Exposition of Job 35-37, Exposition on Job · Chapter 36 · Verses 18-20
JOB, Chap. 36. Verſ. 18, 19 20.
18. Becauſe there is wrath, beware leſt he take thee away with his ſtroke: then a great ranſom cannot deliver thee.
19. Will he eſteem thy riches? no, not gold, nor all the forces of ſtrength.
20. Deſire not the night, when people are cut off in their place.
IN theſe three verſes Elihu preſſeth the Application of the former Doctrine upon Job, by way of admonition and counſel; foraſmuch as he had done amiſs before, and carried himſelf unduly under the hand of God, even ſo far as to fulfil the counſel of the wicked, that therefore he would now, & for the time to come, take heed, and be more wary.
And leſt Job ſhould ſlight this admonition or counſel, Elihu adds a powerful motive to urge that duty upon him, even the wrath of God; Beware, Why?
Becauſe there is wrath;
Beware, and beware leſt (this wrath breaking forth) he take thee away with a ſtroke. And how dreadful the wrath of God is, Elihu ſhews in theſe three verſes by a threefold Conſideration.
Firſt, becauſe if we fall into the Lords hand, when he is in wrath, there is no meanes under heaven that can deliver or bring us off. This he aſſerteth at the latter end of the 18th verſe, Then a great ranſome cannot deliver thee. It is dangerous coming un-der that wrath, from which a ranſome, eſpecially a great ranſome, cannot deliver. What that ranſome is which cannot deliver us is expreſſed in the 19th verſe, Will he eſteem thy riches? no, not gold.
A Second motive to beware o… this dreadful wrath is this, becauſe if once the wrath of God be up, as there is no ranſom, ſo no power in the creature that can deliver. That we have in the latter part of the 19th verſe, nor all the forces of ſtrength; though thou haſt armies, millions of men in armes, yea though thou haſt legions of Angels in pay, yet they cannot prevail, all the forces of ſtrength cannot deliver thee.
There is alſo a third conſideration, to ſhew the unavoidableneſs of the wrath of God, namely, becauſe there is no ſleeing no making an eſcape from it. Some indeed are ſo angry that you cannot ſatisfy them with a ranſom, and ſo powerful that no ſtrength can deliver you from their power, yet poſſibly you may make an eſcape and hide from them, you may get out of the way and lye out of ſight; but ſaith Elihu, that will not do neither in this caſe, (v. 20.) deſire not the night when people are cut off in their place; the night or darkneſs will be no cover to thee from the wrath of an angry God. Thus you have the ſum and ſubſtance of this admonition to Job, Beware, becauſe there is wrath, and that wrath of God ſo terrible that nothing can deliver from it, no ranſom, no power, nor can we deliver our ſelves by flight, or by darkneſs.
I ſhall now open the words more diſtinctly.
foreign calor, ira, a foreign caluit, incaluit, quod iracundi incaleſcunt.Verſe 18. Becauſe there is wrath, beware, &c.
The word which we tranſlate wrath, comes from a root that ſignifies heat, or to be hot; and we know they that are angry and in wrath are very hot, their mind and ſpirit are enflamed, we uſe to ſay to an angry man, why are you ſo hot: the wrath of man is hot: the wrath of God, is certainly much hotter.
Becauſe there is wrath; but where is it? I anſwer, Firſt, there is wrath, in the breaſt or heart of God, there his anger is kindled againſt ſinners. Secondly, There is wrath in the decree of God, againſt ſinners (Zeph. 2.2.) Thirdly, there is wrath in the threatnings of God, there it firſt appeares and breaketh forth (Deut. 29.20.) So the Apoſtle (Rom. 1.18.) The wrath of God is revealed from heaven. How is it revealed? As his love is revealed in promiſes, ſo his wrath in threatnings. Fourthly, there is wrath in the works of God, in his Judgments acted upon the children of men. As there is wrath hidden in his breaſt and decreed, ſo wrath is heard from his mouth in terrible threatnings, and ſeen in his hand by terrible Judgments executed upon his enemies. We may ſee wrath in the dealings of God; his works tell us he is angry. Therefore fear to perſiſt, leſt in his anger he take thee quite away. We ſhould beware of ſinful works, leſt we provoke and ſtir up the Lords anger to make bloody work. There is wrath, (particularly as to the dealings of God with thee, O Job, ſaith Elihu) therefore, Beware.
The word beware, is not expreſly in the Hebrew tex…, but it is plainly intended, and ſupplied by Interpreter…, in gene…al, to make up and clear the ſence of this verſe. We have a like reading in the 36th of Iſaiah, v. 18. Beware leſt Hezekiah perſwade you, &c. The word beware, is a ſupplement added there in a different character, to ſhew that it is not expreſſed in the Hebrew. As if Raoſhakeh had ſaid, If Hezekiah perſwade you to ſtand out againſt my Maſter Sennacherib, you will provoke his wrath to your utter ruine and deſtruction, therefore beware. There, as here, beware, beſpeakes our caution; becauſe there is wrath, take heed what you do or ſay.
Hence note, Firſt; There is a wrath of God againſt ſin, or, God will appear in wrath againſt ſinners.
The Apoſtle John in his firſt Epiſtle (Chap. 4.8.) tells us in a direct predication, God is love; and 'tis as true, God is wrath. The wrath of God is a divine perfection, it is the perfection of God, as his love is. God is one and the ſame, he is not divided into ſeveral paſſions, perturbations or affections; but thus the Scripture ſpeaks of him, to denote what we may expect from him, and what he is and will be in his actings towards them who obey him not.
Secondly note; The wrath of God appears and is put forth in his works of judgment.
As the goodneſs of God is his love acted, or as the good things which God doth for us are love-actions, ſo the evils that are upon us are wrath-actions. I do not ſay that every evil which we endure in this world is the acting of wrath upon us, but I ſay, there is wrath in the actings of evil upon us. Moſes ſaid to Aaron, (Numb. 16.46.) Go quickly, take a Cenſer (haſt, haſt) and make an atonement, there is wrath gone out. How did he know wrath was gone out? He tells us in the next words, the plague is begun: He ſaw wrath in that diſpenſation of God; the plague begun argued that God was angry. Becauſe there is wrath, beware.
Hence note, Thirdly; We ſhould by all meanes take heed and beware of the wrath of God.
The wrath of man is a ſmall matter to the wrath of God, yet we are very careful to beware of the wrath of man, eſpecially of great men. The wrath of the Kings and Princes of the world, is like the …oaring of the Lion, ſaith Solomon, and we are ready to tremble at that; but O how ſhould we tremble at, and beware of the wrath of God! Who knoweth the power of thine anger? (Pſal. 90.11.) We may take ſome ſcantling, ſome meaſure of the wrath of man, and know how far it can go, and what it can do; but we can take no meaſure of the wrath of God, for it is immeſurable, and therefore we ſhould avoid every thing that procures his wrath. That's the meaning of this caveat; do nothing that blowes up or incenſes the wrath of God. But what is it that blowes up wrath? It is ſin, every ſin hath that in it which may blow up wrath. The Apoſtle ſaith, The wrath of God is revealed from heaven, againſt all ungodlineſs and unrighteouſneſs of men, not only againſt this or that ungodlineſs, no… only againſt this or that degree of ungodlineſs, ('tis neither againſt ungodlineſs of ſome ſpecial kind, nor of ſome ſpecial degree) but againſt all ungodlineſs, therefore all ungodlineſs and all unrighteouſneſs is to be avoided.
And as we ſhould do nothing to provoke wrath, ſo we ſhould do every thing which may prevent wrath (Pſal. 2.12.) Kiſs the Son, why? leſt he be angry, and his wrath kindle. Who is the Son, and what's this kiſſing of the Son which p…events wrath? The Son is Chriſt, he is the Son of God; this kiſſing is a kiſs of homage, an humble ſubmiſſion to Jeſus Chriſt by fai…h and obedience; it is a Goſpel receiving of Ch…iſt: to kiſs the ſon is to receive Chriſt as ou… King, as our P…ieſt, as our P…ophe…, to receive Chriſt in the whole manifeſtation of his Mediatorſhip. Do this to prevent wrath, kiſs the Son. And conſider how terrible he repo…ts that wrath to be; If his wrath be kindled but a little, bleſſed are they that put their truſt in him. On then take heed that you do not provoke the wrath of God, and do your utmoſt to prevent it; which nothing can do but kiſſing the Son, that will and that only can do it; ſubmit to Jeſus Chriſt, receive Jeſus Chriſt, without him it is impoſſible to prevent wrath. H… that believes not, the wrath of God abideth on him, (Johs 3.36.) Jeſus Chriſt alone is he which delivereth us from the wra h to come, (1 Theſ. 1.10.) And if we further conſider this wrath from the expreſſion, both of the Pſalm and of the Text, it ſhould make us (who are ſo fearful of, and who ſo ſhift from the wrath of men) exceedingly afraid of the wrath of God. The word, as was ſhewed before, comes from a root which ſignifieth the heat of fire, implying that the wrath of God is fire, and (Heb. 10.27.) it is called fiery indignation; yea, God himſelf (Heb. 12.29.) is called a conſuming fire. Why doth the Scripture expreſs him and his wrath, by fire? Surely becauſe fire is well known to us, and we are well able to conceive how dreadful a thing fire is, when it is in its rage and fury, when it hath got the maſtery; Fire is a comfortable ſervant, but a dreadful master. Now as fire is the moſt dreadful element, ſo wrath is the moſt dreadful attribute of God; yet I may ſay, that elementary fire which (as to our ſence) is ſo dreadful, is but a ſun-ſhine compared to the wrath of God; as will appear if we conſider it in two things.
Firſt, it burns internally. The viſible fire burns but viſible things, outward things, but this fire burns within, ſcorches the conſcience, burns the ſoul, burns that which all the fires in the world cannot reach, cannot touch. God is a Spirit, and the wrath of God is a fire that burnes the ſpirits, and will for ever afflict and torment the conſciences of wicked men. The hotteſt fires which the moſt enraged malitious Perſecuters kindle, cannot touch the ſpirit; the conſcience is quiet, the ſoul triumphs while the fleſh fries in the fire. 'Tis the fire of divine wrath alone which hath power upon the ſoul; and a burning there is ten thouſand times more painful than the burning of our fleſh.
Secondly, the wrath of God burns eternally. Your fires here though they are dreadful, yet they go out, they conſume themſelves by conſuming the matter or fuel caſt into them; they cannot continue alwayes, becauſe they eat up and devour that which maintaines them: But the wrath of God burns continually. God is called a conſuming fire, not becauſe the fire of his wra…h conſumes, but becauſe he conſumeth ſinners in the fire of wrath; and when we ſay, he conſumeth ſinners in his wrath, or his wrath conſumeth ſinners, we are not to underſtand it of a conſumption as to being, but only as to a well or comfortabe being; for not only the ſoul…, but the very bodies of ſinners ſhall remain in this fire of the wrath of God for ever unconſumed. The bodies of the damned ſhall be raiſed again at the great day, and being re-united to their ſouls, both ſhal abide unconſumed in the fire of this conſuming wrath eternally. The great dread of ordinary fire is, that it conſumes what it burns, but the greateſt dread of this fire is, that it conſumes not that which it burns. O therefore take heed of the wrath of God, the wrath of God is terrible as to corporal and temporal judgements, much more as to ſpirituall and eternal judgments; that is, as the fire of his wrath burns both internally and eternally. Becauſe there is wrath, beware, Leſt he take thee away with his ſtroke.
Here the danger is expreſt. If the Lord be angry, he can ſoon take thee away with a ſtroke, he can remove, yea hurry thee away out of all thy preſent joys and enjoyments, to everlaſting ſorrows. The word imports a violent remove. The ſtroke here ſpoken of is like that (Chap. 24.26.) He ſtriketh them as wicked men, foreign Cum com…loſione.in the open ſight of others; that is, he ſhames them as well as puniſheth them; as he ſtrikes them with his hand to their confuſion, ſo he ſtrikes or claps his own hands together in diriſion, as 'tis ſaid (Chap. 27.23.) Men ſhall clap their hands at him, and ſhall hiſs him out of his place; we may take it in both theſe ſignifications; Leſt he take thee away with a ſtroke; that is, leſt he ſtrike thee ſo as to make an utter end of thee, or leſt he take thee away with deriſion, clapping his hands at thee, and pouring contempt upon thee. Have we not reaſon to beware of that wrath, which in either ſenſe can take us away with his ſtroke? Yet I conceive a third ſenſe may be given of theſe words, Leſt he take thee away with his ſtroke, that is, leſt he take thee away ſuddenly, even as ſuddenly as a ſt…oke can be given.
Hence Note; Firſt, God can preſently ſtrike to deſtruction,
He can take the ſtrongeſt away with a ſtroke, he can do it wi h one ſtroke. The Lord needs not ſtand cutting and ſlaſhing, hacking and hewing (as we ſay) all day long; one ſtroke of his will do it. He took away Herod at one ſtroke (Acts 12.23.) He took away Ananias and Saphira at one ſtroke (Acts 5.5.) Nadab and Abihu were taken away with one ſtroke (Lev. 10.1.) All theſe periſhed, and ſo have thouſands more, as with a ſtroke, ſo ſuddenly, at one ſtroke. The Lord can ſtrike home; as Abiſhai ſaid to David in the caſe of Saul, when he found him in the Trench, Let me ſtrike him at once, and I will not ſtrike him a ſecond time. The Lord threatned (Nah. 1.9.) to b…ing deſtruction upon thoſe at once, when he told them Affliction ſhould not riſe a ſecond time; as if he had ſaid, I will not ſtrike another blow at them, I'le hit them home, and do my wo…k with one blow. We need not fear how many, or how mighty his enemies are, he can rid himſelf of them with one ſtroke. The Lord ſtrikes ſome to take away their ſin; thus he ſtrikes his own people: others he ſtrikes to take away their perſons; thus he ſtrikes the wicked, eſpecially thoſe who enemy-like, deſignedly ſtrike at Him, his Name, his Truth, his Glory. Elihu doth not ſay, Beware leaſt he ſtrike thee, but least he take thee away with a ſtroke. The Lord often ſtrikes his own faithful ſervants, they receive many a ſtroke, many a laſh, many a blow, many a chaſtiſement at his hands, but he doth not take them away with a ſtroke, as he doth the wicked. The Lord ſtrikes his ſervants to take away their ſins, and he ſtrikes wicked men to take away their lives, to deſtroy them utterly.
Secondly, As the word ſignifieth taking away with clapping …f the hands or with deriſion,
Note; God will even laugh at the ruine of wicked men,
He will clap his hands at their fall. We read (Prov. 1.26, 27.) how Wiſdome called and cried, and none would anſwer, all ſet her calls and counſels at naught; what followed? I (ſaid Wiſdome, that is, Chriſt) will laugh at their calamity, and mock when their fear cometh; as much as is ſaid in the Text, I will take them away with a ſtroke, or with clapping my hands, with a kind of deriding plaudite at their going off, or rather at their being thruſt off the Stage of this world. They are in the moſt ſad condition, whom God not only deſtroys, but derides; they have moſt cauſe to mourn in their affliction, at whoſe affliction God laughs. It is ſaid (Job 9.23.) God will laugh at the tryal of the innocent, and why, was ſhewed in opening that place; I only touch it now upon this occaſion: The Lord knows the innocent will come off with honour, will ſtand it out in their tryal bravely, he ſees what Courage & Faith & Patience they will manifeſt in and under their ſufferings. Now as the Lord even claps his hands, and laughs, when his choſen noble ones go forth to the tryal, knowing they will honour him in their tryal; ſo the Lord laughs at the deſtruction of the wicked, knowing that his Juſtice and Righteouſneſs ſhall have a full ſtroke at them, and lay both their ſhame and ſin open to all the world.
That the Lord in his wrath takes away with a ſtroke, ſhould make us all beware, fear and tremble; but that which followeth, may make us wary, fear and tremble much more; for, ſaith Elihu in the cloſe of the verſe, Then a great Ranſome cannot deliver thee.
foreign Redemptionis Pretium, quod foreign Graeci appellant.The word rendred a Ranſome ſignifies that which is paid as a price for the deliverance of a Captive out of bondage: Thus Chriſt gave himſelf a Ranſome for ſinners. But here is a Caſe wherein no Ranſome will be taken, no, though it be, not a ſmall, petty Ranſome, but a great Ranſome, of that (ſaith Elihu) it cannot deliver thee. As if he had ſaid, When once God is ſo far provoked, that the Decree is gone forth to deſtroy thee, then it will be in vain to think of getting off by Ranſome.
Here it may be queried, What is this great Ranſom that will not deliver? There is a twofold Ranſome, by one of which the people of God are ſomtimes delivered, and alwayes by the other.
Firſt, The people of God are ſomtimes ranſomed or delivered by the deſtruction and ruine of the wicked; that's their Ranſom, and that, not ſeldom, proves a great Ranſome. It is ſaid expreſly (Prov. 21.18.) The wicked ſhall be a Ranſome for the righteous; how, a Ranſome for the righteous! will a wicked man p…y a Ranſome for the righteous? or will the wicked man offer himſelf a Ranſome for him, and ſay, I'le dye inſtead of the righteous man? ſurely there's no ſuch thing to be expected from him. Peradventure for a good man (ſaith the Apoſtle, Rom. 5.7, 8.) one would even dare to dye; that is, one good man may poſſibly be willing to lay down his life for another good man. Scarcely for a righteous man would one dye; that is, for a man, who only gives every man his due, o… doth every man right: but for a good man, that is, for a man that hath been very kind and bountiful to others, ſome would even dare to dye; yet he that doth ſo, muſt be ſuppoſed to be a righteous and a good man himſelf. For it cannot be thought that a wicked man would give himſelf a Ranſome for the righteous, that he would dye for him whom he doth not love, yea, whom he uſually hates to the death. How then is it affirmed by Solomon, that the wicked ſhall be a Ranſome for the righteous? The meaning is, God will deſtroy the wicked, to ſave the righteous, or he will ſave the righteous, even through the blood and deſtruction of the wicked: In that ſence the wicked are many times a Ranſome for the righteous, rather than the righteous ſhall periſh, the Lord will deſtroy the wicked. Thus the Lord ſpake by his Prophet of old (Iſa. 43.3.) I gave Egypt for thy Ranſome, Ethispia and Sheba for thee. How was Egypt a Ranſome for Iſrael? had they any mind to deliver the people of God? no; but rather than God would not have Iſrael ſaved, he deſtroyed Pharaoh and the Egyptians in the Red Sea. Thus the Lord makes the wicked a Ranſome for the righteous. Though Egypt were a very goodly Country, yet God deſtroyed it by ten Plagues, that he might deliver Iſrael. Though Pharaoh was a great Prince, he drowned him in the Sea, rather than his people ſhould go back into Captivity. Solomon gives us this ſenſe of the Prophets words fully in his own (Prov. 11.8.) The righteous is delivered out of trouble, and the w…cked cometh in his ſtead.
Secondly, There is another, a more excellent Ranſome for the people of God, and that is the Blood of Jeſus Chriſt: We are bought with a price, dearly bought, and that's the Price with which we are bought (1 Cor. 6.20.) that's a Ranſome which ſets ſinners f…ee, and makes them free indeed (Joh. 8.36.) free f…om ſin, an… free unto righteouſneſs (Math. 20.28.) He gave himſelf a Ranſome for many; for a great many, for all who believe and take hold of his Name. When Elihu ſaith, A great Ranſome cannot deliver, '…is not to be underſtood of the Ranſome which Chriſt hath paid; that's a Ranſome ſo great, ſo precious, that it hath, and doth, and will for ever deliver the greateſt, the worſt of ſinners, who run to it from the wrath of God.
What then is the Ranſome that is invalid and uſeleſs, which will not be accepted, which cannot deliver?
I anſwer, Firſt, in general; it is any thing on this ſide Chriſt, be it what it will. The greateſt Ran…ome that men can deviſe or heap up together, or that men can make, whatſoever it is, beſides the Ranſome of Gods own appointment, will not deliver a ſinner when once wrath hath ſiezed upon him.
I anſwer, Secondly, as to particulars: It is not, Firſt, Riches, no not Gold. Secondly, It is not our own prayers, no not tears. Thirdly, It is not our own good works, no not our own righteouſneſs. Fourthly, It is not any of the good works or righteouſneſs of any other, the holyeſt men on earth, no not the righteouſneſs of the Saints and holy Angels in Heaven, that can deliver us from the wrath of God. The firſt of theſe particulars Elihu gives for inſtance in the 19th verſe (of which I ſhall there ſpeak further) and we may underſtand this verſe of all the reſt. Then a great Ranſome cannot deliver thee.
Hence note; There is nothing but the Blood of Chriſt can ranſome ſinners from the wrath of God, nor will that deliver ſome ſinners.
(I ſuppoſe Elihu might have reſpect to that, in urging Job to humble himſelf and repent) There are Caſes, wherein even the Blood of Chriſt will not deliver; though that hath an intrinſecal vertue, power, and value, to deliver any ſinner, yet, I ſay, there are Caſes, wherein even that great Ranſome, the Blood of Chriſt, will not deliver ſinners; or thus, there are many ſinners in ſuch a Caſe, that Chriſt will not ranſome them by his Blood. But who are they?
Firſt, All that are impenitent, and perſiſt obſtinately in their ſins. If any man reſolve to go on in ſin, the Blood of Chriſt is no Ranſome for him. Jeſus Chriſt came to ſave us from our ſins, not to ſave us in our ſins.
Secondly, All that are unbelievers; though they have a great meaſure of ſorrow (ſuch as it is) for ſin, yea, ſuppoſe they have left off the outward practiſe of thoſe ſins, for which they have ſorrowed, yet if they do not lay hold on Chriſt by faith, his Blood is no Ranſome for them. As Chriſt will not ſave preſumptuous ſinners, who believe without repenting, ſo neither will he ſave incredulous ſinners, who repent without believing. Thirdly, That great price of the Blood of Chriſt is not a Ranſome for apoſtatizing ſinners, who having pretended to Repentance, and made profe ſion of faith, yet go back from Ch…iſt and his wayes, at once bu…lding what they ſeemed to have deſtroyed by repentance, and d…ſtroying what they ſeem'd to be built up in by faith. The Apoſtle declares the doom of all ſuch (Heb. 10.26.) For if we ſi… wilfully after we have received the knowledge of the truth, there remains no more Sacrifice for ſin. Wilful ſinners againſt received Light caſt off the Sacrifice of Chriſt (which is our Ranſome, and) with which they ſeemed to cloſe; and having caſt tha… off, God will never be at the coſt to provide them another Sacrifice: There remains (ſaith the Text) no more Sacrifice for ſin. They would have no more to do with that Sacrifice for ſin (that's the caſe of thoſe who ſin againſt the Holy Ghoſt) and there is no other Sacrifice for them. Such Apoſtates crucifie to themſelves the Son of God afreſh, and (by their being aſhamed of him, and turning from him, as much as in them lyes) put him to open ſhame, as the Apoſtle ſpeaks (Heb. 6.6.) but God will never crucifie his Son afreſh, nor put him again to open ſhame, for the ranſoming of wilful Apoſtates. It is the ground of our hope, that God once gave up his Son to be crucified for us, but they are of all men moſt hopeleſs, who crucifie to themſelves the Son of God afreſh. The Son of God, Jeſus Chriſt, will not ſave thoſe that tread him under foot, not ſhall the Blood of the Covenant be a Ranſom for thoſe who count it an unholy thing; as 'tis ſaid at the 29th verſe. They who refuſe the Goſpel, that is, Goſpel-Grace, ſhall never have any benefit by the Goſpel; theſe Apoſtates do not only refuſe to chuſe the Grace of the Goſpel, but refuſe it after a ſeeming choyce of it, and are therefore ſaid in the cloſe of that verſe, to have done deſpite to the Spirit of Grace; and ſhall they who deſpiſe, and, which is more, do deſpite to the Spirit of Grace, be ranſom'd through Grace? Thus we ſee, that as nothing but the Blood of Chriſt can be a Ranſome, ſo ſome ſhall have no ſhare in, nor benefit by that great Ranſome. They who repent not, they who believe not, they who ſin wilfully after a profeſſion made, both of Fai h and Repen…ance, can have no deliverance by that great Ranſome, the Blood of Jeſus Chriſt.
El…hu having …old Job in General, that if he provoked God to wrath, then a great ranſome could not deliver him, proceeds to give him one particular inſtance of what cannot; and he gives it in that which is the moſt uſual ranſome, and which hath ranſomed thouſands from the wrath of man, that is, riches, gold.
Verſ. 19. Will he eſteem thy riches? no, not gold, nor all the forces of ſtrength.
As if he had ſaid, Poſſibly, O Job, thou having been a great man, a rich man, the richeſt the greateſt man in all the Eaſt, mayſt think thou couldſt buy off thy offence with gold, and get out from under his wrath by thy wealth and riches; but ſuppoſe thou wert as great and rich as ever, or greater and richer than any are, or ever were, Will he eſteem thy riches?
foreign ordinavit; & quiares aeſtimandae ordinantur aliae juxta alias, ideo pro aeſtimare ſumitur. Merc:The word rendred eſteem, ſignifies to put in order, becauſe things which are of eſteem and value, are laid up handſomely and orderly. As no man eſteems traſh, ſo he will not lay it up among his treaſures. Will he eſteem, or lay up thy riches, as ſome precious thing, as his treaſure; ſurely no. The queſtion (as frequently in Scripture) is a ſtrong denial; will he? he will not value thy riches, no more than a ruſh; what doſt tell him of thy riches, he makes no account of all that thou haſt to give, yea, though thou hadſt all the world to give: Men will eſteem thy riches, money anſwers all things among men, but alaſs, it will anſwer nothing with God, will he eſteem Thy riches?
Some tranſlate the word which we render riches, by nobleneſs or greatneſs; ſo Mr Broughton, Will he eſteem thy nobleneſs? The word ſignifies both, and Job was both, he was a great man, and a Nobleman, the chief Magiſtrate, a Prince among the people where he dwelt, as appears fully in the 29th Chapter. Will he eſteem either thy riches, or thy nobleneſs? ſhalt thou be accepted becauſe thou art a great Lord, a mighty man, doſt thou think the Lord will-eſteem thee for this? Certainly no. We may take in both ſenſes of the word, Will he eſteem thy riches, or Nobleneſs?
Hence note, Firſt; Greatneſs without goodneſs, is of little or no eſteem with God.
Note, Secondly; God will not be taken off by any outward reſpect whatſoever, from bringing vengeance upon evil men.
God will not be ſtopt in his courſe of Juſtice wi…h riches or great titles, with honour, or nobleneſs: The riches of one man cannot ranſome another, (Pſal. 49.7, 8, 9.) They that truſt in their wealth, and boaſt themſelves in the multitude of their riches, none of them can by any means redeem his brother, nor give to God a ranſome for him. Nor can any mans riches ranſome himſelf, (Pro. 10.2.) Treaſures of wickedneſs (that is, treaſures gotten wickedly) profit nothing. Nor will the treaſures of the wicked (though well gotten) profit them, (Pro. 11.4.) Riches availe not in the day of wrath, (Zeph. 1.7.) Their gold and ſilver ſhall not profit them in the day of my wrath. If you preſent your ſelves before God with titles of honour, and bags of gold, neither the one nor the other will do it, he will not regard thy riches, nor nobleneſs. When Iſhmael came treacherouſly upon thoſe Jewes, ten of them ſaid, Slay us not, (Jer. 4.8.) for we have great treaſures in the field, of Wheat, and of Barly, and Oile, and of Wine; ſo he forbare, and ſlew them not among their brethren. But this will not do in the day of the Lords anger.
Will he eſteem thy riches?foreign clamavit. Septuaginta id in mente habuiſſ… videntur, nam vertunt foreign opulentus dives (Iſa: 32.5.) foreign …or ſcurec ſignificat opes, cap. 30.24. cap. 34.20. Non eſtimabit clamorem tuum, nihil ducit quantum vis clames, non ea movebitur, ſed pro di…itiis malo. Merc:
Some tranſlate thus, Will he regard thy crying or clamor? As if Elihu had ſaid, Cry as much as thou wilt, the Lord will not regard it. This goes higher. Many poſſibly will not be taken off from the proceſs of Juſtice, by greatneſs or riches, who yet by our humble ſupplication and cry may be taken off; But will the Lord regard thy cry? or as the Septuagint read it, Will he have regard to thy prayer? Wicked men that have rejected the Lords commands, will yet hope, or rather preſume, the Lord will hear their cry, and therefore they will be at their prayers in times of trouble, when the wrath of God breaks out; this is their laſt reſort and refuge. They who never made the Lord their choyce in good times, will yet make him their refuge in evil times, or in dayes of trouble; they think ſurely to be ſheltered, and ſaved, and ſpared, when they pray: but this will not do neither; Will he eſteem thy prayers? The Hebrew Text, at leaſt, allows, if not clearly holds out this reading, and it can be no hurt to take in as much profitable ſenſe, as the words, without undue ſtraining, may hold out to us. So then, when the Lords wrath appears, neither riches, nor honour, nor prayers, nor teares can give ſinners any relief. The cryes and prayers of the wicked are no more regarded by God, than their riches or greatneſs. Then they ſhall call upon me, (ſaith Wiſdome, Pro. 1.28.) that is, When their feare cometh as deſolation, and their deſtruction cometh as a Whirlewind, when diſtreſs and anguiſh cometh upon them, (v. 27.) when 'tis thus with them, then they ſhall call upon me, but I will not anſwer; that is, I will not eſteem their cry. That's a very remarkable Scripture, (Pſal. 18.41.) where David ſpeaking of his enemies, how the Lord had given him their necks, and a power to deſtroy them that hated him, preſently adds, They cryed, but there was none to ſave them, (but it may be they cryed where they ſhould not for help; no, ſaith the Text, they cryed) even to the Lord, but he anſwered them not: then did I beat them as ſmall as the dust before the wind, &c. The Lord having declared how reſolv'd he was to proceed in a way of wrath againſt the Jewiſh Nation, adds (Jer. 14.12.) When they faſt I will not hear their cry. That people had been very obſtinate and rebellious, they had withſtood the call of God by the Prophet; yet when they ſaw wrath appearing and approaching, then they betook themſelves to faſting and prayer; but ſaith the Lord, it ſhall not advantage them, though they faſt and in their faſting cry, yet I will not regard them, nor be entreated: I know they will be praying to me, but I will take no notice of them. See how dreadfull a thing it is to refuſe the offers and tenders of grace, to go on in a way of ſin; for then, no ranſome will do it, riches and honours, yea prayers and cryes and teares, ſhall not be regarded. Will he eſteem thy riches?
No not gold.
This is to be joyned (according to our tranſlation) with the former words, and it ſuits fully with our tranſlation of theſe words; Gold being the beſt of worldly riches, and having the greateſt power with and command over men; yet ſaith Elihu, Will he eſteem thy riches, no not Gold. He mentions that, becauſe (I ſay) it is the choiceſt part of riches, the worſt ſort of gold is of higher eſteem and worth, than any other mettal; Gold bea…es the greateſt price among metals, and hath the greateſt prevalency among men, but none with God. The word rendred Gold, ſignifies defending, but gold is no defence againſt God. Will he eſteem thy riches? no not Gold. The note is the ſame in ſubſtance with the former.
The Lord regards not men for their riches, no not for the beſt of riches.
Not only will he not eſteem your Copper, and Braſſe, and Iron and Tynn, but not your Gold, (1 Pet. 1.18.) Gold doth much with men, but nothing with God. I ſhall not ſtay upon this clauſe, it being only an hightning of the ſame thing before aſſerted. But
There are two other readings of the latter part of this verſe, upon which I ſhall ſtay a little: Firſt, thus; Will he eſteem thy riches? no not in affliction.
The word which we render as one, ſignifying the beſt gold, Ne quide… in anguſtia foreign ego nomen foreign verto in auguſtia; alii reddum in ſ…gnificatione auri, in qua r…paritur, cap. 22.24. ſed ibi ſcribitur. foreign. in accentu diſtinguente pro foreign Piſc:refined gold, other interpreters render as two words, which ſignifie to be perplexed or in ſtreights; Will he eſteem thy riches? no though thou art in the greatest ſtreights, and knowest not what to do.
Hence Note; The Lord will not regard rich wicked men, when they are in ſtreights.
The Lord who eſteems not the wicked rich at any time, will leſt eſteem them in an evil time. The Lord who hath an eſteem of, and a regard to the godly at all times, hath it eſpecially in a time of ſtreights and trouble. But as the Lord never regards wicked men, ſo then leſt when they have moſt need of it. Will he eſteem them? no not in affliction.
There is a third reading of theſe words:foreign in piel, contra rapinas munivit, hinc foreign aurum lectiſſimum, quaſi ab igne munitum aut quod fit hominis munimentum. Will he eſteem thy riches? no not any defence. As our tranſlation, no not gold, falls in plainly with the firſt words of the Text; ſo this with the latter. Will he eſteem thy riches, no not gold, ſay we, anſwering the word riches in the firſt part of the verſe. Will he eſteem thy riches? no not defence, ſay others, which anſwers thoſe words, nor all the forces of ſtrength, in the latter part of the verſe. So then, as our reading complyes with the former part of the verſe, ſo this hath as faire a compliance with the latter; No not any defence. The word ſignifies to fortify, to fence, to make ſtrong, and hence, gold, becauſe gold is mans ſtrength and defence. Riches are a great ſtrength; to be rich in gold is a mans ſtrong tower. Will he esteem thy riches? no, not gold, or defence, Nor all the forces of ſtrength.
Theſe words, in the cloſe of the verſe, being the ſame with the middle part, as laſt rendred, may very well be drawn up into one, and conceived of, as if Elihu had ſaid, Suppoſe thou art a mighty man and haſt ſtrong forces, he will not eſteem thee for all that; The very weakneſs of God is ſtronger than man (1 Cor. 1.25.) that is, than the ſtrongeſt man, or than any ſtrength which man can procure, either to oppoſe God, or to protect himſelf againſt him. The Prophet to ſhew the great power of the Chaldeans, ſaith (Hab. 1.10.) They ſhall ſcoff at kings, and deride every ſtrong hold. Surely the Lord is ſo far from eſteeming the defences and forces of ſtrength, which men make to, and for themſelves, that he ſcoffs at and derides them. The Lord will deride all the ſtrong holds of man, even the forces of ſtrength. Some get internal carnal ſtrong holds, to fortifie themſelves in, of which the Apoſtle ſpeaks (2 Cor. 10.4.) The weapons of our warfare are not carnal, but mighty, through God, to the caſting down of ſtrong holds. Moſt ſinners are men of wit, they provide themſelves ſtrong holds to ſave their ſins in, they have their excuſes and reaſonings to defend their ſins or themſelves in their ſins by. Others are men of might, they get external ſtrong holds, they have Armies and Cities of defence, to ſecure themſelves by; but will the Lord regard either? Not the ſtrong holds, ſet up and maintained by force of wit, no, nor all the forces of ſtrength. Though thou haſt Army upon Army, and City upon City, though thou doſt add Caſtle to Caſtle, and Fort to Fort, they are no more than paper walls before the Lord. As neither riches nor nobleneſs, ſo no power of man can ſecure man from the hand of God. Mr. Broughton varieth a little from our reading, yet concurrs fully in ſenſe; No gold, nor any other thing ſhould be able to give ſound ſtrength; which himſelf expounds by this ſhort gloſs. If now thou deſpiſeſt repentance, thou ſhalt be utterly cast off. As if he had ſaid to Job, it is not thy, or any mans ſtanding out againſt God, that will help you, your only help is in repentance and ſelf-humbling before God. Will he esteem thy riches? no, not gold, nor all the forces of ſtrength.
Hence note; There is no ſtrength against the Lord.
As there is no counſel, ſo no force of ſtrength against the Lord. Hannah ſang this truth (1 Sam. 2.9.) By ſtrength ſhall no man prevail, that is, againſt man, if God be with him; much more is it true that by ſtrength ſhall no man prevail againſt God (Iſa. 1.31.) The ſtrong ſhall be tow, and the maker thereof as a ſpark; that is, as ſome expound, their Idols, whom they made their ſtrength, ſhall be as tow, that is, as the moſt combuſtible matter, eaſily conſumed, and the maker of it, that is, the Idol-maker, ſhall be as a ſpark. Do but blow a ſpark among tow, and what will become of it? Such are the ſtrongeſt Idols, in which men truſt, and ſuch are the mightyeſt and ſtrongeſt men before the Lord, who truſt in them. Tow or flax or hemp (after the dreſſing) is as tinder, that the leaſt ſpark will give fire to The ſtrong (Idol) ſhall be as tow, and the maker of it as a ſpark; or, which is in effect the ſame, The ſtrong (man) ſhall be tow, and that which he hath made, or (as we put in the Margin) his work, that is, his Idol, ſhall be as a ſpark, and they ſhall both burn, or periſh together. This is the ſentence of the Lord againſt the ſtrong, a ſpark ſhall ſet them on fire and burn them; how then ſhall the ſtrong be able to ſtand before the Lord who is not a ſpark, but a fire, and that a conſuming fire! and therefore, I may urge Elihu's counſel to Job, upon all ſorts of men, upon thoſe eſpecially who perſiſt in any ſin, take heed, becauſe there is wrath, beware, &c. or I may urge them with the Prophets dehortation (Jer. 9.23.) Let not the wiſe man glory in his wiſdome, nor the mighty man in his ſtrength, nor the rich man in his riches, for, none of theſe can help or deliver from wrath, only Jeſus Chriſt can, and it hath been ſhewed who they are to whom he will not be a delivering ranſome. It may be very uſeful to conſider what negatives Elihu puts upon ſinners as to deliverance from kindled wrath; not riches, not honour, not crying, not praying, not ſtrength, not defence can deliver without turning from ſin to God, and all in Chriſt.
Elihu having urged two arguments to make Job beware of wrath, firſt, becauſe nothing could ranſom him, God regards not riches, no not gold; ſecondly, becauſe nothing could reſcue him, all the forces of ſtrength could not defend him againſt, nor fetch him out from under the hand of God; Elihu (I ſay) having diſpatched theſe two arguments, he in the 20th verſe gives a further, and that a third argument to move Job to take heed of wrath, becauſe, as he could neither be ranſomed nor reſcued, ſo neither could he be hid or ſheltred from the wrath of God. That is the general ſenſe of the next verſe.
Verſ. 20. Deſire not the night, when people are cut off in their place.
The root of that word which we render deſire, ſignifies a very earneſt breathing and longing after a thing, as conceiving and believing the enjoyment thereof would be an exceeding comfort and refreſhment to us.foreign ſignificat reſpirare, anholare, ad aliquid vel rei alicujus ſummo deſiderio teneri. Merc. So 'tis uſed in the ſeventh Chapter of this book at the ſecond verſe; as the ſervant earneſtly deſireth the ſhadow, &c. When a labourer is hot and ſweltered almoſt (as we ſay) at his work in the Sun, how earneſtly doth he deſire the ſhadow! We ſay (in the Margine of that place) he gapeth after the ſhadow. A man, when he is hot, gapes to ſuck in freſh air. Such an intendment and force there is in this word, deſire not, long not for, gape not after the night,
The night ſeems not to be a thing, or a ſeaſon ſo deſireable, that we ſhould gape for it or long after it. Solomon ſaith (Eccl. 11.7.) Surely light is pleaſant, and it is a comfortable thing for the eyes to behold the Sun; but who hath a deſire after the night? what is the beauty or comelineſs of the night that any ſhould ſo much deſire it? why then doth Elihu here forbid Job (as ſuppoſing he did) to deſire it? deſire not the night.
I anſwer, the night may be taken two wayes, or under a twofold notion. Firſt properly, as that which caſteth a vail or mantle of darkneſs over both perſons and things, and covers them from our ſight; in alluſion to which, the ſenſe is this; Do not hope to hide or conceal thy ſelf from the eye or knowledge of God. As thou canſt not be ranſomed, as thou canſt not be reſcued from his power (which was ſhewed before) ſo deſire not the night, for thou canſt not be obſcured from his knowledge under the covert of it, there is no hiding from God. Though I judge that interpretation too groſs, which ſuppoſeth Elihu counſelling Job not to deſire the night, as robbers and adultere…s, to cover him while doing wickedly, yet poſſibly he might think Job was not ſo free to confeſs the evils which he had done, and therefore rather deſired the concealment of them.
Secondly, the night in Scripture, as alſo in humane Authors, is put improperly for death. All the dead are wrapt up in a night of darkneſs. Hence that counſel (John 9.4.) Work while you have the day, the night cometh when no man can work. We may work, yea, much work is done in the natural night. It is ſaid of the vertuous woman (Prov. 31.18.) Her candle goes not out by night; ſhe and her maids are at work in the night; therefore it cannot be ſtrictly meant, that no man can work in the night. The night there is the night of death,Ne aſpires ad illam noctem (ſc. mortis) qua abeunt populi ad locum ſuum. Jun. Qua e medio tolluntur populi in lo…o ipſorum. Piſc. or of an extream troublous life; in theſe nights, eſpecially in the former, no man can work, for there is no wiſdom, nor device, nor labour in the grave whether we are going, (Eccl. 9.10.) According to this Scripture interpretation, deſire not the night, is deſire not death. Job had put forth ſuch deſires more than once (Chap. 7.15.) My ſoul chooſeth ſtrangling and death rather than life. Mr. Broughton tranſlates, Breath not unto that night: for peoples paſſage to their place: That is, (ſaith he) deſire not death, the common paſſage of all men, as thou hast done. Therefore Elihu ſeems here to call Job off from thoſe deſires; do not thou peevi…hly or impatiently (becauſe of the trouble of thy life) call for death, leſt it come too ſoon, and it do by thee as it hath done by many others, whom it hath cut off in judgment. So it followes here, Deſire not the night, When people are cut off in their place.
Death is a cutting off. As many die in the night, ſo when-ever any die they are cut off from this world, and all the imployments of it. they are cut off from their deareſt friends and relations. Death cuts off the thread of life, and us from the comforts of this life.
The Hebrew is, when people aſcend. The Original Scripture expreſſeth dying by aſcending, though the death of the wicked is rather a deſcending. Verbum foreign aſcendere pro excidi & tolli …umitur.It is ſaid by a late Writer concerning the heathen profane and wicked Emperors of Rome, Such a one deſcended (that is, died) in ſuch a year of his abomination. Now though the wicked deſcend when they die, yet there is a ſence alſo wherein all men may be ſaid to aſcend when they die; and there is no doubt but the godly, as to their more noble part, aſcend to God when they die. Thus the word is uſed in the fifth Chapter of this Book, at the 16th verſe, where Eliphaz ſpeaking of the death of a godly man, ſaith to Job, Thou ſhalt come to thy grave in a full age, like as a ſhock of corn cometh (or aſcendeth) in his ſeaſon. David deprecated an immature death under this Metaphor (Pſal. 102.14.) Take me not away in the midſt of mine age. The word is, let me not aſcend in the midſt of mine age, that is, before I have meaſured the uſual courſe of life.Tranſlatio a condelis, quarum lumen aſcendit, atque ita paulatim conſumuntur ipſa. Thus to aſcend, is the ſame with to be cut off; death cuts off the beſt from this world, and then they aſcend to a better. This ſenſe of the words ſuits well with the latter expoſition of the night, as taken for the night of death. The word aſcend, is conceived to have in it a double alluſion; firſt, to corn which is taken up by the hand of the reaper, and then laid down on the ſtubble. Secondly, unto the light of a candle, which as the candle ſpends, or as that which is the food of the fire is ſpending, aſcends, and at laſt goes out and vaniſheth.
There is yet a further ſenſe of the whole verſe thus; Deſire not the night, &c. That is, do not curiouſly enquire the cauſe of that divine judgement by which God ſometimes ſweeps away whole nations, good and bad together, in the night, or ſuddenly. Or thus, diſquiet not thy mind in the night, but rather reſt in the will of God, when thou ſeeſt or heareſt of thoſe great deſtructions which come upon perſons or nations.foreign Sub, ſubter ſaepe ſignificat, in loco. Deſire not the night, when people are cut off in their place, that is, when they die in, or are removed from the place where they formerly lived and had their abode; in which ſenſe it is ſaid of the dead, their place ſhall know them no more (Pſal. 103.16.) How well ſoever any are ſetled, death cuts them off in their place.
Firſt, Foraſmuch as Elihu ſpeaking to Job in this diſtreſſed eſtate, wiſhes him not to deſire the night,
Obſerve; In times of diſtreſs and trouble we are apt to make many ſtrange wiſhes, or to expreſs uncouth requests and deſires.
The Prophet Jeremiah quits himſelf from this in one point (chap. 17.16.) I have not deſired the woful day (Lord) thou knowest. He was ſo far from deſiring it, that he prayed for the peace and proſperity of that people; but though Jeremy did not deſire the evil day to come on others, yet when the evil day was come upon himſelf we find him venting ſtrange and ſtrong deſires of that kind (Chap. 9.2.) O that my head were a fountain, and mine eyes rivers of tears, that I might weep night and day for the ſlain of the daughter of my People. He had viſions of ſlaughter, and he did even beg a head melted into water for abundant mourning over that day. But what were his other, what were his further wiſhes, with reſpect to himſelf at that time? we have them in the next verſe. O that I had in the wilderneſs a lodging place of a wayfaring man, that I might leave my people, and go from them, for they be all adulterers, a company of treacherous men. What uncomfortable deſires had Jeremiah as to that day of diſtreſs! O how did he covet to have a retiring place, any hole in the wilderneſs, like a wayfaring man, that he might leave his people and ſee them no more, becauſe they were ſo wicked, and their wickedneſs he foreſaw would bring down ſuch dreadful evils upon them. And as he wiſht this ſad retirement upon the foreſight of evils to come, ſo we find him in another place (Chap. 20.14, 15, 16, &c.) wiſhing that he had never been born to ſee ſuch preſnet evils. We have the like plain wiſh of David, in the day of his trouble (Pſal. 55.2.) Attend unto me (O God) and hear me, I mourn in my complaint, and make a noiſe; becauſe of the voice of the enemy, becauſe of the …ppreſſion of the wicked: for they cast iniquity upon me, and in wrath they hate me (they charged him with evils that he had not done) my heart is ſore pained within me, the terrors of death are fallen upon me, fearfulneſs and trouble are come upon me, and horror hath overwhelmed, or covered me. David was at that time in a very ſad day, you ſee; and what was his wiſh that day? we have it at the 6th verſe, And I ſaid, O that I had wings like a dove, for then would I flee away and be at rest; lo then would I wander far off and remain in the wilderneſs. Holy David could not keep his heart (in thoſe diſtreſſes) from extravagant wiſhes. David had the integrity of a dove (as he often pleaded before the Lord) and being diſtreſt, he wiſhed alſo for the wings of a dove, that he might flee away, and get out of the reach of all thoſe impendent calamities. How uſual is it for good men in bad dayes to breath out ſuch wiſhes? one wiſhes that he had never been born, rather than to ſee ſuch a day; another wiſhes he may die preſently, rather than live in ſuch a day. When the Apoſtle John had given the propheſie of dreadful judgments to come upon the wicked world, or the world of wicked men, he preſently tells us what their wiſhes or deſires will be (Rev. 9.6.) And in thoſe dayes ſhall men ſeek death, and ſhall not find it, and ſhall deſire to die, and death ſhall flee from them. Moſt men flee death, that's a miſery; but death ſleeth from ſome men, and that's a greater miſery. They are in the worſt of conditions who would have death when death will not be had. Their lives are worſe than death who only wiſh to die. What non-ſenſe wiſhes and deſires had they alſo in the day of the Lords anger, mentioned in the ſame book (Chap. 6.16.) Who ſaid to the mountaines and to the rocks, fall on us, and hide us from the face of him that ſitteth on the throne, and from the wrath of the Lamb. It is poſſible for good men ſometimes to have ſtrange wiſhes; but O how lamentable are the wiſhes of wicked men and unbelievers, who have no part nor intereſt in Jeſus Chriſt, in thoſe times when Conſcience is wounded and awakened, or when a day of the Lords wrath, or judgment from the Lord appeareth! When Chriſt the Lamb ſhall ſit upon the throne, and call them to give an account, O then they will wiſh for rocks and mountaines to fall upon them, that they might not appear; how glad will they then be to be hidden with an everlaſting night! They cannot but deſire the night, who have ſinned against light. Holy Job could not forbear to deſire the night of death in the day of his diſtreſs; what deſires then muſt the wicked have, who have no hope beyond this life!
Again, as to the vanity of that deſign of ſome in deſiring the night for ſhelter,
Note; There is nothing can cover us from the eye, or ſecure us from the hand of God.
What is darkneſs to God, who is light, and in whom there is no darkneſs at all (1 John 1.5.) Deſire not the night. As gold and ſilver cannot ranſom ſinners, as great forces, (all the Armies on earth) forces of ſtrength cannot help ſinners, ſo the night cannot hide them; they that are in the groſſeſt darkneſs, are never the more out of Gods ſight; The darkneſs is not darkneſs to him, the darkneſs and the light to him are both alike (Pſal. 139.11, 12.) and therefore he ſaid before (verſ. 7.) Whither ſhall I go from thy ſpirit? or whither ſhall I flee from thy preſence? If I aſcend up to heaven thou art there, &c. Whereſoever we are, God is, who is every where; nothing can keep us off from, or keep us out of the eye of God.
Laſtly, as the night, is taken for death; Deſire not the night,
Hence note; It is a vain wiſh to deſire death for our reſcue, or eſcape from the evils of this life.
Death is it ſelf an evil, the worſt of natural evils. How can that help us out of our evils of trouble, which is it ſelf the moſt troubleſom evil? The Lord promiſeth ſome of his people that they ſhould die before the evil day; Joſiah and Hezekiah had ſuch promi…es: 'Tis a favour to die (as they did) in the aſſurance of eternal life, before we feel the evils of this life. But death, conſidered in it ſelf, is no relief againſt evil; and as it is the worſt of natural evils in it ſelf, ſo it carrieth thoſe who are unprepared and unprovided for it, to worſer evils than any they can meet with in this life. Some deſire death to eſcape the evils of this life, when, as ſoon as they die, they go to the evils of another life, which are the ſecond death, ſuch a death as hath no ſecond, and deſcend not only to the grave, but to hell. And what hath any one got by leaving the troubles of this life, to fall into the dolors of that ſecond ſecondleſs death! They only dream of ſecurity by death, who are unprepared go die. Death is good for none but thoſe who are fitted for, and have by faith laid hold upon eternal life.