Exposition of Job 22-26, Commentary · Chapter 24
JOB, CHAP. 24. Verſ. 13, 14.
They are of thoſe that rebell againſt the light, they know not the wayes th…reof, nor abide in the pathes thereof.
The murtherer riſing with the light killeth the poore and needy, and in the night is as a Theefe.
JOb having given many particular Inſtances of the wicked practices of evill men, ſeemes in this 13th verſe to give us a generall Character of them; They are of thoſe that rebell againſt the light; As if he had ſayd, Would you know what theſe men are who commit ſuch horrid wickedneſſes, who oppreſſe the poore, the fatherles, the widdow; who detaine the hire of the labourer, and ſend them away hungry and thirſty when they have done their worke? would you know what ſort or kinde of men theſe are? I will tell you, They are of thoſe that rebell againſt the light; that's their genius, or their ſtraine. This generall ſence of the words doth very well agree with, and carry on the diſcourſe which Job was upon.
Yet others conceive, that in this 13th verſe, and ſo forward, Job is deſcribing another ſort of wicked perſons then thoſe formerly mentioned. As if he had ſayd, I have before ſpoken of thoſe open ſinners and ſons of violence, ſuch as ſin'd and cared not who ſaw them, impudent ſinners; but now I will ſpeake of a ſort of cloſe ſinners, or ſons of deceit, who doe their worke no whit more honeſtly, yet more modeſtly then the former; They are of thoſe who rebell againſt the light, they know not the wayes thereof, nor abide in the pathes thereof; The murtherer riſing with the light killeth the poore and needy, &c. In which ſenſe ſoever we take the context, the difference is not much, though I rather adhere unto the former.
They are of thoſe that rebell againſt the light.
He doth not ſay, they are of thoſe who have not the light, or they are of thoſe to whom the light hath not ſhined, he ſaith not they are of thoſe who ſit in darknes, and in the valley of the ſhadow of death, but they are of thoſe that rebell againſt the light, as implying the preſence of the light with them, and their contempt of it.
They rebell.
foreign rebellavit defecit.This word is often uſed in Scripture for rebellion againſt any lawfull authority or power ſet over others to rule and governe them, and that's the Importance of it here, they rebell: and from this word Nimrod had his name, who was the firſt noted rebell that ever was in the world; Nimrod was a great Prince among men, but he became ſo by rebellion againſt God. Here Job diſcovers Nimrods or rebells againſt the light. But what was the light, againſt which they rebelled?
Light may be conſidered two wayes; Either properly, or figuratively; wee may underſtand the text of light in a proper ſence, and ſome inſiſt cheifly upon that. They rebell againſt the light; that is, againſt the very light of he Sunne, or the ordinary daylight; as if he had ſaid, If it were in the power of theſe men they would even pull the Sunne out of the firmament of heaven, that they might ſin unſeen. I will not, as ſome Interpreters doe, fix the Expoſition here, though I grant, this ſence may be taken in, wicked men love naturall darknes, and hate even naturall light, the light of the Sunne, becauſe it ſeldome ſerves but often hinders their occaſions.
Secondly, Take light figuratively for the light of knowledge, ſo it is more true, that wicked men rebell againſt it: and that light in this notion ſhould be here meant, the words plainly imply; For though ſome wicked men would be willing to be ſhut of the day light, yet it is hard to ſay they rebell againſt it: and thoſe other paſſages, not to know the wayes of it, and not to abide in the pathes of it, are not ſo proper and ſignificant to ſet forth their deſire and endeavour of avoyding naturall light. So that the light rebelled againſt is rather an Internall light, that light which ſhines into the ſoule, then that which ſhines to the eye; and There is a twofold internal light, againſt which wicked men may be ſayd to rebell.
Firſt, The light of nature, or natural internal light; There is a light of nature, or as ſome call it, a light of the natural conſcience, which every man carryeth about him, concerning good and evill, or what is to be done, and what is to be left undone. The Apoſtle is direct for this (Rom. 2.14.) The Gentiles having not the Law, doe by nature the things contained in the Law, theſe having not the Law (that is, the law of God formally publiſhed to and preſſed upon them) are a law unto themſelves (that is, they have the law of nature in common principles and notions of righteouſneſſe in themſelves) and (therefore) ſhew the worke of the law written in their hearts. Againſt this internal light the wicked rebel.
Secondly, There is a light of divine Revelation, which ſhines into the ſoule from the Scriptures, or written word of God. The word of God is ſo often called light in Scripture, that I need not give particular Inſtances. Divine truths inſpired and directed by the Spirit of God are there written as with the beames of the Sun. Yet the wicked man rebells, as againſt the light of nature, ſo againſt the light of Scripture, againſt the cleareſt and fulleſt diſcoveryes of the minde of God.
Further; Some by the light againſt which they rebelled, underſtand God himſelfe, who is light (as the Apoſtle John calls him, (1 Ep: 1.5.) and in him is no darknes at all. All that rebel againſt God, muſt needs rebel againſt light, ſeing God is light. And the very reaſon why the light of nature, and the light of Scripture are rebelled againſt, is, becauſe the former hath ſomewhat of God in it, and the latter much of God in it; For as God is light, ſo all light is of God. And that light which is of God muſt needs be rebelled againſt by wicked men, ſeing they moſt of all rebel againſt God, who is light and the fountaine of it; for as the Apoſtle John argues about love, 1 Ep: 5.1.) Every one (ſaith he) that loveth him that begat, loveth him alſo that is begotten of him. So we may argue about hatred and the effect of it, rebellion; He that hateth and rebelleth againſt him that begetteth light (ſo God doth, whence alſo he is called the Father of lights, (Jam: 1.17.) he, I ſay, that rebelleth againſt him that begetteth light) hateth and rebelleth againſt that light, which is begotten of him. They are of thoſe that rebell againſt the light.
Hence obſerve.
Firſt, Divine truth is as light.
As the Sunne gives light to the eye, or outward man, ſo the Spirit of truth gives light by the word to the inner man. When God ſends his word to a people, he ſends light to a people: Chriſt is light, and the word is light; Chriſt in perſon, is the light of the world; the word in doctrine, is the light of the world: The truth of Divine Revelation is many wayes anſwerable to the light.
Firſt, Light is pure, and beautifull, and the light is ſo pure, that you cannot impure, or defile it; ſo is truth: Though many have attempted to corrupt the truth and word of God, and ſhall at laſt be dealt with and judged, as they who have corrupted it; yet the truth remaines incorruptible, and ever ſhall. The beauty of it fades not, nor is the purity of it ſtained, by all the filth of falſe doctrine which hath been caſt into the face of it, from the beginning of the world unto this day.
Secondly, Light is pleaſant and delightfull; Light is ſweet (ſaith Solomon, Eccl. 11.7.) and a pleaſant thing it is for the eyes to behold the Sunne: So truth is ſweete, and it is a pleaſant thing to behold and receave the Sun-light of Divine Revelations, where truth is taken in, it doth even raviſh the ſoule and fill it with unſpeakeable delights. Truth is as ſutable and pleaſant to the underſtanding, as good is or can be to the will and affections. David found not onelyonly delight, this or that ſingle delight, but all ſorts and degrees of delight in the Law of God; And therefore he ſpeakes plurally (Pſal. 119.92.) Ʋnleſſe my delights had been in thy law, I had periſhed in my trouble. And againe (ver. 143.) Trouble and anguiſh have taken hold of me; yet thy commandements are my delights. All his troubles were over-ballanced and conquered by his delights in the law, and all his delights and contentments were Center'd in the Law. That light was ſo much his delight, that it overcame all worldly darknes, and did even extinguiſh all his worldly lights.
Thirdly, Light hath heate in it, and light is accompanied with influences, or conveighes them with it. All living creatures here below are cheriſhed and refreſhed, yea and things without life, as Gemms and mineralls are concocted and refined with the warmth and vertue of it. And ſo hath truth; The light of the word carrieth heat and Influences with it, to warme the heart and comfort it, to concoct the groſſenes of mans minde and ſublimate it into an heavenly purity. Did not our heart burne within us while he talked with us by the way? and while he opened to us the Scriptures, ſayd the Diſciples of Chriſts diſcourſe with them, Luk. 24.31.
Fourthly, Light diſcovers and makes manifeſt; ſo doth truth, (Joh 3.20, 21.) Every one that doth evill hateth the light, neither cometh to the light, leſt his deeds ſhould be reproved, or (as we put in the Margin) diſcovered. Light makes manifeſt; the word of God (as the Apoſtle ſpeakes, Heb. 4.12.) is a diſcerner of the thoughts and intents of the heart, it diſcovers that to us, not onelyonly in others but in our ſelves, which wee ſaw not before; wee are much, if not altogether, unknowne to our ſelves, till we ſee our ſelves in the Glaſſe of the Word.
Hence obſerve.
Secondly, The light of truth is Clothed with Authority, the truths of God have a Soveraignety over man.
Wee cannot be ſaid to rebell againſt any thing but that which hath power and authority over us; a man may oppoſe and contend with his equall, but hee cannot be ſaid to rebell againſt his equall; wee rebell onelyonly againſt thoſe that are above us. If a childe oppoſeth his father, it is rebellion; if a ſervant oppoſeth his Maſter, it is rebellion, becauſe fathers and maſters have authority over their children and ſervants. All rebellion is the breaking of the bands of ſubjection. And all the bands of ſubjection are broken when the light is rebelled againſt, becauſe the light of heavenly truth, is inveſted with all power and authority over us; it hath a power to lift up and a power to humble or caſt downe; It hath a power to convince, and a power to comfort; It hath a power to kill, and it hath a power to make alive; all theſe powers the light of the word hath. But it hath two powers more eſpecially and eminently.
Firſt, It hath the power of a rule, or power to rule and governe both the hearts and lives of men; the light of the word doth not onelyonly offer advice, and give Councell, but it gives out a Command, what the word ſpeaketh we are not upon poynt of Indifferencies whether we Will receive it or no, but upon poynt of duty. Therefore not to receive it, eſpecially to reſiſt it is rebellion; the light of the word is as a King, and where the light of that word comes, there is power, and no man may ſay, What doth it?
Secondly, It hath the power of a Judge; It gives both Law and Judgement. He that rejecteth me (ſaith Chriſt, Joh, 12.48.) and receaveth not my words (The not receiving of the word of Chriſt, is the rejecting of Chriſt himſelfe, and he that rejecteth Chriſt) hath one that Judgeth him, the word that I have ſpoken, the ſame ſhall Judge him in the laſt day. The word is now the rule of living, and it ſhall be hereafter the rule of Judging; Now it is the rule by which we muſt live to Chriſt, and then it ſhall be the rule by which Chriſt will Judge us.
Thirdly, Where it is ſayd, They are of thoſe who rebell againſt the light; Obſerve.
Wicked men cannot abide to be ſeene in what they doe, nor doe they love to ſee what they doe.
They would neyther ſee their wicked practices, nor be ſeene in them. They are darknes, and they walke in darknes. As they walke in the darknes of ſin, ſo they would walke in the darknes of ſecrecy, that others ſhould not ſee what evill they doe, and in the darknes of ignorance, that they might not ſee that what they doe is evill. They are like thoſe uncouth Creatures, Batts, and Owles, that come abroad onelyonly in the night, knowing that if they doe but ſtirre out in the day, all the birds in the ayre will gather about them, and hoote at them, becauſe of their ſtrangenes and deformity. And doubtleſſe if wicked men did but ſee the miſhapen and ugly viſage of their owne wayes in the light of the word, they would abhorre and run from themſelves as the moſt abhorred monſters in the world, and ſo would all men (who ſee the uglynes of ſin in the glaſſe of the word) abhorre them and poynt at them as monſters, did they but ſee them in their ſinfull workes. And hence the Apoſtle (hinting the general diſpoſition of ſinners) ſaith (1 Theſ. 5.7.) They that are drunken are drunken in the night. And againe (Epheſ. 5.12.) For it is a ſhame even to ſpeake of thoſe things which are done of them in ſecret, that is, when they are out of the ſight of men, and, poſſibly, had it not been that they were out of ſight, or in ſecret, themſelves would not have done thoſe things for ſhame; For though ſome wicked men, as they have caſt off their honeſty, ſo their modeſty too, and act not onelyonly wickedly, but impudently, the ſhew of their faces teſtifying againſt them, they declaring their ſin as Sodom; yet as the moſt of ſinners preſume God doth not ſee them when they doe evill, ſo they are unwilling that men ſhould; for though their Conſcience puts no barre to their ſinning openly, yet their credit doth. So that as every wicked man would be glad he did not know that what he doth is evill, and doth what he can to hinder or extinguiſh the light of that knowledge in him, ſo moſt wicked men would be glad that no man knew of the evill which they doe, and they doe what they can to hinder others from knowing it; as hypocrites love to be ſeen in all the good they doe, and would doe no good, were it not (as Chriſt aſſures us, Math. 6.5.) to be ſeene of men; They faſt, and pray, and give Almes, and all to be ſeene of men, that is, that men may applaud them, and poynt at them with a Behold (of admiration) There goe the men, The charitable men, The humble men, The devout men; and if men ſee them not, or applaud them not, they are as in the ſhadow of death, they are dead-hearted to every good word and worke. Now (I ſay) as all groſſe hypocrites love the light, or to be ſeene while they are doing good, ſo the moſt prophane and wicked uſually avoyd the light, and love not to be ſeene when they are doing evill. For though they are not troubled at the diſhonour they doe to God by ſinning, yet to be diſhonoured among men is a trouble to them. They can eaſily venture their ſoules as to the life to come, but they are afraid to doe wickedly in the ſight of men, leſt they endanger their eaſe and ſafety in this preſent life. That God ſeeth them not is their hope, that men may not ſee them is their care, and that they may not ſee themſelves is their deſire. They are unwilling to know their duty, leſt their conſciences ſhould check them for not doing, or for doing that which is not their duty. Thus in every ſence, They are of thoſe who rebell againſt the light.
Fourthly, As rebelling againſt the light, is an argument (as hath been ſhewed) that wicked men deſire not to know what they ought to doe, ſo it teacheth us Further, That wicked men will doe againſt that which they know.
Men will have fellowſhip with the workes of darknes, while their eyes are dazzled with light, if their hearts have not been changed by it. They would be glad if they might never be troubled with the light, but ſuppoſe the light doe come (as many times it doth come whether they will or no) ſuppoſe the light darted upon them ſo clearely and convincingly, that they cannot but ſee and know what they ought, and what they ought not to doe, yet they rebell againſt it; eyther they will not doe what they know, or they will doe contrary to their knowledge. When ſome of the Phariſees were offended at thoſe words (Joh. 9.39.) For Judgement am I come into this world, that they which ſee not might ſee, and that they which ſee might be made blinde: What, ſay they, are we alſo blind? Jeſus ſaid unto them, if ye were blind ye ſhould have no ſin, but now ye ſay we ſee, therefore your ſin remaineth; that is, it remaineth in the guilt and aggravations of it. For as they eonfeſſed that they ſaw, ſo Chriſt would convince them that they acted againſt what they ſaw, or that though they had the light, and ſo knew their duty, yet they had done contrary to duty. Man breakes through all the light that ſtands in his way, he breakes through the light both of nature and Conſcience, both of the Spirit and Scripture, till himſelfe be made light. The Apoſtle demonſtrates the former in the example of the old Gentiles, who though they were under a conviction of the power and preſence of God by the workes of Creation, and ſo were ſayd to know God, yet they did not like to retaine God in their knowledge, nor did they glorifie him as God, (ver. 21.28.) but rebelled againſt that light which ſhone into their underſtandings from the creature. And in the ſecond Chapter of the ſame Epiſtle to the Romans the Apoſtle demonſtrates the latter in the example of the old Jewes, who though they were under a conviction not onelyonly of the power and and preſence of God, but of the minde and will of God alſo, by a divine Revelation, or by the light of the word, yet they rebelled againſt that word which they boaſted of; and while they judged themſelves onelyonly in the light, and all the reſt of the world in darknes, they walked in darknes. Behold (ſaith he, v. 17, 18.) thou art called a Jew, and reſteſt in the law, and makeſt thy boaſt of God, and knoweſt his will, &c. But how did the Jew anſwer this knowledge and this boaſt, read that (v. 21, 22, 23, 24.) Thou therefore which teacheſt another, teacheſt thou not thy ſelfe? Thou that preacheſt a man ſhould not ſteale, doeſt thou ſteale: Thou who makeſt thy boaſt of the law through breaking the law diſhonoureſt thou God? for the name of God is blaſphemed among the Gentiles through you. So that wicked men doe not onelyonly rebell againſt the light to hinder the coming of it, or to keepe it off as long as they can, that ſo they may not know what to doe, but they rebell againſt it when it is come, and will doe againſt what they know.
Fifthly, When 'tis ſayd, They rebell againſt the light.
Obſerve.
Wicked men are not onelyonly no friends but profeſſed reſolved enemies of the light, they hate and oppoſe holy truths, or the diſcoveries of the minde and will of Chriſt.
They are in open actuall hoſtility, they take up armes and maintaine a warre againſt it; not that all wicked men doe expreſſely ſend forth their defiance againſt God and his word, but all wicked men carry this defiance in their hearts, and it is to God as an openly profeſt defiance, though it be not ſo to man; God heares the language of their hearts, and he knowes that the wiſdome (or beſt) of the fleſh is Enmity againſt himſelfe, that it is not ſubject to the law of God, neither indeed can be (Rom. 8.7.) That is, while a man continues (as to his ſpirituall ſtate) under the power & teachings of the wiſdome of the fleſh, and is unregenerate, as he is not ſo it is impoſſible he ſhould (continuing in that ſtate) be ſubject to the law of God. The law of God will ever continue as holy as it is, and if the heart of man continue as unholy as it is, how ſhall they agree? A wicked man ſtands not upon termes of neutrality with the law and light of God, but he is a direct oppoſite or enemy, he rebells againſt the light.
Sixthly, Seeing Job when he had deſcribed all thoſe wickedneſſes which he ſaw done, adds this deſcription of the wicked who did them, they are of thoſe that rebell againſt the light. This may be Conſidered two wayes (as I intimated before) firſt, as the diſcovery of a new and a greater ſin then any of thoſe particular ſins already inſtanced in; or as a reaſon why they did breake out into thoſe enormous ſins; the former conſideration yeelds this Note.
To reſiſt or rebell againſt the light of truth the word of God, is wickednes in perfection, or wickednes wrought and boyld up to the very height.
As God ſometimes brings Judgements upon men in perfection, ſo men ſin againſt God ſometimes in perfection. And if any doe ſo, ſurely they doe ſo, who rebell againſt the light: That ſpeciall ſin againſt the Holy Ghoſt, of which Chriſt ſayth, It ſhall never be forgiven; what is it? but rebellion againſt the light, the higheſt and cleareſt light? and the more cleare and high the light is, the more danger there is of falling into that ſin. And hence ſome conceive that before Chriſt came in the fleſh, though there were very high and preſumptuous ſins committed, that yet none of them did amount to that which the Goſpel calls, The ſin againſt the Holy Ghoſt. There was Goſpel-light in thoſe times, but it was under types and ſhaddowes, there was not that cleare light, that cleareſt light which was ſhed abroad at the coming of Chriſt, and therefore there was not light enough to ſin againſt, for the production of that ſin againſt the holy Ghoſt, which is not onelyonly the greateſt rebellion againſt light, but is alſo a rebellion againſt the greateſt light. And here conſider by what degrees, ſinning againſt light riſeth unto its full height of rebellion.
Firſt, It is very ſinfull and extreamely dangerous, not to love the light. See how Chriſt thunders againſt ſuch as doe not (Joh. 3.19.) This is the condemnation that light is come into the world, and men loved darknes rather then light: He doth not ſay, men rebelled againſt the light, he onelyonly charges them with this crime, that they did not love it, but loved darknes rather. This, ſaith he, is the Condemnation; that is, this will certainly be matter of condemnation againſt ſinners, that when light came to them, their hearts did not cloſe with it, and embrace it. Now if it be ſo ſinfull not to love the light, what is it to rebell againſt it? It is very poſſible for a man not to love that thing or perſon againſt which yet he doth not rebel.
Secondly, Not to obey, not to ſubmit to the light, is exceedding ſinfull. Jeſus Chriſt ſhall at laſt be revealed from heaven (perſonally) in flaming fire to take vengeance on them, that obey him not as revealed (doctrinally) that is, who obey not the Goſpel (2 Theſ. 1.7, 8.) yet it is poſſible not to obey the Goſpel, that is, to forbeare an active obedience to that which is Commanded in it, and not to rebell againſt it actively, theſe are diſtinct in themſelves, though ſeldome, if at all, diſtinct in thoſe that doe them. Now then if there be aboundance of wickednes in not obeying the light, in not doing every thing that the light directs us to; then it muſt needs be a more abounding wickednes, when the heart riſes up and rebells againſt it. For though (as was even now intimated) we can hardly divide theſe in their exiſtences, yet we may diſtinguiſh them in their natures, or at leaſt in their degrees; for barely not to obey the light in doing the will of God, is a ſin of a lower ſtature, then a profeſt rebelling againſt it; though in every not doing according to light, there is ſomewhat of rebelling, yet in that which is properly rebelling, there is more then not doing.
Thirdly, It is a great ſin not to ſet a great price upon the light, or not to value it according to its worth; that is, not to value it highly, not to have a high eſteem of it, not to have a higher eſteem of it then of all the Enjoyments and Comforts of this world, is a high provocation. What is it then to rebell againſt it? it is ſinfull not to let all goe, not to ſuffer the loſs of all for the light, not to ſuffer even the loſs of life it ſelfe for the light, this is extreamly ſinfull. Therefore ſaith Chriſt (Luk. 14.26.) He that will be my Diſciple muſt forſake father and mother, &c. yea and his life too; that is, hee muſt be ready to let all theſe goe if called to it, rather then let goe the light or truth of the Goſpel. Now if it be ſo great a ſin not to be willing to ſuffer any loſſe, or to endure any torment in ſtanding up for the light; what is it for any ſoule to riſe up againſt the light, or knowingly to withſtand it?
Fourthly, The Apoſtle ſaith, that our neglect of the light of the Goſpel ſubjects us to outer darknes (Heb. 2.3.) How ſhall we Eſcape if we neglect ſo great ſalvation, which at the firſt began to be ſpoken by the Lord, &c. As if he had ſayd, the wiſeſt man in the whole world, cannot tell how a man ſhould eſcape eternal darknes or damnation (there is no poſſible way, no doore of hope to eſcape by) if he neglect that great ſalvation. But what's neglect? it is a light paſſing by of a thing, when offered; non-acceptance, is a neglect. Suppoſe you doe no more, when light is offerd to you, but onelyonly paſſe it by, becauſe you have no minde to it, you are not taken with the beauty and worth of it; If you doe nothing againſt it, onelyonly you doe not embrace it, you cannot eſcape. And when the Apoſtle ſaith, you cannot eſcape, without ſaying from what; you may ſay the worſt you can or can imagine, and that's it which he meanes you cannot eſcape, even the wrath of God and death eternal. Now if but to neglect ſalvation or the light, which is indeed, onelyonly not to elect it, or not to make it our choice, be ſo damnable a ſin, what is it to rebell againſt the light? to doe which is the worſt that we can doe, even the perfection of wickednes. Surely they who thus rebel againſt the light, ſhall (as the Pſalmiſt ſpeakes, Pſal. 49.19.) Goe to the generation of their fathers, where they ſhall never ſee light. They who rebel againſt the light of knowledge, ſhall not enjoy the light of comfort. As they have deſiered the abſence of the former light, ſo they ſhall be puniſhed with the abſence of the latter.
Laſtly, As in theſe words Job ſhewes who they were that acted thoſe groſſe wickedneſſes, even they who rebelled againſt the light; We may obſerve.
They who rebell againſt the light, will cloſe with, and embrace any ſin whatſoever; or, They who are all for darknes, are for any wickednes.
They who rebell againſt this beautifull thing light, are forward to embrace the fouleſt monſter; Thoſe things which 'tis a ſhame to ſpeake of, or ſo much as to name, theſe rebels againſt light are ready to doe. The Pſalmiſt moves God in prayer to looke to his Covenant by this argument (Pſal. 74.20.) For the darke places of the earth are full of the habitations of cruelty; that is, of cruel men, or of men ſo full of cruelty, that they deſerve rather to be called cruelty, then cruel, this ſort of men inhabit and fill up all thoſe places where the light of holy truth doth not ſhine. Now if they who want the light, or have no true knowledge of God among them, are hereby (as it were) prepared for and put onne to the acting of all manner of wickednes, how much more are they prepared for the acting of any wickednes who have thruſt the light from them, and are in darke places of their owne making. The Prophet Hoſea ſhewes (Chap. 4.1.) that where there is no knowledge of God in a land (for want of meanes) there is no truth nor mercy, (that is, there is none exerciſed) in that land, but oppreſſion, deceit, and falſehood, beare downe all; how much more muſt it be ſo where there is no knowledge of God in a land, becauſe of the contempt of meanes, and rebellion againſt the light. What wickednes will not they doe in the darke, who put out the Candle that they may not ſee what they doe? Theſe are they who rebell againſt the light, and as it followeth, They know not the way thereof, nor abide in the pathes thereof.
Theſe latter words are an illuſtration of the former.
They know not the wayes thereof.
This not knowing may be taken either for a ſimple ignorance, when we know not, eyther becauſe we have not an ability to know, or becauſe we have wanted all opportunities and helpes to get knowledge; or, ſecondly, not knowing may be expounded of a willfull affected ignorance; they know not, that is, they deſire not to know: and ſo I conceive the meaning of they know not, is not that they were ſimply ignorant, or invincibly ignorant, as they are who ſit in a land of darknes, and in the valley of the ſhadow of death, but that theſe rejected the land of light, and ſo were under an affected ignorance; They knew not the truth, becauſe they would not.
Againe, We may be ſayd not to know that,Non noſſe vias lucis eſt non agere ea quae in luce agi ſolent. Illud neſcire dicimur quod non probamus. which we doe not delight in, approve and practice. We know no more to purpoſe, then we preſently doe, or have a purpoſe to doe when the ſeaſon or opportunity calls us to it. How much light ſoever a wicked man hath, yet he knowes not the wayes of light, becauſe he doth not rejoyce or delight in the wayes of light, as alſo becauſe he doth not ſo much as approve the wayes of light; and if he neyther delight in nor approve of thoſe wayes, no mervaile if he walke not in thoſe wayes, nor (as 'tis in the laſt clauſe of the verſe) abide in the pathes thereof.
As if he had ſayd; Suppoſe they come ſometimes into the wayes of light and truth, ſuppoſe they ſometimes doe that which the light directs them to, yet they abide not in it. This is a further Character of the diſpoſition and temper of wicked men, who though poſſibly for a fit, or for a turne or two they walke in the wayes of light, yet they abide not in the pathes thereof. And this latter peice of their ſinfullnes ariſeth from the former; why doe they not abide in the pathes of light? even becauſe they know not the wayes thereof; that is, becauſe they doe not approve or delight in the wayes thereof. Whence note.
Wee cannot be conſtant in that which wee doe not affect.
If a man doth not know, that is, love and affect the wayes of light, he will never abide in the pathes of light; what wee love, with that we cloſe, what wee affect, in that we ſtick. The reaſon why the wicked abide in the pathes of ſin, is becauſe they love and delight in them. All the pathes of wickednes, are pathes of pleaſantneſſe to the wicked, and therefore they abide in them. No man would be at all, much leſſe would he be long in a way that he doth not like. And that's the reaſon why wicked men if ever they doe this or that particular act of righteouſneſſe and holineſſe, yet they cannot perſevere in ſuch actings. A wicked man doth Good as a godly man doth evill, upon a temptation, not upon approbation; ſome carnal ayme or intereſt of profit or credit tempts him to doe good, but he doth not approve the good which he doth. And hence it is that as a good man abides not in the pathes of darknes, ſo a wicked man abides not in the pathes of light. True holines doth not begin at action, but at affection. They begin at the wrong end with Religion, who begin with doing rather then with liking. Many doe this, and they doe that, whereas they ſhould ſtrive to approve, and pray for a love to the truths and wayes of God which they practice; for want of this they often apoſtati…e and fall back, even from the practice of them. No bonds can hold us alwayes to the duties of obedience, but thoſe of love to God, and to the things wherein duty calls us to obey. And as want of this love is the reaſon why man is ſo apt to backſlide, and is (ſo far as a Negative may be) the very ſeed and principle of backſliding, ſo it is the reaſon why God gives ſuch up to the power and ſpirit of backſliding. (2 Theſ. 2.10, 11.) Becauſe they received not the love of the truth, that they might be ſaved, for this cauſe God ſhall ſend them ſtrong deluſion, that they ſhould beleeve a lie. What is not begun in our affections, will not abide long in our actions.
Secondly, Obſerve.
Not to abide in the pathes of truth and holines, is the marke of an ungodly man.
They who are not what they appeare in goodneſſe, will not alwayes ſo much as appear good. They that are (as Jacob ſpake of his eldeſt Son Reuben (Gen. 49.4.) unſtable as water, ſhall not excell, nor are they to be numbred among the excellent ones. The Apoſtle exhorts Saints (1 Cor. 15.58.) To be ſtedfaſt and unmoveable, alwayes abounding in the worke of the Lord. Saints move in the worke of the Lord, but they muſt not move out of the worke of the Lord, Bee ye ſtedfaſt and unmoveable; but in what? in the worke of the Lord; That is the ſphere in which Saints move, the ſphere of their activity and uſe; and out of that they dare not move. The Sun in the firmament is moving continually, but it is in his proper line, called by Aſtronomers, The Eclipticke line; So a godly man is alwayes moveing in the way of godlines, that's his proper line, and he never moves out of it wholy; Hee may have (through the power of corruption and temptation) his wandrings and goings aſtray, but then he hath his repentings and returnings into the way againe; he cannot abide long much leſſe alwayes in the pathes of darknes; Hee comes to himſelfe with the prodigal, and then he comes to his father, he bethinkes himſelfe where he is, and comes backes into the path where he ought to be; if at any time he walke in the counſel of the ungodly (the gradation is made in the firſt Pſalme) which thing he ought not to doe, yet ſurely he will not (as it followes) ſtand in the way of ſinners, or if he ſtand a while in that way, yet, he will not ſit downe in the ſeat of the ſcornfull; he will not reſt nor ſtay there. Now as it is an argument and a marke of Godlines, when a man findes, that though he hath many faylings and wandrings, yet he abideth not in the pathes of darknes; ſo it is an argument of the noughtines of a mans heart and ſtate, when though he now and then hits upon the doing of a good thing, yet he abides not in the pathes of light. Vaine thoughts (as the Prophet Reproves the Jewes) lodge in the wicked ſo long, that the Lord complaines, How long ſhall vaine thoughts lodge in you? But as good thoughts ſeldome come to an ungodly man, ſo they lodge not at all with him; they are great ſtrangers to him, and he uſeth them as the worſt of ſtrangers, yea as enemies, he quickly turnes them off, yea he thruſts them away from him, he abideth not in the pathes of light.
Job having thus ſet forth the Spirit of a wicked man, by his rebellion againſt the light, by his unaffectednes with and unſtayednes in the wayes and pathes of it, proceeds to give us a further account of his wicked courſes and workes of darknes.
Verſ. 14. The murtherer riſing with the light killeth the poore and needy, and in the night is as a Theife.
The murtherer is hee that killeth a man without warrant and authority; every ſlaying of a man is not murther, but to ſlay a man, or to take away the life of a man without warrant, that's murther: And that's the groſſe ſinne forbidden in the ſixt Commandement, Thou ſhalt not kill, or thou ſhalt doe no murther. And this is uſually committed eyther in malice to the perſon, or in Covetouſneſſe after the ſpoyle. Some take away the life of a man in malice to his perſon, they hate him deliberately, as Cain did Abel, and therefore they kill him. Others have no quarrel to the man, poſſibly they never ſaw him before, but they covet his goods, and that they may rob him of his goods, they rob him of his life. They are ſuch as live upon the ſpoyle, and they will ſpoyle, though they cauſe the innocent to dye for it, and themſelves too in the end. In eyther of theſe wayes, wee may underſtand the murtherer here. The former, becauſe 'tis ſayd in the next words, He ſlayes the poore and needy, and there is little gaine in their blood when they goe downe into the pit. The latter, becauſe 'tis ſayd in the latter part of the verſe, That in the night he is as a theife. But Job firſt ſhewes us that this murtherer is a diligent man.
Riſing with the light.
That is, riſing as early, or as ſoon as the light riſeth. The murtherer is no ſluggard, the light doth not finde him in bed; he takes the prime of the morning, he will looſe no time. Men who love hunting riſe early; So doe theſe hunters of men. When the morning is light they practice it, ſaith the Prophet (Mich. 2.1.) Honeſt men riſe early to goe about the workes of their Calling, and wicked men riſe early to fulfill the luſts of their hearts. David ſaith, (Pſal. 101.7.) I will early deſtroy all the wicked of the Earth; As if David had ſayd, I will riſe with the light to deſtroy the wicked; and here you ſee how the wicked are deſcribed riſeing Early to deſtroy the righteous, to murther the Innocent. So the next words expreſſe the deſigne of his early riſing; He riſeth with the light; what to doe? no good I warrant you, 'tis
To kill the poore and needy. That's his buſienes; He begins his mornings worke with a worke of cruelty; you heare of killing preſently. The murtherers heart is full of blood, and it will not be long ere his hand be full too, for their feete are ſwift to ſhed blood (Rom. 3.15.) and they are skilfull to deſtroy. But it may ſeeme that they are not very wiſe for themſelves, though they are very bloody againſt others; For Job doth not ſay, they ſlay the fat and full ones, but The poore and needy.
There are ſome who diſtinguiſh between theſe two, and tell us that in theſe two words, two yea all ſorts of poore are Included.
The firſt word, they ſay, intends thoſe poore who heretofore were rich, but now empoveriſhed or fallen into poverty; and that by the ſecond word are meant thoſe who have been born and alwayes bred up in a low condition; But wee need not ſtand upon ſuch nicities in diſtinguiſhing between the poore and needy. But it may be enquired, why doth the murtherer kill the poore? what doth he get by that? where are the ſpoyles which he brings home? There's nothing to be had from them who have nothing, The poore and needy. And it hath been antiently ſaid, The empty traveller will ſing before the Theife; why then ſhould the Theife or the murtherer meddle with, eſpecially why ſhould he kill the poore and needy? What have they? or what have they done?
Two things may be ſayd in anſwer to theſe queries; firſt, it is thus expreſt to ſhew the extreame wickednes of the murtherer, who doth not care ſo much for booty as for blood. 'Tis for that he thirſts, his delight is in cruelty, therefore he kills the very poore and needy, the next man he meets with, let him be what he will. 'Tis the ſin it ſelfe, or to doe wickedly, which ſome men delight in, they care not whether any advantage or profit come in by it; when they have their will, when they have don what they would, that's reward enough for them.
Hence Note.
Some will doe wickedly, though they get nothing by it.
All the true ſervants of God love the work which he ſets them, better then the reward which he gives them, and ſo doe ſome ſervants of the Devill. Even the Devill hath ſervants who ſcorne to be mercinary. The act of ſin is ſweeter to them then any profit that ſin can bring in; They are exact and perfect ſinners, who ſin out of love to the very act of ſinning: As the higheſt acting in holynes is to be pleaſed with pure acts of holines; To doe them though wee ſhould get nothing by doing them, though we make no earnings, though we ſee no preſent fruit in doing them. Thus (I ſay) to goe onne in wayes of holynes when the wayes of holynes appeare barren and unprofitable to us, yea when they are unſafe and dangerous to us, here's the perfection of holynes. So the perfection of wickednes is to be wicked when nothing is gott by it; it ſhewes a ſincere love to ſin (as I may ſay) to love ſin for ſins ſake; as it ſhewes a ſincere love to Grace and goodnes, to love them for their owne or Gods ſake. Hypocrites love the wayes of God for the ſpoyle which they finde there, for the carnal advantages which they meete with there; were thoſe wayes poore and needy, leane and empty, they ſhould not at all be filled with their company. The prophane will riſe up in Judgement againſt theſe profeſſors, for they kill the poore and needy; They doe evill, where they cannot have any hopes of receaving good by it.
Secondly, For anſwer; By The poore and needy, wee may here underſtand the Innocent and honeſt, not as if all who are poore and needy, were alſo Innocent (for there are many wicked poore) nor as if all who are innocent, were alſo poore and needy (for there are many godly rich) but becauſe uſually they are ſo: men that are rich and great may be Innocent and holy, but theſe are rare conjunctions; uſually the Innocent are poore and needy. Againe, wee are not to take the poore and needy for them who (as wee ſay) have not a peny to buy them bread, but by the poore we underſtand thoſe of the midle or rather Inferiour ranke, ſuch poore and needy they kill.
But what's their quarrell at them?
Firſt, Becauſe ſuch poore honeſt men ſtand in the light of wicked men, that is the wicked cannot be ſo wicked as they would, becauſe ſome good men are neere them, and therefore they muſt be removed out of the world, that they may be out of their way. Or, ſecondly, becauſe ſuch poore honeſt men eyther have given, or are ready to give evidence, or be witneſſes againſt them before the Magiſtrate: now, eyther to prevent or revenge this, they riſe with the light and kill the poore and needy.
Hence Obſerve.
That a wicked man will doe his utmoſt to remove thoſe who ſtand in his way, or oppoſe him in his wickednes.
He will kill ſome that he may vex others; that's his ayme here, the poore and needy are not his utmoſt ayme; but the poore and needy ſtand in his way, they hinder him in his other projects. And whatſoever interpoſeth between him and the enjoyment of his luſt, he will remove it if he can. And as he will kill ſome that he may vex others, ſo he will much rather kill thoſe who vex him. Holy David being left under the power of a ſtrong Temptation, ſlew Ʋriah an innocent man, only becauſe he could not perſwade him to do that which might have bin ſome covering of his ſin from the eyes of men. How much more will the prophane doe ſo, when honeſt men doe eyther profeſſedly oppoſe them in their ſinfull workes, or diſcover the ſinfullnes of them.
Further, In that Job upon the freſh account which he gives of the wickedneſſes of men, brings in the murtherer in the firſt place, riſeing with the light and killing the poore and needy. Wee may here take notice, a little, of the greatnes of this ſin of murther, and demonſtrate how great a ſinner the murtherer is. The murtherer is a ſinner of the higheſt forme, and there are two Scripture Conſiderations in generall, upon which we may make this out.
Firſt, How ſinfull is it for a man to murther a man, when as the Scripture tels us that if a beaſt kill a man he muſt ſuffer for it: (Exod. 21.28.) If an oxe gore a man or a woman that they dye, the oxe ſhall be ſurely ſtoned, and his fleſh ſhall not be Eaten. A beaſt is not capable of ſubjection to a moral rule or law, as not being capable of reaſon, yet a beaſt who is not properly under any Law muſt dye for tranſgreſſing this Law, Thou ſhalt not kill; And this ſurely, Firſt, to convince man of the greatnes of this ſin; ſecondly, to admoniſh him leſt he commit this ſin; thirdly, to aſſure him, that if he do he muſt dye; For if a beaſt muſt dye for killing a man, then much more muſt man, ſeeing that Law, againſt the killing of a man, was given to men, not to beaſts.
Secondly, The Lord gave a rule to the Jewes, what to doe for the removing of the guilt of blood, in caſe a man were found ſlaine and no man could tell who was the Author of that murther, read this at large (Deut. 21.) from the beginning of the Chapter to the end of the 9th verſe; If one be found ſlaine in the Land which the Lord thy God giveth thee, and it be not knowne (after diligent enquiry, or hue and cry) who hath ſlaine him; Then the Elders of thy Judges ſhall come forth, and they ſhall meaſure (in caſe there be a doubt which City was neereſt to the place where the ſlaine was found) unto the Cities which are round about him that is ſlaine. And it ſhall come to paſſe, that the City which is next unto the ſlaine man (for from thence it was moſt probable that the murtherer came, or that thither he was fled to hide and conceale himſelfe, therefore) even the Elders of that City ſhall take an heifer which hath not been wrought with, and which hath not drawne in the yoke (therein fitly ſhadowing the murtherer, in whoſe ſtead the heifer was to be ſlaine; for ſuch are ſons of Belial, men who will not beare the yoke of obedience) And the Elders of the City ſhall bring downe the heifer into a rough valley (the very place was to carry a reſemblance of a murtherous ſpirit, and of the act of murther, both being rough and uncouth) and ſhall ſtrike off the heifers necke there in the valley (implying that if they could have got the murtherer into their hands, he muſt have dyed under their hand.) Then the Prieſt muſt come to decide the controverſie (ver. 5.) and (at the 6th verſe) The Elders of the City that are next unto the ſlaine man, ſhall waſh their hands over the heifer that is beheaded in the valley (waſhing of the hands, was, firſt, an argument that blood defileth; ſecondly, it was a ceremony which implyed innocence and clearenes from blood, as appeares by a like action of Pilate (Math. 27.24.) But theſe Elders muſt not onelyonly uſe this ſpeaking ceremony, to ſhew their innocency, but they muſt explicitly profeſſe it (ver. 7.) And they ſhall anſwer and ſay, our hands have not ſhed this blood, neither have our eyes ſeene it. And then the Prieſt muſt pray (ver. 8, 9.) Be mercifull O Lord, unto thy people Iſrael, whom thou haſt redeemed, and lay not innocent blood unto thy people of Iſraels charge, and the blood ſhall be forgiven, ſo ſhalt thou put away the guilt of innocent blood from among you, when thou ſhalt doe that which is right in the ſight of the Lord. This ſolemne Law and the manner of proceeding upon it, ſhewes three things, as to the poynt in hand. Firſt, that the Lord is very tender of ſhedding mans bloud; ſecondly, that the ſhedding of mans blood in any murtherous way is extreamely diſpleaſing to him. Thirdly, That God will certainly bring vengeance one time or other firſt or laſt, upon the murtherer, ſeeing a whole City ſhould be charged, in ſome degree, with the blood of a man ſlaine neere them, if they did not publickly and ſolemnly declare and teſtifie their clearenes from it.
But beſides theſe two general Conſiderations taken from Scripture, and now inſtanced in; There are many other grounded both upon Scripture Authority, and common reaſon, which ſet forth the vilenes of this ſin of murther.
Firſt, Murther offereth violence to nature in common, there being but one common nature in all men. And hence
Secondly, He that murthers another offers violence to himſelfe; for though there be a ſpeciall ſin of ſelfe-murther, yet the murther of another is ſelfe-murther too, and that not onelyonly as it is an offering of violence to common nature, but alſo as it layes the murderers owne perſon open & obnoxious unto violence, and that, both to the violence of a private revenge, and to the violence of publicke Juſtice.
Thirdly, Murther deſtroyes ſociety, men will never live together where they finde themſelves continually in danger of their lives: Man is a ſociable creature by nature, how ſinful then is murther, which breakes the very firſt fundamental lawes of Nature?
Fourthly, Murther doth not onelyonly defile the perſon that commits it, but the land alſo in which it is committed. (Numb. 35.31.33.) Yee ſhall take no ſatisfaction for the life of a murtherer, which is guilty of death, and he ſhall ſurely be put to death; ſo ye ſhall not pollute the land wherein ye are; for blood it defileth the land: and the land cannot be cleanſed of the blood that is ſhed therein, but by the blood of him that ſhed it. Murther as acted defileth the perſon onelyonly that acts it, but murther (when knowne) defileth a whole land, if it goe unpuniſhed. In which caſe there may be defilement upon a land by many other ſinnes, but this is eſpecially expreſt of murther, as if that among and above all ſins were the land-defiling ſin.
Fifthly, Murther is not onelyonly an injury to man, but an impiety againſt God; and that's the reaſon given in the firſt Law which God made againſt it, (Gen. 9.6.) Who ſo ſheddeth mans blood, by man ſhall his blood be ſhed, for in the Image of God made he man. For though the body of a man ſlaine be not in the Image of God, yet the perſon ſlaine is, even the perſon of a wicked man hath ſomewhat of the Image of God remaining in him. And therefore that law is to be expounded univerſally; whoſoever the man is, whether good or bad, righteous or wicked, whoſe blood is unrighteouſly ſhed; by man (that is, by man who hath a call to it as being a Magiſtrate) ſhall his blood be ſhed, that is, he by his authority ſhall (upon proofe) condemne him to dye, and ſhall give him up to execution. A contempt of the Image of God in man, is a contempt of God. And he takes it as a high affront to his Majeſty, that any ſhould preſume to deface or ſpoyle his Image, And this doth more aggravate their ſin, who oppoſe, vexe, and deſtroy godly men, becauſe they oppoſe that more excellent Image of God, the new Creature, or the Image of God renewed in righteouſneſſe and true holynes. As there is an image or likenes of God in every man, ſo much more in a godly man, for Godlynes is true God-likenes. Therefore to ſhed the blood of a Godly man is a higher affront to the Majeſty of God. As the new wine is in the cluſter, and one ſaith deſtroy it not for a bleſſing is in it (Iſa. 65.8.) So we may ſay, deſtroy not a Godly man, for a bleſſing is in him, (firſt, from God, and, ſecondly, for men) but we may ſay much more, Deſtroy him not for the Image of God is in him.
Sixthly, Murther deprives us of that which is moſt precious in the whole compaſſe of nature; And according to the value of that wherein the damage is received, is the greatnes of the ſin committed. Satan repreſented life better then all other things (Job 2.4.) Skin for skin and all that a man hath will he give for his life; Gold and ſilver, houſes and lands are but toyes and trifles to life. There is nothing of man except his ſoule (which cannot dye) better then his life. And this the murtherer takes away. A murtherer is the greateſt theife, and the vaineſt one, he ſteales away that from another which is to him of higheſt value, yet that which himſelfe cannot carry away, nor make any uſe of.
Seventhly, The ſinfullnes of murther appeares in this; That it is not onelyonly a wrong to that particular perſon who is murdered, but a wrong to all that have dependance upon him. The life of one man may have an Influence upon many; wife and children, the whole family, and kindred, all relations, and employments, whether more private, or publicke, are wronged and ſuffer in his death. Though that which cuts off a mans life, cannot cut off his owne hope (if he have a wel-grounded one) for things to come, yet it cuts off the hopes of all others depending upon him (as an inſtrument in the hand of God) for good things preſent.
Eighthly, The murtherer takes away that from a man which no man can reſtore to him, or repaire him in; he takes away that which is Impoſſible for him to give againe. He that tooke away a mans goods was bound by the law of God to reſtore it fourefold, or fivefold, or ſevenfold, (according to the caſe) and poſſibly he might reſtore it an hundredfold, but he that takes away a mans life, hath taken that which (though he would) he cannot reſtore ſo much as ſingle. The law of nature will not ſuffer the murderer to reſtore life, for 'tis like water which being ſpilt cannot (by any humane power) be gathered up againe; and the law of God ſaith concerning the ſin of murther, that no ſatisfaction ſhall be taken for it, and indeed none can. For though ſome would commute and have (by the ſinfull indulgence and cruel pity of unjuſt Magiſtrates) commuted for it, yet none could ever ſatisfie for it. And when Magiſtrates eyther through foule corruption, or fooliſh compaſſion, have not taken vengeance upon the murtherer in kinde, but have ſuffered him to commute, or compound for that ſin, eyther by paying a pecuniary penalty, or by undergoing ſome puniſhment leſſe then death, God hath taken vengeance upon them for it, and hath ſayd to them in his providences as he ſayd to Ahab by his Prophet for the ſparing of Benhadad (1 Kings 20.42.) Becauſe ye have let goe out of your hand a man whom I had appointed to utter deſtruction, therefore your life ſhall goe for his life, and your people ſhall be cut off by the ſword, becauſe your ſword did not cut off the murderer. Si magiſtratus ceſſent ab officio deus ipſe injuſtas caedes fame peſte & bellis externis aut inteſtinis ulciſcitur. Merl.Whole nations have been filled with blood by this kinde of keeping backe the hand from blood.
Laſtly, The murtherer hurts others, but he chiefely hurts himſelfe. Some expound Lamech confeſſing this with ſorrow (Gen. 4.23.) while he ſaid unto his wives, Hearken unto my ſpeech, for I have ſlaine a man to my wounding, and a young man to my hurt. There are divers other Interpretations and readings of thoſe words, and we put in the Margin, I would ſlay a man in my wound, and a young man in my hurt, As if he had boaſted of his ſtrength to his wives, that though he were weake with wounds and hurts, yet he would venture to fight with any man, and doubted not to get victory over him & kill him: and ſo the words carry a ſence like that ſpeech of the Prophet (Jer. 37.10.) telling the Jewes that theirs were vaine confidences while they hoped to be delivered from the Caldeans who beſieged them; for, ſaith he, Though there remained but wounded men among them, yet they ſhould riſe up every man in his tent, and burne this City with fire. But as to our reading, I have ſlaine a man to my wounding. Some expound it onelyonly of a bodily wounding, I have got a wound my ſelfe, or I have hurt my ſelfe while I ſlew a man; much more is this true of a ſpirituall wounding, and hurt to the ſoule and Conſcience; for though a murtherer ſlay a man, and come off with a whole skin, yet he ſlayeth a man to his wounding, and killeth him to his hurt. The Rabbins have a tradition upon that place; that Lamech having been a great hunter in his younger dayes being then growne old was led forth by his young man to take his pleaſure in hunting, and ſhooting at Deere, and that while he was in this diſport or exerciſe in the feild, Cain paſſed by, and the young man poynted him to Cain, Lamech (being dim-ſighted) ſhot at Cain and killed him in ſtead of a wild beaſt; but ſoone after diſcovering that he had killed Cain, turned to the young man his guide in a paſſionate anger and killed him alſo. This relation they give as the reaſon why Lamech ſayd, I have ſlaine a man to my wounding, and a young man to my hurt: but I ſhall not ſtay upon that tradition of the Jewes; and ſhall onelyonly make ſo much uſe of Lamechs confeſſion, as at leaſt to illuſtrate, if not to prove, the poynt in hand, that he who ſlayeth a man doth it to his owne hurt and wounding, often to the wounding of his body, eſtate, and honour, alwayes to the wounding of his owne ſoule and conſcience. Every ſin in ſome degree or other wounds the ſoule; But the wounding of others to death is the chiefe ſin (of all ſins againſt the body and outward concernments of man) which woundeth a mans ſoule. The murtherer at one blow ſtrikes through the body of his neighbour and his owne ſoule.
Further, we might obſerve from thoſe words in the text, riſeing with the light: That murderers, and indeed any ſort of wicked doers, are diligent and laborious to doe the commands of their vileſt luſts.
But I noted this at the 5th verſe upon thoſe words, Riſing betimes for a prey, I ſhall not ſtay upon it here. I onelyonly adde this; Let not us be ſloathfull in doing good, ſeeing the murderer is ſo diligent and early up for the doing of miſchiefe.
And in the night is as a Thiefe.
Theſe words may be taken two wayes; For
Firſt, The Particle, as, is by ſome conceived not to be a note of ſimilitude, but to carry on a direct predication, He is as a thiefe, that is,Particula quaſi non dicit ſimilitudinem ſed proprietatem. He is a very thiefe. We finde elſewhere in Scripture, that a particle of likenes doth not onelyonly note the likenes of one thing to another, but the ſamenes of one thing with another. Taking it thus here; The meaning of the words is as if Job had ſaid, He riſeth betimes in the morning to play the murtherer, and in the night hee playe's the thiefe. I have noted the ſame ſence of the particle heretofore, firſt, from thoſe words of the Evangeliſt concerning Chriſt (Joh. 1.14.) Wee ſaw his glory as the glory of the onelyonly begotten Son of God; for Chriſt was not onelyonly like the onelyonly begotten Son of God, but he was really ſo: as alſo from that of the Prophet (Hoſea 5.10.) The Princes of Judah were as or like them that remove the bound, that is, they did remove the bound.
Secondly, Others keepe to the ſimilitude, and ſay the meaning of Job is not, that the murtherer doth turne theife, or that he proceeds from killing in the day to ſtealing in the night;Facere aliquid tanquam fur eſt proverbialis locutio, quae importat ſecretam diligentem que abſcenſionem. But ſay they, this verſe is quite through a deſcription of the murtherer, as the next is of the Adulterer. So that to ſay, In the night he is as a Thiefe, imports onelyonly this; That in the night he doth carry himſelfe very cloſely, and very ſecretly, or that as a theife in the night is cloſe and ſudden in ſtealing, ſo is he the murtherer in killing. We have this ſimilitude often uſed (1 Theſſ. 5.2.) The Coming of Chriſt ſhall be as a Theife in the night. Read alſo (2 Pet. 3.10. Revel. 16.15.) in which the ſame ſimilitude of a Theife in the night is applyed to Chriſts coming, not as if we could hence conclude, that Chriſt will come in the night time, but that, whenſoever he comes it ſhall be as in the night, that is, ſuddenly, and (as to any antecedent appearances) ſecretly upon the world, it ſhall be unexpected to them, they ſhall not know the time of it, nor ſhall they be aware of it, though, when he is once come, his comming ſhall be accompanyed with ſo much light and luſter, with ſo much ſplendour and power, as ſhall not onelyonly awaken, but aſtoniſh all the world. Thus it may be ſayd of the murtherer, In the night he is as a Theife. And
Hence, it may be noted.
Firſt, That wicked men give themſe…ves wholly to watch opportunities of doing miſchiefe.
The murtherer riſeth early in the morning, and in the night is as a Theife: hee takes his advantages in the day, and hee will not forbeare them in the night. As it ſhewes the great aſſiduity of Saints in prayer when it is ſayd, They cry to God day and night (Luk. 18.7.) day and night reach the whole compaſſe of time. So while Job tells us that the wicked are doing miſchiefe betimes in the morning, and that they are at it againe in the night, if not all the night, What can be ſayd more for their watchfullnes and aſſiduity in doing miſchiefe? The Apoſtle (Eph. 5.16.) exhorteth Saints to redeeme the time becauſe the dayes are evill; but we ſee in the preſent example, alledged by Job, that wicked men will redeeme the time, that they may doe evill. We cannot poſſibly redeeme the time, by recalling or bringing backe the time which is paſt, but we may redeeme the time by our more diligent actings in the time preſent; Now, who can act more diligently in improving the time preſent, then they who are at worke both day and night, which two diſtinctions of time include and cary all time. Let not the Godly be found Idling away the day, while the wicked are found labouring (at their worke, ſuch as it is) in the very night.
Againe, Wee may note.
That the murtherer doth his bloody buiſines not onelyonly diligently, but cloſely.
He doth it as a theife in the night. The murtherer, who is at all times feirce and cruel, will ſometimes be ſubtle and cunning; and this is the guiſe of other ſinners too, eſpecially of the Adulterer, whoſe ſecret conveyances and cloſe contrivances for the attaining of his filthy delights, are elegantly deſcribed in the words which follow.