Exposition of Job 22-26, Commentary · Chapter 25
JOB, CHAP. 25. Verſ. 1, 2, 3.
Then anſwered Bildad the Shuhite, and ſaid,
Dominion and fear are with him, he maketh peace in his high places.
Is there any number of his Armies? and upon whom doth not his light ariſe?
THis ſhort Chapter containes Bildads third conteſt with Job, in which quite waving the poynt in Queſtion concerning the preſent troubles of the righteous and the felicity of the wicked, he falls, firſt, into a deſcription of the glory, power, and majeſty of God; ſecondly, by way of oppoſition and compariſon he ſets forth the miſery and impurity of man. For whereas in the 23d Chapter, verſe the 3d, Job appealed unto heaven, wiſhing that hee might have Admittance to God himſelfe, and plead his cauſe in his preſence; O that I knew where I might finde him! that I might come even to his ſeate! I would order my cauſe before him, and fill my mouth with arguments; Bildad perceiving him thus confient, labours to take him off by ſetting before him the greatnes,Bildad iteri…m dei potentiam & altitudinem expendit ut Jobum cōprimat, ne divinā Majeſtatem appellet, ſuam que coram judice tanto innocentiam jactet. and dreadfullneſſe of the Lord. He takes up the ſame argument upon which he had formerly inſiſted; wonderfully exalting the Majeſty of God, and debaſing man in the ſight of his owne fraylety. This is the ſumme and ſcope of the whole Chapter.
Verſ. 1, 2. Then Bildad the Shuhite, anſwered and ſaid, Dominion and feare are with him.
With whom is not expreſt, though it be the beginning of a ſpeech. God is often ſpoken of in Scripture without naming. The glorious things which are attributed unto him will fit & ſute none but himſelfe. Barely to ſay ſome things are done, is as much as to ſay, they are done by God, becauſe none but God can doe ſuch things. And as ſuch things may be named as can be done onelyonly by God, ſo ſuch things may be named as can belong to none, but God. As here dominion and feare are with him; that is, with God. For theſe can belong to none but God. And becauſe theſe are proper and peculiar unto God, therefore Bildad ſeemes to ſay thus to Job; Surely thou haſt not yet conſidered (as thou oughteſt) the ſoveraigne authority and power of God, which muſt needs ſtrike thee with an awfull reverence of him, and cauſe thee to know thy owne diſtance better. Surely thou doeſt not mind, that, Dominion and feare are with God, and that thou thy ſelfe art but duſt and aſhes, yea impure and polluted duſt and aſhes.
Ʋnum hoc agit ut demonſt et Jobi deſiderium conveniendi deum eſſe temerarium. Coc:Thus Bildad ſeemes to chide and rebuke the forwardneſſe of Job in appealing and putting his cauſe to God; as if he had been over-bold with God, while he deſired right of him againſt the unrighteous accuſations of men. Or as if he had forgotten the ſoveraignty of God, while he was earneſtly begging that he would doe him Juſtice.
Dominion and feare are with him.
foreign Notat efficax exercitium poteſtatis.Dominion, is that ſupreame power that God exerciſeth over all things, and perſons. The Hebrew is ſtrictly rendred thus; To rule is his; wee ſay, Dominion is with him. There are three things which wee may comprehend under the dominion of God.
Firſt, His ſtrength and mighty power, whereby he is able to ſubdue all things unto himſelfe, as the Apoſtle ſpeakes (Phil. 1.21.)
Secondly, His authority, whereby he hath a right to doe whatſoever he doth. (Dan. 4.35.)
Thirdly, His Efficiency, or the efficacy of his power, whereby he is able to cary every thing through to the deſired iſſue (Iſ: 43.13.) Many have great power, & great authority, who yet want this efficacy & efficiency, they may undertake much, but they cannot carry it through; whereas in God there is a concurrence of theſe three, ſtrength, authority, and efficacy, to bring to paſſe what ever himſelfe intendeth, or is pleaſed to doe. The Dominion which Bildad here aſcribes unto God, is a dominion cloathed with theſe three excellencies. From the ſcope of Bildad, repreſenting God in his dominion and greatneſſe.
Obſerve.
The beſt way to humble man is to ſet the power and ſoveraignty of God, as alſo his holineſſe and infinite purity before him.
Any of the perfections of God taken in by faith and well meditated upon, may lay the heart of man low. How doth all our bravery and the high conceits which we have of our ſelves vaniſh like ſmoke and become a meere nothing at the appearances of God? Though (as the Apoſtle ſpeakes, 2 Cor. 10.12.) we meaſuring our ſelves by our ſelves, and comparing our ſelves amongst our ſelves are not wiſe; Yet while we onelyonly doe ſo we ſeeme very wiſe; But when once we compare our ſelves with God, O what ideots and poore ſimple things are we. What is our power when once wee contemplate the power of God? What is the dominion which any Prince of the earth hath when once he conſiders the dominion and ſoveraignty of God? What is the wiſdome of man, what the holineſſe of man, to the wiſedome and holineſſe of God?
Dominion and feare are with him.
More particularly, in that Dominion is here appropriated to God.
Obſerve.
Supreame power is proper unto God.
There is a dominion put into the hands of men: many have dominion and power, but originally all Dominion is Gods. In him is the ſeate and roote of power. David ſaith (Pſal. 62.11.) God hath ſpoken once, twice have I heard it, that power belongeth unto God. As my eare hath heard ſo my heart hath heard and conſented to this truth. And this power or dominion of God may be conſidered foure wayes.
Firſt, In the univerſality of it, (1 Chron. 29.12.) where David makes this confeſſion; Both riches and honour come of thee, and thou reighneſt over all, and in thine hand is power and might, and in thine hand is to make great and to give ſtrength unto all. He that giveth ſtrength unto all, hath ſtrength over all, and his dominion is over all nations and perſons, not limited to this or that particular nation or perſon: yea he hath dominion not onelyonly over all here below; but in heaven above; as Bildad ſpeakes a little after; He maketh peace in his high places. Chriſt is Prince of the Kings of the earth (Rev: 1.5.) He is Lord of Lords and King of Kings (Rev. 19.16.) that is, not onelyonly a King or a Lord, excelling all other Kings and Lords, but alſo ruling them, or reighning over them: Kings are his Subjects.
Secondly, His is an abſolute dominion, that is, he governes by no law, but by his owne will: this kinde of dominion is proper unto God alone. He doth and he onelyonly may governe by his owne will. Hee doth in heaven and earth what ever pleaſeth him. This was ſpoken of (Job 23.13.) Hee is in one minde, and who can turne him? and what his ſoule deſireth that hee doth. Hee doth not goe out of himſelfe for his rule, his owne deſire is his rule, all the deſires of God are holy, juſt, and righteous, and therefore his deſire and will may well be his rule. It is good that he ſhould have an abſolute dominion, and rule according to his owne will, who cannot will any thing, but what is good. And 'tis but juſt that he ſhould rule as he pleaſeth, who cannot be pleaſed with any thing but what is juſt.
Thirdly, His is an everlaſting dominion (Pſal. 145.13. Pſal. 66.7.) As men are mortall, ſo are States, Kingdomes, and Empires. The ſtrongeſt and greateſt of them have had their fates and funerals. Wee ſee what changes there have been of dominion and power out of one hand into another; but the dominion of God is ſubject to no change, nor knoweth it any fate. The Babylonian, the Perſian, the Graecian, and the Roman Monarchyes have ſeene their day; but the dominion of Jeſus Chriſt is an everlaſting dominion (Dan. 4.34.) 'tis ſo acknowledged even by Nebuchadnezzar. And at the end of the dayes I Nebuchad-nezzar lift up mine eyes unto heaven, and mine underſtanding returned unto mee, and I bleſſed the moſt high, and I praiſed and honoured him that liveth for ever, whoſe dominion is an everlaſting dominion, and his Kingdome is from generation to generation.
Fourthly, His is an Effectuall Dominion. As he hath a right to doe what he will, ſo he hath ſtrength to effect what he willeth. Such is the dominion of God, and becauſe it is ſuch, even an uni…rian, abſolute, everlaſting and effectuall Dominion. Therefore, let man remember his duty.
Dominion calleth for ſubjection.
That's the Apoſtles rule (Rom. 13.1.) Let every ſoule be ſubject unto the higher powers: and if every ſoule ought to be ſubject unto the higher powers among men: then every ſoule ought to be ſubject, much more to the power of God, for his is the higheſt power. And thus we ought to ſubmit.
Firſt, Unto his lawes; Legiſlative power is his, what God ſayth muſt be our rule. We may not diſpute, much leſſe quarrell at any of his commands, but obey them: naturally the heart of man rebells againſt the law of God (Rom. 8.7.) The carnall minde is enmity againſt God: for it is not ſubject to the law of God, neither indeed can be; that is, it cannot be ſubject, while it remaineth carnal; onelyonly a renewed or a ſpirituall minde ſubmits to a ſpirituall law.
Secondly, Submit to his workes, to what he doth, as wel as to what he ſaith; and that, firſt, in the proviſion and allowances that he makes for you, that is a part of Gods dominion to cut out a portion for every man. Therefore in every eſtate be content; ſecondly, ſubmit to the works of God in his afflictions, and chaſtiſements (1 Pe. 5.6.) Humble your ſelves under the mighty hand of God, that he may exalt you in due time. When old Eli heard that terrible meſſage concerning the deſtruction of his whole family (for Samuel told him every whit, and hid nothing from him) hee ſayd it is the Lord: let him doe what ſeemeth him good (1 Sam. 3.18.) Thus the Church ſate downe in ſilence not ſpeaking a word becauſe it was the act of God (Lam. 3.28.) Thirdly, ſubmit to God in the whole compaſſe of his government, in ordering the affayres of the whole world, when he breaks, and when he builds, when he ſets up, and when he pulls downe, when he makes peace, and when he makes warre, in all theſe acts of dominion ſubmit to God. When the Prophet calls us to behold what deſolations the Lord maketh in the earth, he adds this word as from the Lord, Be ſtill and know that I am God (Pſal. 46.10.) As if the Lord had ſayd, Let none queſtion mee for what I have done, I am God, and if ye know, indeed, that I am, ye will not have a word to ſay againſt what I doe. So (Zech: 2.13.) Be ſilent, O all fleſh, before the Lord: for he is raiſed up out of his holy habitation: He is riſen to make great changes, therefore be ſilent, ſubmit, let there be no murmuring at, no contending with his providences; for dominion and feare are with him.
Some render this word feare, as an adjunct or Epithete of the former;Dominatus & quidem formidabilis eſt penes illum. Jun: Dominion and that a terrible fearefull or formidable dominion is with him, but rather diſtinctly as wee, Dominion and feare are with him. God hath no feare in him, nor upon him, for he is as infinitely above all feare, as he is above hope. But feare is with him, or, feare is his, becauſe he is ſo much to be feared. Feare is with God upon this threefold account.
Firſt, Becauſe many at preſent doe feare the Lord: every Godly man is a man fearing God.
Secondly, Becauſe every man ought to feare, dread, and ſtand in awe of God, even the Princes and powers and dominions of the earth, ought to feare the Lord. (Pſal. 2.11.) Be wiſe now therefore O ye Kings; be inſtructed, O ye Judges of the earth, ſerve the Lord with feare, and rejoyce with trembling. Kings and Judges muſt ſerve and feare the Lord, or ſerve the Lord with feare. Who then muſt not?
Thirdly, Feare is with him; becauſe all ſhall feare and dread him at laſt, whether they will or no, they whoſe proud hearts ſtout it againſt God, they that goe on impudently in ſinne, feareleſſe of the Majeſty and wrath of God, yet a time will come when their ſtomacks ſhall be taken downe; a time will come when all the world ſhall tremble before the Lord. As now, many doe it, and as all ought to doe it, ſo all ſhall doe it. (Iſa. 2.19.) They ſhall goe into the holes of the rocks, and into the tops of the ragged rocks, for feare of the Lord, and for the glory of his Majeſty; when hee ariſeth to ſhake terribly the earth. Such a day is comming upon the lofty ones, upon the Cedars and upon the Oakes, upon the feareleſſe, and they ſhall feare; and (which is the greateſt argument of feare) run into a hole for feare. It is prophecyed (Revel. 6.15.) That, the Kings of the earth, and the great men, and the rich men, and the chiefe Captaines, and the mighty men, and every bondman, and every free man ſhall hide themſelves in the dens and in the rocks of the mountaines, and ſay to the rocks and to the mountaines fall on us and hide us from the face of him that ſitteth on the Throne, and from the wrath of the Lambe. They who having been threatned with the wrath of God, were no more afrayd then the rocks, ſhall, for feare, wooe the rocks to hide them from the wrath of God. Though Adam had not the feare of God to keepe him from ſinne, yet the feare of God fell upon him as ſoone as he had ſinned. (Gen. 3.10.) I heard thy voice in the garden and I was affraid; becauſe I was naked and I hid my ſelfe.
Hence Obſerve.
Firſt, God is in himſelfe very dreadfull, hee is to be feared.
God is ſo much to be feared, that not onelyonly feare is with him, but hee is feare. As becauſe God is ſo full of love, therefore the Scripture predicates love directly of God, God is love (1 Joh. 4.8.) ſo becauſe God is greatly to be feared, therefore he is called feare (Gen. 31.42.53.) Except the God of my father, the God of Abraham, and the feare of Iſaac (that is, the God whom my father Iſaac feared) had been with me, ſurely thou hadst ſent me away empty, ſayd Jacob in his conteſt with Laban. And at the 53d verſe of the ſame Chapter he ſayth againe to Laban; the God of Abraham, and the G…d of Nahor, the God of their father, judge betwixt us: and Jacob …ware by the feare of his father Iſaac; that is, hee ſware by God; for by him onelyonly can we ſweare in a holy manner, An oath being a part or an act of divine worſhip. The dominion and feare of God are put together (Mal. 1.14. I am a great King (there is dominion) and my name is dreadfull among the Heathen. (there is feare.) Even Heathens who know God o…ely by the lig…t of Nature, (which is ſo imperfect a way of knowing God, that the Heathen are ſayd not to know him, Jer. 10.25. yet I ſay, the Heathen who know God onelyonly thus) doe feare him, they feare him in proportion to or according to the way of their knowledge of him. How much more then is the Lord to be feared, and how dreadfull is be to and among his ow…e people, who know him ſavingly, who know him by Goſpel light. God is greatly to be feared in the aſſembly of the Saints: and to be had in reverence of all them that are about him (Pſal. 89.7.) Hee is terribly dreadfull amongſt the Heathen, hee is awfully or reverentially dreadfull among the Saints. Feare is with him.
Firſt, In reference to the greatneſſe of his power; conſider what God can doe, and that renders him dreadfull. Wee feare thoſe that can doe great things, thoſe eſpecially that can doe great things againſt us. For this reaſon Chriſt exhorts his Diſciples to feare God, when hee ſaw them in danger of a ſurpriſal by the feare of what men could doe againſt them (Luk. 12.4, 5.) I ſay unto you my friends be not afraid of them that kill the body, and after that have no more that they can doe. But I will forewarne you whom yee ſhall feare: feare him which after hee hath killed, hath power to caſt into hell; yea, I ſay unto you, feare him. How is he to be feared, who at one ſtroake can peirce body and ſoule quite through, and throw both into hell? The Lord is to be feared upon the conſideration of the ordinary providentiall puttings forth of his power, how much more when he puts forth his power extraordinarily and Judicially? (Jer: 5.22.) Feare ye not me, ſayth the Lord? will yee not tremble at my preſence, which have placed the ſand for the bound of the Sea, by a perpetuall decree, that it cannot paſſe it, and though the waves thereof toſſe themſelves, yet can they not prevaile, though they roare, yet can they not paſſe over it? I have done this thing, put a ſtop to the Sea, I have put a bridle into the mouth of the Sea, I can check the waves when they roare and toſſe, and will ye not feare me?
Secondly, God is to be feared for his goodneſſe, as we read at the 24th verſe of the ſame Chapter, where the Lord upbraides their want of feare, while they remembred his moſt ordinary good providences at land; Neither ſay they in their heart, let us now feare the Lord our God, that giveth raine, both the former and the latter in his ſeaſon: hee reſerveth unto us the appointed weekes of the harveſt. If God be to be feared for that witnes of his goodneſſe which is held out by raine and fruitfull ſeaſons, or by filling the hearts of men in common with food and gladnes, then how much more is God to be feared for the diſtinguiſhing acts of his goodnes and mercy, the pardon of ſin, and the giving out of his Spirit. There is forgivenes with thee, that thou mayeſt be feared, ſayd the Pſalmiſt (130.4.) and (Hoſ: 3.5.) They ſhall feare the Lord and his goodneſſe in the latter dayes; that is, they ſhall feare the Lord becauſe of his goodnes, his ſpeciall goodnes to his Church and people, in advancing them to all their ſpirituall liberties & priviledges in the latter dayes. And thus the Lord is ſayd to be not onelyonly glorious in holineſſe, but fearefull in praiſes; becauſe we ſhould feare him when wee are praiſing him, both becauſe hee hath wrought ſo much goodnes and mercy for thoſe who are unworthy, as alſo leſt while we receave ſo much from the hand of his goodnes and mercy, we ſhould walke unworthyly.
Secondly, When the text ſayth, Feare is with him, wee learne, That God can ſtrike man with feare when he pleaſeth.
Power is with him, and he can put forth his power: if God ſend out his power, it goeth and prevaileth. So feare is with him, and hee can ſend out his feare to ſtrike whom he will with feare, when and as oft as hee will. The Scriprure ſheweth the Lord ſending forth his feare at pleaſure, and attaching the ſtrongeſt and hardyeſt of the children of men. It is ſayd (Gen. 35.5.) And they journeyed (that is, Jacob and his ſmall company) and the terrour of God was upon the Cities that were round about them, and they did not purſue after the ſons of Jacob. The terrour of God was ſent out to keepe them in, ſo that none of them ſtirred. Elſe no doubt but all the Cities would have purſued them becauſe of that high provocation which the ſons of Jacob had given them by the late ſlaughter of the Sichemites. When God promiſed to ſend Hornets before the people of Iſrael to drive out the uncircumciſed Nations, this feare was the Hornet (Exod. 23.28.) God ſtung their hearts with feare, or (as it were by Hornets) buzz'd a feare into their eares; as he did into the eares of the Syrians, who encamped before Samaria (2 Kings 7.6, 7.) The Lord made the hoſt of the Syrians to heare a noiſe of Charets, and a noiſe of Horſes, even the noiſe of a great hoſt: and they ſayd one to another, loe the King of Iſrael hath hired againſt us the Kings of the Hittites, and the Kings of the Egyptians, to come upon us. Wherefore they aroſe, and fled in the twilight, and left their tents, and their horſes, and their aſſes, even the campe as it was, and fled for their life. As a word from God makes the heart confident and bold in the greateſt danger, ſo a word from God makes the heart fearefull and cowardly, where there is no danger at all. This is the glory of God, that he can command our paſſions. That by a word he can make them feare, who doe not at all feare his word.
Many men have feare belonging to them, yet they cannot ſend out their feare, they are in great place, and ſo both dominion over men, and feare are with them (for unto whomſoever dominion belongs, feare doth belong (Rom. 13.7.) Render to every man his due, tribute to whom tribute is due, cuſtome to whom cuſtome, feare to whom feare, honour to whom honour Yet (I ſay) many have dominion and feare belonging unto them, who cannot ſend out their feare. Their power is deſpiſed, and none regards them; they command, and are not obeyed, they promiſe and are not beleeved, they threaten, and are not feared. OnelyOnly God can ſend out his feare, and make every man fall and tremble before him When many armed men came to take Chriſt, Chriſt ſent out a feare upon them, ſo that they went backward and fell to the ground (Joh. 18.6.) Chriſt gave them never an angry word, he onelyonly confeſſed himſelfe to be the man they ſought for, I am he; and they were as men aſtoniſhed with feare; Chriſt in ſpeaking thoſe words did onelyonly let out a little ray or beame of his Deity, and this ſtruck them downe. O what feare will Chriſt ſend out when he commeth to judge the world, who could ſend forth ſuch a feare, while he yeelded himſelfe up to be judged and condemned by the world. Dominion and feare are with him. He can make all afrayd, and yet, as it followeth; Hee maketh peace in his high places.
This latter part of the verſe, is a continued deſcription of the irreſiſtible power of God (as all agree) in making peace, yet there is ſome difference what ſhould be meant by the high places, where God maketh peace; Hee maketh peace in his high places.
Firſt, Many underſtand theſe high places, to be the Heavens, or (as the Scripture ſpeaketh) the Hoſt of Heaven, Sunne, Moone, and Starres; There or among them peace is made through the power of God, keeping them in or to order, that is, in their dueſt motions. The heavenly bodies are in continuall ſtrong motion, and they are kept in their motion by the power of God. The Sunne, Moone, and Starres, are mighty bodies, and they are in a perpetuall career, yet they juſtle not one againſt another, nor doe they fall fowle upon one another. In this ſence it may be ſayd, that God maketh peace among them; They all according to his appoyntment keepe their places, and ſtirre not out of their owne ſpheares No man could ever keepe his Watch or Clock in ſuch order as God keepes the Sunne.
Secondly, By theſe high places, others underſtand that which is ſomewhat lower; not Sunne, Moone, and Starres, but the ſeverall regions of the ayre; God makes peace in thoſe high places, where ſtormes and tempeſts and all manner of fiery impreſſions are bred and wrought. Naturaliſts ſay, that the ſecond region of the ayre is both the ſhop where thoſe dreadfull inſtruments of warre, Thunder, lightning, hayle, ſnow, are formed, as alſo the ſtore-houſe where they are layd up; yet even in thoſe high places, God maketh peace. If hee ſpeake to the thunder,Deus vel ſolo nutu tranquillat elementorum diſſidia tempeſtateſ que ſerenat. it doth not ſtirre, and to the lightning, it doth not goe forth, if he ſpeake to the winde it bloweth not, and to the ſtorme it is huſht and quiet. Fire and hayle ſnow and vapour ſtormy winde and tempeſt, fullfill his word (Pſal. 148.8.) And they fullfill it whether in going or in ſtaying. Thus God maketh peace in the high places of the ayre, and upon the high waves of the Sea. Chriſt did but rebuke the Sea, and ſay to it (when it was in its feirceſt rage) peace, be ſtill, and there was a great calme (Mark. 4.39.) The ayre is under the Empire of God as much as Sea or Land; And he maketh peace in thoſe high places.
Thirdly, The words are expounded of thoſe high places which are the more proper ſeate of Angels. And ſo God may be ſayd to make peace in his places, becauſe hee maketh peace among the Angels, that is, he keepeth the Angels in peace; The Angells doe not contend one with another, and none of them dares contend with God. Some urge this expoſition as moſt pertinent to Bildads purpoſe for the conviction of Job; As if he had ſayd,His verbis vellicatur Job quaſi inſolens ſediti…ſus & querulus homo. Pined: The Angels dare not contend with God, And doeſt thou (O Job) contend with God? The Angels utter not a word againſt God, and dareſt thou undertake to plead with him, and engage him in a controverſie?
A fourth ſort, by Gods making peace in his high places, underſtand onelyonly thus much, That all is quiet in heaven, or that God hath a moſt peaceable and quiet fruition, and enjoyment of himſelfe; Hee hath had it from eternity, and will have it unto eternity, this is the bleſſedneſſe of God, hee is above all trouble and diſturbment. And thus alſo Bildad ſeemes to reprove Job; Wilt thou begin a conteſt with God, wilt thou trouble God himſelfe, who maketh peace in his high places, who lives in everlaſting reſt and quiet. God doth not uſe to be ſued and pleaded with as thou ſeemeſt over-boldly to deſire.
Laſtly, Theſe high places are expounded for the high places of the earth; As if he had ſayd, God makes peace amongſt the States, Princes, and powers of the world, who are in high places, and in Gods high places. For every throne is Gods, and thrones are high places. As the heavens are high places in compariſon of the whole earth, ſo ſome places of the earth (in a civil capacity as wel as in a natural) are higher then the reſt. Now among thoſe that are in his high places of power and authority, the Lord maketh peace, and this is a very glorious worke of God. Thus wee ſee there are many high places, and they are all the high places of God; yet I conceave that Bilded cheifely if not onelyonly aymes at Heaven, which is more peculiarly the high place of God; as being that to which (though many lay claime to the high places of the earth) none beſides God ever did make claime or lay title.
Further, Beſides theſe different apprehenſions about the high places, there is a difference in the reading of the words together; ſome thus; Hee worketh in peace in his high places; That is, what troubles ſoever are here on earth, there is peace and quietneſſe in heaven, or there God worketh in peace and quietneſſe. Others, thus; The Dominion and feare which are with him make peace in his high places; As if the dominion and power of God were that to which peace-making is aſcribed as an effect. Or as if he had ſayd, God hath authority enough to compoſe all differences, yea he ſo orders things in heaven that there ariſeth no difference in thoſe high places, his dominion and feare keepe all in peace. There are no murmurings nor diſcontents, much leſſe any rebellions or open warres in heaven.
M. Broughton reports the Chaldee tranſlation in a phraſe very uncouth in our language; Sultanſhip and feare be with him: (ſome Eaſterne Princes are called Sultans) He maketh peace in his high heavens. To which he adds the expoſition or gloſſe of the Chaldee Paraphraſe; Michael is on his right hand; and hee is of fire; Gabriel is on his left hand; and he is of water; and the heavenly creatures be part of fire and part of water. But Mr Broughton gives a good corrective, ſuch Fables St Paul forbiddeth. To conclude, though it be difficult which of the high places before-named are here meant, yet it is a truth that all high places are his high places, and that in what high place ſoever peace is made, God maketh it. He maketh peace in his high places.
Hence obſerve.
Peace-making is the worke of God.
And as God makes peace every where, ſo he makes every kinde of peace. Wee finde peace ſpoken of in Scripture in a five-fold oppoſition; and God the maker of that five-fold peace.
Firſt, Hee maketh peace in the high places of the world, as peace is oppoſed to any kinde of trouble, or affliction. Peace is uſually accompanyed with proſperity, and peace ſignifies any kinde of proſperity. Peace in this extent is aſſumed by God himſelfe as his proper worke (Iſa. 45.7.) I forme the light, and create darkeneſſe, I make peace and create evill, I the Lord doe all theſe things; that is, I doe them and none can doe them without me, or but by mee.
Secondly, God maketh peace as peace is (more ſtrictly) taken in oppoſition to warre and tumults; He cauſeth warre to ceaſe in all the world, (Pſal. 46.9.) Hee maketh warre to ceaſe unto the end of the earth; Hee breaketh the bow, and cutteth the ſpeare in ſunder, hee burneth the Chariots in the fire. He that deſtroyeth all the Inſtruments of warre, doth ſurely make peace; and he that maketh warre to ceaſe, doth certainly make peace begin. Peace is made two wayes; firſt, by taking up the differences and reconciling the Spirits of men; ſecondly, by breaking the power and taking away all proviſions of warre from men. The Lord maketh peace by both theſe wayes, or by eyther of them.
Thirdly, God maketh peace as peace is oppoſed to perſecution; There may be no warre in a Nation, and yet no peace to the people of God, by reaſon of ſore and fiery perſecution; yea a general peace is the very opportunity which perſecuters looke for, to breake the peace of particular men. The moſt bloody times that the Church ever had, have been the moſt peaceable times of Nations. And when nations are moſt troubled, then Churches uſually get their libertyes, and are moſt quiet. Such a peace as this the Churches had, though I cannot ſay they had it upon this occaſion. (Acts 9.31.) Then had the Churches reſt (or peace, that is, they were quiet from their cruel perſecutours) throughout all Judea, and Galile, and Samaria, and were edified, and walking in the feare of the Lord, and in the comfort of the holy Ghoſt, were multiplyed. This peace doth God make for his Saints, his little flocke, that they may ſometimes lye downe in Greene paſtures, and beſide the ſtill waters, without feare of the Wolves and Lyons, who would alwayes teare and worry them. Thus the Lord promiſeth (Iſa. 60.17, 18.). I will make thy officers peace, and thine exactours righteouſneſſe, violence ſhall no more be heard in thy land, waſting nor deſtruction within thy borders.
Fourthly, God maketh peace, as peace is oppoſed to diſſention among brethren. It is poſſible there may be no warre in a place, yea no perſecution, none to vex the people of God, and yet they may have great diſſentions, vexations, and diviſions among themſelves. This peace the Church of Corinth wanted, when none from without troubled the Church. Hence that rebuke which the Apoſtle gives them (1 Cor. 3.3.) Whereas there is among you envying and ſtrife and diviſions, are ye not carnal and walke as men? Thus Saints and Churches warre one with and trouble another, when the world gives them no trouble at all. To the keeping of this peace Chriſt admoniſheth his Diſciples (Mark. 9.50.) Have ſalt in your ſelves, and have peace one with another. But why did Chriſt ſpeake thus to his owne Diſciples; have peace one with another? Were they ready to make warre one with another? had they any Armyes to engage and lead out into the feild againſt one another? ſurely none. Therefore when Chriſt ſaith, have peace one with another, his meaning was onelyonly this, wrangle not with one another, fall not out one with one another. The Diſciples were not like to run into any other warre but that of diſſention amongſt themſelves. And this warre may be in thoſe Churches that live in the moſt peaceable condition. And 'tis God onelyonly who makes peace as in his high places both of heaven and earth, ſo in his holy places.
Fifthly, and laſtly, God makes peace as peace is oppoſed to diſorder, for there may be conſent amongſt men, and yet much diſorder among men, yea they may (poſſibly) agree, conſent and center together in that which is moſt diſorderly. Of this peace the Apoſtle ſpeakes (1 Cor. 14.33.) God is not the author of confuſion but of peace, as in all Churches of the Saints, that is, God would have every one keepe his order and his place; He would not have the Prophets ſpeak all together in the Church, for that is diſorderly; nor would he have women ſpeake at all in the Church, for that alſo is diſorderly. That which breakes order breakes peace, for there can be no true peace without order, and God is not the Author of diſorder or confuſion in Churches but of peace.
Thus peace-making is the worke of God in this five-fold oppotion, as peace is oppoſed to trouble, as peace is oppoſed to warre, as peace is oppoſed to perſecution, as peace is oppoſed to diſſention, and laſtly, as peace is oppoſed to diſorder. To make peace in all theſe kindes, is as much the honour as it is onelyonly in the power of God. He maketh peace in his high places.
Secondly, Obſerve.
Where God is moſt eminently, there is moſt peace.
Hee makes peace on the earth, but in his high places where his moſt glorious appearance is, there is nothing but peace. And as There is nothing but peace in heaven, where God declares himſelfe moſt clearely, ſo they to whom God declares himſelfe moſt clearely on earth are moſt for peace: the neerer and the liker wee are unto God, the neerer wee are unto peace, and the more wee like it. All true peace floweth out from God, and the more of a healing and peace-making ſpirit appeares in any man, the more of God appeares in him.
Laſtly, By way of inference; Take this, Firſt,
Seeing God makes peace in his high places, or in heaven above, how eaſily can hee (when our breaches are wideſt) make peace in theſe low places of the earth. And becauſe, as it is his property, ſo his promiſe to doe it, wee ſhould waite upon him for and urge him with the fullfilling of this promiſe, that he who makes peace alwayes in the high places of heaven, would make that five-fold peace in the low places of the earth.
Secondly, Seeing God is able to make peace in all places, hee can alſo make warre in all places. The ſame power doth both, and Bildad ſhewes the preparations of God for warre as wel as his ſanctions of peace. For he hath innumerable Armyes under his command, as it follows in the next verſe.
Verſ. 3. Is there any number of his Armies? and upon whom doth not his light ariſe?
There ſeemes to be ſomewhat a ſtrange conjunction between theſe two verſes, hee maketh peace, and, Is there any number of his Armies? One would thinke wee ſhould heare of nothing but warre, when we heare of ſuch numberleſſe armies. God hath innumerable invincible armies, alwayes ready for warre, yet hee is moſt ready to make peace; yea he who is The Lord of Hoſts, is alſo ſtiled, The Lord of peace (2 Theſ. 3.16.) This likewiſe ſpeakes the dominion, power, and Majeſty of God in that he maketh peace, and can make warre. His armyes are at hand, and thoſe no contemptible ones. As if Bildad had thus beſpoken Job; It is in vaine for thee who art a weake man, to thinke of contending with God, who hath numberleſſe armyes to take his part againſt all oppoſers.
The word which wee tranſlate Armyes, properly ſignifies Troopes. Is there any number of his troopes? And this is given in name to one of the Patriarchs (Gen. 30.11.) And Leah ſayd, a Troop cometh; And ſhee called his name Gad. A troop is a little Army; and a great Army conſiſts of many troopes. Wee ſay, Is there any number of his Armies?
When the Scripture ſayth, that God hath armies, it is not to be underſtood as if God needed them, eyther to protect himſelfe, or to ſuppreſſe his enemies; The Lord of hoſts himſelfe is infinitely ſtronger then all the Armyes and hoſts of which he is Lord. Earthly Princes have their Armyes, and guards, to protect their perſons and dominions from danger and invaſion. They want armyes to helpe their friends abroad, and to defend their Subjects at home. Woldly Princes borrow power from others to protect themſelves, while they undertake to protect others. But God is the guard of his guards, and the ſtrength of his owne armyes. Princes are ſaved by their Armyes, but God is the ſafety of his armyes. The Gods of the earth are afrayd of what man may doe unto them, but the God of heaven is not onelyonly above thoſe feares, but alſo above all want of mans doing any thing for him. So that, as God is not worſhipped with mans hands (as the Apoſtle tells The Athenians, Act. 17.25.) as though he needed any thing, ſo neyther is he aſſiſted by mens hands or by any hand, as if he needed any thing, ſeeing he giveth to all life and breath and all things.
And therefore when the Lord is ſayd to have Armyes, it is eyther to ſignifie, firſt, that he hath all things at his command, and is full of power, or ſecondly, that although he can doe all things by himſelfe, yet he will uſe the agency of the creature to effect his purpoſes.
This queſtion, Is there any number of his armyes? reſolves it ſelfe into this negative, There is no number of his armyes, or there is no numbring of them. But what are theſe armyes of God?
Firſt, The Angells are his armyes: we reade of one Angel that deſtroyed a whole army, (2 Kings 19.35.) And it came to paſſe that night, that the Angel of the Lord went out, and ſmote in the campe of the Aſſyrians, an hundred fourſcore and five thouſand; and when they aroſe early in the morning, behold, they were all dead corpſes. If one Angel deſtroyed an army, what cannot an army of Angels doe? The Angels of God are armyes without number. We read them expreſſed by ſuch great numbers, as render their numbers inexpreſſible. So in Daniels viſion of the Glory of God (Chap. 7.10.) A fiery ſtreame iſſued, and came forth from before him: thouſand thouſands miniſtred unto him, and ten thouſand times ten thouſand ſtood before him; that is, an innumerable company ſtood before him. Chriſt ſayd to Peter when he drew his ſword and ſought to reſcue him from the Officers of the High-Prieſt that came to arreſt and bring him to Judgement, Put up thy ſword againe into his place, for all they that take the ſword ſhall periſh with the ſword. Thinkeſt thou that I cannot now pray to my father, and he ſhall preſently give mee more then twelve legions of Angels (Math. 26.53.) Here is an army of Angels. Chriſt ſpeaketh in the Roman phraſe, who reckoned their armyes by legions, as we doe by regiments, Six thouſand ſix hundred ſixty ſix was the number of a legion as ſome affirme, and if ſo, Then twelve legions make Seventy nine thouſand nine hundred ninety two; a great Army; but (ſaith Chriſt) my father can ſend more then twelve legions. But how many more, no man can ſay. Chriſt pitcheth upon a great certaine number, to ſhew that hee might have what number hee would, if hee did but call for them.
Secondly, The Sunne, Moone, & Starres, are the Armyes of God. (Judges 5.20.) They fought from heaven, That is, the heavenly or aeriall meteors, wind, thunder, hayle, did as it were joyne their confederate forces for the deſtruction of Iſraels enemies (as they had done before, Joſh. 10.11. and as they did afterward, 1 Sam. 7.10.) yea as it followeth in the ſame place, the Starres in their courſes fought againſt Siſera. The Starres charged like an Army in battel array, rayſing ſtormes and dreadfull tempeſts by their influences, and ſo might be ſayd to fight againſt and ruine the whole army of Sicera. By all which Rhetoricall expreſſions the Spirit would lead us to underſtand, that the Lord himſelfe by inviſible powers did fight againſt Siſera, while Iſrael fought him with a viſible power. Surely if the Starres be the Lords armyes, wee may well ſay, is there any number of his armyes? When the Lord would ſhew Abraham that his ſeed ſhould be an innumerable army, hee brought him forth and ſayd, looke now towards heaven, and tell the Starres, if thou be able to number them. And hee ſayd unto him, ſo ſhall thy ſeed bee (Gen. 15.5.) that is, thy ſeed ſhall be numberleſſe, as the Starres are numberleſſe.
Thirdly, By theſe Armyes wee may underſtand, not onelyonly the Angells, and the Sunne, Moone, and Starres, that heavenly hoſt, but any creature, yea all the creatures, from the Elephant even to the worme that creepeth upon the ground, or to the fly that buzzeth in the ayre, or to the lice that breede out of corruption. All theſe are the Armyes of God; and by theſe he can doe his worke as well as by the Angells in heaven. What were the armyes of God, with which he made warre upon Pharaoh? were they not flyes and lice and ſuch like contemptible creatures, muſtred together at his command? therefore the Text may well ſay, Is there any number of his armies? God can leavy an army upon the earth, not onelyonly of men, but of beaſts, and not onelyonly of Lyons and Elephants, the ſtouteſt and greateſt beaſts, but of the weakeſt and meaneſt, and not onelyonly of the weakeſt and meaneſt among living creatures, but of the very Inanimate creatures, the ſtones in the feilds, the winds in the ayre, the waters of the Sea, yea the ſand of the Sea, and the very duſt of the earth are the armyes of God, if hee give them commiſſion and ſend them forth. God and the weakeſt creature are an overmatch for the ſtrongeſt creatures; 'Tis no matter how meane the meanes is, or how inconſiderable the inſtrument, ſo it be in the hand of God, ſo it be of Gods providing, and goe forth at his bidding. God can leavy an army where he will, and out of what he will, and it ſhall doe the deed. Now if all things or any thing may be his army, no marvayle if it be ſayd, Is there any number of his Armyes?
Hence obſerve.
All creatures are the host the Armyes of God.
They may be called his Armyes in a threefold conſideration.
Firſt, Becauſe of their multitude, a few cannot make an army. There are many creatures of every kinde, how many then are all of every kinde put together?
Secondly, They are his Armyes, becauſe of their order; The greateſt many out of order doe not make an Army, but a throng or heape. Armyes are martiall'd and diſciplin'd, trayned and taught. An Army is an ordered company; all the creatures are in order by nature, and when God calls they are in order as it were by Art.
Thirdly, They are his Armyes, becauſe as God hath a power to command them, ſo they are ready to obey him; They (as the Centurion in the Goſpel ſayd of his Souldiers) goe when God ſayth goe, they come, when he ſayth come, and if he bid them doe this or that they doe it. Souldiers muſt neyther refuſe nor diſpute the commands of their General. The moſt violent and boyſterous creatures, are obedient to the call of God; ſtormy winds and tempeſts fullfill his word (Pſal. 148.8.) Hee ſpeakes to the lightnings; and they ſay, heere are wee (Job 38.35.) The very thunder which ſeemes to be all voyce, is all eare at the voyce of God. The Angels are ſo ready to goe, that they are ſayd to fly, and their readines to doe the will of God in heaven, is made the patterne of our doing it here on earth. The Scripture ſpeakes often of them as of an army employed in warres, eyther to deſtroy the wicked, or to be a guard to the people of God. We have an illuſtrious example of the latter in Jacobs caſe (Gen. 32.2.) And when Jacob ſaw them, hee ſayd, this is Gods hoſt: and hee called the name of that place Mahanaim, that is, two hoſts or companies. And it might be ſo called, becauſe Jacobs company or little hoſt, and that company of Angels who were Gods hoſt ſent out to convoy him in ſafety, did both encampe upon the ſame ground; or rather becauſe the Angels divided themſelves into two companyes, The one encamping and marching before him as his Vantguard, the other behind him or in his Reere; That ſo he might ſee himſelfe every way protected, and might be filled with a full aſſurance of ſafety. That God hath ſuch numerous Armyes alwayes at hand and under command, is
Firſt, A very comfortable hearing to all that love and feare God. The Apoſtle ſayth (Rom. 8.31.) If God be for us, who can be againſt us? that is, none can. Though many be againſt us oppoſingly yet none can be againſt us prevaylingly. We may ſay alſo if the Lord be for us, who will not be for us? If God be our helper, we cannot want helpers, not onelyonly becauſe the helpe of God is enough without any more, but becauſe, if he be our helper we ſhall have many more. When we ſee our ſelves utterly deſtitute of all helpes and helpers, yet God hath an army of helpers, he hath auxiliary forces ready for us. (Pſal. 34.7.) The Angel of the Lord encampeth round about them that feare him, and delivereth them. David ſpeaketh as if one ſingle Angel were a whole Army; The Angel of the Lord (ſayth he) encampeth, he doth not ſay the Angels of the Lord encampe about them that feare him; and indeed every Angel of the Lord is more in power, then a whole Army of men; yet here, poſſibly, is meant that Angel who is the Lord, The Angel of the Covenant, who as Captaine General with his Army of created Angels encampeth about them that feare God. And if ſo, then they need not be afrayd. (2 Kings 6.16, 17.) When the ſervant of Eliſha cryed out for feare, Eliſha anſwered, feare not: they that be with us are more then they that bee with them. And Eliſha prayed, And ſayd, Lord, I pray thee open his eyes that hee may ſee, and the Lord opened the eyes of the young man, and hee ſaw: and behold, the mountaine was full of horſes; and Charrets of fire round about Eliſha. And thus it is often with us though wee diſcerne it not. Wee have many inviſible ſuccours, in our viſible dangers. And as, that the Angels are our helpers in eminent and extraordinary dangers is very comfortable, ſo alſo, that they are ſo againſt ordinary, common or every-day-dangers. (Pſal. 91.11, 12.) Hee ſhall give his Angells charge over thee; to keepe thee in all thy wayes. They ſhall beare thee up in their hands; leſt thou daſh thy foote againſt a ſtone, that is, leſt thou take hurt in thy dayly workes and travels.
Secondly, Theſe Armyes are a terrour to all thoſe who rebell and riſe up againſt God, or are enemies to his people. Hee that reſiſts God hath as many enemyes as there are Angells in heaven, or ſtarres in the firmament, or ſtones in the earth, or beaſts in the feild; ſo many enemies hath he, and if God appeare as Captaine generall, none ſhall be able to ſtand before his armyes, though he levy them of Graſſe-hoppers, or flyes, or wormes, or lice. How ſhould the greateſt feare to provoke God, who can make them fall by that which is leaſt? For as David acknowledged (Pſal. 33.16, 17.) There is no King ſaved by the multitude of an hoſt: a mighty man is not delivered by much ſtrength: a horſe is a vaine thing for ſafety: neither ſhall he deliver any by his great ſtrength. So we muſt acknowledge, That if God will, any King may be deſtroyed by the ſmalleſt hoſt, that a mighty man may be overcome by that which hath no ſtrength, that a fly is a ſufficient thing for ruine, and that, if God ſay the word, even that ſhall not onelyonly trouble but ſubdue any man with its little or no ſtrength.
Secondly, Note.
The power which God can draw forth is a limitleſſe power. His Armyes are without number.
When Princes have greateſt Armyes they may number them, and tell you how many hundreds and how many thouſands and how many hundred thouſands they have. We have read of many very numerous Armyes, but wee never yet read of an innumerable army, onelyonly Gods army is without number, and therefore onelyonly his knowes no bounds. Is there any number of his Armyes?
And upon whom doth not his light ariſe?
Here Bildad ſets forth the glory of the goodnes,De homine propriè dicit foreign ſuperquem; etſi omnia ſimilitèr lumen & virtutem ab eo accipiunt. Merc: omniſcience and omnipreſence of God, by his ſending forth his beams of light, as he in the former part of the verſe ſets forth the glory of the greatneſſe and power of God by his ſending forth the Armyes of his ſtrength.
Ʋpon whom doth not his light ariſe?
The text may be read thus; Ʋpon whom doth not his light ſtand? or, upon whom ſhall not his light ſtand? Wee ſay, upon whom doth not his light ariſe? Both tranſlations are good. But what is this light of God?
Firſt, Wee may underſtand it of that common light, the light of the Sunne, for that is Gods light, and the univerſall ariſing of it upon the world is a wonderfull worke of God. For as God made the light, and gathered it into that great veſſel the Sunne, ſo hee carrieth it about the world every day. The light of the Sunne is the meſſenger of Gods care and love to man every morning. (Math. 5.45.) Hee maketh his Sunne to riſe on the Evill and on the Good; that is, upon all, Good and Evill, divide the whole world between them: and while the text in Mathew ſaith, that God maketh his Sunne to riſe, &c. it intimates that the Sunne riſeth dayly by ſpeciall direction from God; The Sunne is his, and the light is his; There is no creature that enjoyes the light of the Sunne, but is beholding to God for it. Hee that made the Sunne, maketh the Sunne to riſe; as if the Sunne like a weary or tired traveller were unwilling to riſe in a morning and renew his Journey, or long ſtage about the world, till called up by God, and commanded out for the ſervice of mankinde; of Sun-light we may ſay, Ʋpon whom doth not his light ariſe?
Secondly, This light may be taken more ſtrictly for the light of divine goodneſſe. All the good, the peace, the comfort, which wee injoy in the world, is comprehended under the name of light. When the Pſalmiſt ſayth, Light is ſowen for the righteous, his meaning is, good or comfort is ſowen for the righteous, (Pſal. 97.11.) and, Ʋpon whom doth not this light ariſe? The goodneſſe of God extends it ſelfe over all. God doth good to all, though he doth more good for ſome; for as God would have us to doe good to all, but ſpecially to the houſhold of faith, ſo doth hee. Hee ſends forth ſo much light of goodneſſe as will make all men eternally inexcuſable who abuſe it, but he ſends forth ſo much light of his goodnes to ſome as will make them eternally happy. The light of his gooddeſſe riſeth upon good men to cauſe them to rejoyce and live comfortably; And unleſſe ſome light of his goodnes did ariſe upon evill men, even upon the worſt of men, they could not ſubſiſt, nor live at all. His light is the life of man, and upon whom doth not this light of divine goodneſſe ariſe?
Thirdly, Wee may expound this light of the light of divine wiſdome, which diſpoſeth and ordereth all things; And doth not this light ariſe upon the whole creation? doth not this light ſhine upon every creature? doth not this light direct the wayes of man on earth? yea doth not this light ariſe upon the Angels in heaven, to direct them in all their wayes?
Fourthly, Wee may underſtand this light of the light of that knowledge by which God himſelfe knoweth all things. As God is light eſſentially, or as all that he is, is light, ſo we may ſay more eſpecially of his knowledge, it is light. Knowledge is the light of man, and therefore we ſay of an ignorant or unknowing man that he is in darkenes; and thus alſo knowledge is the light of God; and when the Apoſtle John ſaith (1 Epiſt: 1.) That in him is no darkenes at all, his meaning is in him is no ignorance at all. God ſends forth this light of his knowledge all the world over, he takes notice of all; As nothing is hid (in a common ſence) from the heate or light of the Sunne in its walke about the world, ſo nothing is hid in, any, the ſtricteſt ſence from the knowledge of God. Ʋpon whom doth not this light ariſe? wee are alwayes in the preſence of God, his eye is upon us and ſees us, hee ſees where we are, and what wee doe; and as this light of his ſhines upon all things, ſo it will, at laſt, bring all things to light.
Now, among theſe foure interpretations given, I conceive that the word light is to be taken here in the ſecond ſence, upon whom doth not his light ariſe? That is, the light of the goodnes of God:V detur potius lacis, nomen ad v…in quam omnibus inſundit pertinere, per eam ſunt omnia id quod ſunt. Merc: which goodneſſe is the infinite freenes and readines of his nature to doe good. And this light of his goodnes ariſing upon the creature is five-fold.
Firſt, There is an upholding or preſerving Goodnes, by which all things are maintained in their ſtate and being.
Secondly, There is a quickning and refreſhing goodnes, whereby all things (men, and among them godly men eſpecially) are renewed and revived in their wel-being.
Thirdly, There is a protecting goodnes of God, whereby his are kept while they are in dangers.
Fourthly, There is a delivering goodneſs, whereby his are brought out of and ſet free from danger.
Fifthly, There is a ſtrengthning and ſupporting goodneſs, whereby his are enabled to beare all the evills with which they are exerciſed in this world. And upon whom (yea upon what) doth not the light of the goodnes of God ariſe every day in ſome one or more of theſe particulars?
Hence Obſerve.
All the light of man or the light of all men is from God.
If any light ariſe upon man it is of God, and upon what man ſoever light ariſeth it is of God. As the light of the ayre is his, ſo alſo is the light of our hearts. The light of life is his, and ſo is all that light of comfort which ſhines upon us while we live. God is the father of lights, from whom every good gift and every perfect gift commeth (Jam: 1.17.)
Secondly, Obſerve.
God is very communicative of his goodneſſe; upon whom doth not his light ariſe?
God doth not keep his light to himſelfe; he is good, and doth good; hee hath good, and doth good, he diſtributes it; God would not have us, much leſſe doth he himſelfe put his candle or light under a buſhell, but hee ſets it upon a candleſticke, and it giveth light to all the world, it refreſheth and warmeth all the world. As the light of the ſpeciall goodnes of God in Chriſt ariſeth upon all ſorts and conditions of men in the world, ſo there is a light of his common providentiall goodnes which ariſeth upon each man of every ſort and condition in the world.
foreign ſuper quem n…n ſtabit lumen ejus ut non ſolum exorientem & ſu…gentem lucē; ſed etiam con ſiſtentem calore▪ lumine et agendifacultate prae potentem & rebus omnibus humanis imminē tem intelligamus. Bold:Another reading ſayth, Ʋpon whom doth not his light abide? The light of God is not onelyonly an ariſing or ſpringing light, but a continuing and an abiding light; It doth not onelyonly breake out upon us, but dwell with us. The naturall Sunne ariſeth every day upon us, but it doth not dwell with us, but is going from us as ſoone as it appeares unto us; and therefore it was miraculous when the Sunne ſtood ſtill, or haſted not to goe downe about a whole day (Joſh. 10.13.) But the myſticall light of the goodnes of God is a light that dwelleth alwayes over our heads, and haſteth not to goe downe. And indeed if God ſhould withdraw this light, or let it goe downe, if he ſhould ſtop the influences of his kindnes from us, and ceaſe to doe us good, wee were ruin'd and undone; for in him all things ſubſiſt, and are upheld by the word of his power; if his light did not ariſe upon the creature, the creature would ſinke into darkneſſe. Nor could wee abide what wee are, if this light did not abide upon us. And as this is true in reference to our naturall ſubſiſtence, ſo much more in reference to our ſpirituall. This light ariſing and abiding upon the Saints, maintaines and upholds them, both in their graces and in their comforts.
Bildad having thus ſet forth the power and greatnes of God in his dominion, and feare in his hoſts and armyes, as alſo his kindnes and beneficence in his light ariſing and abiding upon man, proceeds in the latter part of the Chapter to ſhew the ſinfullnes and unworthynes, the impurity and impotency of man compared with God.