Exposition of Job 22-26, Commentary · Chapter 24

Exposition of Job 22-26 · Commentary · Chapter 24

p. 653JOB, CHAP. 24. Verſ. 24, 25.

They are exalted for a little while, but are gone, and brought low, they are taken out of the way as all other, and cut off as the tops of the eares of Corne.

And if it be not ſo now, who will make me a lyar, and make my ſpeech nothing worth.

JOb ſtill proceedeth to deſcribe, and here concludeth his deſcription, of the ſtate of wicked men, he hath (as hath been ſhewed in the expoſition of the former part of the Chapter) drawne the blackeſt character of their wickedneſſe, as alſo given the fayreſt proſpect of their outward happineſſe; They ſin and proſper, they ſin and are ſafe, they have much good while they doe much evill.

This text ſpeakes againe of their proſperity, yet with a diminution, they are exalted (but it is onelyonly) for a little while, for they are gone and brought low, they are taken out of the way as all others, and cut off as the tops of the eares of Corne.

There are two opinions concerning the general ſcope of theſe words.

Firſt, Some conceive that Jobs aime is to ſhew, that both in life, and death, wicked men fare like other men; They are exalted for a little while, as all others are, they are gone, brought low, and taken out of the way as all others are.

Yet, ſecondly, I rather incline that he here intends to ſet forth the miſerable concluſion of wicked men, not onelyonly as they are cut off from worldly enjoyments, as all men ſooner or latter are, but as they are cut off from worldly enjoyments in a way which is not common to other men, or which is not the common way of man. And the reaſon why I rather incline to this as Jobs ſcope, is, becauſe theſe various expreſſions of the ſame thing, they are gone, they are brought low, they are taken out of the way, they are cut off (theſe various expreſſions, I ſay) ſeeme to carry ſomewhat more then the remove of men out of the world, by the ordinary way of dying, or then by a naturall death.

p. 654Verſ. 24. They are exalted for a little while, but are gone.

They, that is, the wicked, the adulterer, the theife, the oppreſſour (ſuch he had before deſcribed) are exalted; they grow great, and ſpread farre, they grow high, or are advanced to high places. The originall word which we render, to be exalted, ſignifies to be lifted up,foreign levavit exaltavit, exaltatus fuit; latini Romā hac originatione decorare geſtiunt ab magnitudinem. or any thing that is lifted up in height, or greatneſſe, and hereupon ſome Critricks tell us that the Great City Rome had her name from this Hebrew roote; Rome as all (who know any thing of antiquity) know, is a City which hath been exalted over the nations, a City great in ſtrength, and mighty in power; Rome is as much as, height, or exaltation; As Abraham is a high father, an exalted father.

They are exalted.

The word may be applyed to a twofold exaltation; firſt, an inward exaltation by pride; ſome riſe within, faſter then they riſe without, yea there are ſome that riſe very high within, when they are caſt very low without; they exalt and lift up themſelves in pride of ſpirit, though they are caſt downe in ſtate. The word is often applyed to note pride or haughtineſſe. (Micah 2.3.) Thus ſaith the Lord, behold againſt this family doe I deviſe an evill, from which ye ſhall not remove your necks, neither ſhall ye goe haughtily. The word is, ye ſhall not goe in your height, in your altitudes, as ye have done, the caſe ſhall be altered with you, and the Tables turned; for this is an evill time, that is, an evill time to you, a time of calling you to an account about, and of puniſhing you for all your wickednes, and eſpecially for your pride. As ye have made it an evill time by your ſin, ſo ye ſhall finde it to be an evill time to and by your ſmart And this hight of ſpirit often breakes forth, and is ſignified in height of action, or in haughty poſtures, The lifting up of the head, the ſtretching out of the neck, Thus (Iſa. 2.11.) The lofty looks of man ſhall be humbled. The heart looks out at the eye, the lofty heart makes a lofty looke; according to the frame of the heart, is the caſt of the eye; the eye is not proud, but as it is inſtructed, and tutoured by the heart, ſo it acts proudly, and looks haughtily. And thus they alwayes act, who though they are not exalted, yet have a minde to exalt themſelves, who when p. 655others caſt no honour upon them, yet they will take it, and reach after it. Thus the word is applicable to internal ſelfe-exaltation, as well as to external exaltation, or exaltation by others. For as many are outwardly humbled, who are not at all humble: and as ſome are inwardly humbled, who are not at all outwardly humbled, (they have an humble lowly frame of heart, and are active in humbling of themſelves) ſo many are inwardly exalted, who never had nor deſerved, in the leaſt, any outward exaltation. They are active to exalt themſelves, whom no man beſides themſelves, thinks worthy to be exalted. The men of whom Job ſpeakes were doubtleſſe forward enough to exalt themſelves, yet

I underſtand him rather ſpeaking of their outward exaltation. For Job is here deſcribing the proſperity of wicked men, not their pride. Though, we know, proſperity is the occaſion of pride, and men uſually grow high-minded, when they grow high in the world. As by pride cometh contention, ſo by exaltation cometh pride.

They are exalted.

That is, they are great, and rich, they are promoted to honour, and ſet uppermoſt among men.

For a little while.

The Original in ſtrictnes is onelyonly thus;foreign. They are exalted a little. But the word is taken two wayes in Scripture.

Firſt, For little in degree, or for a little deale (as we ſay) that is, for a thing that is little (Pſal. 37.16.) A little that a righteous man hath, is better then the riches of many wicked; His morſel is better then the others feaſt; his penny is better then the wicked mans pound. Thus Jonathan ſpake (1 Sam. 14.29.) when Saul had given that ſevere charge that no man ſhould eate till the Sun went downe; My father hath troubled the land, ſee I pray you how my eyes are inlightened, becauſe I taſted a little of this honey; As if he had ſayd, I did not eat much, not ſo much as to delight my ſelfe, much leſſe ſo much as to glut my ſelfe, I did eate but a drop or two, and mine eyes are wonderfully inlightned, that is, my ſpirits are much refreſhed and cheared, for naturally, when a man is faint, his eye-ſight fayles.

Secondly, For a little in time, or for a ſhort ſpace of time p. 656(Pſal. 37.10.) For yet a little while and the wicked ſhall not be, yea, thou ſhalt diligently conſider his place, and he ſhall not be, that is, he ſhall not be in power, he ſhall not flouriſh in worldly pompe many dayes. The birth of his proſperity ſhall not be farre in time from the death of it, nor the grave of all his glory from the cradle of it. So (Pſal. 8.5.) Thou haſt made him a little lower then the Angels; which prophecy of Chriſt is cited (Heb 2.7.) Now Chriſt was not made a little lower then the Angels in degree; For he was the Lord of the Angels, and when God brought him his firſt begotten into the world, he ſayd, And let all the Angels of God worſhip him. But Chriſt was made lower then the Angels for a little time; And ſo we put in the margin, Thou madeſt him a little while inferior to the Angels. Namely, for the while or time when he was abaſed by death and lay in the grave; yet we may ſay alſo that Chriſt was made a little lower then the Angels in his taking upon him our nature; The Angelicall nature being higher then the humane, as conſidered in it ſelfe. We may expound the word here in eyther ſence, they are exalted a little, that is, firſt, they have a little exaltation; ſecondly, how great ſoever we may conceave their exaltation to be, yet they are exalted but for a little while or time. We reſtraine the word to this laſt ſence, as referring to the ſpace of time, wherein the wicked are aloft; They are exalted for a little while.

Hence obſerve.

The exaltation of wicked men ſhall not continue.

They may be high built, but they have not a ſure foundation, they may floate aloft, but they have no conſiſtance below, they are as vapours riſing from the earth, or as meteors hanging in the ayre, both which are lifted up onelyonly for a little while, and are gone. Athanaſius ſaid concerning the wrathful reigne of Julian the Apoſtate, Let us be quiet, it is a little cloud which will ſoone paſſe away. The wicked mans civil honor is but a vapour (as the Apoſtle James ſpeaks of the natural life of every man) that appeareth for a litle time, and then vaniſheth away. The exaltation of wicked men, is but for a little while; For, firſt, their exaltation is uſually but for a part of their lives, and that the leſſer part; and that cannot (upon any reckoning) be more then a little while. Secondly, their longeſt and utmoſt exaltation can be but for their lives, and the whole life p. 657of man is but a little while. David taking the exacteſt meaſure of his life, ſaith, Behold, thou haſt made my dayes as an hand breadth, and mine age is nothing before thee (Pſal. 39.5.) The whole life of man is very ſhort, and the preferment, or exaltation of wicked men is eyther much ſhorter then their lives, or their lives are much ſhortned by their exaltation. They act their power beyond the bounds of Juſtice, and ſo forfeit their lives, before they come neere the bounds of nature. Now if life laſt but a little, and they are exalted but a little while of their lives, or if their lives be cut off within a while after they are exalted, then they have but little exaltation. Many ſpend a great part of their life before they arrive at exaltation, or preferment in this world, and there are many who out-live their owne exaltation, and there are not a few, who looſe their lives by the abuſe of their exaltation. The worldly enjoyments of all men are ſhort, and evill mens enjoyments are ſhorteſt. Saints ſhall have enjoyments hereafter commenſurate with eternity, but the beſt of Saints here, have neyther any leaſe of their lives, nor of their enjoyments. And if it be ſo with the beſt of men, then much more with the worſt of men, who as they are wrapt up in the common condition of humane fraylety, with all other men, ſo they lye under ſome peculiar curſes or threatnings which other men doe not. And how ſoone may a curſe caſt thoſe downe who are moſt highly exalted, and blaſt or wither all their beauty and bravery, whoſe branches are greeneſt, and whoſe faces ſhine brighteſt with earthly ſplendour.

Secondly, Foraſmuch as the word ſignifyeth a little thing, as well as a little time, a little deale, as well as a little while, a thing which in regard of the ſmalnes of it, is inconſiderable as well as that which in regard of the weakenes of it, is not durable.

Obſerve.

The greateſt exaltation that any man can have in the things of this world is but a little exaltation.

That man is but little exalted, how much ſoever he is exalted, who is onelyonly exalted in the things of this world; That which is but little in it ſelfe, cannot make us very great, though we ſhould have it all as ours, or in our poſſeſſion. How little a thing is all this world, and how little a part hath any one of this little? The whole world is but little, what then is a little part of it? which yet p. 658is all that falls to the ſhare of the greateſt men in this world. Philoſophers ſay that the whole body of the earth and Sea together, is but as a poynt or pricke with a pen compared to the heavens; and yet there are very few of the great men of the earth, who poſſeſſe ſo much as a mathematicall poynt or pricke with a pen in the body of the earth. Wee may ſay, that the day of the greateſt man in the world, is but a day of ſmall things. The Prophet to encourage the meane beginnings of Sions deliverance (Zech. 4.10.) ſayd, Who hath deſpiſed the day of ſmall things? As if he had ſayd, I know many doe it, ſome hoping and others fearing that theſe ſmall beginnings will have ſmaller endings, or end in nothing, but in the joy of the enemies, and in the ſorrow and diſappoyntment of the friends of Sion; But I ſay unto you, take heed of deſpiſing the day of ſmall things, that is, the leaſt appearances of deliverance and ſalvation to Sion. Now as we are not to deſpiſe the workes of God, becauſe they are ſmall, ſo we have no reaſon to be proud of, but even to deſpiſe the things of the world, for they are ſmall. Men have great thoughts and make much adoe about ſmall things, when they have to doe with the greateſt things on this ſide heaven. The greateſt things that continue onelyonly for a little while, are but tittle worth, then how little worth are thoſe things, which beſides that they continue but a little while, are themſelves but little? Though wicked men are exalted, yet no man hath cauſe to be troubled at it, or envy them; They are not bleſſed becauſe exalted, for they are exalted but a little, and that onelyonly for a little while. It ſhould not be much to us what any man is as to worldly enjoyments, no nor what we our ſelves are as thoſe enjoyments, ſeeing whatſoever others are, or whatſoever we are in that capacity, is but for a little while. The Apoſtle ſaith (2 Cor. 4.18.) We looke not at the things which are ſeene, but at the things which are not ſeene; that is, we make not the things of the world our ſcope, but the things which lye beyond this world, which are ſeene by faith onelyonly; And the reaſon why he looked not at theſe things which are ſeene, was becauſe the things that are ſeene are temporall; thoſe things which are ſeene, will not be long ſeene, they are but for a while, and therefore not to be much looked after. The Things which are not ſeene ſhall be ſeene for ever, they are eternal, and therefore moſt worthy to be looked after. The world hath beauty and glory in it, but this p. 659ſtaines the beauty of all earthly glory, that it may be ſo quickly ſtained. The evills and troubles of this world, ſhould not much trouble us, nor the afflictions of this world preſent much afflict us, becauſe they are but for a while; ſuppoſe a godly man be caſt downe, and laid low in reference to the world, he is laid low but for a while, therefore no great matter to him, he hath no great reaſon to be troubled at it; as the Apoſtle argueth in the ſame Chapter (ver. 16.) For this cauſe we faint not, for our light afflictions which are but for a moment, &c. therefore he calls them light, how great and how heavy ſoever in their owne nature, though they were as heavy as a mountaine, he calls them light, becauſe as to their duration they were but for a moment. We ſay, A light thing carryed a great way or a great while becometh heavy: He that puts onelyonly a pound-ſtone in his pocket, will be very ſencible of and much burdened with the weight of it, before he comes to the end of a long journey; whereas a great weight is not much burdenſome, if it be not much borne. Now as worldly evills and troubles are light, becauſe but ſhort, ſo are worldly comforts and honours, eſpecially the worldly comforts & honours of wicked men; of whom it is expreſſely ſayd, not onelyonly by way of aſſertion (in which ſenſe it may be ſayd of all men) but alſo by way of commination, They are exalted for a little while. Againe, as the profeſſion of hypocrites, hath a kinde of appearing goodlineſſe and beauty, but it is little worth, or it is of no worth, becauſe they endure but for a little while, they are but Temporyes, as the word is in the parable of the Sower. Or as the Lord complaineth by his Prophet (Hoſ: 6.4.) O Ephraim, what ſhall I doe unto thee, O Judah, what ſhall I doe unto thee, for your goodneſſe is as a morning cloud, and as the early dew, it goeth away; goodneſſe it ſelfe is ſcarce good, goodneſſe is little worth, if it be but as a morning cloud, if it be but as the dew that goeth away when the heate of the Sunne commeth. The worth and glory of true grace ſtands in this, that it ſtands and endures for ever; let the world turne which way it will, true grace ſtands its ground and turnes not away. Now if all the goodneſſe and pretended holynes of hypocrites and formaliſts be nothing worth, becauſe it is (like a cloud, or a dew) onelyonly for a little while; how little worth is the exaltation of wicked men, which goeth away, and is as quickly gone, as a cloud is ſcattered and blowne away by the wind, or a dew exhaled by the riſing p. 660Sunne. We may ſay of all the glory of the wicked, as the ſame Prophet Hoſea ſayth of Ephraim (Chap. 9.11.) As for Ephraim, their glory ſhall flee away like a bird from the birth, and from the womb, and from the conception; that is, it ſhall quickly depart; by their glory, ſome underſtand their children; As if he had ſayd, Their children ſhall flee from the birth; that is, if borne alive they ſhall dye as ſoone as borne; Their children ſhall flee from the wombe; that is, they ſhall not be borne alive, they ſhall be abortives; Their children ſhall flee from the conception; that is, they ſhall not be ſo much as conceived. Wee may read the Prophet backward, and beginning with the laſt firſt, ſay; Their glory, that is, their children, or whatſoever elſe they glory in and make their glory, ſhall flee from conception; that is, it ſhall not be conceaved, or have any being at all, and if conceived and ſo have a being, yet it ſhall flee from the wombe, that is, it ſhall never come to a compleate being, but ſhall be marr'd in the making; or if it be borne and ſo have a perfect being, yet it ſhall flee from the birth, that is, it ſhall dye as ſoone as borne, and come to its grave in ſtead of or as ſoon as to a cradle. Thus he deſcribes the evill that ſhall come upon all their glory, it ſhall ſuddenly fly away, and this ſpoyles the beauty of all that earthly glory, with which the wicked ſhine; They are exalted for a little while. This ſuddaine vaniſhing of the wicked mans glory is further deſcribed in foure expreſſions; firſt, they are gone; ſecondly, brought low; thirdly, they are taken out of the way; fourthly, they are cut off as the top of the eares of Corne.

Et non ipſe. Heb. i. e. non ullus ipſotū. hac dicendi formula ſolent Heb…aei ſignificare, quod omnino deletuut perit. Pined: Mutat pluralem in ſingularem ut ſignificet quemlibet eorum interire. D…uſ: Pronomen ſingulare cum verbo plurali notat diſtributionem in ſingula, vel collectionem ſingulorum. Piſc:Heb 1Firſt, They are gone; the Hebrew is, they are not; this kinde of ſpeaking is uſed to ſignifie a total or utter periſhing. They are ſo gon, as if they had loſt not onelyonly their exiſtence but their eſſence. The original text is ſingular; They are exalted, and he is not, or, he not; he doth not ſay, they not, but he not; Job changeth the number from They to He, to ſignifie that every one of them is not, or that, not any one of them is. God will deale thus with every ſingle man of them, he is not; we ſay, They are gone; they that goe out of one condition into another, are not as they were, and as to their former ſtate, they are not at all. They who goe from place to place, from ſtate to ſtate, though from a ſtate of life to a ſtate of death, have a being, and therefore we tranſlate wel, not to be, by, to be gone. Some read the words thus; They are exalted, and within a little while they are not; we ſay, they are exalted a little p. 661while, and are gone, or are not. The meaning of hoth readings is the ſame. To ſay, they are exalted for a little while and are gone, is as much as, and no more then to ſay, they are exalted, and within a little while are gone. Thus David ſpake from his owne experience, concerning the proſperity of wicked men (Pſal. 37.35.) I have ſeene the wicked in great power, and ſpreading himſelfe like a greene bay tree, yet he paſſed away; and loe he was not: yea I ſought him, but he could not be found. Davids experience falls in fully with Jobs aſſertion; They are exalted for a little while, and are gone, or are not.

Hence note.

The worldly felicity or exaltation of a wicked man, or a wicked man in his worldly felicity and exaltation, ſhall be as if he had never been.

Worldly men and worldly things are ſcarſe any thing while they are ſeene, and therefore when once they diſappeare and are not ſeene at all, it may well be ſayd, They are not at all. God who is altogether inviſible, is an eternal being, from everlaſting to everlaſting he is God (Pſal. 90.2.) But all thoſe things which are altogether viſible, are altogether vaniſhing; They are going from us, while they are with us; and when they are gone, they are as if they had never been with us. And as it is with worldly things; ſo with worldly perſons, when they are gone, they are not, as to any enjoyment, though they ſhall ever be as to puniſhment. They are exalted for a little while, but are gone.

And brought low.

That is the ſecond ſtep; Some might ſay, poſſibly they are gone to a better eſtate, then before; they were high before, now higher; ſome remove from greatneſſe, to greatneſſe, from dignity, to dignity, therefore Job explaineth his meaning, They are gone And brought low.

Or degraded from their high places, They are brought low by diſgrace, or into diſgrace, They are brought low by poverty, or into the loweſt depth of poverty. In whatſoever they were exalted, they are now made low. Some expound it of death; They are brought low, that is, downe to the grave, and that is low indeed. p. 662The grave is called the lower part of the earth; And yet the wicked ſhall be brought lower then the grave, even as low as hel, or as the loweſt hel, as Moſes ſpeakes (Deut. 32.22.) The Apoſtle James ſayth (Chap. 1.9, 10.) Let the Brother of low degree rejoyce, in that he is exalted; But the rich, in that he is made low; A poore brother, or a brother of low degree ſeemes to be farre from exaltation; yet he hath cauſe to rejoyce in that he is exalted; and he is doubly exalted; firſt, as he is a brother to the Saints, and a member of Chriſt; ſecondly, as he is a ſufferer, or afflicted for Chriſt. Every godly man of the loweſt degree is exalted in one of theſe wayes, and many of them in both; and any man hath cauſe to rejoyce in theſe ſpiritual honours and exaltations, how low ſoever he is in temporals. But how is the rich, or the brother of high degree made low? and why ſhould he rejoyce in that he is made low? for though there are readings of the text by a ſupply of other words, yet I judge that to be the beſt; But why ſhould he rejoyce in that he is made low? As the poore mans exaltation before ſpoken of, is ſpirituall, ſo alſo is the rich mans humiliation. The rich man hath great cauſe to rejoyce when he is ſpiritually humbled, and made low in his owne eyes, when he is higheſt in the eye of the world. To be made low in our owne eyes, or in the ſence of our owne ſinfullnes while we are rich and outwardly exalted, is a great worke of Grace; But to be brought low by the hand of God, while we are high and exalted in the eyes of men, and in our owne eyes, is the puniſhment of ſin. Godly Great men are made low in their owne thoughts by grace. Wicked men though never ſo great, ſhall be brought low in the ſight of others for their ſin. They are exalted for a little while, but are gone, and brought low.

Hence note.

Firſt; As the worldly eſtates of all men, ſo moſt of all the eſtates of worldly men are ſubject to changes.

Now they are exalted and lifted up, within a while they are depreſſed and caſt downe. The providences of God ring the changes of mens eſtates all the world over. As the eſtates and conditions of ſeverall men differ at the ſame time; ſome men are honorable, others are baſe, ſome men are rich, others are poore, ſome are exalted, others are caſt downe. So the eſtates and conditions of the ſame men differ as much at ſeverall times; They who were p. 663honorable are abaſed, the rich become poore, and the men of exaltation are brought low. Thus the hils are turned into valleyes, and the higheſt mountaines, that is, men as high and ſtrong as mountaines (as we read in the Prophecy of Zechary (Chap. 4.7.) become plaines. Our ſpirituall eſtate is like mount Sion, which ſhall never be removed, 'tis founded upon a rocke that can never be ſhaken; But Temporal things are like a wheele which moves continually, and that ſpoke which is now aloft (as that Captive King ſayd to his Conquerour) is quickly turned to the ground, and brought low. The Apoſtle gives an excellent caution in reference to our ſpirituall eſtate (1 Cor. 10.12.) Let him that thinketh he ſtandeth take heed leſt he fall. And I may ſay in reference to any mans temporal eſtate, He that is ſureſt of his ſtanding, may fall not-withſtanding all his heed. And if any one (as the Prophet once queſtioned, by whom ſhall Jacob ariſe for he is ſmal?) ſhould queſtion by whom ſhall wicked men be brought low, ſeeing they are ſo highly exalted? It muſt be anſwered, that as Jacob riſeth when he is fallen, ſo the wicked fall when they are riſen, by the hand or power of God. He bringeth them low by his appoyntment, and he bringeth them low by his power. (Pſal. 75.7.) God is the Judge, he putteth downe one and ſetteth up another. And he it is that ſetteth up and putteth downe the …me man. They are gone, and brought low.

They are taken out of the way as all others.

The original word ſignifies to narrow, contract, or ſhut up;foreign contraxit cont nuit, o…hu…avit▪ in piet, feſtinavit ire & è contrario extendere ſe, tranſilire. as alſo to haſten, extend, and ſhoote forth; and the reaſon is, becauſe by contracting, or drawing any thing backe, we ſhoote it forward with more force and ſpeed. Wee ſee how ſnakes and other creeping things contract, and g…ther themſelves up, and then caſt themſelves forward with much advantage. Both ſignifications of the word are made uſe of in this place by Interpreters. Some rendring, They ſhall be ſhut up, they are brought low, Claudentur ſicut omnes. Pagn: Reg:and ſh…t up, they (like priſoners) are under reſtraint, or they are reſtrained in priſon. They are apt to abuſe their liberty and their power, to the wrong of others, and therefore they are cut ſhort and kept in; not onelyonly are their hornes broken, their clawes cut, and their nayles pared, but themſelves are ſhut up like beaſts, which hurt him that is next whoſoever it is. It is reaſon they ſhould be in p. 664ſafe cuſtody, who being at liberty no man is in ſafety.

Saltabunt è loco ſuo Rab. Moy:M^r Broughton gives a ſence of the word, which imports not their reſtraint, but their flight, Every one are made to skip away; They ſhall skip or leap out of their places, as if they were forced or frighted, as one of the Rabbins tranſlates it. The meaning of both rendrings meets in the ſame thing; for whether a man be ſhut up in priſon, or forced to run and hide himſelfe to avoyd reſtraint and impriſonment, his condition is much alike. By the former he is a priſoner, and by the latter he hath loſt his liberty. The difference is not great, whether a man be where he would not, or dares not be were he would. They are ſhut up, or, they are made to run away. Both which readings comply fayrely enough with ours, They are taken out of the way. For whether a man be carryed away by force, or flyeth for feare, He is taken out of the way.

Hence note.

God doth remove, and take wicked men out of their place when they are in their higheſt exaltation.

High eſtates have no ſecurity in them, yea they are leſſe ſecure, then the loweſt eſtate; and that not onelyonly becauſe they are more ſubject to the envy of men, but becauſe they who are in high places make themſelves more lyable to the wrath of God. They uſe their power to the caſting downe and taking away of the innocent, and therefore God is engaged to take them away. For, as God often takes his owne people out of harmes way, ſo he takes the wicked quite away that they may do no more harme. The righteous periſh (that is, dye, ſayth the Prophet) and no man layeth it to heart, and mercifull men are taken away, they are taken away upon that account which few conſider, even from the evill to come, (Iſa. 57.1, 2.) God takes away the righteous, leſt they ſhould ſuffer evill, and he takes away the wicked, leſt they ſhould continue to doe more evill. The wicked would know no bounds if left to themſelves, and let alone; Therefore God bounds them and ſaith (as the Apoſtle prophecyed of ſuch evill doers, 2 Tim. 3.9.) They ſhall proceed no further, for their folly ſhall be made manifeſt to all men; they ſhall be taken out of the way. God will give them a ſtop; 'tis a forme of ſpeech like that which the Apoſtle uſeth (2 Theſ. 2.7.) The myſtery of iniquity doth already worke, onelyonly he who now letteth, will let, till he be taken out of the way; there p. 665was a rub, a remora in the way of the man of ſin, that he could not doe what he would: The power of the Romane Empire ſtood in his way, and till that was taken out of the way, he could doe no great feates, he could not appeare in his colours. Now as God tooke away the power of the Romane Empire, as to that hight wherein it had formerly been exerciſed, That the man of ſin, might have a liberty to doe evill and fill up the meaſure of his iniquity; ſo God takes away many wicked men, leſt they ſhould doe more evill, and even exceed the meaſure of their iniquity. They are taken out of the way as all others.

This may be expounded; firſt, of perſons; ſecondly, of things;Tranſferuntur ut caeteri, nec pejus illis accidit quam cae…eris. Etſi ad tempus evecti tandem amplius non extant: tamen non aliter quam alij. Bez: They ſhall be taken away, and be ſent out of the world as the meaneſt perſons, or according to the common lot of all men. This is underſtood two wayes; firſt, to ſhew that in death all men fare alike; ſo that we cannot diſtinguiſh a good man from a wicked man by the manner of his death; ſecondly, to ſhew that they who are higheſt in the world, are as ſoone overthrowne by death as the loweſt.

Hence Note.

God can as eaſily remove mountaines as mole-hils, and as quickly triumph in his anger over the Greateſt, as over the leaſt.

They who are higheſt in this world, are no more in his hand, who is higher then the higheſt, then the loweſt of this world are. No creature ſtrength can ſtand againſt God. When we ſee enemies high, we are ready to ſay, who ſhall pull them downe, but God can pull them downe, as all others, the high Cedars, the ſtrong Oakes ſhall be like the pooreſt ſhrub. By whom ſhall Jacob ariſe, for he is ſmall? (ſaith the Prophet Amos 7.2.) O how ſhall the weakneſſe of Jacob be ſtrenthened, and the lowneſſe of Jacob be exalted? by whom ſhall Jacob ariſe, for he is ſmall? as we are apt to queſtion the riſing of the people of God, becauſe they are ſmal, ſo the fall of the enemies of God and of his people, becauſe they are ſtrong and great. By whom ſhall the bloody enemies be brought downe, for they are high? by whom ſhall our oppreſſours be deſtroyed, for they are ſtrong? Such are the reaſonings and queſtionings of our feare and unbeliefe. The text and poynt p. 666make anſwer; They ſhall be taken away as all others, even as the weakeſt and the meaneſt in the world; it puts God to no more trouble, to pull the ſtrongeſt Princes out of their Pallaces, Forts, or Caſtles, when they ſtand in his way, & hinder his deſignes, then to turne a beggar out of his cottage, or houſe of Hurdles. Such a ſcorne is put upon the King of Babylon (Iſa. 14.10.) All they ſhall ſpeake, and ſay unto thee, Art thou alſo become weake as we? art thou become like unto us? Thou thoughteſt thy ſelfe impregnable in power, and thou didſt looke upon us as contemptible weaklings, but now thou art become weake as we. While God himſelfe ſpeakes great things of Magiſtrates, and lifts them up as it were beyond the ſtate of man, he yet with the ſame breath, makes them in one thing but paralel with all other men; ye rule or have power over others like God, but in your ſelves ye are as weake and mortal as any other ſort of men (Pſ. 82.6.) I have ſayd ye are Gods, and all of you are children of the moſt high, but ye ſhall dye like men, like the common ſort of men, and ye ſhall fall like one of the Princes. Or rather, by much, as ſome render the Hebrew, and the Princes ſhall dye as one, or, as any one; that is, as any ordinary man; For indeed there appeares no argument in the words reaching the ſcope of the place, according to our tranſlation, to ſay, That Magiſtrates ſhall fall like one of the Princes, is no abatement to them, but to ſay, Princes ſhall fall like any one, is a great abatement and fall to them, and fully reacheth the ſence of the preſent obſervation.

Secondly, Theſe words, as all others, are expounded of other things, that is, as all worldly things.

Hence Note.

Man in his greateſt enjoyments is in as periſhing a condition as any thing he injoyeth.

Worldly men are as vaine and tranſitory, as worldly things are, They are as ſoone gone as their riches, or their honours, or whatſoever they moſt deſired or truſted to here below. That which they have is periſhing, and ſo are they too. Chriſt calleth all the things of the world, meate that periſheth, (Joh. 6 27.) The wicked man ſhall periſh and be taken away, as all periſhing things are, upon which he ſets his heart,Accepimus peritura perituri. or which he hath in his hand. We are alwayes dying, and ſo is all that we have; ours are dying comforts, p. 667dying riches, dying honours, ours is dying ſtrength, dying beauty. (Iſa. 40.6.) All fleſh is graſſe, and the goodlynes thereof is as the flower of the feild; If all things we have be but a flower, and wee our ſelves but graſſe, then, we are taken away as all other things; for flowers and graſſe are alike eaſily taken away.

And are cut off as the tops of the eares of Corne.

The original word is often uſed to expreſſe that act which was the ſigne of the Covenant between God and his people from the time of Abraham untill Chriſt, namely,foreign circumcidit ſecuit, praecidit, de praeputio carnis vel cordis dicitur. Circumciſion or the cutting off of the foreskin of the fleſh, and it is applyed not onelyonly to the corpall but ſpirituall Circumciſion, to the Circumciſion of the heart in the Spirit. Here it is applyed eyther to the common way of cutting off by death, or to a cutting off by Judgement, both which may be comprehended under the following ſimilitude; They are cut off As the tops of the eares of Corne.

The Hebrew is, as the heads of the eares of Corne, that is,Summitas vel caput ſpicarum pro ipſis ſpicis natis in ſummitate & capite calami. as the eares of corne which grow upon the top of the ſtraw. Where (by the way) the reader may take notice, that the word which we render, Eares of Corne, is that hard word which coſt the lives of ſo many Ephraimites (Judg. 12.6.) Every man that eſcaped was bid ſay Shibboleth, and he ſayd Sibboleth, for he could not frame to pronounce it right; Then they tooke him and ſlew him. The Gileadites cut off all thoſe Ephraimites who could not rightly pronounce this word, that ſignifies eares of Corne; And here Job ſaith that all wicked men are cut off as the tops of the eares of Corne.

The ſimilitude (as ſome expound it) ſets forth nothing elſe but the fayrneſſe and eaſines of the death of wicked men, as hath been ſhewed before; They are cut off as the tops of the eares of corne, that is, they dye as corne when it is fully ripe, at a full age. Thus Eliphaz ſpake to Job by way of promiſe in caſe of his returne to God (Chap. 5.26.) Thou ſhalt come to thy grave in a full age, like as a ſhoke of corne commeth in his ſeaſon. But to be cut off like the tops of the eares of corne, ſeemes rather to imply a violent death, and ſounds much more like a Threatning then a promiſe: Therefore

Firſt, To be cut off like the tops of the eares of corne, ſhewes how eaſily wicked men may be cut off by death or Judgement, rather p. 668then the eaſines of their death, when they are cut off. How quickly may an eare of corne be cut off? wicked men who ſeeme as ſtrong as oakes, ſhall be cut off like ſtrawes.

Secondly, It ſhewes that wicked men are uſually cut off by a violent death, eares of corne are cut off by the reapers ſickle, they doe not fall off alone: and though a wicked man dye a naturall death, yet there is a violence in it; he is cut off when he dyeth in his bed as wel as when he dyeth upon the block; a naturall death, is a kinde of violent death to every man who is unwilling to dye. Such a man doth not reſigne up his ſoule into the hand of God, but his ſoule is rent and raviſhed from him. Chriſt ſaith of the rich man, though dying in his bed (for ſo the parable is to be underſtood, Luk. 12.20.) Thou foole, this night thy ſoule ſhall be required of thee, or this night doe they require thy ſoule from thee. It may be queſtioned, who ſhall require it? he doth not meane, that murtherers ſhould kill him, but that when he dyed his ſoule ſhould rather be taken by force, then quietly ſurrendred.

Thirdly, He ſhall be cut off as the heads or tops of the eares of corne, may note his deſtruction when fulleſt and higheſt. For as the eares of corne are better then the ſtraw (what is the ſtraw to the eare?) ſo there be ſome eares of corne that be head or chiefe eares; ſo that to ſay wicked men ſhall be cut off as the head of the eares of corne, is to ſay they ſhall be cut off in their fullneſſe, in their hight and glory. When the wicked are not onelyonly eares, but heads of the eares of corne, when they are at the higheſt, they ſhall dye; and this reſemblance holds not onelyonly becauſe ſome eares are head-eares, fuller and higher then others, but becauſe all corne is cut, when once it comes to a head, that is, to a perfect fullnes.

Fourthly, To be cut off as the tops of the eares of corne, may alſo ſignifie that there is a ſpeciall time or ſeaſon, when wicked men are to be cut off; For as corne is not alwayes ripe for the ſickle, ſo wicked men (though they alwayes deſerve, yet) are not alwayes ripe for Judgement; Corne is not cut downe when greene, or when grown high, but when it is ripe & fit for the flaile, it is cut in its ſeaſon; wicked men ſhall be cut off in their ſeaſon. And as there is a general ſeaſon for the harveſt of the whole world, ſo for every man in particular. (Rev: 14.15.) Thruſt in thy ſickle and reape, for the time is come for thee to reape, for the harveſt of the earth is ripe, God will not command the Angel to put in his ſickle till the world be p. 669ripe for Judgement, as he ſpake alſo by the Prophet Joel (Ch. 3.13, 14.) Put in thy ſickle for the harveſt is ripe, come get you downe for the preſſe is full, the fats overflow, for their wickednes is great, multitudes, multitudes in the valley of deciſion, for the day of the Lord is neere, in the valley of deciſion; that is, in the valley of cutting downe, or of cutting off; or as we put in the Margin, in the valley of conciſion or threſhing; When the wicked ſhall be cut off as the tops of the eares of corne, by the ſickle of divine wrath, and be under dreadfull breakings and threſhings for evermore.

Laſtly, This cutting off as the tops of the eares of corne, ſhewes that God doth not cut off wicked men when he hath them at an advantage, when they are weake, when they are low, but when they are as the tops of the eares of corne, when they are at their beſt, then he doth it; the chiefe of the people are called the heads of the people, (Numb. 25.4.) hang up the heads of the people before me, ſayth God, by Moſes, he cut them off who were as the heads of the eares of corne. As ſome Tyrants for feare, So God in Juſtice cuts off the heads of the people, the chiefe of Familyes, Princes, and great men. This was Elegantly, though cruelly,Summa papaverum capita decuſſit, ut ſignificaret principes civitatis paulatim eſſe …ollendos. Flor: de Geſt: Rom: cap. 7. expreſſed by Tarquin the proud, the laſt King of the Romanes, who when a Citie was taken, or ſurrendred, and application was made to him how he would have the Citizens dealt with, he anſwered, onelyonly by a ſigne, calling the Meſſengers into a garden, and having a ſticke in his hand, he ſtrucke off the heads of the poppyes, intimating to them, that now the Citizens were in their power, they ſhould cut off all the chiefe and leading men among them: Thus the Lord cuts off the heads of the eares of corne, the chiefe of men, or men of greateſt power, in the greatneſſe of their power, he cuts them off in love to juſtice and righteouſneſſe, as tyrants doe in feare and jealouſie of their power and greatneſſe. They are cut off as the tops of the eares of corne.

Job having at large deſcribed the ſtate of wicked men, and exemplified many of their wickedneſſes, concludes by way of challenge.

Verſ. 25. And if it be not ſo, who will make me a liar, and make my ſpeech nothing worth.

In this verſe we have Job triumphing, and yet not ſo much Job triumphing, as truth triumphing; for how much ſoever we ſpeake p. 670for and defend the truth,Non timet veritas falſitatis inſidias ſed vel preſſa tandem triumphat. Auguſt: Ser: de Sanct: it is not comely that our ſelves ſhould triumph, but the truth onelyonly. Job indeed ſhewes his confidence in the equity of his cauſe, which he affirmes ſo juſt and ſo fully proved to be the minde of God, that he dares venture upon the Judgement of any man alive.

If it be not ſo now, who will make me a liar.

Breviſſime in Hebraeo, Etſi non.Some make other men lyars, by teaching them or encouraging them to tell lyes, others make men lyars by proving that they have taught or told lyes; This is Jobs meaning when he ſayth, Who will make me a lyar? Wee may ſuppoſe Job at the cloſe of his ſpeech riſing up and looking about him, while he ſpake thus, who will make me a liar? Let me ſee the man ſtand forth that hath any thing to object againſt what I have ſayd. The words are elegant in the Original, and if not, that is, if it be not ſo as I have aſſerted concerning the dealeings of God with wicked men, that they many times flouriſh and continue flouriſhing a long time, if it be not ſo, let any man diſprove me, and make me a liar, if he can; let him convince me that I am in an errour if he can. As if he had ſayd, I doe not impoſe my opinion upon you, but ſubmit it to the conſideration and diſcuſſion of all men.

Hence note.

Firſt, We ſhould freely offer our opinions and aſſertions to the tryall.

'Tis too much for a man to looke that what he hath ſayd ſhould be conſented unto and beleeved, becauſe he hath ſayd it. OnelyOnly God himſelfe is worthy and may demand, to be thus beleeved by man. That God ſaith this or that is enough to perſwade, yea to require our faith in it, and obedience to it. When God ſpeakes, he that hath eares to heare, let him heare (Math. 13.9.) that is, let him beleeve and obey, at his perill be it. He that is truth cannot but ſpeake truth, and therefore is to be beleeved in whatſoever he ſpeaketh. Man ought not to ſay any thing as queſtioning the verity of what God hath ſayd. But we ought to conſider what men ſay, and not to beleeve beyond what we have tryed. And as no man ought to beleeve before he hath tryed, ſo every man ought to preſent what he hath ſayd to the tryall. Man hath no dominion over the faith of another; Paul profeſſed he had not (2 Cor. 1. p. 67124.) and if Paul had not who hath? dares any man pretend to a higher priviledge then Paul himſelfe did? Wee may not bind up the conſciences of men to our dictates any further then what we ſay is grounded upon and anſwerable to the ſayings of God. To the Law and to the Teſtimony, if we ſpeake not according to this word, ye have leave or may take leave to ſay (as to that ſaying) there is no light in us (Iſ: 8.20.) We muſt not teach magiſterially, but miniſterially, we muſt not affect to be called Maſters, for one is our Maſter even Chriſt (Mat. 23.10.) The Beraeans receaved the word with all readines of mind, yet they did not ſwallow downe all whole that was ſayd to them, but ſearched the Scriptures dayly whether thoſe things ware ſo (Act. 17.11.) The Apoſtles rule is ſutable to their practice (1 Theſ. 5.21.) Prove all things, hold faſt that which is good. Now as it is the duty of hearers and learners to hold nothing till they have proved it, ſo it is the duty of Teachers to offer every doctrine to the ballance or tryall which they deſire others ſhould hold.

Secondly, While Job doth thus confidently offer his aſſertion to tryall; We learne, That Truth is not affrayd to be tryed.

Truth often lieth in a corner, but truth doth not ſeeke corners, truth never hides her head, as aſhamed to be ſeene or diſcuſſed by men. Truth (as ſome have ſayd) lyeth in a deepe pit, it is hard to finde it out, it lieth out of ſight, yet truth doth not hide it ſelfe, but dares ſtand forth in the face of all the world; truth no more feares the triall, then pure gold feares the touchſtone, or then a ſchollar who hath made good progreſſe in his learning, feares to be examined; He that hath truth with him needs not care who appeares againſt him.

Thirdly, In that he ſayth, if it be not ſo now, who will make me a liar?

Note.

Falſe doctrine is a lye.

(Iſa. 9.15.) The antient, and the honourable he is the head, the Prophet that teacheth lies, that is, (the Prophet that teacheth falſe doctrine) he is the tayle. (Jer. 9.3.) They bend their tongues like their bowes for lies, but they are not valiant for the truth on the earth. p. 672The Prophet (as I conceave) intends not ſo much falſehood in diſcourſe, which we call telling a lye, as falſehood of doctrine, which we call teaching of lyes. They bend their tongues (as bows) for lies, that is, they ſet themſelves to the maintaining of falſe doctrine to the utmoſt ſtretch of their wit and words. Againe, ſaith the Lord (Jer. 14.14.) The Prophets that prophecy lyes in my name, I ſent them not, neither have I commanded them, neither ſpake unto them, they prophecy unto you a falſe divination, and a thing of nought, and the deceit of their heart. The whole doctrine of the man of ſin is called a lye. Becauſe they received not the love of the truth, that they might be ſaved, therefore God gave them up to ſtrong deluſion that they ſhould beleive a lye (2 Theſ. 2.11.) All the faith-devouring and conſcience-waſting errors that ever the man of ſin vented to the world, are wrapt up in this one ſyllable, or word, a lye. He that receaveth a lye that is told, wrongeth others by it, but he that receaved a lye that is taught wrongeth himſelfe moſt by it. To tell a lye is very ſinfull, but to teach a lye, is much more ſinfull. The evill of that ſin is greateſt which ſpreadeth furtheſt, & continueth longeſt. A lye that is told and received ſticketh not long in the memory, but paſſeth away for the moſt part like a tale that is told, and it is enough to many a man that telleth a lye, if he be beleeved but a little while; But a lye that is taught and receaved ſticketh long in the underſtanding, and abideth there like a nayle faſtned by the Maſters of the aſſemblyes, and it is not enough to him that teacheth a lye, unleſſe it be beleeved for ever.

Thirdly, When Job ſayth, Who will make me a liar?

Note.

The worſt thing that can be proved againſt any man, is, that he is a lyar.

To be a lyar is to be as bad as may be; For it is to be as bad as the Devill; He deceaved the woman both by telling and teaching a lye (Gen. 3.) He abode not in the truth, becauſe there is no truth in him, when he ſpeaketh a lye he ſpeaketh of his owne, for he is a lyar and the father of it (Joh. 6.44.) Every ſin is of the Devill, both by temptation and approbation, but onelyonly ſome ſinnes are of the Devill by way of practice, and the ſin which is chiefely of him by practice is lying. Now, every ſin the more congeniall it is to the p. 673Devill, the more ſinfull & abominable it is. And therefore among thoſe who ſhall be without, lye-makers are chiefe (Rev. 22.15.) Without are doggs, and ſorcerers, and whoremongers, and murderers, and Idolaters, and whoſoever loveth and maketh a lye. The univerſality of this excluſion is onelyonly expreſſed upon lyars, as if he had ſayd, to be ſure all lyars ſhall be without. He that maketh a lye hath nothing worſe to make; and he that maketh (that is, proveth) a man to be a lyar, hath nothing worſe to make of him.

And make my ſpeech nothing worth.

The Hebrew is, And bring my ſpeech to nothing; foreign idē quod foreign Graeci b…nè interpretantur foreign, verbum è verbo, in non.as if he had ſayd, I challenge all men to diſprove my reaſons, or to prove that my reaſons are not a proofe of that for which I brought them. In briefe, let any man refute or confute what I have ſayd, if he can, and then let all that I have ſayd goe for nothing, or be counted nothing worth.

Hence note.

Ʋnſound doctrine is worthleſſe doctrine.

The ſpeech of a lyar is nothing worth, ſound doctrine is of great value, it is worth thouſands. David preferr'd the word of God before thouſands of Gold, and ſilver; every holy truth is the word of God eyther formally or vertually, eyther in termes or by conſequence. The Apoſtle compares ſound doctrine to things of greateſt worth, even to Gold, ſilver, and pretious ſtones, and in the ſame place (1 Cor. 3.12.) he compares unſound doctrine or doctrine unſutable to the foundation (which is Jeſus Chriſt alone) to wood, hay, ſtubble, which as they are things in their owne nature unconſiderable & worthleſſe in compariſon of Gold, ſilver, and pretious ſtones, ſo, as to the buſienes upon which he there treates (a ſuitable building upon Chriſt) they are altogether worthleſſe. And if thoſe doctrines, which (becauſe of ſome errour in them) are unſutable to the foundation, are to be accounted but wood, hay, and ſtubble, how worthleſſe are thoſe doctrines, which (being altogether erroneous) are inconſiſtent with and quite overthrow the foundation. Such doctrines are worthy of nothing but a dung-hill, being themſelves nothing but droſſe and dung. What is that worth to us, which is uſeleſſe to us? How worthleſſe then is that which is deſtructive to us? Every error is a Bable, a p. 674thing of no uſe, ſome errors are as poyſon, deadly in their uſe. The Apoſtle Peter doth not ſpare to ſay as much of them (2 Epiſt. 2.1, 2.) while he calleth them damnable hereſies, which bring ſwift deſtruction upon the bringers of them in, or the broachers of them abroad; And if they bring deſtruction upon thoſe who bring them, they that receave them cannot be ſafe.

To conclude this poynt and Chapter, if erroneous doctrine be nothing worth, what are thoſe Bookes worth, which are full of erroneous doctrines? To print ſuch Bookes is but waſt of paines and paper, and when ſuch Bookes are printed the beſt improvement that can be made of them, is to make them waſt paper. To buy them is waſt of money, and to read them, is (to moſt) but waſt of time. That ſpeech is not worth the hearing, nor is that booke worth the reading, which (as all erroneous bookes and ſpeeches are) is nothing worth. Job granted, that if any could make him a lyar, they, with the ſame paines, muſt needes make his ſpeech nothing worth. Upon this iſſue he ſhuts up his diſcourſe in anſwer to Eliphaz, nor durſt Eliphaz undertake him any more upon that iſſue, and therefore layeth downe the Bucklers and quits the feild; yet Bildad takes them up and makes a ſhort skirmiſh with Job; but upon another poynt, as will appeare in the following Chapter.