Exposition of Job 35-37, Exposition on Job · Chapter 35 · Verses 4-8
JOB, Chap. 35. Verſ. 4, 5, 6, 7, 8.
4. I will anſwer thee, and thy Companions with thee.
5. Look unto the Heavens, and ſee, and behold the Clouds which are higher than thou.
6. If thou ſinneſt, what doſt thou againſt him? or if thy tranſgreſſions be multiplyed, what doſt thou unto him?
7. If thou be righteous, what giveſt thou him? or what receiveth he of thine hand?
8. Thy wickedneſs may hurt a man as thou art, and thy righteouſneſs may profit the ſon of man.
THe former Context contained the Charge which Elihu brought againſt Job, that he ſhould ſay, His righteouſneſs was more than Gods, and that it would be no profit to him; if he were cleanſed from his ſin.
In the Context of theſe five Verſes, Elihu gives anſwer to thoſe (had Job poſitively and purpoſely ſaid, or aſſerted them) blaſphemous ſayings, or aſſertions. And we have here.
Firſt, The promiſe or overture of an anſwer, at the 4th verſe, I I will anſwer thee, and thy Companions with thee.
Secondly, We have the anſwer it ſelf laid down in the 5th, 6th, 7th, and 8th verſes; which anſwer conſiſts in three particulars.
Firſt, That God cannot be hurt or endammag'd by our ſin; at the 6th verſe.
Secondly, That God can have no benefit or advantage by our righteouſneſs; at the 7th verſe.
Thirdly, That both Job himſelf, and other men like himſelfe may, yea ſhall certainly have hurt and dammage by their ſin, as alſo benefit or advantage by their righteouſneſs, verſ. 8th.
Thus Elihu's anſwer obviates Job's paſſionate queſtion at the 3d verſe, What profit ſhall I have, if I be cleanſed from my ſin? As if Elihu had ſaid, I know that neither thy ſins can do any hurt to God, nor can thy righteouſneſſe do him any good; but thy ſins may hurt thee, and thy righteouſneſſe advantage thy ſelf; therefore lay down ſuch wicked and deſperate thoughts as theſe, ſay not, What profit will redound to me if I be cleanſed from my ſin? &c. That's his anſwer, according to our Tranſlation. Other readings preſent us with other forms of anſwer; but I ſhall not ſtay upon them.
Verſ. 4. I will anſwer thee, and thy Companions with thee.
Elihu makes overture of anſwering before he anſwers, and tells him he will, before he doth it; I will anſwer thee, or I will return thee words. Anſwering is the returning of wo…ds to words; yet not of empty words, but of words fill'd with Reaſon and Authority to reſolve him that is doubting, or to convince him that is gain-ſaying. I will anſwer thee, And thy Companions with thee.
I will ſpeak that which ſhall not only take off thy Objections, but theirs alſo who are of thy mind, or joyn in Opinion with thee; I will anſwer thee, and thy Companions with thee: I will do both at once; when I have anſwered thee, they alſo will be anſwered; one anſwer will ſerve thee and them.Ʋna fidelia duos parietes dealbabo. Druſ. foreign Socius amicus, familiaris qui ſimul paſcitur, convictor. One Line will mark and meaſure both Walls.
The word which we render Companions, ſignifies any Friends or Familiars, with whom we uſually converſe, with whom we eat, or who eat bread with us, (2 Sam. 13.3.) (Prov. 17.17.) We may take it either more ſtrictly for a ſpecial intimate boſome friend, who is to a man as his own ſoul, as Moſes ſpeaks (Deut. 13.6.) or for a friend at large, ſuch as is called a Neighbour, (Exod. 20.16.) Levit. 19.18.
Yet the queſtion may be, Whom doth Elihu mean by Jobs Companions, when he ſaith, I will anſwer thee, and thy Companions with thee?
Some by his Companions underſtand thoſe who came to viſit him in his affliction, and maintained that long Diſcourſe with him, thoſe three friends of whom we read (Chap. 2.11.) Eliphaz the Temanite, Bildad the Shuite, and Zophar the Naamathite. The Septuagint conclude Elihu meant them only,foreign. Sept. for thus they render, I will anſwer thee, and thy three friends.
But why ſhould Elihu joyn them with Job, ſeeing they held Opinions contrary to Job? True, they did, yet they were not able to make good their Arguments, or convince Job; they had condemned Job, but not anſwered him, they did their buſineſſe imperfectly, and to halves, or impertinently, and to no purpoſe; ſo that all their anſwerings were called no anſwer, Chap. 32.3. And therefore Elihu might ſee reaſon to undertake the ſatisfaction, not only of Job, but of his three friends, who had not given Job a ſatisfactory anſwer unto that hour.
Others take the word Companions in a more large ſence, for all that were of his Opinion. As if Elihu had ſaid, I challenge all the world, whoſoever accompanies thee, or takes thy part in juſtifying ſuch ſayings or aſſertions, as I have heard from thee, I will anſwer them all, how many ſoever they be; I will undertake thee, and all thy Party, Thee, and thy Companions with thee.
Hence Note, He who hath truth on his ſid…, needs not fear the oppoſition of many, no nor the oppoſition of all men.
To oppoſe two is a very great diſadvantage; but if a man have the truth on his ſide, he may oppoſe all, though he be alone: He may be an Antipas (Revel. 2.13.) a man againſt all men, as that name of Chriſts faithful Martyr, there mentioned, doth import. If there be a thouſand of them, he may undertake them all, for in anſwering one, he anſwers all. Elijah ſaid of himſelf (1 Kings 18.22.) I, even I only, remain a Prophet of the Lord; yet he ſtood up againſt all the Idolatrous Prophets of Baal, who were no fewer than four hundred and fifty men: That we have many with us, is li…tle advantage, and leſſe honour many a time. A long train of Followers will do us no good, if our Cauſe be bad. Truth is ſtrong and will prevail; 'tis vain to fight againſt it, though our partakers are many. The ancient Fathers obſerved, how ſome were wont to cry up thoſe that had the multitude on their ſide, and to boaſt that moſt were of their Opinion. It was the ſaying of a Worthy in thoſe times, By my being alone, Non mea ſolitudine minuitur, verbum veritatis. Dictum Liberti ad Conſtantium Arrianum. Theod. lib. 2. Hiſtor. Eccl. c. 16.the word of truth, and the truth of the word, is not at all diminiſhed. One man and the truth are ſtrong enough to oppoſe a multitude in error, and a multitude of errors. The more any men, and the more men appear in oppoſing truth, the more is God engaged in faithfulneſs to appear for it. When one boaſted to St Hierome that he had a multitude of Followers in his Opinion; he anſwered, That the number of his Companions did not prove him a Catholick, Multitudo ſ… cio…um te nequaquam Catholicum, ſed Haereticum monſtrabit. Hieron. l. 3. adverſ. Pelag.but a Heretick.
But how did Elihu anſwer Job and his Companions? The next verſe tells us how.
Verſ. 5. Look unto the Heavens, and ſee, behold the Clouds which are higher than thou.
foreign Aſpexit aliq tando ab o…ulis ad intellectum transfertur.As if he had ſaid, Look to the Heavens, and they'l anſwer thee; behold the Clouds, and they will confute thee: Thy very ſenſes may convince thee, that thou haſt ſpoken theſe things againſt Reaſon. And the Heave…s will tell thee, that thy miſtake in this matter is Heave…ly wide. If thou turn thy eyes upward, and conſidereſt that diſtance which is between God, Toto coelo erras.who hath Heaven for the Habitation of his Hol…neſſe, and of his Glory, and thee, who dwellest in thy houſe of Clay here on Earth, thou mayeſt ſee that thy ſins cannot hurt him, nor thy goodneſſe extend to him. The diſtance between Heaven and man is very great; but the diſtance between God and man is far greater; the one is immenſurable, but the other is unimaginable, unconceiveable. Therefore if the Heavens be ſo high, that thou canſt not annoy them with thine Arrows, much leſſe art thou able to annoy God, who is higher, and infinitely more out of Bow-ſhot and Gun-ſhot than the Heavens: That's the ſcope of his A…gumentation here, to prove that Job could not, or that no man can hurt God by his ſin.
Look to the Heavens, and ſee.
Both words are applyed to the ſenſe or ſight of the eye, yet they have a reference alſo to an intellectual ſight, to the eye of the mind: Look, and ſee; that is, Take ſpecial notice of, and contemplate the Heavens. We may look, and not ſee; that is, look and not conſider, look and not obſerve: To look and ſee, is to give earneſt attention to the thing looked upon; look curiouſly, c…itically, how high the Heavens are, Look and ſee.
foreign Significat curioſe inſpicere, intueri viſa, contemplare mente. Aquin.We may apply the firſt word Look (as ſome do) to the truth of the thing, look how high the Heavens are; it may be ſeen by the eye, that they are very high, though we cannot ſee how high they are. The latter word See, may referre to the admirable contrivance and contexture of the thing ſeen, as the forme… to the truth and reallity of it: Look and ſee how wonderful, how full of wonders the Heavens are; ſee with admiration what a vaſtneſs, what an ex…ctneſſe there is in the Heavens above thee. Thus the word is uſed by the Prophet, (Iſa. 42.18.) Look ye blind, that ye may ſee. It is a Propheſie of Goſpel times: that is, Conſider the Meſſages and Myſteries of the Goſpel exactly, view them well, that ye who are blind may behold the glorious light that ſhines forth in them. There were many blind ones in Ch…iſts time, that looked upon the things of the Goſpel, and did not ſee; the Phariſees lookt upon them, and they were among the blind ones; they indeed had better thoughts of themſelves, and therefore put that queſtion to Chriſt in ſcorn, (John 9.40.) Are we blind alſo? They did not look ſo as to ſee; they were blind when they looked, and blind after they looked: The holy Prophet exhorts poor blind ſouls to whom the Goſpel ſhould come, to look better, to look again and again, till they ſaw, Look ye blind, that ye may ſee; That is, be diligent and humble, that ye may ſee the light ſhining in the Goſpel. The proud Phariſees who would not ſee the light which Chriſt offered to them, were the worſt of blind ones.
This is the Look which the word in the Text calls for. Look unto the Heavens, and ſee; it cannot be underſtood of the outward ſight only, for he that looks upon the Heavens cannot but ſee them; but a man may look a great while upon the Heavens, and not ſee them conſiderately, nor underſtand what he ſeeth. The words import attention and conſideration:foreign Intentis oculis intuitin eſt. And ſo they are uſed and placed (2 Kings 3.14.) Were it not that I regard the preſence of Jehoſhaphat the King of Judah, I would not look unto thee, nor ſee thee; ſaid Eliſha to Jehoram King of Iſrael; that is, I would give thee no reſpect, nor take notice of thee.Nomen hoc foreign non poteſt ſignificare Nubes, quae ſunt ſubſtantiae denſae, nempe Aer condenſatus: At Shehhakim dicti ſunt a ſubſtantiae tenuitate. qualis eſt ſubſtantia coeli; ergo ver…o tenues coelos. Piſc. In this ſenſe the Prophet repreſents the Church beſpeaking the incompaſſionate Spectators of her calamity, (Lam. 1.12.) Is it nothing to you, all ye that paſſe by? Behold and ſee (that is, weigh it well, and conſider) if there be any ſorrow like unto my ſorrow. Look unto the Heavens and ſee.
And Behold (with like attention) the Clouds. There is ſome difference among Interpreters, about this word which we render Clouds. The Hebrew properly ſignifies Thinnes; but a Cloud, is thick, and conſiſts of many Aireal vapors, condenſed into a body; and therefore this word cannot well be tranſlated a Cloud, (ſaith this Author) but the thin Heavens, that is, the higher Heavens, thoſe above the Airy Heaven.
foreign ut plurimum Aethera & nubes ſignifi…at. Bold.Again, The Clouds are lower than the Heavens, they are neereſt to us, they are ingendred in the middle Region, nor do they at any time riſe higher than that Region. Foraſmuch then as Elihu is endeavouring by the conſideration of the highneſs of Gods royal ſeat, or of the vaſt diſtance (as the Prophet ſpeaks) of the habitation of his Holineſs and of his Glory from us, to prove, that neither any good we do can profit him, nor any evil we do, teach to his diſadvantage; therefore it may ſeem not to make much for the purpoſe of Elihu, to call Job to behold the Clouds, which are neer us, comparatively, though their diſtance from us be really very great: but I conceive, notwithſtanding that Criticiſme of the word, and this reaſon, we may well enough abide by the Tranſlation, which ſaith, Behold the Clouds; for though the Clouds are thicker than the Ai…, yet they are but thin, and are ſoon diſperſed by winde and ratified by heate.
Again, Suppoſing (as indeed they do) that the Clouds move in the lower part of the Heavens, it encreaſeth and hightens the ſenſe of the words to the purpoſe, for which Elihu makes uſe of them. As if he had ſaid, Behold and ſee the Heavens, the upper Heavens, the Starry Heavens, they are higher than thou, yea, behold the Clouds which are neereſt to us, and much, very much below the Starrs, thoſe eſpecially which Aſtronomers call the fixed Starrs; yet do but behold the Clouds, which at the top of ſome hills one may touch with his hand, (ſome deſcribe great men hiding their heads among the Clouds) Behold, I ſay, the Clouds which are loweſt, yet they are higher than thou, they are beyond thy reach; much more the Heavens, moſt of all God, who is higher than the higheſt Heavens. Thou canſt neither add to, nor diminiſh or blemiſh the beauty of the Heavens, thou canſt not make a cloud better or worſe; What then canſt thou do to or againſt the God of Heaven? To convince Joh of this, is the purpoſe of Elihu in calling him to the view of the Heavens. Now foraſmuch as Elihu invites Job to the view and Contemplation of the Heavens;
Note; Firſt, It is our duty to ſtudy and meditate the natural works of God, or his works in Nature; Eſpecially the Heavens, which are ſo eminent a part of his works.
The Scripture calls ſome, Starr-gazers, ſuch are they, who ſtudy the Heavens to a very evil purpoſe, drawing men off from their ſole dependance upon God, by foretelling the events of things, and deſtinies of perſons, from the poſitions and motions of the heavenly Bodies or Luminaries. This kind of Studying and Contemplating the Heavens, is one of the greateſt vanities under Heaven, a vanity often reproved in the Scriptures of the holy Prophets; thus to be Starr-gazers, or Heaven-beholders is our ſin: but there is a Contemplation of the Starrs which is our duty and commendation, (Pſal. 8.3, 4.) When I conſider (in that great volume of the works of God) the Heavens, the work of thy fingers, the Moon and the Starrs which thou haſt ordained; What is man that thou art mindfull of him, &c. David did both look and ſee, he beheld the Heavens for a good purpoſe, a godly purpoſe, his own abaſement, and the advancement of the glory and goodneſs, or of the glorious goodneſs of God, in ſpreading ſuch a Canopy, ſparkling with perpetual fires for him to walk under, and do his work by. And doubtleſs, did we with enlightned eyes behold and ſee the natural Heavens, we ſhould become more ſpiritual and heavenly.
Secondly, In that we have here three words, look, ſee, and behold. Note, The works of God, Eſpecially the Heavens, are diligently to be Conſidered.
We may look to the Heavens and not ſee, we may ſee the Heavens and not behold them. Let me here again mind the Reader of the Emphaſis of that word; it notes a looking unto, or upon the Object, as a Hunter looks for a Hare, or a Fowler for a Bird; how doth he pry and look into every tuft and buſh? So the word is uſed (Jer. 5.26.) Among my people are found wicked men: they lay waite (or they eye and behold) as one that ſetteth ſnares, they ſet a trap, they catch men. All the viſible works of God, much more the Heavens ſhould be diligently conſidered, lookt into, ſeen, and beheld. It was a good Concluſion of one of the Ancients, who ſaid, That man hath not looked unto Heaven, In coelum ron ſuſpicit, qui coelum tantum aſpicit. Origen.that hath only looked upon Heaven. A bare look is not ſufficient, he muſt look with admiration, or till he cannot forbeare to admire, as the firſt Latine word in that ſentence ſignifies properly. A man may look upon a Picture, and yet not behold it diſcerningly; he may ſay, that's the picture of a man, yet not conſider the Art of the workman in drawing it; he may ſee it is the picture of a man, not of a beaſt, at a look, but he muſt ſee it exactly, if he would find out the worth and workmanſhip o… it. A man in paſſage (as ſome ſpeak) may ſee a houſe, yet not apprehend the Symmetry of the Plat-form, the skill of the Architect, no… the commodiouſneſſe of its Scituation; to diſcern theſe calls for ſerious conſideration, and ſetled reviews. As in the Natural works of God, the Heavens made for man, ſo much more in his Spiritual works, the making of a Heaven in man, or man Heavenly, require our deepeſt thoughts, and moſt ſtudious re-ſearches. O how many are there who look tranſiently upon thoſe works of God, who never ſee nor behold them, never enter into the ſecrets of them! many know ſome Truths, yet never looked into any, nor laboured to comprehend with all Saints (or as all Saints ought to do) what is the breadth, and length, and depth, and he…ght of them; and therefore attain not to that riches of the full aſſurance of underſtanding, to the acknowledgement of the myſtery of God, and of the Father, and of Chriſt, as the Apoſtle ſpeaks (Col. 2.2.) but are like children toſſed to and fro, and carryed about with every wind of Doctrine, as the ſame Apoſtle deſcribes them, Eph. 4.14. Remember, we are to look and ſee, and behold the Natural wo…ks of God, how much more the Spiritual Myſteries of the Goſpel, and the works of grace? theſe indeed are to be looked upon, and ſeen, and beheld, thoſe other are not to be left unlooked upon.
Note, Thirdly, The Heavens are a Divine Glaſſe, wherein we may ſee much of God; they are a Natural Alphabet, the Letters whereof being well placed, and rightly put together, we may ſpell the name of God, his Wiſdome, Power, and Goodneſſe.
Thus the Apoſtle argues (Rom. 1.19, 20.) That which may be known of God is manifeſt in them, or to them; that is, to the very Heathens. His proof for this, is taken from the poynt now propoſed: For the inviſible things of him from the Creation of the world are cleerly ſeen, being underſtood by the things that are made, even his eternal Power and God-head. The Apoſtle layes it down in general, Whatſoever is made, whatſoever is part of the Creation, holds out ſomewhat of God: The very Clods of the Earth declare his Power; how much more the Clouds and Starrs of Heaven? Therefore Look to the Heavens, Behold the Clouds, conſider them, (Pſal. 19.2.) They declare the Glory of God, and the Firmament ſheweth his handy-work. If you ask more particularly, what do they declare? I anſwer, Firſt, That God is; every Creature doth ſo; if there be a Creature, there muſt needs be a Creator; If there be Effects, there muſt be an Efficient; the made Heavens declare their Maker. Secondly, The Heavens declare, not only that God is, but that he is above. Chriſt hath taught us to pray, Our Father, which art in Heaven; God is every where, yet there eſpecially; Heaven is the Habitation of his Holineſſe, and of his Glory. Thirdly, In the purity of the Heavens, we may ſee the holineſſe and purity of God; and they being ſo incorruptible and unchangeable, declare Fourthly, The incorruptibility and unchangeableneſſe of God: He that made them ſuch, is much more ſuch himſelf. The very unchangeableneſſe of the Heavens, is changeable, compared with the unchangeableneſſe of God. The Heavens (ſaith David, Pſal. 102.25, 26.) are the work of thy hands; they ſhall periſh, but thou ſhalt endure (or ſtand), yea all of them ſhall wax old like a Garment: as a Veſture ſhalt thou change them, and they ſhall be changed; but thou art the ſame, and thy years ſhall have no end. Fifthly, The Heavens which God hath built as a Houſe for himſelf, being ſo high above the touch of the Creature, ſhew us that God is infinitely exalted above the reach and moleſtation of ſinful man; that's the thing which Elihu aims at, as appears by what followeth in the next words. Look to the Heavens, and ſee, behold the Clouds which are higher than thou.
Verſ. 6. If thou ſinneſt, what doſt thou againſt him? or if thy tranſgreſſions be multiplyed, what doſt thou unto him?
As if he had ſaid, When thou lookeſt to the Heavens, thou plainly ſeeſt thou canſt do nothing againſt them; it would be a vain thing for thee to attempt the Heavens, to clamber up to the Clouds; ſurely then, thy ſinnings, thy frettings, thy diſcontents, and complaints cannot hurt God; therefore be quiet.
If thou ſinneſt.
The word here uſed, notes ſin in the leaſt degree,foreign Erravi…. any error or deviation from the Rule; but it comprehends ſins of the higheſt degree, even ſuch as the Prophet calls (Amos 5.12.) Mighty ſins. If thou ſinneſt at the greateſt rate, at the height of blaſphemy, What doſt thou againſt him?
foreign Non tam nocere, quam op…rare et laborare ſignificat. q. d. Laborando et adnitendo quid tandem efficies quo illum laedas. Pined.The Hebrew is, What workeſt thou againſt him? Properly the word ſignifieth only to work; we render it by working againſt, that is, to the hurt and diſadvan…age of another, to his miſchief and undoing. As if he had ſaid, If thou ſhouldeſt ſet thy ſhoulder to the work, if thou ſhouldeſt do evil with both hands greedily, yet thou canſt make no work of it in this matter, what doſt thou againſt him? what hurt hath he by it? And to aſſure Job that he hath none, nor can have any, Elihu ſerves him up the ſame Meſſe in another Diſh of words, in the cloſe of the verſe.
Or if thy tranſgreſſions be multiplyed.
Here Elihu ſpeaks as high, as he meant before. Tranſgreſſing is more th…n ordinary ſinning, though (as was toucht upon the word) under ſinning he comprehended any, the moſt extraordinary tranſgreſſings. If thy ſins be tranſgreſſions, rebellions, or prevarications, and they be multiplyed, if thou ſinneſt out of malice and wrathful purpoſe againſt God himſelf; and doſt not only commit ſome one of theſe, but many, and heapeſt them up together, yet &c.
foreign Et ad molem et numerum communis eſt.If thy tranſgreſſions be multiplyed. The word ſignifies both magnitude and multitude; hence ſome render, If thy tranſgreſſions be great; we ſay, If they be many. Sin as much as thou wilt, and ſin as often as thou wilt; ſin as much as thou canſt, what hurt hath God by it? Some by ſin in the former part of the verſe, underſtand that evil which is committed immediately againſt God; and by tranſgreſſions in this latter clauſe, ſuch evils as are done againſt our neighbour: But I ſee no need at all to be ſo diſtinct, we may take it reſpecting God, or man, or both; for thoſe ſins which we commit againſt man, are alſo againſt God; he is the perſon offended, his Law is broken, againſt whomſoever the ſin is committed. If thou multiply thy tranſgreſſions, What doſt thou unto him?
foreignThat word, What doſt thou? ſignifies not only, or not ſo much, ſtrong labour and endeavour, as the former did, but cunning in labour, and skill in labour. As if he had ſaid, Though a man ſet all his wits awork to do evil, what can he do to him? Neither pains nor skill, neither induſtry nor policy, neither open force nor ſecret ſtratagems, can do him any, the leaſt annoyance. Some Creatures are weak and inconſiderable, as to any thing they can do by outward power, yet they can do much by their ſubtilty, and cunning; but neither the one, nor the other can do any thing unto God. Scrue up thy wits to the higheſt pin, or peg, yet thou canſt do nothing really prejudicial unto him. The words are plain; from them
Obſerve, Firſt, God receives no dammage by the ſin of man, how great, or how many ſoever his ſins are.
A man may quickly vex and undo himſelf by ſin. Wiſdome ſaith (Prov. 8.36.) He that ſinneth againſt me, wrongeth his own ſoul: All they that hate me, love death. But the ſinner cannot hurt God, he is far above us; man can no more hurt God by ſin, than he can hurt the Clouds, or the higheſt Heavens. Had we an enemy above the Clouds, were it not a madneſſe to ſhoot arrows, or bend our forces againſt him? What is man to God! The School-man concludes, Nothing can be added to, Per actum hominis Deo nihil poteſt accreſcere vel deperire; Sed tamen homo in quantum in ſe eſt, aliquid ſubtrahit Deo, vel ei exhibet, cum ſ…rvat vel non ſervat ordinem quem Deus Inſtituit. Aquin. 1. 2 dae. q. 21. Art. 4. Ad primum.nothing can be diminiſhed, nothing taken from God by any act of man: Yet man, as much as in him lyes, takes away from, and gives or brings to God, when he either keeps, or doth not keep that order which God hath appointed. Sinners ſhall be judged and dealt with, as they that have greatly annoyed and diſadvantaged God, as they that have rob'd and ſpoyl'd him, as they that have ſmitten and wounded him, as they that have abaſed him, and laid him low: And there is reaſon they ſhould be judged as having done ſo, foraſmuch as they do their utmoſt to do ſo. Thus they are deſcribed (Pſal. 2.1, 2.). The Heathen rage, and the People imagine a vain thing. The Kings of the Earth ſet themſelves, and the Rulers, &c. And why all this? what was it for? It was againſt the Lord, and againſt hû Anointed. This was done by the Princes and Great Ones of the world; yet they were ſo far from being able to prejudice the Lord, either in his Perſon, or in his Intereſt, that he did but laugh at them for it. And 'tis conſiderable that God is deſcribed there, (according to the notion uſed by Elihu in the Text) ſitting in the Heavens, (verſ. 4.) He that ſitteth in the Heavens ſhall laugh, the Lord ſhall have them in deriſion. And why doth the Lord laugh? ſurely becauſe he ſees they can no more hurt or hinder him in his purpoſes, by any of, or all their ſinful adviſings, and attemptings, than if they ſhould hope to batter down the Heavens by diſcharging a Pot-gun againſt them. And therefore he concludes with a triumphant Yet, (ver. 6.) Yet have I ſet my King (after you have done your worſt) upon my holy Hill of Sion. The ſins of men do tu…n to the glory of God, but to their own ſhame. The ſins of Gods own children turn to the glo…y of his mercy; thoſe huge heaps, and numberleſs numbers of ſins committed by his Children before Converſion, what do they in the iſſue, but lift up the glory of his Grace in the pardon of them? And the rebellions committed by impenitent ſinners, going on in obſtinacy to the end, without Converſion, what do they but lift up the glory of God in his Juſtice, and wonderful judgements, which he will bring upon them? The ſins of the old world (which was a world of ſin, all fleſh having corrupted their way before God, and there being but one righteous Family found in it) all thoſe ſins (I ſay) did not dammage God at all, but indeed they glorified both his Patience and his Juſtice; his Patience, in ſparing them ſo long, even an hundred and twenty years after warning given; his Juſtice, in ſending the Flood at laſt, which brought ſwift deſtruction upon them, and ſwept them all away. The unnatural crying ſins of Sodome, did not hurt the God of Heaven, but God took advantage thereby, to glo…ifie his Juſtice, in raining Fire and Brimſtone upon them from Heaven, (Gen. 19.24.) Pharaoh by all his oppoſition againſt the Iſrael of God, did not diſadvantage God, but gave him an advantage to make his Power known, by ſwallowing up him and his Egyptian Hoſt in the waters of the Red Sea. That which is done againſt the Will of God, fulfills the Will of God. The ſins of men are ſo far from hurting the God of Heaven, that they glorifie him among men on E…rth; while they behold him either turning the evil which is dore into good, or puniſhing them …or their evil doings. That which men ſpeak or do againſt God, like an Arrow ſhot up into the Ayre, falls down upon their own heads. David (Pſ. 111.2.) breaks out wonderfully into the praiſe of God upon this conſideration. The works of the Lord are great, ſought out of all them that have pleaſure in them. Theſe wo…ks of God wherein we ſhould take pleaſure, are not only wo ks of mercy to the Godly, (verſ. 3, 4, 5.) but of vengeance upon the wicked, (verſ. 6.) He hath ſhewed his people the power of his w…rks, that he may give them the heritage of the Heathen. The works of his hands are Verity and Judgement, (verſ. 7.) That is, judgement for Saints in ſaving them, and upon ſinners in conſuming them.De eo quod agitur contra, Dei voluntatem, voluntas ipſius vel mala in bonum convertentis vel mala punientis impletur. Auguſt. Enchirid. c. 100. We ſhould much contemplate the works of God, in bringing glory to himſelf out of the ſins of men. The Angels ſinned and ſell; man ſinned as ſoon almoſt as he was ſet up: Theſe Creatures did that which God would not have done, yet God brought about that which he would. And thus it is to this day among all the child…en of men; while they break holy Commandements, God fulfills his holy Counſels; no thanks to them, yea woe to them. So then, the Lord hath no hurt by ſin; which way ſoever ſinners turn themſelves, they cannot turn away his Counſels, nor turn from his Counſels: When they are diſobeying his revealed will,Miro et inaffabili modo, non fit praeter ejus voluntatem, quod etiam contra ejus voluntatem fit; quia non fieret, ſi non ſineret: nec uti que nolens ſinit ſed volens. Nec ſineret bonus fieri male, niſi omnipotens etiam de malo facere poſſet bene. Auguſt. in Pſal. 111. he is doing his ſecret will, in which God is moſt righteous, and in his ſeaſon will lift up his Righteouſneſſe and Holineſſe, his righteous and holy Will, in the face of all the ſinners in the world, and they ſhall know and confeſſe that he hath ſerved his own wiſe and holy purpoſes, even in thoſe Providences wherein they have had no purpoſe, but to ſerve their fooliſh and unholy luſts and pleaſures. We have an illuſtrious proof of this, in that extreamly evil and unnatural practiſe of men good in the main, the holy Patriarchs, againſt their own Brother (Gen. 50.20) who told them plainly, when he meant them no evil, but good, But as for you, ye thought evil againſt me, but God meant it for good; to bring to paſs, as it is this day, to ſave much people alive.
Further, To clear the Point in general, we may diſtinguiſh of ſin, as having a threefold oppoſition; Firſt, Againſt our ſelves. Secondly, Againſt our Neighbour. Thirdly, Againſt God. This diviſion or diſtinction of ſins, muſt be ſo underſtood that the two former, namely, ſin againſt our ſelves, and againſt our Neighbour, brings a real detriment, and diſadvantage to our ſelves, and to our Neighbour. But as ſin hath reſpect to God, it doth not bring any real detriment to him: Only it may be ſaid, Firſt, The will of many ſinners is raiſed up to that height of wickedneſſe, as purpoſely to ſet themſelves to diſhonour God, to blaſpheme his name, and do deſpight to the Spirit of Grace, (Heb. 10.29.) which is the utmoſt length that ſin or luſt can go. Secondly, The nature of every ſin, or every ſin conſidered in its nature, is a wrong or a hurt to God; for it is an unconformity to his Will, and a breach of his Law: Yet as to himſelf God receives no hurt, nor poſſibly can receive hurt by any, the fouleſt, moſt ſinful ſin.
But ſome may ſay, Doth not ſin damage God at all; could Ellhu ſay in Truth, What doſt thou againſt him, or into him, if thou ſinneſt? Is ſin nothing to God? The Church complained, and cryed out to thoſe that paſſed by her, (Lam. 1.12.) Is it nothing to you, all ye that paſſe by? Are all my afflictions nothing to you? May not God ſay much more, Are all your tranſgreſſions nothing unto me? Are our ſins nothing to him? Is he unconcerned in them? How can this be? There are ſeveral Scripture-Expreſſions which ſhew cleerly that we do much againſt God when we ſin, and much for him when we ſin not, or abſtain from ſin.
Firſt, When a People, eſpecially when a profeſſing People, ſin, The name of God is prophaned; and is that nothing to God? Is it not againſt God, to have his name p…ophaned? We find the Lord charging this upon his People (Ezek. 36.20, 21.) They prophaned my name among the Heathen, &c. To prophane the name of God, is to make it as an unholy, as a common, yea, as a corrupt thing; and is this nothing to God?
Secondly, To ſin is to diſhonour God, 'tis called, A deſpiſing of God, (1 Sam. 2.30.) Them that honour me, I will honour; and they that deſpiſe me, ſhall be lightly eſteemed. Is it nothing to be deſpiſed, to be diſhonoured? If a man be deſpiſed, he thinks himſelf wronged; loſſe of honour is a great loſſe.
Thirdly, We find in Scripture, that ſome kind of ſinning is blaſpheming. The Apoſtle tels the Jews (Rom. 2.24.) The name of God is blaſphemed among the Gentiles, through you: That is, his name is evil ſpoken of, a bad report is brought upon his name, he hears ill among evil men, among the Gentile…, through you, that is, through the unanſwerableneſſe of your doings, to your ſayings, or through the unlikeneſſe of your practiſes, to your profeſſion. To blaſpheme the name of God is to ſtrike through, to wound the name of God; it is ſomewhat to a man to have his name ſtruck through with the poyſoned Arrows and Darts of reproach. An ill tongue falls heavy, and cuts deep. A blaſphemed name is a tongue-beaten name: And is this nothing to God?
Fourthly, Some ſins are not only in themſelves a contempt of God, but they are committed in contempt of God. When men ſin preſumptuouſly, and with a high hand; when they ſin with a command ſhining in their eye, with a threat ſounding in their ear, they even ſend a defiance to Heaven, and bid God do his worſt: And is this nothing againſt God? nothing unto God? One of the Ancients writing at large of two Cityes,Auguſtinus, l. 14. De Civitate Dei. cap. 28. calleth one of them, The earthly and unholy City, made by the love of our ſelves, even to the loathing and contempt of God. (Love to our ſelves, riſing up to the contempt of God, doth all the miſchief in the world) The other City he calleth holy and heavenly, and that (ſaith he) is built by the love of God, or when we love God even to a loathing and contempt of our ſelves, and of all our own concernments, intereſts and advantages. When a man comes to love God with a loathing of himſelf, then he is indeed a builder of the holy City: And when ſinners act with an inordinate love to themſelves, they at once caſt contempt upon God, and build that bad City; and is this nothing to God?
Fifthly, The Scripture ſaith, God is angry with ſin. A wiſe man will not be angry with that which is nothing to him, or which doth nothing againſt him; a wiſe man will not be angry for nothing, much leſſe will the only wiſe God.
Sixthly, The Scripture ſaith, God is grieved for the ſins of men. Surely God will not be grieved for that which is nothing unto him. Himſelf ſaith, ſinners fret him, (Ezek. 16.43.) Thou haſt fretted me in all theſe things. A well tempered man will not fret for that which doth not ſome way or other afflict him. We read (Iſa. 63.10.) That Iſrael vexed his holy Spirit ſo much, that he was turned to be their enemy, and fought againſt them. And had they done nothing againſt him? Yea, it is ſaid (Gen. 6.6) God was ſo much afflicted with the ſins of the old world, that he repented that he had made man upon the Earth, and it grieved him at his heart. Doubtleſs that is ſomewhat to God, which grieves him thus, and goes to his very heart. And let us take heed of thinking ſin is nothing to God; though Elihu ſaith here to Job, What doſt thou unto him, if thou ſinneſt? Sin hath done all the miſchief to man that ever was done him, nor can any thing do him a miſchief, but his ſin. And though God, as Elihu argueth truly, be above the reach of any miſchief that ſin or ſinners can do him, yet upon tryal they will be found guilty of, and caſt for doing much, and that very miſchievouſly againſt God. And therefore
For anſwer to the Objection, know, The glory of God may be conſidered two wayes; Fi…ſt, In it ſelf. Secondly, In its manifeſtations: Or, we may conſider God, Firſt, In his Eſſential glory and bleſſedneſſe; Secondly, In his manifeſtative glory and bleſſedneſſe. The Glo…y and Majeſty of God in it ſelf, or his Eſſential Glory is alwayes the ſame, and receives neither encreaſe nor diminution; for 'tis infinite and perfect, or infinitely perfect; and that's the definition of Perfection, or defined perfection, to which nothing can be added, and from which nothing can be taken. So then, Conſider God in himſelf, and 'tis true, our ſins are nothing to him, they hurt him no more than the Starres are hurt by throwing ſtones into the Ayre at them, or the Sun is hurt by caſting Darts up at it, or the Moon is hurt by the barking of Dogs at it; we can no more hurt or hinder that good or glory of God by our ſins, than Sun, Moon and Starres in Heaven, are hurt or hindred in their Courſe, by ſuch angry aſſaults from Earth.
But
Secondly, Conſider the manifeſtations of the glory of God, and this is hindred, or damaged by ſin. That's the meaning of all thoſe Scriptures, where 'tis ſaid, his name is prophaned, diſhonoured, blaſphemed; the preſent manifeſtations of his glory, which ſhould break out every where, are clouded and eclipſed by ſin. And this, their ſins do eſpecially who profeſſe his name. Profeſſors are oblieged where-ever they come, to hold out the ſavour and excellency of his name: And therefore God will deal with knowing ſinners, as with thoſe that hurt and wound him, as with thoſe that have grieved and broken him, as wi h thoſe who have burdened and troubled him, yea, as with thoſe who would deſtroy him.Peccatum 1 ocatur Deicidium appetens ſc: Deum deſtruere. Sin is an enemy to God, and would dethrone and thruſt him out of the world; therefore ſ…nners ſhall be dealt with as ſuch as have highly hurt and wronged God. Sinners have ſometimes riſen up to ſuch expreſſions of wickedneſſe, that they would even pull God out of Heaven; it is in the nature of every ſin, and in the ſpirit of many ſinners to do ſo, they carry a dayly enmity in their hearts.
Therefore woe to thoſe who ſay of God, God is not hurt by our ſins? why then ſhould we trouble our ſelves about them? yes, the Lord will at laſt let all ſinners know he hath been concerned in their ſins; though they have not at all toucht his Eſſential Glory, yet they have darkned and ſlurr'd the manifeſtations of his Glory. And therefore I anſwer,
Secondly, All thoſe Scriptures before alledged, importing that ſin grieves God, vexes him, and is very burthenſome to him; all thoſe are ſpoken either of God-man, Jeſus Chriſt, who was made like unto us in all things, except ſin, and is ſpoken of in the Hiſtoryes and Propheſies of the Old Teſtament,Haec de Deo dicuntur foreign et intelligenda ſunt foreign. before he took fleſh, as having thoſe (in him) ſinleſſe paſſions of anger, and ſorrow, and grief, which were found in him after he appeared in the fleſh: Or if expounded of God, ſtrictly conſidered, then what is in thoſe Scriptures ſpoken of God, muſt be underſto…d after the manner of men, yet as becomes God, who is without all paſſions and repentings: Or they are to be underſtood, not as importing Affections in God, but Effects upon men. When men ſin, God doth ſuch things as angry men uſe to do, ſuch things as men do that are g…ieved with what others have done, and repent of what themſelves have done. If grief, anger, repentance, were properly wrought in God, when we ſin, our ſins muſt needs be ſome, yea much annoyance to him. But while man ſees and feels ſuch Effects as theſe paſſions produce, the Lord is infinitely exalted above the leaſt feeling of theſe paſſions, he remains ever the ſame: That's it which Elihu ſignifieth, and holds out to Job; we may trouble one another, and trouble our ſelves by ſin, but we cannot at all trouble God. If thou ſinneſt, what doſt thou againſt him, what unto him? I ſhall conclude, and gather up the ſence of this Context in theſe four brief Deductions. Take two of them Negatively, and two Affirmatively.
Firſt, God doth not puniſh ſinners in anger, only, though he be angry only with ſin.
Secondly, God doth not puniſh ſinners, at all, for fear. He fears none, whom none can hurt.
The two Affirmatives take thus:
Fi ſt, When God puniſheth ſin, he doth it out of pure love to Juſtice, or purely out of love to Juſtice.
Secondly, God afflicts the godly in mercy; 'tis not becauſe they have done him hurt, but for their good.
Elihu proceeds further to prove, that as Job could not hurt God by his ſins, ſo his righteouſneſs and innocency were no advantage to him; and therefore it muſt needs follow, that his ſins could only hurt, and his righteouſneſs only profit himſelf, and ſuch as were like himſelf.
Verſ. 7. If thou be righteous, what giveſt thou h…m? and what receiveth he at thy hands?
Verſ. 8. Thy wickedneſs may hurt a man, as thou art; and t…y righteouſneſs may profit the ſon of man.
Elihu having ſhewed in the former verſe, that the ſin of m…n cannot detract any thing from, nor in the leaſt hinder the happineſs of God; proceeds in the 7th verſe to ſhew, that the ſinleſneſs, yea that the righteouſneſs of man cannot advantage, nor advance the happineſs of God: And therefore leſt he ſhould ſeem to make both the ſin and the righteouſneſs of man to be of no uſe, he ſtates the matter in the 8th verſe, and tells us both to whom the wickedneſs of man is hurtfull, and to whom the righteouſneſs of man is profitable; Thy wickedneſs may hurt a man as thou art, and thy righteouſneſs may profit the ſon of man; but neither can thy wickedneſs hurt, nor thy righteouſneſs help or advantage God. That's the ſumme of theſe two verſes.
Verſ. 7. If thou be righteous, what giveſt thou him?
As if he had ſaid; There is no reaſon (O Job) that thou ſhouldeſt at any time (as thou oftentimes haſt) proclaim thy own righteouſneſs, as if that added any thing to God. Job was not ignorant of that; But the ſpeech of Elihu had this ſcope in it, to reprove him for complaining that his goodneſs profited himſelf nothing, becauſe though he was far from wickedneſs, yet he was afflicted, whereas many wicked men proſpered and lived in full content; to which poynt his other friends had not anſwered. And further, Elihu urgeth Job with this, becauſe he had ſo induſtriouſly defended his own righteouſneſs, as if he would intimate that God was a gainer by it; whereas if God at any time rewardeth our good deeds, that proceedeth from his own goodneſs and Free Grace, not from any obligation which we have put upon him, by what we have done, how well ſoever we have done it. If thou be righteous, what giveſt thou him? This ſuppoſition, if thou be righteous, hath in it a grant, if not an affirmation, that a man may be righteous; For though all men naturally, or in nature, are unrighteous, yet thorough grace all men, that is, all men who receive grace are righteous: And they who receive grace are righteous under a three-fold notion. Firſt, they are righteous by an imputed righteouſneſs, or by the righteouſneſs of another accounted to them; and thus every godly man is righteous, becauſe freely juſtified. Secondly, they that have grace are righteous by an Inherent Righteouſneſs, by a ſtock or a principle of Righteouſneſs planted in them at their Converſion. In converſion, not only the acts, but the ſtate and nature of a man is changed. He who before was nothing but a bundle of unrighteouſneſs, becomes a righteous man; that is, he hath a …ighteous principle planted in him and abiding with him. Thus a godly man is righteous, becauſe he is ſanctified. Thirdly, every man that hath grace, is a Righteous man by a righteouſneſs flowing out from him, or by a practical righteouſneſs; he is righteous by the doing of Righteouſneſs; The former is Righteouſneſs by Converſion, this is Righteouſneſs by Converſation; and this ſlows from the former, as the Apoſtle John ſpeaks in his firſt Epiſtle (Chap. 3.5.) He that doth righteouſneſs, is righteous; that is, he is in a righteous ſtate through Juſtification, and hath righteouſneſs planted in him through Sanctification; And he that is thus righteous in his ſtate, is alſo a practiſer of Righteouſneſs in his way. As it is ſaid of that worthy paire Zachary and Elizabeth, (Luke 1.6.) They were both Righteous, walking in all the Ordinances and Commandements of God blameleſs. Here was practical Righteouſneſs, they were righteous workers, their courſe was a courſe of Righteouſneſs, as themſelves were in a ſtate of Righteouſneſs. And thus, I conceive, Elihu is chiefly to be underſtood here; becauſe righteouſneſs in this place is oppoſed to unrighteous actions. If thou wert Righteous; that is, if thy wayes or thy courſes were as righteous, as thou haſt often reported and aſſerted them to be (for Job in the 27th Chap. ſaid, He would not let go his Righteouſneſs, he would hold it till he dyed; he would never give up his Integrity, how much ſoever his friends accuſed him; he would no more give it up, than give it off, Now ſaith Elihu, If thou art righteous, as thou ſayeſt, and ſtandeſt ſo much upon it, let it be granted, ſeeing thou wilt needs have it ſo, that thou art righteous, The Septuagint render ſo, Seeing thou art Righteous, or for as much as thou art Righteous, that is, according to thy own affirmation, yea though God hath ſaid ſo of thee, and born that witneſs of thee) yet what is that to God?
What giveſt thou unto him?
Juſtitia tua nihil deum juv… ris, ne igitur tuam vendites juſtitiam. Chryſoſt:If thy converſation were ſuch as no blame could be laid upon it; though no ſpot could be ſeen upon thy garments, after all thy walkings thorough the affaires of this world, yet what giveſt thou unto him? Surely nothing at all. Some conceive this was a famous proverbial Speech amongſt the godly in thoſe times, full of Reverence and high Eſtimation, or rather Admiration of God; If we are Righteous, what is it to God? or what give we to God? (What giveſt thou him?) The meaning is, thou giveſt him nothing. A gift is the beſtowing of ſome good thing where there is no obligation; Donum eſt rei licitae nullo jure cogente mera liberalitate facta collatio. Hoſtien.that's a gift which a man is not bound to beſtow by any Law of Righteouſneſs; A gift is beſtowed out of meer liberality, or from a free and bountiful ſpirit. Now, ſaith he, What giveſt thou unto God? What ſervice is there in all thy righteous wayes and works, which thou art not obliged to tender unto God, or which thou art not bound to do? Thy Righteouſneſs doth not at all oblige God, for whatſoever good thou doeſt, thou art under a command to do it; there is a Law commanding, yea, compelling thee, if thou ſhouldeſt refuſe; doeſt thou performe any duty to God or man, which thou art not bound or ingaged to perform? Surely thou doeſt not, yea thou can'ſt not. Therefore, what giveſt thou unto God?
Or what receiveth he at thy hand?
The words are plain, giving and receiving are Correlatives; where there is giving, there is uſually receiving; and where there is receiving, there muſt be giving. Sometimes there is giving, where there is no receiving. When Belteſhazar promiſed Daniel great things, if he could Interpret the hand-writing on the wall, (Chap. 5.17.) He anſwered, Let thy gifts be to thy ſelf, and thy rewards unto another. Daniel would not receive his offer: There was giving inpro miſe on Belteſhazars ſide, but no receiving on Daniels ſide. Moſt are ſo much for receiving, that they love the word give, as the Prophet taxed and reproved the Rulers of Iſrael, (Hoſ. 4.18.) Her Rulers with ſhame (that is, ſhameleſsly, or of which they ſhould be aſhamed, or for which all cry ſhame on them) do love, Give ye; that word ſounded well, even like ſweet muſick in their ears: And if others did not offer bribes to corrupt Juſtice, they invited them, give ye, we are ready to receive. The Apoſtle puts both theſe together in a good way, (Phil. 4.15.) No Church communicated with me as concerning giving and receiving, but ye only: And he would have the Church at Epheſus to remember thoſe words of the Lord Jeſus, how he ſaid, It is more bleſſed to give, than to receive, (Acts. 20.35.) Artaxerxes, Artaxerxes longimanus dextram manum habebat longiorem; Rege dignius eſt dare quam accipere.one of the Perſian Monarchs, was Sirnamed, Long-hand; his right hand, or giving hand, being longer than the left; ſhewing, as ſome conjecture, that the Honour of Great Kings is ſeen more in giving than in receiving. But as we have nothing of our own to give unto God, ſo he hath no need to receive any thing of us. Thus Elihu here, What giveſt thou him? or what receiveth he at thine hand?
Of thine hand.
He expreſſeth it not barely, What receiveth he of thee, but of thine hand; becauſe as the hand is the great Inſtrument of working, ſo alſo of giving; we give and beſtow with the hand, (what hath he received of thy hand), there is a ſpeciallitie in that. Conſider thy hand, what can the hand of God take out of thy hand? Thy hand is, Firſt, a weak hand; Secondly, a narrow ſcanty hand; Thirdly, thy hand is an ineffectual hand to thy ſelf, it cannot bring any work about to the iſſue, to the full end and accompliſhment; therefore what is thy hand, thy weak, thy narrow, thy ineffectual hand, that God ſhould receive any thing out of thy hand? And then conſider what the hand of God is; His is, Firſt, a ſtrong hand; Secondly, a large, a wide hand; Thirdly, a hand full already; and, Fourthly, as his hand is full already, ſo it is a hand filling all things; He openeth his hand, and fills all things with good. Now God having ſuch a hand, how canſt thou fill his hahd with thy hand? What receiveth he at thine hand? I need not labour further in the explication of the words; Take one general Obſervation from them, which I ſhall draw down into ſome particulars.
The Righteouſneſs or Righteous Actions of men, contribute nothing to God;
They are no advantage to God: The beſt things that we can do, cannot at all better God, or God is never the better for them: That is the meaning of David, (Pſal. 16.3.) ſpeaking as a type of Chriſt; My goodneſs extendeth not to thee, but to the Saints which are on the earth, and to the excellent, in whom is all my delight. Jerome was of opinion, that theſe words of the Pſalme were taken out of this place of Job. (My goodneſs) that is, my good deeds extend not to thee; the good deeds of Chriſt did not add any thing to God, they did not give any thing to God; for it is impoſſible that any good, or any goodneſs ſhould ſo be made an addition to him, who is all, and hath all: but (ſaith he) to the Saints, to them my goodneſs extendeth, I can and will do good to them. Thus St. Paul ſpake to the Athenians, (Acts 17.25.) God is not worſhipped with mens hands, as though he needed any thing: God calls for worſhip, but he is not worſhipped, becauſe he needs our worſhip, or becauſe he would receive ſome benefit at the hand of worſhippers. The ſame Apoſtle puts the queſtion, (Rom. 11.35.) Who hath given unto him, and it ſhall be recompenced unto him again? As much as to ſay, no man hath given any thing to God, he is above and beyond all the gifts and givings of the creature.
There is a three-fold ground of it, why nothing can be given to God, either to oblige him, or to add any thing to him.
Firſt, All is due to him, what-ever we do is a debt to him; we cannot make the payment of a debt a gift. Be as holy and as righteous as you will, as exact in your walkings as you can, it is all of debt, and therefore not a gift. (Luke 17.10.) When you have done all, (when you have run your whole Courſe of obedience, both as to firſt and ſecond Table duties,) ſay you are unprofitable ſervants, we have done no more than was our duty to do. There is no gift, where all is due.
Secondly, What-ever we do in a way of Righteouſneſs, is not a gift, nor an advan…age to God; for it was all firſt given us by God,Nihil acereſſit ei noſtra juſtitia, quae tota gratuitum eſt illius donum. we and all that we have came firſt from him; whatſoever we have, we have had it of God. It is ſaid in that place before noted (Acts 17.25.) He is not worſhipped of mens hands, as if he needed any thing, (why?) for he giveth to all men life and breath, and all things; he gives all things, and therefore he needs nothing, nor can any thing properly be ſaid to be given to him,Scitum eſt illud ſapientis Hebraei: da illi de ſu…, quia tu & omnia tua illius ſunt. Tua ex tuis offerrimus tibi domine. Druſ: Et lamſi q…od debemu… reddere deo cupiamus, tamen de ſuo reddimus. Salvi: de Eccl… Cathol. who giveth all things. We have that remarkable Scripture (1 Chron. 29.10.) where David praiſeth the Lord for the offering and gift which he himſelf and his people had brought towards the building of the Temple; And he deſired that his offerings might be accepted of the Lord, not ſo much as they were given by his hand, as becauſe they and the heart to give them, were received from the hand of God. Wherefore David bleſſed the Lord before all the Congregation, and ſaid, Bleſſed be thou Lord God of Iſrael our Father, for ever and ever, for all that is in Heaven and in Earth is thine; thine is the Kingdome, O Lord, and thou art exalted as head above all. And, now therefore, O God, we thank thee, and praiſe thy glorious Name; But who am I, and what is my people, that we ſhould be able to offer ſo willingly after this ſort; for all things come of thee, and of thy own have we given thee. And again at the 16th verſe; All this ſtore cometh of thee, and all is thine own. We cannot be ſaid properly to give another that which is his own already; whatever God receives of us, came from himſelf: And as whatſoever we give comes from God, ſo every action or duty which we performe to God, comes from God; he beſtows the power to do upon us, before we can do any thing, and therefore it cannot be any addition unto him. There are two graces, which we exerciſe, very pleaſing to God; firſt, Faith; ſecondly, Charity; yet neither of theſe contribute any thing to God. Faith is ſo far from giving God any thing, that its whole work lyeth in receiving; And though charity be a giving grace, yet it gives to man only, not to God. So then, what doth God receive of man? ſurely nothing but his own. David enquires (Pſal. 116.12.) What ſhall I return to the Lord for all his benefits? Ma…k that word, return; the Hebrew Text may be thus rendred; What ſhall I make to return to the Lord of all his rendrings, or contributions unto me; As if he had ſaid, Lord I have received abundance from thee, thou haſt payd or recompenced me fully for all my paines, and I am looking over it all, and conſidering what of it I ſhall return to thee; it is all thine own, and now Lord what ſhall I return of it back again to thee? What he received was returned, if not in kind, yet in effect, and the retu n of that was but his duty, it could not be his deſert. Chriſt indeed me…ited and ſatisfied, becauſe he g…ve of his own, and as God-man wrought all righteouſneſs for us in his own ſtrength.
Thirdly, The Lord receives nothing at our hands, for he is full already. We can put no more into a full veſſel; if there be any empty ſpace, you may put ſomewhat more into a Veſſel, but when it is as full as it can hold, what can you put into it? Who can make the Ocean fuller, which hath in it the fullneſs of all waters? All that we can give to God is not ſo much an encreaſe to him, as a drop of the Bucket is to the whole Ocean. Who can make the Sun b ighter? all we do to, or for God, is not ſo much as a Candle to the Sun. What can he receive, who hath all things in himſelf? God is infinitely full, therefore there is no giving to him, nor receiving by him at our hands. That word which is one of the Titles of God holds forth as much, he is Elſhaddi, that is, A God every way full, every way ſufficient, he is all-ſufficient for us, and he is Self-ſufficient. Eſt quidem pictas illis grata, non autem utilis. Plato in Euthyphra. Manifeſtam eſt quod nulla re Deus, nec amicis egebit. Ariſt. lib. 7. Eth. c. 12.Some of the Heathens had ſuch notions and glimme…ing apprehenſions of Go…. Plato ſaith, The exerciſe of Godlineſſe, or of Worſhip, is acceptable to God, but is not at all profitable to God. It is manifeſt, ſaith Ariſtotle, that God needs no friends, nor any thing to help him. The Sacrifices of the Jews were great and royal Offerings, they brought their Sheep, and Oxen, and Bullocks, and Goats in abundance, yet the Lord would have them know he had no need of them, (Pſal. 50.8.) I will not reprove thee for thy Sacrifices, and burnt offerings to have been continually before me; I will take no Bullock out of thy houſe, nor he-Goat out of thy Folds, for every Beaſt of the Forreſt is mine, and the Cattel upon a thouſand Hills: I know all the Fowls of the Mountains, and the wild Beaſts of the Field are mine. If I were an hungry, I would not tell thee, for the world is mine, and the fulneſſe thereof. Some conceive that Elihu aimes eſpecially at thoſe gif…s. If thou bringeſt or giveſt many ſacrifices, what receiveth he at thy hand? The Lo…d doth not call for ſacrifices becauſe he is hungry; that is, hath need of them. The Lord (Zeph. 2.11.) threatens the gods of the Heathen, that he would ſtarve or famiſh them; that is, he would deſtroy the means of their Worſhip: But who can famiſh the Lord, whoſe the world is, and the fulneſs of it?
Now if God receives nothing at our hands by way of ſupply, or addition, then
Firſt, No Creature is neceſſary unto God. We all depend on him, he is altogether neceſſary to us, but we are not neceſſary to him; we are and ought to be his Servants, but he doth not need our ſervice; we need ſuch a Maſter, ſuch a Lord, we need to have ſuch a one over us, but he needs not ſuch as we are under him. Earthly Maſters and Servants have need of one another; Maſters keep and maintain their Servants, and Servants are very helpful and profitable to their Maſters. As a Servant needs a Maſter to give him meat and drink, aparrel, and the conveniences of this life; ſo the Maſter needs the Servant, he needs his work, his labour, his hand, he cannot tell how to do his buſineſſe without him; Maſters cannot live comfortably without their Servants, much leſſe honourably, they cannot keep their State and Degree amongſt men without Servants; and Servants need their Maſters, they cannot ſubſiſt, they cannot live, but by wages, or the reward of their labour. God hath made ſuch a tye, knit ſuch a knot among the Creatures, that one, though a Superiour, ſhould not deſpiſe the other, though much his Inferiour, for both concurre as parts, to the conſtitution of the whole, or general conſtitution of the world. But God is not a part, but the Principle, or Conſtituter of the Univerſe, not at all depending upon any part of it. If a Servant ſhould have need of his Maſter, and not the Maſter of the Servant, the Maſter would deſpiſe his Servant; but God hath ſo ordered it, that as the Servant needs the Maſter, ſo the Maſter needs the Servant, while himſelf hath no need of either. God hath no need of our ſervice, but we need his ſervice, or him as our Lord and Maſter. It is an honour to God that he hath ſo many to ſerve him, but it is his greateſt honour that he needs none to ſerve him. Before there were either men or Angels, God had the ſame honour and happineſſe that now he hath, he is ſelf-ſufficien…; It were a ſhame and a diſhonour to us, ſhould we own him for God, who needed our good; he cannot be our God, who needs our good. All Creatures need the help and good of one another, and the help or good of all Creatures comes f…om God; but God himſelf is ſtrong enough to help himſelf, and good enough to make himſelf everlaſtingly happy. There is nothing without him, but he can be happy without it; there's no Creature, whether thing or perſon, in Heaven or Earth, neceſſary to God, either as to his Being, or well-Being: And therefore we may ſay, not only to the beſt man on Earth, but to the moſt glorious Angel in Heaven, (as Elihu to Job) What receiveth he of thine hand?
Secondly, If what we do, adds nothing to God, if he receive nothing by our moſt righteous ſervices: then ſurely God ſhews wonderful goodneſſe towards us, in that he is pleaſed to make ſo great an account of, and ſet ſuch ſtore by our ſervices and righteouſneſſe, even of any, the leaſt good we do in uprightneſſe. Is it not a ſingular comfort that the Lord puts ſo much worth upon what we do, though what we do be of no worth to him? and that God ſhould bind himſelf to us, when he is not at all beholding to us? The Lord doth not ſay, What do you give me? or, What do I receive at your hands? thereby to put a ſlight upon our performances and ſervices; 'tis far from the Lord, that becauſe he hath no need of us, therefore to contemn us; no, he declares a g…eat acceptance of any, the leaſt faithfull ſervice to himſelf, or to our brethren, which we do at his command. Though, ſhould we ſtretch our endeavours, and ſtrain our wits to the utmoſt, to do him good we cannot, yet he doth not undervalue what we do, but takes what is well done, well at our hands, and puts all our good deeds into his Book of Remembrance, and we ſhall one way or o…her hear of them again to our comfort. Hence,
Thirdly, We may inferre, How good is God, who highly rewards us for the good we do, though it do him no good! Man will ſcarce thank a man for any good that he doth, unleſſe it redound ſomewhat to himſelf, much leſſe will he pay or reward another for that ſervice which ſtands him in little, or no ſtead. If man make a bargain with a man, he comes hardly off with him, if he gets no benefit by it: ſeeing then the Lord rewards us for thoſe ſervices by which he gets no good at all, how wonderfully doth this declare his goodneſſe!
Fourthly, How doth the goodneſſe of God appear; ſeeing though we can adde nothing to his glory, yet if we do good and righteous things, he tells us that we glorifie him, which is the higheſt commendation imaginable of what we do. 'Tis the Command of Chriſt (Mat. 5.16.) Let your light ſo ſhine before men, that they ſeeing your good works, may glorifie your Father which is in Heaven. The Apoſtles Caution is, Whatſoever ye do, do all to the glory of God, 1 Co…. 10.31. Now though (according to this and the o…her charge) we, in all we do, ſincerely aime at the holding forth and manifeſting of that glory and g…odneſs that is in God, yet he receives no encreaſe of glory; is it not therefore wonderful goodneſſe, that he is pleaſed to ſay, we glorifie him? (which is the higheſt attainment of the Creature, and the nobleſt improvement of our pains and labours. Theſe and many other inferences, may be made for our inſtruction, from this humbling queſtion, If thou be righteous, what giveſt thou to him, or what receiveth he at thy hands?
Elihu having told Job that neither his ſin did hurt God, nor his righteouſneſſe advantage him, leſt any ſhould thence inferre, ſurely then it is no great matter whether we be righteous or wicked, whether we do good or evil; to prevent this miſchief, he ſhews that though your ſin cannot hurt God, yet it will do hurt enough, and though our righteouſneſs adde no good to God, yet it may do much good. This he doth in the next verſe.
Verſ. 8. Thy wickedneſſe may hurt a man as thou art, and thy righteouſneſſe may profit the ſon of man.
As if he had ſaid, I will tell thee what will become of the good and evil thou d eſt, as to advantage or diſadvantage; foraſmuch as thou canſt not advantage God by thy righteouſneſſe, Si bona agerimus, noſtro bono; ſi mala, noſtro malo.nor hurt him by thy wickedneſſe, it muſt needs follow, that the one may be helpfull, and the other hurtfull to thy ſelf, and to ſuch as thou thy ſelf art: If it were otherwiſe, or not ſo, there would be no difference between the doing of good or evil, as to the Event, how greatly ſoever they differ in their Nature.
Thy wickedneſſe may hurt a man as thou art, only it cannot hurt God. God is as great and as happy as ever he was, and he will ever be as great and as happy as now he is, let men do their worſt, and be as wicked as they can.
Thy wickedneſſe, &c.
The word wickedneſſe notes ſin in the higheſt degree, at leaſt of a high degree; every wickedneſſe is ſin, but every ſin is not wickedneſſe; yet we are not to unde…ſtand Elihu's meaning, as if great ſins only did miſchief and hurt. The truth is, every ſin doth hurt and miſchief; as a little poyſon, and the leaſt poyſon may do hurt, unleſs it be corrected. We uſe to ſay of ſome things, A little doth not hurt; Modicum non no…et.but we canno… ſay a little poyſon doth no hurt, unleſſe you do not take it, or unleſſe it be corrected; a little poyſon uncorrected will do hurt. So then, when Elihu ſaith here, Thy wickedneſſe may hurt, we are not to underſtand it only of great ſins, as whoredome, murder, perjury, drunkenneſs, and witchcraft, &c. but even of idle thoughts, of vain words, or undue paſſions; theſe hurt as well as greater ſins, commonly called wickedneſſe. Thy wickedneſs May hurt a man as thou art.
Theſe words (may hurt) are not expreſſed in the Original Text, but they are plainly intended and implyed: Yet if we ſhould leave them out of the reading, the ſence would be the ſame (Thy wickedneſs is to hurt a man as thou art) That is, thy wickedneſſe is to the hurt or damage of a man as thou art; it may hurt thee or thy brother, it may hurt thy ſelf, or any like thy ſelf.
Hence Note, Firſt, That ſin is a hurtfull thing.
Whereſoever ſin is, it doth miſchief. Sin is ſo bad in the nature of it, that we have reaſon enough to avoid it and flye from it, and ſin is ſo dangerous in the Effects of it, that we have further, though not more reaſon to avoid it, and flye from it; indeed we ſhould rather (and that is our ſpiritualneſſe in avoiding of ſin) avoid it becauſe of the evil that is in the Nature of it, becauſe it riſeth up againſt the Will, and breaks the holy Commands of God; we have greateſt reaſon to depart from ſin, becauſe it is a departure from God, becauſe of the blackneſſe and filthineſſe of it; yet not onelyonly the blackneſſe of this Coal, but the fire, the eternal fire that is in it, gives us cauſe enough to depart from it. 'Tis true, a truly gracious heart would not ſin, though he might eſcape all the ſad effects of ſin, but when he hears it is as hot as fire, and as deadly as poyſon, and as killing as the plague; when he hears that it is the ruine of Perſons, and of Families, of Churches and Nations, when he hears that 'tis ſin which hath done all the hurt and miſchief that ever was in the world, he ſees he hath further reaſon to dread it, and depart from it.
Again (Thy wickedneſs may hurt a man.)
Note; Sin doth miſchief to man, and to man eſpecially.
Sin doth miſchief all the world over; the whole Creation groans under the miſchief and vanity, which ſin hath brought upon it, (Rom. 8.22.) Sin hath done damage to the whole Creation; but the great damage which ſin doth, is to man, to him that acts it to others before whom it is acted, or towards whom it is acted. Sin is diſtributed into two ſorts, as to its hurtfulneſſe. Sin either reſpects our ſelves in the hurt it doth, or others, and thoſe others are either God or our Neighbour; ſin hurts our ſelves moſt, yet ſin as it is a wrong to God, may be ſaid to hurt his honour, and diminiſh the manifeſtation of his glory in the world, (as hath been ſhewed before). And ſin is really a wrong to our Neighbour. There are a number of ſins committed againſt our ſelves, yea, every ſin, though committed againſt our Neighbour, hits and hurts our ſelves; no man can hurt his Neighbour, but he hurts himſelf moſt. So that, although there are many ſins which reſpect others, yet all are againſt our ſelves. Some ſins (unbelief eſpecially, and the neglect of holy duties) hurt our ſelves only; there are ſins which more properly hurt others, as oppreſſion and uncharitableneſſe; there are ſeveral ſins which at once hurt others and our ſelves. Adultery hurts ſelf and others too; evil words hurt our ſelves and others too, as the Apoſtle tells us out of a Poet, (1 Cor. 15.33.) Evil communication corrupteth good manners; that is, you corrupt the good manners of others, you debauch others by unſavoury ſpeeches; our ill example hurts our ſelves and others. Our Neighbour is hurt by our ſin. Firſt, By any thing that is a wrong to him, as to his Eſtate, or as to his Perſon, or as to his Credit: Secondly, By the ſcandal of it, when we do that which is evil, it hardens the wicked, and makes them go on more ſecurely in their ſin, and keeps them off from the wayes of God; it endangers good men alſo, and diſcourageth them in the duties they owe both to God and man in the profeſſion of the Goſpel. Thus ſin may hurt our ſelves and our Neighbours.
Thy wickedneſs may hurt a man as thou art.
But why ſaith he a man as thou art? What, a man juſt of thy Complexion, or juſt of thy height, ſtature, and pitch? what, a man of thy State and Degree, a man juſt of thy eminency in the world? certainly no; but when he ſaith, A man as thou art, his meaning is, any man, becauſe all men are in many things alike, they are all mortal, and ſinful, and weak, and apt to receive hurt by the ſins of others. Thus every man is a man as thou art.
Hence no…e All men are alike.
Though the faces of men are very differen…, and we know one man from another, becauſe they are unlike in face, yet as to their conſtitution and natural condition, they are alike; he that is greateſt, is ſuch a man as the leaſt; and the ſtrongeſt is ſuch a man as the weakeſt, the richeſt as the pooreſt, the learnedeſt as the moſt ignorant, and the godlieſt man is as the wickedeſt man, as to his natural compoſition. All men are alike in theſe foure things: Firſt, all men need that which is good. Secondly, all men are ſenſible of that which is hurtful and afflictive to them. Thirdly, all men are apt to take hurt, and to run into danger by the ſin and ill Examples of others, or to receive good by their good deeds, and profitable examples, all men being aſſociated in the ſame common nature, and familiar each to other. Fourthly, all men are alike in this, that they are not ſelf-ſufficient, but ſtand in need of the help of one another; He that is helpful to a man like himſelf, helpeth himſelf, and doth acknowledge that (conſidering humane frailty) he may have occaſion to call for and deſire the help of another; and therefore (ſay ſome) man hath two hands, two armes, that he may underſtand himſelf born as much to need and receive help, as to give it. Thus every man is a man as thou art; and upon theſe and many other Conſiderations thou mayeſt hurt a man as thou art. There is an excellent paradox, handled by ſome of the Ancients;Nemo poteſt ab alio laedi niſi a ſeipſo, niſi enim quis laedatur animo, non laeditur. No man is hurt, but by himſelf; for unleſs a mans ſoul be hurt, he is not hurt; which is much confirmed by, and appeareth clearly in the example of Job. For the devil planted all thoſe engines, and made all thoſe aſſaults upon and againſt him, not becauſe he had a deſign to make him poor, childleſs, and diſeaſed, (all which, he knew, could not hurt him) but to make him impatient, and to extort one evil and blaſphemous word againſt God from him. But though it be true, that no man is hurt but by himſelf, yet it is true alſo, that the ſin of one man may hurt another. Oppreſſion hurts other men, (as to civils) whether they will or no; but no ſin can hurt another (as to morals) unleſs he will; no man is infected by vice, if himſelf refuſe, and be againſt it; yea the oppreſſions and afflictions which other men thruſt violently upon us, cannot hurt us, unleſs we by our impatience under them bring hurt to our ſelves. The cruel uſage of Tyrants, did not hurt the Martyrs; when they burnt them, and impriſoned them, and hanged them, they did not hurt them, becauſe they were patient under thoſe oppreſſions, and took their ſufferings for Chriſts ſake with joyfulneſs. What hurt did the poverty and ulcers of Lazarus do him? What hurt had Abel by that inhumane cruelty of his brother Cain? What hurt had Paul by all his ſufferings? What any of the Saints, by impriſonment, or baniſhment, by being ſawne aſunder, or ſlain with the ſword? properly no hurt at all. It is out of the power and reach of wicked perſecutors to hurt the Witneſſes of Chriſt, though they have power to ſlay them. Steven was not hurt when he was ſtoned, becauſe he freely gave up himſelf. In a word, take it thus; Firſt, no man is hurt by the ſin of another, but as himſelf is pleaſed with, or practiſeth the ſame ſin; Secondly, no man is hurt by the temptations of the devil, but as he conſents and yeilds to them; Thirdly, no man is hurt by the oppoſitions and perſecutions of others, but as he is impatient under them. Thy wickedneſs may hurt a man as thou art, And thy Righteouſneſs may profit the ſon of man.
That is, thy righteous actions or deeds, may profit the ſon of man; that is, thy ſelf, or any man, good or bad. Thoſe words, may profit, are not expreſſed, but are clearly implyed in the ſenſe of the Text. Righteouſneſs tends to every mans benefit, it may help and profit thy ſelf, it may be helpfull or profitable to thoſe who are about thee, or with whom thou haſt to do.
Hence note.
Firſt, Righteouſneſs, or …ighteous actions, have profit in them.
Wickedneſs turns to mans hurt of it ſelf, but Righteouſneſs doth profit. Although there be a vaſt and wide difference between mans righteouſneſs and unrighteouſneſs; this latter of it ſelf deſerving all manner of evil; and the former, becauſe imperfect at the beſt, deſerving no good at all; yet through the bounty and benignity of God it comes to paſs, that the ſm…lleſt (if ſincere) endeavour after righteouſneſs ſhall profit a man as much as his greateſt unrighteouſneſs can hurt or damage him. For God who doth not reward us according to our iniquities, (Pſal. 103.10.) will moſt amply reward us according to our righteouſneſs. The Apoſtle gave command, Exerciſe thy ſelf unto godlineſs, (follow that trade well; why?) for godlineſs is profitable unto all things, (1 Tim. 4.8.) it profits by vertue of the p…omiſe, and it hath the promiſe of this life as well as of that which is to come. (Titus 3.8.) This is a faithfull ſaying, and this I will that thou conſtantly affirme, that they which have believed in God, might be carefull to maintain good works, (why? for) theſe things are good and profitable unto men. Some expound theſe words, good and profitable unto men, chiefly of doctrine; To teach men to follow works, that indeed is good and profitable doctrine; now if it be a good and profitable doctrine to preſs men to good works, to works of Righteouſneſs, then Righteouſneſs it ſelf, and good works, muſt needs be profitable. There is ſuch an excellency in the nature of Righteouſneſs, it is ſuch an honourable, amiable, and beautifull thing in its own nature, that it is enough to draw us to the doing of it (as ſome have ſaid of Vertue in general, If vertue could be ſeen, it would draw all to the admiration of it; ſo I ſay of Righteouſneſs in ſpecial, If it could be ſeen, it would draw all eyes and hearts after it) But beſides that, here is an excellent Loadſtone, here is profit, thy Righteouſneſs may profit another; profit draws much, it draws on all men in the world; where there is any profit and benefit to be had, how do men ſtrive to trade there, as if Heaven were to be had there? now Righteouſneſs is profitable; the exerciſe of Righteouſneſs is no poor trade, there is a great deale of advantage in it; and I might ſhew you how every work, good for the matter, done in a right manner, and for right ends, is profitable to others, and to our ſelves. To ſpeak a good word, may be a means to miniſter grace un… the hearers; and to …o a good work, of any ſort, miniſters a gracious example to the beholders: by doing good, you may draw others to do good; to ſee one walking in wayes of righteouſneſs, invites and allures others into wayes of righteouſneſs; as bad examples corrupt, ſo good examples inſtruct; as bad examples build up for hell, ſo good examples build up for heaven; To be built or helpt on heaven-ward, is the beſt profit in the world, greater profit than the gain of the whole world. And as every good work miniſters a good example to the beholders, ſo works of Charity miniſter comfort and relief to the receivers, as alſo an occaſion of bleſſing God for their benefactors; yea works of Charity to others are profitable alſo to our ſelves, for there is a promiſe of reward to thoſe who miniſter the leaſt charities to ſuch as deſerve the greateſt charity, though uſually they find the leaſt, (Math. 10.42.) Whoſoever ſhall give to drink unto one of theſe little ones, a cup of cold water only (and how cold is their charity who will not give that!) in the name of a diſciple, ſhall in no wiſe loſe his reward; that is, he ſhall ſurely have it. Thus we ſee how profit and advantage, even great profit and advantage comes by Righteouſneſs; yet take heed of thinking that your Righteouſneſs deſerves any the leaſt profit at the hand of God. Though we preſs you to Righteouſneſs as profitable, yet it becomes you to ſay, we are unprofitable ſervants, and therefore cannot challenge any profit as our due, how righteous ſoever we are. It doth not at all follow, becauſe we affirme Righteouſneſs will profit us, that therefore Righteouſneſs can juſtifie us, or that, becauſe it is profitable to us, therefore it can ſave us. All our righteouſneſſes are but as a filthy garment, ſaith the Prophet, and therefore unprofitable for this thing. The Apoſtle counted all things loſs (not gain) dung (not profit) that he might win Christ, and be found in him, not having his own Righteouſneſs, (Phil. 3.8, 9.) Righteouſneſs is profitable, if you keep it in its proper place, and apply it to its proper uſe; it is profitable to what God hath appointed it; he helps us to work Righteouſneſs, and then rewards us for our righteous working: God is not unrighteous to forget our work and labour of love, (Heb. 6.10.) Let us be found in our duty, and then in due time and place we ſhall find our profit. Our experience will teach us at laſt, that while we have been doing good to others, we have done good to our ſelves; Righteouſneſs is profitable unto all things, and to all men, as well to thoſe who do it, as to thoſe for whom it is done.