text, He preſerveth not the life of the wicked. Take this Inference from all that hath been ſaid about this awakening Obſervation,

How ſad is the life of a wicked man! indeed of any man on this ſide the Line of grace, but eſpecially of any very wicked man! He can ſcarce be ſaid to live, whoſe life is not preferved by God; a wicked man is alwayes in death, ſeeing God doth not preſerve his life. The Apoſtle Paul ſaid he was in Deaths often, p. 193but God had as often preſerved his life; but they are in Deaths alwayes, whoſe life God never preſerveth. VVhat preſervation of life can he have, who hath not God for his preſerver? God in Creation or Propagation giveth us our life as to being; but Preſervation gives us our life as to well-being. Can it be well with them that are not under the preſervation of God? To be redeemed by Chriſt would be but a ſmall comfort, unleſs we were alſo preſerved by him. (Jude 1.) To them that are ſanctified by God the Father, and preſerved in Jeſus Chriſt, and called. If we were only redeemed from death, and not preſerved in life, what were our ſpiritual life to us? So I may ſay in reſpect of the life of the body; to be meerly created or propagated, what is it, if we are not preſerved? 'Tis a high Priviledge, when a man can, not only ſay, he hath received life from God, but his life is preſerved by God. That's the firſt poynt. He preſerveth not the Life of the wicked.

Again, From that other Interpretation of the words, as not to preſerve is as much as to deſtroy and ruine,

Note, As God utterly diſowneth, ſo he will at laſt utterly ruine all wicked men.

He not only doth not favour them, but pours out fury upon them, (Jer. 10.25.) Pour out thy fury upon the Heathen that know thee not, and upon the Families that call not on thy Name. The Propheſie of Iſaiah ſpeaks no better concerning them than that prayer of Jeremy. (Iſa. 3.11.) Wo unto the wicked, it ſhall be ill with him, for the reward of his hand ſhall be given him. And what can the hand of a wicked man earn? the wages of ſin is death; he can get nothing but wrath, and death, nothing but tribulation and anguiſh here, and eternal miſery hereafter, by the work of his hands. VVoe to the wicked, for the reward of his hands ſhall be given him, that is, eternal deſtruction and ſorrow ſhall be given him, according to the iniquity of his hand. A godly man is rewarded according to the cleanneſs of his hands (Pſal. 18.20, 24.) He labours to keep his hands, (much more his heart clean, whatever the VVorld judge of him) But woe to the wicked when God giveth them the reward of their hands, of their unclean, ſoul and filthy hands; for what can ſuch hands get or procure by all their p. 194labour but their own miſchief and ſorrow? There is no peace, ſaith my God, to the wicked, (Iſa. 57.21.) No peace is to them, becauſe no good is done by them: their portion lyes in promiſes, who keep Commandements, ſo theirs muſt needs lye in threatnings, who do nothing but break them, or break them in all they do. My meditation of him ſhall be ſweet, I will be glad in the Lord, (ſaid David, P…al. 104.34.) As if he had ſaid, I know that I and eve…y Godly man, ſhall receive ſo much good from the Lord, that it doth me good at the heart to think of it: But as for the wicked, I can fore-ſee (as we ſay) with half an eye, how ill it will be with them, and ſo let it be; I muſt ſubſcribe to, and vote with the righteous judgement of the Lord again…t them (ver. 35.) Let the ſinners be conſumed out of the Earth, and let the wicked be no more.

Laſtly, Conſider theſe words, He preſerveth not the life of the wicked, with reſpect to the wicked, ſpecially intended and treated of in this Context, The Lord is mighty, and deſpiſeth not the mighty (becauſe they are mighty) he preſerveth not the wicked.

Hence Note; Wicked men, how mighty ſoever, cannot preſerve themſelves, nor doth the Lord undertake for their preſervation.

The ſtrongeſt of wicked men, cannot ſtand by their own ſtrength, they cannot protect nor preſerve themſelves, and the Lord will not put forth his ſtrength to preſerve them from falling. As no mightineſs, no power can bear man up, or maintain him againſt the Lord, ſo not without the Lord; if he preſerveth not the life of the wicked, they cannot eſcape death and deſtruction, though high as Cedars, and ſtrong as Oakes. They cannot but periſh, whom God preſerveth not. He preſerveth not the life of the wicked, But giveth right to the poor,

foreign Pauperes afflicti.Or to the afflicted. Poverty it ſelf is a great affliction, and uſually the poor are afflicted by others. Here is a ſecond inſtance of Gods goodneſſe in the exerciſe of his power and might. As He preſerveth not the life of the wicked, So he giveth right to the poor; as he deſtroyeth wrong-doers, ſo he will do right to thoſe that ſuffer wrong. Every word is conſiderable, Firſt, He giveth; p. 195that's an act of bounty. Secondly, He giveth right; that's an act of equity. And that Thirdly, To the poor; that's an act of pity and charity.

Further, When 'tis ſaid, He giveth, that implyes, Firſt, a preſent or ſpeedy act; Secondly, a conſtant and ſetled courſe of acting. As the word giveth imports, that the Lord doth it now, and doth not put it off to hereafter only; ſo it likewiſe importeth that the Lord will do it hereafter, as well as now. He giveth Right to the poor.

The poor ſuffer wrong, but the Lord comes,foreign and gives them right, or rights them, and that in a twofold notion. Firſt, He gives them that right which is due to them, according to his own righteous Laws, or the righteous Laws of men. That's right done, which is done according to a righteous Law. Secondly, He giveth them that right which is due to them according to the integrity of their own hearts and wayes. We may ſay, Thirdly, The Lord giveth them right, not according to the ſtrictneſſe of the Law, but according to the integrity of their hearts. Thus David prayed (Pſal. 7.3.) Judge me, O Lord, according to my righteouſneſſe, and according to mine integrity that is in me; that is, according to my honeſt meaning, and the ſimplicity of my Soul. As if he had ſaid, O Lord, do me right; men have done me wrong, they have falſe and wrong apprehenſions of me, they raiſe falſe reports concerning me, but thou, O Lord, who knoweſt my integrity wilt judge me accordingly, and 'tis my humble and earneſt Prayer that thou wouldeſt. He giveth right To the poor.

The poor in Scripture are taken two wayes; Firſt, as they ſtand in oppoſition to the rich; Secondly, as they are oppoſed to the proud; thus here, he giveth right to the poor, as well as to the rich; and he will eſpecially give right to the humble poor, to the righteous poor, to the poor in ſpirit. Such the Prophet ſpeaks of (Iſa. 66.2.) To this man will I look, even to him that is poor. He means not the poor in purſe (as ſuch) he means not thoſe (as ſuch) who wear poor cloaths, the Lord doth not always look to, or reſpect ſuch poor, for many ſuch are both proud and wicked; but he looks to him that is poor in ſpirit, or of a contrite ſpirit; p. 196let ſuch be in Rags, and lye upon the Dunghil, the Lord will look to them; and he hath a threefold look for them. Firſt, A look of honour, as reſpecting their Perſons. Secondly, A look of care, to ſupply their wants. Thirdly, A look of juſtice, to deliver them from wrong. And if they that are poor in ſpirit, be rich alſo in the world, they ſhall not fail to receive right from the hand of the Lord. The Lord giveth right to all ſorts of men againſt their wicked oppreſſors; but his poor, the Godly poor, believing poor, thoſe that are poor not only in purſe, but in ſpirit, are more peculiarly under this priviledge, of being righted by the Lord. And uſually in Scripture, the word poor is taken in a good ſence,Nomen pauperis in bonum ſumitur, pauperes ſunt populus Dei. for good men, as the word rich, in an ill ſence, for evil men (Jam. 5.1.) Go to now ye rich men, weep and howl for the miſeries that ſhall come upon you. The Apoſtle ſpeaks as if that were the caſe of all rich, or as if he called all rich men to weeping and howling, &c. Yet ſome poor men are wicked, and ſome rich men are righteous; and therefore I conceive the word poor may be taken here for any wronged or oppreſſed poor, yet eſpecially for the Godly poor. For though God giveth right to all men, even the worſt of men, yet here the ſcope of Elihu is to ſhew that God takes moſt care of thoſe whom the wicked do moſt, not only neglect, but injure and oppreſſe, He giveth right to the poor.

Hence Note;

The poor, eſpecially the Godly poor, are often wronged, and go by the worſt in the world. Or thus:

The poor, as poor, uſually ſuffer from, and by the world.

As the world is apt to oppreſſe any poor, ſo moſtly the Godly poor, (Pſal. 12.5.) For the oppreſſion of the poor I will ariſe. 'Tis poſſible a rich man may be oppreſſed, a mighty man may be oppreſſed by one mightier than he; but uſually the poor are oppreſſed, and they trampled on, who are already underfoot. And therefore the Lord ſaith, For the oppreſſion of the poor, for the ſighing of the needy, now will I ariſe, and ſet him at ſafety from him that puffeth at him. This is not excluſive, the Lord will ariſe for the help of the rich and great, when any ſuch are wronged; but he is ſaid to ariſe for the help of the poor, as intimating that the poor ſeldome come by their right, or find help in the world, unleſſe p. 197God ariſe to help them, or help them to it; and becauſe he hath ſaid he will help them to their right, we may be ſure he will. Davids Faith was ſtrong upon this promiſe, (Pſal. 18.27.) Thou wilt ſave the afflicted people, (Pſal. 72.4.) He ſhall judge the poor of the People. (P…al. 140.12.) I know that the Lord will maintain the cauſe of the afflicted. And his Experience was as clear, as his Faith was ſtrong (Pſal. 37.25.) I have been young, and now am old, yet have I not ſeen the righteous forſaken; that is, I have often, yea alwayes ſeen him helped one way or other; and ſometimes ſet on high from affliction, (Pſal. 107.41.) The Lord careth ſo for the poor, as if he cared for none elſe; and the beſt of the poor are little cared for by any, but the Lord. (Zeph. 3.12.) I will alſo leave in the midſt of thee an afflicted and poor people, and they ſhall truſt in the Name of the Lord. The rich of this world truſt to creature helps, but as the Lords poor know they ought not to truſt in creature help, ſo they have it not to truſt to, and therefore they truſt in the Name of the Lord, not only out of choice (which is their grace and duty) but out of neceſſity. And what will the Lord do for them that truſt in him, not only out of neceſſity but choice? he will ſurely take care of them, and do them right.

Secondly, Note; God rights the poor freely.

He giveth them right, he doth not ſell it. What freer than gift? They need not bribe for it. As he freely giveth them the Righteouſneſſe of his Son to juſtifie them, ſo they have common right of free gift to relieve them.

Note Thirdly; The Lord relieves, or rights the poor ſpeedily.

He giveth, implyeth a preſent act, and that doubles the mercy.

Note Fourthly; God will always right the wronged poor.

He giveth, imports even a continued act; as he did it in former times, in the dayes of old, ſo he doth it at this day, and will do it always. As the Lord giveth right ſpeedily, ſo conſtantly, with him is no variableneſſe or ſhadow of turning. Moſt men do p. 198right only by fits, but the Lord is ever giving right.

Laſtly, He giveth right to the poor, not to this, or that poor man, but to the poor.

Hence Note; The Lord diſtributes right to all that are wronged.

As his Mercy, ſo his Juſtice is not confined to a few, but floweth out to all.

But it may be objected, Why then are ſo many poor without their right? If the Lord giveth right, and giveth it continually, and impartially, why do the poor cry, and ſigh, and groan, and mourn? why ſee we ſo many tears of the poor? If they have right, why do they complain?

I anſwer,

Firſt, The Lord giveth right to the poor, ſometimes, when the poor perceive it not. (Pſal. 97.2.) Clouds and darkneſſe are round about him, Righteouſneſſe and Judgement are the habitation of his Throne. When a man cannot ſee the Lord doing right, yet the Lord doth right. The Sun ſhineth when eclipſed or covered with a Cloud. The Lord never ceaſeth to right the poor, though neither poor nor rich perceive how, or which way he doth it.

Secondly, I anſwer, He giveth right to the poor, even when they want right, or when they are under the ſoreſt oppreſſions, by ſupporting their hearts in this perſwaſion, that he will give them right. The poor have right when their minds are ſatisfied that they ſhall have right. There is no true Godly poor man in the world, how much ſoever afflicted, but his heart is, or may be ſatisfied, that he ſhall have right. That's a ſure word (Pſal. 9.18.) The needy ſhall not always be forgotten, the expectation of the poor ſhall not periſh for ever. And therefore we may pray with confidence, Forget not, O Lord, the Congregation of thy poor for ever, (Pſal. 74.19.) The poor may reſt in this aſſurance, while their troubles reſt upon them, that God will bring forth their Righteouſneſſe as the Light, and their Judgement as the Noon day, (Pſal. 37.6.) He hath right, who believes he ſhall have it; as he that believeth, hath everlaſting life in hope, long before he attains the poſſeſſion of it, (John 3.36.)

Thirdly, Though we ſay, The Lord giveth right to the poor, both ſpeedily and conſtantly, yet he reſerveth to himſelf a liberty p. 199as to time, and means, and manner; as in all his outward Adminiſtrations, ſo in miniſtring or giving out this right; the Lord waits to be gracious, till we are ready for his grace, and he waits (in the ſame ſence) to be righteous, till the poor are ready for their right; they ſhall not ſtay for it, when once they are ready for it; and it would be a wrong to them to have their right, before they are ready for it.

Laſtly, There is a day ſpoken of, wherein the Lord will do all his poor right in the view of all the world, (Acts 17.31.) He hath appointed a day in the which he will judge the World in Righteouſneſſe, by that man whom he hath ordained. The day approacheth, wherein the Lord will judge the world in righteouſneſs. Right is prepared & deſigned for them. The time till right ſhall be done to all, as is deſired, or to the utmoſt of their deſires, maketh haſt: He that ſhall come, will come, and will not tarry; Behold (ſaith he) I come quickly, and my reward is with me, to give every man according as his works ſhall be, (Rev. 22.12.) And if the Lord come with a reward in his hand for thoſe who have done well, he will undoubtedly come with right in his hand to give all thoſe who have ſuffered wrongfully.