Exposition of Job 22-26, Commentary · Chapter 22
JOB, CHAP. 22. Verſ. 28, 29, 30.
Thou ſhalt alſo decree a thing, and it ſhall be eſtabliſhed unto thee: and the light ſhall ſhine upon thy wayes.
When men are caſt downe, then thou ſhalt ſay, There is lifting up: and he ſhall ſave the humble perſon.
He ſhall deliver the Iſland of the Innocent: and it is delivered by the pureneſſe of thine hands.
IT hath appeared in opening the whole Context (of which this is a part) how Eliphaz preſſeth Job with promiſes, aſſuring him that not onelyonly good, but great good ſhould accrew to him by his returning to God, and acquainting himſelfe with the Allmighty. And in the foregoing verſe That great benefit was ſhewed, The Lords hearing the prayer of ſuch as doe ſo; Thou ſhalt make thy prayer to him, and he ſhall heare thee, and thou ſhalt pay thy vowes: Here Eliphaz gives in another excellent promiſe; Thou ſhalt alſo &c. that is, moreover and beſide what I have ſaid, I adde this,
Verſ. 28. Thou ſhalt alſo decree a thing, and it ſhall be eſtabliſhed unto thee.
foreign ſcidit abſcidit ſecuit diviſit. Metaleptice ſecuit lites, definivit decrevit. Importat hoc verbum decretum cum quadam ſeparatione unius rei ab alia. Bold.Thou ſhalt decree. The word here tranſlated to decree, ſignifies properly to divide, to cut aſunder. So it is uſed (1 Kings 3.25.) when Solomon gave ſentence between the two women that were harlots concerning the living Childe, he ſayth, Divide the Childe; my decree is that the Childe ſhall be divided. Now hence by a Trope, the word ſignifies alſo to decree, to deſcide, or to determine a matter, becauſe in all decrees about or determinations of a Controverſie, there is (as it were) a Cutting off the buiſines, a laying aſide of one thing, and a ſticking to another. When the whole matter is debated and weighed in Councell, then the reſult and iſſue of all is drawne up and given out in a decree. So that to decree is to divide, or ſeparate one thing from another, reſolving upon that, which we conceive moſt juſt, and reaſonable.
Thou ſhalt decree a thing.
The Hebrew is, Thou ſhalt decree a word: Verbum pro re frequenter per Metonymiam adjuncti.it is uſuall in that language to put word for thing. And when he ſaith, Thou ſhalt decree a thing, wee are not to underſtand it at large, as if whatſoever were decreed ſhould be eſtabliſhed, but the meaning is, thou ſhalt decree that which is right and good in it ſelfe, and good for thee. For the decree being made by a godly man, wee cannot ſuppoſe that he ſhould decree any thing but that which is juſt and good; and ſo the ſignification of the former word is well applyed to this, Thou ſhalt decree, that is, thou having by deliberation and ſerious diſcuſſion conſidered what is right, and having cut off all evill from thy ſentence, thou decreeing ſuch a thing, it ſhall be eſtabliſhed unto thee.
There are yet two opinions concerning this decree, as it is an expoſition of the former promiſes, Thou ſhalt be heard, and,Poterit eſſe pracedentis partis expoſitio Decernes offerre vota et deus illa rata efficiet, vel rata ſemper fundes verba. Pi…ed. thou ſhalt pay thy vowes; that is, what thou ſueſt for by prayer on earth, ſhall be decreed for thee in heaven. That is, thy prayer ſhall certainly be performed, thy prayers ſhall not be loſt, no, They ſhall be as the Statutes and decrees of heaven. It is ſaid of Eliah (1 Kings 17.1.) what he decreed was done? and what was his decree? his decree was his prayer; See how he ſpeaks as if he had the command of heaven and earth, as if he had carryed the keyes of the Clouds at his girdle. As the Lord God of Iſrael liveth, before whom I ſtand, there ſhall not be dew nor raine theſe yeares, but according to my word. But what was this word of Elijah? the Apoſtle James expounds that for us, he telleth us what this word was, when Eliah ſayd, it ſhall be according to my word (Jam. 5.17.) Elias was a man ſubject to the like paſſions as wee are, and he prayed earneſtly that it might not raine; and it rained not on the earth for the ſpace of three yeares and ſix months: And he prayed againe, and the heavens gave raine, and the earth brought forth her frruit. The Apoſtle explaines, what the word of Elijah was, even a Prayer-word, he prayed and ſought the Lord in that thing, and his prayer was as certainly performed to him, as if he had the whole power of decreeing what he would have. Thus here, thou ſhalt powre out a prayer, and thy prayer ſhall be as a decree eſtabliſhed with God. So we read (Gen. 32.24.) in the report of Jacobs wreſtling with the Angel, that the word of Jacob was as a decree, I will not let thee goe, except thou bleſſe me; I will have a bleſſing; and it is ſaid, as a Prince haſt thou power with God, and with men, and haſt prevailed. Jacob had what he would in prayer, he decreed a thing, and it was eſtabliſhed to him. The prayers of Saints are decrees with God: and 'tis but reaſon they ſhould be ſo; becauſe their prayers anſwer the decrees of God, or they pray for that which God hath decreed; and indeed there is no Saint or Godly man would pray any other prayer, or aske any thing of God, but what God hath determined and decreed before to give: As a Godly man would doe nothing but what God hath commanded, ſo he would aske nothing but what God hath decreed. This is a comfortable truth, yet I rather conceive the ſence of this place more generall, and not tyed up to that of prayer, and therefore
Secondly, Thou ſhalt decree a thing; that is, thou ſhalt take up a reſolve, or a purpoſe; thou in thy wiſdome and prudence ſhalt ſay in thy heart, I will doe ſuch a thing, or I would bring ſuch a thing to paſs,Ordinabis per tuam providentiam facturum aliquid, & quaſi rem non futuram & incertam, ſed quaſi divina jam voluntate conſtitutam illam habebis. Aquin. and it ſhall come to paſs or be eſtabliſhed. For as many men mett together in Councell, make Decrees; ſo any man in himſelfe may make a decree; and we alwayes make decrees in our own minds before wee joyne in any decree with others; firſt, wee ſpeake in our mindes, then we ſpeake out our mindes; Thou ſhalt decree a thing; that is, thou ſhalt reſolve to goe ſuch a way, or to doe ſuch a thing, and it ſhall be done. Now, this Caſe of decreeing muſt be underſtood with a Caution, ſuppoſe the thing it ſelfe be juſt and lawfull (as wee touched before) yet a man muſt not make abſolute decrees (that's the priviledge of God, he onelyonly can make peremptory decrees, who hath all things in his power) we muſt decree ſubmiſſively to the will of God, and ſay, if the Lord will, if the Lord pleaſe wee will doe ſuch a thing. The Apoſtle (James 4.12, 13, 14.) reproves thoſe that would make peremptory decrees of what they would do in reference to outward affaires: Goe to now yee that ſay to day or to morrow wee will goe into ſuch a Citie, here is a decree, wee will goe to ſuch a place, or doe ſuch a thing, wee will continue there a yeare, and buy and ſell, and get gaine. It is lawfull for men to take up a purpoſe to goe to ſuch a place, and follow their trade to buy and ſell, and get gaine in an honeſt way, but no man muſt be peremptory in this, becauſe we know not what ſhall be on the morrow; therefore, the Apoſtle directs; Yee ought to ſay, if the Lord will we ſhall live, and doe this or that. Such decrees muſt be made with the Lords good leave, or with a reference to his pleaſure who alone doth whatſoever pleaſeth him. As the perſons ſo the workes of all men are in the hand of God (Eccl. 9.1.) And there they are; firſt, as to the performance of them; ſecondly, as the ſucceſſe of them. They take themſelves for more then men, who decree the doing of lawfull things without the leave of God. We muſt not onelyonly ſee what we doe is according to the will of God, but we muſt have his goodwill for the doing of it; that is, as we muſt have a Law from God for what we doe, ſo leave from God. Thus Paul teacheth us to ſpeake by his owne example (1 Cor. 4.19.) I will come unto you ſhortly if the Lord will. And againe (Chap. 16.7.) I muſt tarry a while with you if the Lord permit. Once more (Phil. 2.19.) I truſt in the Lord to ſend Timothy to you ſhortly. And even Heathens themſelves by the light of nature have acknowledged ſuch a ſubmiſſion as due unto their ſuperiour Power, their gods, Ethnicis illudi in ore frequens erat, ſi dij volunt.therefore they uſed to expreſs their reſolutions thus; If the gods will; much more muſt Chriſtians ſpeake thus in all they undertake to doe, we will doe it, if God will.
Thou ſhalt decree a thing
And it ſhall be eſtabliſhed unto thee.
That is, thou ſhalt have ſucceſſe in it, it ſhall be confirm'd.foreign ſurget tibi; ſurgere pro exiſtere vel effectum dari. The word in the Originall ſignifies, to riſe up, as alſo to ſtand. So ſome render it here; Thou ſhalt decree a thing, and it ſhall riſe up to thee. When a thing that we are determined upon, proſpers and comes well on, we ſay it riſeth up to us, whereas a buſineſſe that failes, falls off from us, or goeth backward. But ſaith Eliphaz to Job, The thing which thou decreeſt ſhall riſe or come up to thy minde, to thy deſire, or as ſome read, It ſhall come to thee; we ſay,Veniet tibi. Vulg. it ſhall be eſtabliſhed. So the word is uſed frequently in Scripture (Eſay 40.8.) The word of the Lord ſhall ſtand. Now as the word of the Lord ſhal ſtand, ſo ſhall the word of man while it is according to the word of God. So the word is uſed in the Caſe of a virgins making a vow (Numb. 30.4.) If the father heare it and ſay nothing it ſhall ſtand, or be confirm'd; otherwiſe if he diſlike, it is a void vow, a null vow. So that here, to riſe up, or to be eſtabliſhed, notes only the effectivenes and ſucceſſe of thoſe decrees which this godly man ſhould make, theſe ſhall be eſtabliſhed unto him for his good, he ſhall have the comfort and benefit of them, while he aymes at the Glory of God in them.
Hence note;
Firſt, The ſucceſſe of our Councells and Decrees is a great mercy.
Eliphaz brings it in by way of promiſe, Thou ſhalt decree a thing, and it ſhall be eſtabliſhed unto thee. Succeſs in any of our right actions is to be acknowledged as a mercy; and therfore the Lord doth ſo diſtinctly ſpecifie the ſucceſsleſnes of the Jewes after their return from Babylon in their rural and houſhold buſineſſes for neglecting to build his houſe (Hag. 1.6.) to ſhew that he had a Controverſie with them; Yee have ſowne much, and brought in little (no ſucceſs) yee eate, but have not enough, yee drinke, but yee are not filled with drinke (that is, yee are not ſatisfied) yee cloath you, but there is no warmth (which is the effect of cloathing) and he that earneth wages, earneth wages to put it into a bag with holes. Which is a proverbiall ſpeech, implying that nothing ſticks, nothing ſtayes by a man, no more then money doth in a bag that hath holes in it, or water in a ſieve, or in a leaking veſſell. Succeſsleſnes attended them in all they did, and that was their affliction. So when our Councells proſper, when what we adviſe to be done thrives in the doing; when the directing word of a man proves like the Creating word of God (Gen. firſt) who did but ſay; Let there be light, and there was light, let there be a firmament, and there was a firmament, &c. Thus when a man ſhall ſay, let ſuch a thing be done and it is done, when every thing comes forth at a word, like a new Creation, how great both a mercy and honour is this? When he ſaith, let there be deliverance, and there is deliverance, let there be victory, and there is victory, let there be peace, and there is peace; when in caſes of greateſt difficulty and utter impoſſibility to fleſh and bloud, he ſpeakes like magnanimous Joſhua (Joſh. 10.13.) in a commanding language to the creature, while with ſtrongeſt confidence in & humbleſt dependance upon God. Sunne ſtand thou ſtill upon Gibeah, & thou Moone in the valley of Ajalon, & the Sun ſtood ſtill, and the Moone ſtayed untill the people had avenged themſelves upon their enemies. Who of the ſons of men (who were not alſo the ſons of God) were ever crowned with ſuch an honour?
Secondly, He doth not ſay, he ſhall decree a thing and eſtabliſh it, for man may decree a thing, but man cannot eſtabliſh it; the decree is from one, the eſtabliſhment is from another; and who is that other? Eliphaz doth not expreſſe who by name, but we may eaſily underſtand who it is, even God himſelfe. For as it is God alone who hath given a being to all things, ſo he alone gives all things their eſtabliſhment, whether they be things wrought by him, or wrought by us, God ſhall eſtabliſh it, or it ſhall be eſtabliſhed by the fiat, and conſent of God.
Hence obſerve; The ſucceſs of our Councells and decrees is from God.
There are many who take wiſe, yea honeſt Councells, which yet are not eſtabliſhed, becauſe the Lord is not pleaſed to eſtabliſh them, and the Lord doth often overthrow evill and malitious Counſels. We read (Eſay. 7.5, 6, 7.) of Councells and Decrees made; Syria, Ephraim, and the ſon of Remaliah, have taken evill Councell againſt thee, ſaying (they decree a thing, what was it) let us goe up againſt Judah to vex it (there was the decree) let us make a breach therein for us, and ſet a king in the midſt of it, even the Son of Tabeal. Here was their decree; we will vex this people, we will ſet a king among them, the Son of Tabeal. But what ſaith the Lord to this? Thus ſaith the Lord God (7 ver.) it ſhall not ſtand, neyther ſhall it come to paſſe. It is this word in the Text, it ſhall not be eſtabliſhed. You have made a decree, but you have not my conſent for the Eſtabliſhment of it, and therefore it ſhall not ſtand, it ſhall not come to paſſe. Take another Scripture (Eſay 8.10.) The Lord doth as it were give them leave to make decrees: make as many decrees as you will, and ſit together in Councell, lay your Councells as deep as you can, take Councell together, and it ſhall come to nought (you may take Councell, but it is in my Power whether it ſhall ſucceed or no, and I have decreed concerning your decree, that it ſhall come to nought) ſpeake the word and it ſhall not ſtand. The ſtanding or not ſtanding, the fruſtrating, or the fullfilling of our Decrees and Councells, it is from the Lord.
Thirdly, When he ſaith, Thou ſhalt decree a thing, and it ſha… be eſtabliſhed unto thee. We may obſerve; The Councells of the Godly are under a promiſe of good ſucceſſe.
They have a kinde of Aſſurance that what they ſay ſhall come to paſſe; though they have not an abſolute Aſſurance, yet they have much aſſurance, though wee cannot ſay in every particular Caſe, that their decree ſhall be Eſtabliſhed to them, yet their decrees in generall are under a promiſe of Eſtabliſhment. Chriſt ſpeaketh concerning the Decrees of a Church-Aſſembly (Math. 18.18.) Verily I ſay unto you, whatſoever yee ſhall binde on earth, ſhall be bound in heaven; and whatſoever yee ſhall looſe on Earth ſhall be looſed in heaven; that is, I will Eſtabliſh your Decrees. If when you meet together in my name, you decree concerning a perſon to bind ſin upon him, he ſhall be bound, if to looſe or pronounce him pardon'd, he ſhall be looſened, your decree on earth, ſhall be a decree in heaven, I will binde what you binde, and looſe what you looſe. Now in proportion, the Lord ſpeakes the ſame concerning the decrees of any Godly man; what he binds on earth, the Lord doth binde in heaven, and what he looſeth on earth, God looſeth in heaven; that is, there is an Eſtabliſhment of his decrees; and as the Church there hath a promiſe that the Lord will joyne with her in her decrees; ſo a Godly man hath a promiſe here that the Lord will joyne with him in his decrees. We have alſo an excellent confirmation of it, (Eſay 44.25, 26.) The Lord is many wayes deſcribed in Scripture, but here he is deſcribed by diſappointing and eſtabliſhing the Councells of men. He it is that fruſtrateth the tokens of the lyars, and maketh diviners mad; that turneth wiſe men backward, and maketh their knowledge fooliſhnes. Here is a deſcription of God in reference to the diſappoyntments which he puts upon his enemies, in fruſtrating their Councells and decrees; they boaſt of theſe and theſe tokens that aſſure them of good ſucceſſe, but the Lord fruſtrates their tokens. The Diviners ſay, O the Starrs promiſe good luck, and tell us we ſhall have good fortune; thus diviners boaſt, but the Lord maketh the diviners mad; how doth he make them mad? by making them ſee things fall out quite croſs to what they have foretold or propheſied. Againe, hee turnes wiſe men backward; that is, he turnes the Councells of wiſe men backward, when they have reſolved ſuch a thing, the Lord ſets it quite another way: this is the glory of God that he can give check to the Councells of the greateſt Polititians, and deepeſt Machiavells, he turnes them backward. Thus the Lord is ſet forth overthrowing the decrees of the wicked; but at the 26•h ver. He is ſet forth eſtabliſhing the decrees of the Godly. He it is that confirmeth the word of his ſervant, and performeth the Councell of his Meſſengers; that ſaith to Jeruſalem, thou ſhalt be Inhabited, and to the Cities of Judah yee ſhall be built, &c God confirmeth the word of his ſervant; which may be underſtood not onelyonly of the word of Propheſie (though that be the ſcope of that place, as if it had been ſayd, when the Lord ſendeth forth his Prophets and holy Diviners, 'tis not with them as with falſe Prophets and heatheniſh Diviners, who making promiſes from the Starres of heaven, not from the God of heaven, are fruſtrated and diſappoynted; 'tis not thus with the Lords holy Diviners, for he confirmeth the word of his Servants. Now, I ſay, wee may underſtand that Text not only of that word of prophecy which the Lord puts into the mouths of his Servants by an immediate inſpiration) but alſo of that word of prophecy, or decree, which any one of his faithfull ſervants ſpeaketh or maketh according to his already revealed will. This word of his ſervants the Lord confirmeth alſo, and performeth the Councell of his Meſſengers. And the reaſon is (as was touched before about prayer) becauſe there is a ſuitablenes between ſuch words and decrees of his ſervants, and his owne Decrees; for the deſignes of his ſervants falling in with his owne deſignes, & ſo their decrees with his decrees, he in eſtabliſhing their decrees, doth indeed but eſtabliſh his owne. For the ſervants of God deſiering that their decrees may be ſuitable to the written or revealed will of God, they ſeldome miſſe of a ſuitablenes to the decrees of his hidden and ſecret will. So that their decrees are (as it were) the Duplicate or Counterpane of the Decrees of God; and therefore no wonder if they be under ſuch a promiſe of ſucceſſe and eſtabliſhment. The Lord ſaith concerning his owne Decrees or thoughts; Surely as I have thought, ſo ſhall it come to paſſe (Iſa. 14.24.) (Now if wee thinke as God thinketh, then what wee thinke ſhall come to paſſe too) and as I have purpoſed ſo ſhall it ſtand; If wee purpoſe as God purpoſeth, then our purpoſes ſhall ſtand too. Againe (Eſay 46.10.) I am the Lord and there is none elſe, I am God, and there is none like mē: declaring the End from the beginning, and from ancient time the things that are not yet done, ſaying, my Councell ſhall ſtand, and I will doe all my pleaſure. If then the Councells of Saints, be the Councells of God, he will doe all their pleaſure. That's the ſumme of this promiſe to Job; Thou ſhalt decree a thing, and it ſhall be eſtabliſhed unto thee. Which appeares further from the laſt Clauſe.
And the light ſhall ſhine upon thy wayes.
Eliphaz in this promiſe might poſſibly have reſpect to Jobs former Complaint (Chap. 19.8.) Hee hath fenced up my way that I cannot paſſe; and he hath ſet darknes in my pathes. As if Eliphaz had here ſayd, thou didſt Complaine a while agoe that God ſet darknes in thy pathes, doe thou returne unto the Lord, and the light ſhall ſhine upon thy wayes, or there ſhall be light in ſtead of darknes in thy pathes. This light may be taken three wayes.
Firſt, A light of direction, thou ſhalt ſee what to doe; So it anſwers the former promiſe, Thou ſhalt decree a thing, and it ſhall be eſtabliſhed unto thee. Thou ſhalt not make blind decrees, or decrees in the darke, thou ſhalt not decree at a venture, or at random; the light ſhall ſhine upon thy wayes; thou ſhalt have the light of the Word, and the light of the Spirit to direct thee in making thy decrees, and for the ordering of thy whole converſation.
Secondly, Light ſhining upon his wayes, is the proſperity of his wayes; as if he had ſayd, ſucceſſe ſhall attend thy undertakings, the favour of God and his bleſſing ſhall be upon what thou takeſt in hand; as the Sun ſhining upon the earth ripens the fruits thereof, ſo the light, heate, and influence of divine favour ſhall ripen thy undertakings, and bring them to a deſiered perfection. Light, in Scripture, is often put for proſperity, as hath been ſhewed from other paſſages of this booke.
Thirdly, The light ſhall ſhine upon thy wayes; that is, thou ſhalt have perſonall Comfort and Contentment in thy wayes; that's a different bleſſing from the former; 'tis poſſible for a man to be in a proſperous way, and yet himſelfe to take no Comfort nor Contentment in it. When theſe three lights ſhine upon any man in his way, or upon the wayes of any man, when the Lord ſhewes him what he ſhould do, when he proſpereth & ſucceeds what he doth, and when he hath comfort & joy in what he is doing or hath don, then the bleſſing is full. As the Lord meets him that rejoyceth in his way and worketh righteouſneſſe, ſo the Lord doth often meet thoſe that worke righteouſneſſe in their way, cauſing them to rejoyce; And then the light ſhines upon their way indeed. This is a further adddition unto the promiſe of ſucceſſe before given.
From the firſt notion of light, firſt Obſerve; The righteous are under a promiſe of direction and guidance by God, they ſhall ſee their way, and know what to doe, by a divine light.
The ſteps of a Good man are ordered by the Lord (Pſal. 37.23.) That is, the Lord gives him light to ſee how to order his ſteps; He hath not onelyonly an outward naturall light ſhining in the ayre, and an outward ſpirituall light ſhining in the rule, but he hath an inward ſpirituall light ſhining in his heart, or that outward rule planted within, as it followes at the 31 verſe of the ſame Pſalme; The law of his God is in his heart, and none of his ſteps ſhall ſlide: The law in the heart is a rule within, which directs the good man what to doe, and gives him ſuch good direction, that none of his ſteps ſhall ſlide. He ſhall not walke like a man upon glaſſe or ice, all whoſe ſteps are ſlips, or in danger of ſliding, but he ſhall walke like a man upon plaine firme ground, whoſe very ſteps are as ſure as ſtandings. As Saints who were darknes are made light in the Lord, in reference to their ſtate, ſo they have light from the Lord, in reference to their walkings; and as they receive a light from God whereby they know all things, that is, thoſe great things which concerne Eternal life (1 Joh. 2.20.) Yee have an Ʋnction from the holy one, and ye know all things. Now as they have a light promiſed them, that they may know all things, that is, all neceſſary ſaving truths or doctrines of ſalvation for attaining the next life, ſo a light is promiſed them whereby they may doe all things; that is, all their neceſſary workes, buſineſſes, and affaires, which concerne their duty in this life.
From the ſecond notion of light, Obſerve; Righteous men, ſuch as turne unto the Lord, ſhall have a Bleſſing in their way, their way ſhall proſper.
As they ſhall have a light ſhining to ſhew them their way, ſo to proſper them in their way: God is a Sunne, and he is a Shield, (Pſal. 84.11.) And as he is a Sunne to give light, and a Shield to protect, ſo, no good thing will he withold from them that walke uprightly; That is, he will not hinder or ſtopp thoſe good things from them which their ſoules deſire, or move after, they ſhall proſper in their way, yea, when 'tis ſayd, He will not withhold, &c. there is more intended then expreſſed, for the meaning is, he will plentifully give forth or powre out all good things to and upon them who walke uprightly.
From the third notion of light, learne; That the Lord gives Godly men Joy and Comfort in their way.
Though their way be a way of much labour, yea and a way of much danger too, though it prove a way full of ſweat & trouble, yet the Lord will cauſe a light to ſhine upon them, and refreſh them in their way. To the righteous there riſes up light in darknes: The light of joy in the darknes of ſorrow, the light of comfort in the darknes of trouble; They who walke in the light of truth and holines, uſually finde the light of joy and comfort in their way, and are ſure to finde it in their end. The wayes of wiſdome (ſaith Solomon, Pro. 3.17.) are wayes of pleaſantnes, and all her pathes are peace; and if at any time her wayes and pathes are not peace and pleaſantnes (as to the outward man they often are not) while we are travelling in them, yet they are alwayes ſo in the cloſe of our travells. (Pſal. 37.37.) Marke the perfect man, and behold the upright, for the end of that man is peace. Yea when others finde moſt trouble in their way, then God is neereſt to him for ſupport, as it followes in the next words.
Verſ. 29. When men are caſt downe, then thou ſhalt ſay there is a lifting up, and he ſhall ſave the humble perſon.
In this and the following verſe, Eliphaz gives a firme aſſurance to Job by way of promiſe, that he ſhould not onelyonly be delivered, but ſhould have two further priviledges.
Firſt, That himſelfe ſhould be exalted when others were caſt downe, or that he ſhould be ſaved in times of common calamity, ver. 29.
Secondly, That he ſhould be a meanes of ſafety to others, and ſhould prevaile with God for their deliverance: he ſhall deliver the Iſland of the Innocent, &c. verſ. 30. That's the generall ſcope of theſe two verſes, according to our tranſlation; as will further appeare in the explication of them.
Verſ. 29. When men are caſt downe.
foreign depreſſus proſtratus.When they are preſt, or oppreſt with mountaines of affliction and trouble. So the word is uſed (Eſay 2.17.) The loftines of man ſhall be bowed downe; that is, the lofty man ſhall be bowed downe, as a man with a heavy burden upon his backe. Wee ſay, when men are caſt downe, the word, men, is not expreſt in the Hebrew text, 'tis there onelyonly, when caſt downe: and becauſe that word is not expreſt, therefore ſome ſupply out of the former clauſe,Cum humiliatae fuer…nt viae tuae dicas, elatio illis eſt, i. e. mox ſenties condition…m tuā ex ima factam optimā. Contextus mirè conciſus eſt, ideo va…ie intelligitur. Merc. the word, way, The light ſhall ſhine upon thy way when it, that is, when thy way is caſt downe; though thou be now in a low condition, and though thou ſhouldeſt hereafter be caſt into a low condition againe, yet thou ſhalt ſay there is a lifting up, or, thou ſhalt be lifted … If at any time thy wayes be caſt downe in darknes, the light ſhall ſhine upon them, thou ſhalt ſay in faith, there is a lifting up. The Apoſtle ſpeakes (in a language like this) of himſelfe and of his fellow-Apoſtles (2 Cor. 4.8.) Wee are troubled on every ſide, yet not diſtreſſed; perplexed, but not in deſpaire, perſecuted, but not forſaken, caſt downe, but not deſtroyed. Thus here, when there is a caſting downe, or, when thy wayes are caſt downe, yet thou ſhalt ſay there is a lifting up; Thou mayeſt be caſt downe, but not deſtroyed. Yet, I conceive, that Suplement of the word men, which we put into the Text, is more ſuitable to the ſcope of it, and then the ſence is this, When men are caſt downe, that is, when ſinners or ungodly men are caſt downe, when God comes to ruine his enemies, and make them deſolate, then thou ſhalt ſay there is a lifting up. A lifting up for me and for ſuch as I am.
Thou ſhalt ſay.
This ſaying may be taken two wayes, and in both 'tis the voyce of faith.
Firſt, Thou ſhalt ſay in prayer, or thou ſhalt pray, O Lord, Dices, ſc: in tuis ad deum precibus exaltatio ſit, ſc. illi depreſſo. i. e. exalta illum Odeus. Piſca….let there be a lifting up. Thus it is expounded as a promiſe to Job, that when others were caſt downe, he ſhould helpe them up againe by prayer, thou ſhalt ſay, There is a lifting up, or, O Lord, let there be a lifting up, namely, of him who is caſt downe, lift him up O Lord. As prayer is in its owne nature a lifting up of the ſoule to God (Pſal. 25.1.) ſo prayer in the effect of it hath a mighty power and prevalency with God for the lifting up both of our owne bodyes and outward eſtates, as alſo the bodyes and outward eſtates of others out of the deepes of miſery and trouble. Many a Godly man hath lifted himſelfe and others out of the mire by prayer, while ſeing a caſting downe, he hath ſayd, There is a lifting up, or, O Lord, let there be a lifting up. This ſence carrieth a high priviledge; but I rather conceive that intended in the next verſe. And therefore
Secondly, I ſhall take theſe words of Eliphaz as a promiſe, When men are caſt downe, Pollicetur Jobo Eliphaz eximiam foelicitatem, i…pijs alijs at que etiam h…ſtibus ſuis ad ext…e…ū infelicitatis gradum praecip…tatis.thou ſhalt ſay, (or confidently affirme this thing) there is a lifting up: that is, I promiſe or aſſure thee O Job, that when thou ſhalt ſee the Lord bringing vengeance upon the wicked, when thou ſeeſt them fall on this ſide, and on that, when nothing is viſible but the ruine and deſtruction of men and families, yea of Nations, that even then thou ſhalt ſay… there is a lifting up, that is, thou ſhalt have faith for thy ſelfe, that both thou and thine ſhall be lifted up, or ſaved and delivered in a time when many wicked men or thine enemies fall and periſh, and ſhall never (as to any worldly enjoyment) riſe any more.
Hence obſerve; That a godly man may have much aſſurance when others are caſt downe, that yet he and others ſhall be preſerved and lifted up.
When men were caſt downe in Sodome, when Sodome was overthrowne, Lot was lifted up, and aſſured of his preſervation. When all the men in the world were overwhelm'd and ſwept off the face of the earth with a Deluge, there was a lifting up for Noah and his family, he and his were ſafely houſed in the Arke floating upon the waters. Thus the Lord hath made proviſion for the preſervation of his people, when thouſands have been undone, and caſt downe on the right hand and on the left by common calamities; yea when they have been caſt downe, his people have been not onelyonly preſerved, but exalted and lifted up. Thou ſhalt ſay there is a lifting up, And hee ſhall ſave the humble perſon.
That is, the Lord ſhall ſave him; the vulgar reads thus; He that is humble ſhall be in glory. foreign. Sept Interior animi faſtus & tumor per oculos et per omnes externos geſtus ſe prodit.The Seaventy thus; Becauſe thou haſt humbled thy ſelfe thou ſhalt be ſaved.
But I ſhall keep to our Reading; hee ſhall ſave the humble perſon (or according to the ſtrictnes of the Hebrew) He ſhall ſave him that is low of eyes, 'tis frequent in Scripture to expreſſe an humble perſon in this forme; A man that hath low eyes; as high lookes and lofty eyes, are every where in Scripture the periphraſis of pride. David ſayd (Pſal. 101.5.Non enim is ſupe…biae mos eſt, qui latere aut d…ſſimulari poſſit. Pined.) him that hath an high looke and a proud heart will I not ſuffer; for you may ſee pride in the eye, pride ſits upon the eye, therefore David puts a high looke and a proud heart both together there. And againe (Pſal. 131.1.) Lord mine heart is not haughty, nor mine eyes lofty. So that I ſay an humble perſon, and a perſon of low eyes, is the ſame, as a proud perſon, and a perſon of lofty eyes is the ſame in Scripture ſence, and both are very ſignificant Expreſſions; He ſhall ſave the humble perſon, this humble perſon, may be taken two wayes, either paſſively, or actively.
Paſſively,Non tam modeſtū qui ſeſe ſubmittit (ut v rtutē ſignificet) intelligo, quam affictum etſi illad etiam ſentētiae non repugnat, imo utrū que recte intellexeris? Merc. ſo 'tis he that is caſt downe and layd low by affliction. Thus the humble perſon is the ſame with the humbled perſon; affliction is an humiliation, however the afflicted take it or carry it; and uſually it makes men humble, at leaſt in appearance and lowly in their lookes, whereas in proſperity men lift up their eyes uſually and looke ſoftily, as if they would reach heaven with their heads, while their hearts are farre from it. But affliction makes men ſtoope. We may underſtand the Text of a perſon who is humble when humbled, who ſtoopes downe quietly to take up and beare his croſſe, and doth not in ſtoutnes ſlight it, or in wantonnes play with it, but is ſerious under the rebukes of God; Hee ſhall ſave the humble perſon.
Secondly, It may be taken actively,Dimiſſus oculis eſt, qui ſuo ju dicio & exiſti matione ſibi ipſi vileſcit. He ſhall ſave the humble perſon, that is, the perſon who is low in his owne eyes, while in the greateſt worldly heights, the perſon that humbles himſelfe, and walkes humbly with God and men when moſt exalted. Thus the Apoſtle James exhorts the brother of high degree, or the rich brother to rejoyce in that he is made low (Jam. 1.10.) But if he be rich, how is he made low? he meanes it not of a lownes in ſtate, but of a lownes or rather lowlines of ſpirit. The brother of high degree hath no cauſe to rejoyce in his highnes, but when he is low in his owne eyes. Lownes of eyes is more then a vertue or common modeſty, 'tis a Grace; That's in a ſpirituall ſence, the moſt Grace-full looke, which is the moſt humble looke. He ſhall ſave the humble perſon. But with what ſalvation? I anſwer; Salvation is eyther temporal and bodyly or eternal, uſually called the ſalvation of the ſoule. We may expound this Text of both; The Lord ſaveth the humble perſon both body and ſoule both temporally and eternally.
Where note; That the Lord takes ſpeciall Care of humble ones.
The Lord ſeemes to take ſo much care to ſave the humble, as if there were none elſe that he tooke care to ſave, or regarded what became or them, whether ſaved or no. And the Lord ſpeakes of proud perſons as if he contemn'd none but under that name and notion. (Jam. 4.6.) He reſiſteth the proud; he that is proud of his perſon, or parts, or eſtate, or witt, or power, the Lord reſiſteth him. And he ſpeakes of the humble as if none were ſaved but under that name and notion, He ſaves the humble perſon…, or as that Text in James hath it, He giveth grace to the humble. What grace? There is a twofold grace; and both are given to the humble; Firſt, he gives them the grace of favour or good will, he is kinde to and reſpecteth the humble, or (as this text in Job hath it) Hee ſaves the humble perſon. Secondly, He gives much grace to the humble, as grace is taken for that gracious worke of the Spirit in us, forming up faith, love, &c. in our ſoules. The Lord gives more of this grace alſo to the humble, that is, he addeth unto the graces which they have, and makes them more humble, more gratious: a man cannot be (in that ſence) an humble perſon without grace; humility it ſelfe is a great grace, and the greater our humility is, the greater acceſſion we have of other graces. Thus, I ſay, we may underſtand the text in James both wayes; He giveth grace to the humble, that is, he favours and reſpects them, becauſe they are gracious, and he addeth to or encreaſeth their graces. We have a promiſe very paralel to theſe of Eliphaz and James (Pſal. 18.27.) Thou wilt ſave the afflicted people, but wilt bring downe high looks. The word which we tranſlate afflicted, ſignifies alſo one humbled, and humble, and ſo we might render the Pſalme; Thou ſhalt ſave the humbled or the humble people; and that the humble are to be taken in to partake of the priviledge of that promiſe, is plaine from the oppoſite Terme in the latter clauſe of the verſe; High lookes; that is, high lookers God will bring downe, but he will ſave the humble perſon. Men of low and meane eſtates are uſually wrapt up with great ones in the ſame judgement, as the Prophet ſpeakes (Eſay 5.15.) The meane man ſhall be brought downe, and the mighty man ſhall be humbled, the eyes of the lofty ſhall be humbled; there we have the meane man and the mighty man under the ſame wrathfull diſpenſations of God. The wicked whether high or low, are farre from ſalvation, but God knowes how to make a diſtinction between the humble and the proud, when his wrath makes the greateſt confuſions in the world. Humility it is not onelyonly a ſweet, but a ſafe grace, yea a ſaving Grace; wee never goe under the Covert of God ſo much as when wee walke humbly with God; He will ſave the humble perſon.
Verſ. 30. Hee ſhall deliver the Iſland of the Innocent, and it is deliver'd by the purenes of thine hands.
The promiſe is continued to the man that returnes to God, Hee ſhall deliver the Iſland of the Innocent; or as ſome tranſlate, the Innocent ſhall deliver the Iſland. The ſence is the ſame; He ſhall deliver the Iſland, that is, the Inhabitants of the Iſland; All ſhall be ſafe, the Iſland and they that dwell in it. There is another reading of the Text, which yet falls in fully and clearly with this; whereas we reade, He ſhall deliver the Iſland of the Innocent, Liberabit noxium. Piſc.it may be read, He ſhall deliver him that is not Innocent. Now becauſe this may ſeeme a very wide difference in the tranſlation, wee are to Conſider the ground of it, how this can be made out, that the ſame text ſhould be rendred, the Innocent, and him that is not Innocent? The reaſon is becauſe the word which we tranſlate, Iſland, is taken by many of the Hebrew Doctors,Vocula foreign quae hic redditur inſula, idem valet quod foreign non. Piſc. Ego cum veteribus foreign pro negatione exponerē. Erit que facilis ſenſus, ſc. deus puritate manuum tuarum etiam nocentē, vel non innocentem liberabit: Merc. as alſo by other tranſlators, onelyonly for a negative particle, ſignifying not or that which is not. So the word is rendred (1 Sam. 4.21.) when Phineas his wife dying in travell gave the name to her Childe, ſhee ſayd, Hee ſhall be called Ichabod, There is no glory, or not glory. And againe, (Pro. 31.4.) the word is uſed in the ſame ſence; It is not for Kings O Lemuel, to drinke wine; ſtrong drinke is not for Princes. So here, Thou ſhalt deliver the nocent, or the not Innocent. And ſo the whole verſe is thus tranſlated; God, becauſe of or for the purenes of thy hands, will doliver the nocent, or thoſe who are not innocent. Whereas we ſay, Thou ſhalt deliver the Iſland of the Innocent, or the Innocent ſhall deliver the Iſland.
And it is delivered by the purenes of thine hands.
Eliphaz ſpake before in the third perſon, here in the ſecond; 'tis probable he did ſo purpoſely to make Job underſtand that he meant him. It is delivered &c. That is, the Iſland is deliver'd, according to our tranſlation; how is it delivered? by the purenes of thine hands. The word notes the moſt exact purity and cleannes, like that of gold when it is refined in the fire, or of garments that are waſhed with Soape or Nitre;Manus purae ſunt opera inculpata & quae crimine vacant. Druſ: by this purenes it or the Iſland ſhall be deliver'd: and by the purenes of his hands, he meanes the purenes of his actions or adminiſtrations. The hand is the inſtrument of action, and pure or cleane hands in Scripture are put for the purity or cleannes of our actions or converſation. While our doings are holy, our works righteous, juſt, and good, it may be ſaid our hands are pure. And wee may referre this eſpecially to prayer; Thou ſhalt deliver the Iſland of the Innocent, and it is delivered by the purenes of thine hands; That is, thou praying in the purity of thy hands, or with pure hands, ſhalt deliver the Iſland of the innocent, or (according to that other reading) thoſe that are not innocent. And then, purenes of hands, or pure hands, are put as a ſigne for the thing ſignified, the geſture, for that which is done in that geſture. The lifting up of hands is a geſture in prayer, and the lifting up of pure hands, notes the purity of prayer. (1 Tim. 2.8.) I will that men pray every where, lifting up holy or pure hands. Now becauſe 'tis uſuall in prayer to lift up the hands; and in prayer no hands but morally pure or holy hands ſhould be lifted up (and ſo theirs are in Scripture ſence whoſe lives are holy) therefore wee may well conceive, that when he ſaith, it ſhall be deliver'd by the purenes of thy hands, his meaning is this, it ſhall be delivered by holy prayer, or when thou prayeſt holyly, it ſhall be delivered. Thus Eliphaz doth not onelyonly promiſe Job, that himſelfe in perſon ſhould be lifted up and ſaved when others are caſt downe, but that he ſhould be a meanes of ſaving and delivering others, and thoſe not ſome few or all his owne family, but that the whole Nation or Iſland in General ſhould eſcape and fare the better for him. It ſhall be delivered by the purenes of thy hands. Learne hence, this Great and famous Truth; That, a Godly Perſon is a Common good.
He doth good not onelyonly within his owne walles, or to his owne perſonal relations, but hee is a Common good, a publique mercy, a general Bleſſing, whether wee Conſider general Bleſſings either negatively, or affirmatively, that is, eyther as delivering from evill, or as bringing in of good, every way the Godly man is a general bleſſing, he ſhall deliver the Iſland of the Innocent, yea thoſe that are not Innocent; the Lord will accept his prayer, and heare his requeſt for the deliverance of a place, though there be many wicked ones in it. Abraham (Gen. 18.32.) had that priviledge granted him, that for his ſake and at his ſuite the Lord would have ſpared the wicked, the not Innocent, thoſe who were moſt abominably poluted: if there had been but ten righteous perſons there, Sodom had been ſaved from burning at the ſuit of Abraham. Much more will the Lord ſpare the Iſland of the Innocent, that is, where there are a great many Innocent ones, at the prayer and requeſt of an Abraham, a man Eminent in faith and holines. How often did Moſes turne away the wrath of God, when it was breaking forth againſt the people of Iſrael (Pſal. 106.23.) Hee ſaid he would deſtroy them, (that is, the Lord ſaid it) had not Moſes his choſen ſtood before him in the breach, to turne away his wrath leſt he ſhould deſtroy them. The Lord had as it were made a decree that he would deſtroy that people; but Moſes comes and Interpoſeth for them, and the Lord ſpared them. We read (Exod. 32.9, 10.) that how the Lord ſayd to Moſes, I have ſeene this people, and behold it is a ſtiffe-necked people; Now therefore let mee alone, that my wrath may waxe hot againſt them, and that I may conſume them, and I will make of thee a great people; But did Moſes accept this offer of advancement upon the ruines of that people? No, he deprecates his owne honour, as it follows (ver. 11•h) And Moſes beſought the Lord his God, and ſaid, Lord why doth thy wrath wax hot againſt this people &c? Then at the 14th ver. The Lord repented of the evill which he thought to doe unto his people. Thus Moſes by the purenes of his hands, holy prayer delivered a Nation that was not innocent, from conſumption in the flames of the Lords provoked Jelouſie. Againe (Jere. 5.1.) the Prophet is Commanded to run to and fro through the ſtreetes of Jeruſalem, to ſee and know in the broad places thereof, if he could finde a man, if there were any that executed judgement, that ſought the truth, and I will pardon, ſaith the Lord. One man ſhould deliver the City that was not Innocent by the purenes of his hands. We ſee the Lord puts the whole iſſue upon this, if thou canſt finde a man. But were there not multitudes and throngs of men in Jeruſalem? Why then was it propoſed as a matter of difficulty to finde a man there? Doubtleſſe Jeruſalem was a populous City, and was filled with men; but a man ſo qualified, a man of Juſtice, a man that ſought the truth was hardly to be found there, and therefore if thou canſt finde (ſuch) a man, I will pardon it ſaith the Lord. How pardon it? There is a twofold pardon: firſt, a pardon of the guilt of ſinne; ſecondly, a pardon of the puniſhment of ſin. The Lord, upon the finding out of ſuch a man, would not pardon the guilt of all that were there, nor give them an everlaſting pardon, but pardoned they ſhould be as to preſent puniſhment and ruine, they ſhould be pardoned or ſaved from deſtruction for that time, if ſuch a godly man could be found among them. Godly men ſave the wicked three wayes.
Firſt, They ſave them, when by their good Councell and Inſtruction they turne them from their ſinnes, and bring them to repentance; this is a happy way of ſaving them. And thus a godly man may ſave the wicked, every godly Miniſter of the Goſpel is ſayd to ſave not himſelfe onelyonly, but (in this ſence) thoſe that heare him; becauſe he offers and urgeth upon them the meanes of ſalvation. (1 Tim. 4.16.)
Secondly, As they may ſave them thus by being a meanes of their Converſion, ſo they may ſave them by being a meanes of their Direction; One godly man may ſave a whole Land by his directing Councell, as well as he ſaveth many by his converting Counſell. Of this Solomon ſpeakes clearely (Eccle. 9.14, 15.) There was a little Citie and few men in it, and there came a great King againſt it, &c. Now there was found a poore wiſe man in it, and he by his wiſdome delivered the Citie. That is, He gave wiſe and wholeſome Counſel, which being followed, proved an effectuall meanes for the deliverance of the Citie.
Thirdly, A godly man may be a publique good to ſave and deliver others by his Prayers and Interceſſion, by ſeeking the Lord that they may be deliver'd,Haud tamen deus id ſemper facit, ne que eſt …uod quiſquam in hac re certā ei legem imponat, fallitur ergo Eliphaz ſi hoc perpetuum eſſe putavit. Merc: as the latter branch was opened, hee ſaves them by the purenes of his hands, lifted up in prayer. Yet wee muſt take this with a Caution; For wee cannot affirme it univerſally, that the righteous have alwayes this priviledge (in the event) to deliver the Iſland or Nation wherein they are. But wee may ſay, that this is a priviledge which Saints have often been honoured with, and which none but Saints have been honoured with at any time to be the Saviours and Deliverers of a people among whom they dwell; For wee know the Lord himſelfe hath given expreſſe Exceptions to this rule (Jer. 15.1.) where hee tells the ſtubborne Jewes by his Prophet; Though Moſes and Samuel ſtood before mee, yet my minde could not be toward this people; Caſt them out of my ſight, and let them goe forth; and it ſhall come to paſſe if they ſay unto thee, whither ſhall wee goe forth, thou ſhalt tell them, thus ſaith the Lord, ſuch as are for death, to death; & ſuch as are for the ſword, to the ſword, and ſuch as are for famine, to famine. When he ſaith, Though Moſes and Samuel ſtood before wee; Some may aske, what to doe? I anſwer, wee are not to take it for a mute ſtanding before the Lord, but a ſtanding before the Lord with earneſt Prayers, Interceſſions, and Supplications, for the ſparing of that people; Now ſaith the Lord, though Moſes and Samuel (who in their generations were eminent godly men, and eminent favourites of God) though theſe ſhould ſtand before mee, earneſtly praying for this people, yet my minde could not be toward them, that is, I would not ſpare them, nor ſave them from death, ſword, famine, or captivity, no not at their entreaty. And wee have a like Inſtance (Ezek. 14.14.) Though theſe three men, Noah, Daniel, and Job were in it (there were but two named in Jeremy, but here three, though theſe three men, Noah, Daniel, and Job were in it) they ſhould but deliver their owne ſoules by their righteouſnes ſaith the Lord God. They might have the priviledge mentioned by Eliphaz in the former verſe, When men were caſt downe, they might ſay, there is a lifting up, or there is preſervation for us, God will take care of us: but God would not be perſwaded, no not by Noah, Daniel, and Job, to ſave the reſt. So that there are caſes wherein the Lord will not heare the Interceſſions of the beſt of men for a ſinfull people. The Iſland of the wicked, or of the not Innocent ſhall not be delivered, no, not by the purenes of their hands; yet 'tis an experienced truth, that God hath ſpared a people for the ſake of ſome Godly found among them; yea the reaſon why the Lord doth not deſtroy the world which lies in wickednes, is, much, in reſpect of them who walk in holines. For were it not (as Eliſha told Jehoram to his face in reference to good king Jehoſaphat, 2 Kings 3.14.) that God hath regard to their preſence in the world, God would not ſo much as looke towards the ungodly, nor ſee them for good. This honour have all the Saints, and how great an honour is it to be a publique good, to be a Saviour to an Iſland, to a Nation? Some indeed are of ſuch narrow ſpirits, that if they may ſave themſelves, and keepe their owne ſtakes, they care not what becomes of the publique. But as it is a great honour to be active for the ſaving and delivering of a Nation, ſo it is a greater honour to have the ſafety and deliverance of a Nation attributed or given in to us by God himſelfe (though not at all by way of deſert, yet) in a way of favour. Paul was at Sea with no good company, yet when all looked to be ſwallowed up, An Angel of God appeared to him, ſaying, Feare not Paul, Thou muſt be brought before Caeſar, and lo, God hath given thee all them that ſayle with thee (Acts 27.23, 24.) That is, for thy ſake, or becauſe they are now in thy company, they alſo ſhall eſcape the rage of this tempeſt. They all owe their lives to thee henceforth as well as to mee, for to thee have I given them. The men of this world might hence take notice of their own folly, who can hardly afford them a good word, or roome to live in the world, for whoſe ſake it is that they live. How often doe they wiſh and ſeeke their deſtruction, for whoſe ſake it is, that themſelves are not deſtroyed? How often doe they accuſe the Godly, as the troublers of a Nation, as the hinderers of publique good: whereas they are indeed a common good, The Chariots and horſemen, The Protection and Defence, the Salvation and Deliverance of thoſe States and Nations where they are. The breaches which wicked men make by ſinning, they make up by praying, to turne away the Lords wrath, that they be not conſumed. We read how the Lord Complaines, that there was none found to make up the hedge, to ſtand in the gapp when he was coming to deſtroy them. (Ezek. 22.30.) And it is ſayd of Moſes (Pſal. 106.23.) that he ſtood before the Lord in the breach, that he ſhould not deſtroy the Iſraelites. Which phraſe of ſtanding in the breach ſeemes to beare an aluſion to an Army beſieging a Citie, who firſt plant their Canon, and make a breach, and then come to the ſtorme. Thus the Lord deales many times with a people, he encampes againſt them, and batters them, he makes ſome breach upon them by troubles and diviſions, and then expects that ſome ſhould ſtand in the breach, and beſeech him not to ſtorme them with the whole Army of his Judgements. And the Lord takes it well when any of the Valiant Ones, when any of the Worthies of his Iſrael preſent themſelves in the breach, praying with utmoſt importunity, that the Lord would withdraw thoſe evills which threaten to come in at the breach like armed men and lay waſt a Nation.
And foraſmuch as men of pure hands, or Godly men have this priviledge to be a common Good, by being the deliverers of Nations from common evills and calamities, I ſhall hint ſome few things from it more diſtinctly.
Firſt, We ſee wherein (under God) the ſtrength and ſafety of Kingdomes and Common-wealths doth conſiſt. It is not, ſo much, in the wiſdome of the Counſeller, or in the courage of the Souldier; It is not, ſo much, in Armyes at Land, or Navyes at Sea; It is not, ſo much, in walled Cities and fortified Caſtles; It is not, ſo much, in union at home, or in leagues and confederacies abroad, as it is in the purity of mens hands, or in the holines of their lives. Godlines is the Sampſons locke, wherein the ſtrength of a Nation lyes. A Heathen could ſay, that A people were never ſafe by the ſtanding of their walles, while themſelves were falling in their virtues. It is therefore (if there were nothing better in it) good policy to encourage piety, and to …ndeavour the encreaſe of a Holy Seed in any Nation. For as the Prophet ſpeakes (Iſ. 6.13.) As a teile tree and as an oake whoſe ſubſtance is in them, when they caſt their leaves, ſo the holy ſeed ſhall be the ſubſtance thereof.
Secondly, In this we ſee the honour which God puts upon Godly men. What can be greater then this, to be really (though perhaps farre from being accounted ſo) the Deliverers and Saviours of their Country? What an honour was it to Abraham when God told a King, that he was beholding to Abraham for his life, or that favour muſt be granted to him at the ſuite and as it were ſent him by the hand of Abraham (Gen. 20.7.) Hee ſhall pray for thee, and thou ſhalt live. An honour much like this God put upon Job alſo, at the latter end of this Booke (Chap. 42.8.) My ſervant Job ſhall pray for you, for him will I accept, leſt I deale with you after your folly. Such Honour (in ſome degree) have all the Saints.
Thirdly, Let men honour thoſe whom God honours thus; and let the Princes and Powers of the world be glad when they heare that they have many ſuch in their Dominions. When ſuch are ſubject to them, as rule with God. It is ſayd of Zerxes (the Greateſt Monarch in the world in his time) that when Themiſtocles came over to him (who was a man eminent for wiſdome and Eloquence) that, being over-joyed at ſuch a treaſure, he cryed out in his ſleepe; I have got Themiſtocles the Athenian. Spirituall wiſdome renders men a Greater treaſure to States, then moral wiſdome can. Surely then they who are ſpiritually wiſe deſerve to be rejoyced in. I am ſure it is not ſafe to let them be diſcouraged by whom our ſafety is eſtabliſhed, much leſſe is it ſafe to let them fall, by whom in their capacity kingdomes ſtand; leaſt of all, is it ſafe to caſt them downe, who (by the rule of divine politicks) are State-upholders. Therefore let me ſay this to all the powers of this world, doe not deſtroy thoſe who have the priviledge to be Saviours and deliverers. Yea, Take heed of deading and ſtraitning their ſpirits in prayer for you, above all, take heed of turning their prayers againſt you. Doe not provoke your owne Horſemen to fight againſt you, and your owne Chariot-wheeles to run over you. As theſe are the beſt friends to a Nation, ſo the worſt enemies. Better have many outwardly oppoſing you, then one (upon juſt ground) ſecretly praying, or but complaining to God againſt you. They who have no power at all in their hands▪ no not ſo much as to helpe or ſave themſelves, may yet deſtroy many by the purenes of their hands, that is, they holding up pure hands in prayer, may bring downe deſtruction upon many who are wicked, and the adverſaries of Chriſt becauſe their adverſaries. But that which they moſtly doe, and that which they worſt of all deſire to doe is, That Lands and Iſlands may be delivered by the purenes of their hands.
To ſhut up this poynt and Chapter, we ſee, that as the Saints are killed all the day long, by the wicked world, for the Lords ſake (Rom. 8.36.) that is, becauſe they owne the Lord and his wayes: ſo the wicked of the world are ſpared even all the day long, or as often as they are ſpared by the Lord, for the ſake of the Saints, that is, becauſe the Lord ownes and approves them and their wayes, and doth therefore give peace to the world, that ſo in their peace, they alſo may have peace.