An exposition with practicall observations continued upon the thirty second, the thirty third, and the thirty fourth chapters of the booke of Job being the substance of forty-nine lectures / delivered at Magnus neare the Bridge, London, by Joseph Caryl ...

Vers. 13. Who hath given him a charge over the earth? or who hath disposed the whole world?

These words, (as was intimated before) are an argument proving that God neither hath nor can doe wrong; That (as to the case in hand) he had not done Job wrong, yea, that, (as to all cases) he can wrong no man. This argument is grounded upon the soveraignty, supremacy, or absolute authority of God over all men. The summe and force of it may be gathered up into this forme.

He cannot doe injustice to any, who of right hath an absolute power arising from and residing in himselfe to doe what he will with or towards all men.

But God hath such a power, Therefore he cannot doe any inju∣stice. That, God hath such an absolute power arising from and re∣siding in himselfe Elihu proves by a kind of Challenge.

Who hath given him a Charge over the earth?

Produce the man, let him shew his face, if he dareth. It is an expression of the same importance with that of the Apostle (Rom: 8.33.) Who shall lay any thing to the Charge of Gods Elect? let us see the man, let us see the devill, that shall so lay any thing to the Charge of Gods Elect, as to prevaile in his Charge; 'tis also like that other triumphant query, in the same Chapter (v. 31.) If God be with us, who can be against us? That is, who can be so against us as to hurt us, or carry the day against us? Thus here; Who hath given him a Charge over the world? let us see who; As if he had sayd, Are there any above God, from whom he deriveth his power? Or have any committed the Govern∣ment of the earth to him as his trust and charge, for the mannage∣ment whereof he is to be accountable unto them? Surely no. And if no, then either God is just, or all the world must be in confusion or under oppression without any redresse or remedy.* 1.1 M^r Broughton ren∣ders, Who before him looked to the earth? We say, Who hath given him a Charge over the earth? The ordinary signification of the word, is to visit, and that

First, In a way of favour, to see what others want (so we vi∣sit the poore) or how they doe, so we usually visit the sick, and sometimes those that are well in health.

Secondly, It signifieth to visit in a way of judgement, or to punish those that have done amisse. Thus the Lord threatens to visit (that is, to punish) the iniquity of the fathers upon the children (Exod: 20.5.)

Thirdly, The word signifieth to command, to issue out orders, to give a charge. This signification of the word is very frequent both in Scripture, and in dayly use. Visiters (we know) have power of Government; yea they have power over Governours to order and give them a charge, that they doe, or to examine whether they have done the duty of their place. In this latter sence, we render it here, Who hath given him a Charge over the earth? And so we read it (2 Chron: 36.23.) Thus saith Cyrus King of Persia, all the kingdomes of the earth hath the Lord God of

heaven given me. And he hath charged me to build him a house in Jerusalem, which is in Judah; who is there among you of all his people, The Lord his God be with him, and let him goe up. God hath charged me (saith Cyrus) or he hath made that my businesse, a businesse incumbent upon me, to build him a house in Jerusalem, that is, to further the worke, to give the Jewes leave to build the Temple of Jerusalem; God hath charged me with this great trust, and I am willing to answer it. The same thing is recorded, almost in the same words (Ezra 1.2.) Thus saith Cyrus King of Persia, the Lord God of heaven hath given me all the kingdoms of the earth, and he hath Charged me to build him a house at Jerusalem, which is in Judah. God giveth Princes their Charge, supreame soveraigne Princes, yea he giveth inferiour Princes and Magistrates, their Charge; but (saith Elihu) Who hath given him a Charge? Certain∣ly, no man. There is yet a twofold reading of this former part of the verse, both considerable.

First, Thus; Who for him hath visited the earth? As if it had been sayd, Hath God set any to visit, or to look to the earth for him, as if himselfe stood by and did nothing; God useth the power of man, he sets up Magistrates to worke for him; but he never puts the worke out of his owne hand, nor doth he need any hand to helpe him in that worke, though he useth many: and though he saith, By me (yea for me) Kings reigne, yet we may say with Elihu (in the notion now exprest) Who for him hath vi∣sited the earth? that's a good reading.

Secondly, Who over him doth visit the earth? Is God any mans Vicegerent? is he a Lord Deputy, or a Viceroy? No, there is no man visits the earth over him, for, (as we render clearely) Who hath given him a Charge over the earth? As if he had sayd, If God be an unjust Judge, is there any superiour Judge to whom we may ap∣peale for remedy or redresse of our injuries? Who over him visiteth, or, who hath given him a charge over the earth.

That is, over the inhabitants of the earth, or over the affayres of the earth. The Earth, by a Synecdoche of the Continent for the matter contained, is here put for all persons and transactions over the face of the whole earth. Who hath layd that great Charge, the disposall of all things and people in the earth upon

God? surely no man on earth, no Angel in heaven, nor all of them put together. How should God derive a governing power from them, who derive their very power of being from him? He go∣vernes in his owne right, not by commission or deputation. We have the same poynt affirmed at the 36^th Chapter of this Booke, v. 23^d, Who hath enjoyned him his way? God knoweth and taketh his owne way, no man sheweth, much lesse commandeth him his way; Who hath given him a Charge over the earth?

Or who hath disposed the whole world?

This Question, as the former, containes a Negation; no Crea∣ture, none besides God hath disposed of the whole world, or of all of the world. M^r Broughton renders, Who hath setled all the dwelt land? The word which we translate disposed,* 1.2 signifies to place with a kind of art, exactly, orderly, carefully; Who hath thus disposed the whole world? There is a double disposition of the world.

First, In Creation; who hath disposed, joynted, and put the whole world in frame? who hath marshall'd the severall parts of the world as they now stand like the Host of God? The world as created is expressed in the Greek by beauty and order; before God perfected the creation, all was a confused heape without forme and voyd; But that rude indigested matter was drawne forth in the severall works of that six-dayes Creation, into a most beautifull forme and order. Thus God once disposed all the world by Creation.

Secondly, God dayly disposeth the world by providence; And that's the disposure which this text especially speakes of;* 1.3 Who hath disposed (in a providentiall way) the whole world? The word rendred world, properly signifies, the habitable world; we find it opposed to the wildernesse or desert (Isa: 14.17.) where few or none inhabite. That word is very significantly used here for the world, because the habitable part of the world, or where men inhabite, are the stages on which the providences of God ap∣pear, and act most eminently & convincingly; Who hath disposed of the habitable world? which the Greekes call, The house of abiding: Mr Broughton, The dwelt land, that is, the land wherein men dwell.

Againe, As the earth, before, is put for the inhabitants and oc∣currences of the earth; so whatsoever passeth, or is brought to

passe in the world, is here called the world. Who hath disposed the whole world? He that made the whole world, disposeth of the whole world, providence followeth Creation.

But some may say, Is this a good Argument to prove that God is just, because he hath the supreame power over all the world? Will it follow, that he administreth all things rightly, because he hath a right to administer all things? There seemes but little of Argument in this, (may some say) many have a great deale of power, who abuse it, and they that have most power, usually abuse it most, and make it but a servant to their lusts and passions; therefore how is it a proofe, that the Lord is righteous and will doe no iniquity, because he hath the power of all things in his hand, or is Lord over all?

I answer. This is a strong argument, and (as I remember a good Author calls it) a peremptory argument, which can have no deniall. The Lord is righteous, because he is Lord over all; he is not King of some corner of the World, he is not King of the whole World by election or vote of the World, he is not chosen at all, much lesse (as many have been) by evill means and wick∣ed combinations; God is the supreame governer of all the world by naturall right not choyce; yet not (as some Princes are) by naturall right of succession inheriting after a mortall father; but by the naturall right of creation, himself being the father of that world over which he is a governour. The Originall of Gods power is stated in himself; The eternall being of God, and his supreame authority are inseparable.

Yea, God is not only thus supreame in administring Justice; but he is the summe or fullnesse of Law and Justice, and therefore cannot pervert it. He whose power and goodnesse gave the world its being, how should he act any thing which is not good in the exercise of his power over the World! Jnjustice is the breach of a Law, but how can God break a Law who is the source and foun∣taine of all righteous Lawes? who then shall dare to suspect God of injustice, or require a reason why he doth this or that in the world, which himself hath made? yea, who hath not reason to admire and proclaime infinite goodnesse mixt with absolute pow∣er, as in his making so in his ruling the world? For whose sake or for fear of whom should he pervert Justice, who hath all men alike under his power?

Earthly Judges may erre in judgment, but the Judge of all the earth cannot. God cannot doe injustice through ignorance or mistake; for he is omniscient and knoweth all things; nor can he have a will to doe unjustly, seeing his will is altogether just, and the rule or measure of all things that are just. As therefore he is not an idle Idol-god but most active in governing the World; so he is infinitely above the least failer in the government of it. The Sun shall sooner be turned into a cloud, and the morning light darken the earth, then any unrighteousnesse proceed from God; yea, when clouds and darknesse are round about him (that is, when we by reason either of the obscurenesse or afflictivenesse of his dispensations can give no account of them, yet even then) righteousnesse and judgment are the habitation of his Throne; that is, his governing power abides unmoveably, or constantly (as in a habitation) within that blessed line and glorious spheare of righ∣teousnesse. So then,* 1.4 the reasoning of Elihu from the universality and independency of the governing power of God, to the righte∣ousnesse and equity of his government is not only probable, but demonstrative and unanswerable. He is alike mighty as the sole creator, and just as the supreame moderator of the World. If any man will presume to charge God with perverting judgment in governing the earth, that man saith in effect that he hath given God a charge over the earth; And if any man be so impiously and impudently presumptuous as to say that, let him come forth and answer this as peremptorily as truly denying question of Elihu; Who hath given him a charge over the earth?

Hence Observe.

The power of God is a primitive or underived power.

His power is of himselfe; yea, his power is himself; God doth not rule by Commission or Deputation, all ruling power is fundamentally in him, as also the rule of that power, both which in God are one. Jesus Christ as Mediatour rules by Commission; All things (saith he, Math: 11.27.) are delivered to me of my Father. And againe, the Baptist gave this testimony of him (John 3.35.) The father loveth the Son, and hath given all things into his hand. Jesus Christ as Mediator receives his Charge from the Father, and he hath received a Charge over the whole earth, as Mediator. But consider him as God, so the government of the

world is fundamentally and essentially in him also. It is the highest honour of an earthly Prince, when (as it is sayd of the Chaldeans (Hab: 1.7.) their Judgement and their dignity proceedeth of them∣selves; that is, when they rule in their owne right, not in the right or by the designement of any other. How high then is the honour of God, who ruleth not only over all the people, but over all the Princes of the earth, his Judgement and dignity proceeding pure∣ly from himselfe!

Secondly, As the power of God is underived or proceeds on∣ly from himselfe; so the power of God is absolute and unlimited. His is in the strictest sense imaginable supreame power. Heathenish Nebuchadnezzar confessed this truth (Dan: 4.35.) Before him (that is, before God) all the inhabitants of the earth are reputed as nothing, and he doth according to his will in the Armies of hea∣ven, and among the inhabitants of the earth, and none can stay his hand, and say to him what dost thou? There's absolute power, none can say, that is, none may presume to say to him, What doest thou? no man ought to question, much lesse to quarrell at the determinations of God, whether concerning persons or nations; 'tis his right or prerogative to doe what he will; and how much soever he acts by prerogative, he will doe only that which is right; we may consider the absolute supremacy of God in a five-fold exercise of power.

First, In commanding; He commandeth what he pleaseth to be done; nor may his commands be disputed; they must be obeyed, because his.

Secondly, In prohibiting he forbiddeth whatsoever displea∣seth him to be done. And how pleasing, how right soever any thing is in our eyes, yet if he forbiddeth it, we must for ever for∣beare it. We all know by our owne smart how dangerous it is to eate of a forbidden Tree.

Thirdly, In suffering, I meane it not of any suffering evill in himselfe (God is infinitely above that) but of his suffering others to doe evill, or of his suffering any evill to be done. God may and doth permit, that which is nought, wicked, and unrighteous to be done in the world; and yet himselfe remaines altogether holy, righteous, just, and good. This is a great part of the trans∣cendency of his power.

Fourthly, In rewarding; God hath absolute power, to re∣ward;

First, whom he will; Secondly, for what he will; Third∣ly, in what kind he will; Fourthly, in what degree or measure he will; Fifthly, for how long he will, he can give (which none of the Princes of the earth can) everlasting rewards.

Fifthly, In punishing; God hath absolute power to punish, and the absoluteness of his power in punishing, may be exempli∣fied in those five particulars, wherein his power of rewarding (in the former paragraph) was. In all these things we see the unli∣mitedness of the power of God, Who hath given him a Charge over the earth? or who hath disposed the whole world? Himselfe a∣lone doth it, and he doth it of himselfe. And for as much as there is such a supremacy, such an absoluteness of power in God, take these three inferences from it.

First, How freely should we yeild our selves to the commands of God, not questioning this as unequall, nor saying that is hard? we are more apt to find fault with the work which God requires us to doe, then to remember that it is a great fault not to doe it. The heart of man naturally riseth against the will of God; It is not subject to the Law of God, neither indeed can be (Rom: 8.7.) the wisdome of the flesh thinks there is some unrighteousnesse, at least some unreasonablenesse or rigour in the commands of God, and therefore such wise men hope they have reason on their side if they omit them or act against them. Any man will (at least he cannot but confesse he ought to) be subject unto that which is equall and right. Man hath no colour to disobey, till he hath put some blot upon the command. And seeing the commands of him who hath the charge over all the earth in himselfe and from him∣selfe, cannot possibly have any blot or defect in them, let us take heed we be not found disobeying.

Secondly, Seeing God hath the Charge of all the earth, we should as readily submit to his dispensations, works and dealings, as to his commands. The Jewes of old complained (Ezek: 18.29.) The way of the Lord is not equall; They did even tell him to his face, his wayes were not equall, and therefore they would not submit. The Church in captivity spake well (Lam: 3.28.) Out of the mouth of the most high proceedeth not evill and good; that is, whatsoever the Lord hath pronounced to doe or hath done concerning us, is morally good and not evill, though it be penally evill and not good. Eli spake wel also to this poynt

(1 Sam: 3.18.) It is the Lord, let him doe what seemes good in his owne eyes; yet the thing which God was about to doe, was such (v. 11.) as at which, both the eares of every one that heard it should tingle. To have the heart quiet while the eares tingle, is pure submission. And any unquietness or murmurings at the deal∣ings of God, whether respecting our persons or our familyes, Churches, or Nations, are in some degree rebellions against the soveraigne power of God.

Thirdly, If the Lord be supreame, and have the charge over all the earth, then let us set him up as supreame in all things, let his ends be above our ends; let us designe God in all we doe; He who is over all, ought to be honoured by all. All our actions as so many lines ought to center in his honour, who is the Center of power. Of him and through him and to him are all things, saith the Apostle (Rom: 11.36.) Because all things are of him, crea∣ting them, and through him, governing them, therefore all things should be to him, that is, all persons should in all things they doe, yea in all things that are done, ayme at and designe his glory, as the Apostle expressely concludeth the verse before cited; To whom be glory for ever.

Thirdly, Whereas it is sayd, Who hath given him a Charge over the earth? or who hath disposed (not a part, or parcell, or can∣ton, or corner of, but) the whole world?

Observe.

The power of God is an universall power.

It is extended throughout the world, to every patch and inch of it. What David saith of the Sun (Psal: 19.6.) His going forth is from the end of heaven, and his circuit unto the ends of it, and there is nothing hid from the heate thereof. The same may we say of the circuit of Gods power, there is nothing hid from, nor set beyond it. There is a four-fold universality of the power of God.

First, In regard of persons (Psal: 97.9.) Thou Lord art high above all the earth, thou art exalted farre above all Gods; that is, above the Kings and powers of the earth; whom the Scripture calleth Gods. If God hath a power over the Kings of the earth, then surely over the people of the earth; yea God is not only ex∣alted and farre exalted above this or that God or King, but above them all; This is a supremacy with utmost universality.

Secondly, His power is universall, as to places, and nations; some places claime priviledge, and are exempt from the juris∣diction of Princes, if obnoxious persons get thither, they are free from the course of the Law. There were Cities of refuge among the Jewes, and Sanctuaries in the dayes of old among us, where evill-doers could not be toucht. But the power of the Lord rea∣cheth all places, even to the hornes of the Altar (Psal: 83.18.) Thou whose name alone is Jehovah, art most high over all the earth.

Thirdly, His power is universall, as in all places, so over all things; it extends to the starrs of heaven, and to the fowles of the ayre, to the beasts of the earth, and to the fishes of the Sea; to whatsoever moves in this world; they are all at the command of God, if he doth but speake, they run and execute his will.

Fourthly, His power is universall, in reference to time; 'tis never out, nor shall ever end; he is King immortall, and King e∣ternall, his Kingdome is an everlasting Kingdome. The power of God is an universall power in all these considerations: His power of Governing is of the same extent, as his power of creating was; that which he created at once, he governes alwayes. He did not set up the fabrick of this world, and then leave it to it selfe, but he preserveth and ordereth all things in it. The wel-being, the orderly being of the creature, is as much of God as the being of it.

Some say, God made the world at first, and set all the wheeles of it a-going, but now things goe on by chance, by fortune, or by accident, at least particular events are not under his government, but come to passe as the wisdome or folly of men is most active in the production of them.

I answer, to set up blind fortune, and chance, yea or the wit and policy of man, as governing the world, is to set up other Gods in the world; if chance and fortune, or the wit of man, governe any part of the world, then they had a part in making the world. If you divide one power, you divide the other. For those invisi∣ble things of God, his eternal power and God-head, are as much or as evidently seene, in the things which are done, as in the things which are made. 'Tis true indeed God useth many hands in governing, ordering, and disposing the things of this world. The Princes of this world, are eminently his hand, but God doth

not use any power in governing this world,* 1.5 to diminish his owne, nor doth he withdraw his owne power, what power soever he u∣seth; 'tis his power that acts effectually, and gives successe in the acting of all power. It was sayd to that King who prided himselfe in what he had done in the world; Shall the Axe boast it selfe a∣gainst him that heweth therewith, or shall the saw magnifie it selfe against him that shaketh it? (Isa: 10.15.) As if the Lord had sayd to that proud Assyrian Prince, Dost thou looke upon thy selfe, as if thou didst all, and governedst all? thou art no more in the go∣verning the world (though the chiefe earthly Governour of all the world) then an Axe is in the hand of him that useth it; And though the artificer cannot doe his worke without an Axe, though he cannot divide his Timber without a saw, yet I the Lord am able to doe my worke without thee. At best and most, men are but instruments in the hand of God; and he serves his owne turne by men, not to signifie that he cannot worke without them, nor that his worke is done either with more ease to himselfe, or more successe as to it selfe by their helpe (he is not so weake as to need helpe, nor is at all strengthned by the helpe he useth) but only to shew that as he hath the command of, so he hath a use for every creature (Isa: 7.18.) The Lord shall hisse for the fly; if God doe but hisse to the fly, or any creature on earth, yea to the devills in hell, they are at his call, and doe his will, though they intend it not. Further; though God can doe all himselfe, yet he useth various instru∣ments, that he may indear man to man, or that no man may say, he hath no need of another. Thus the Apostle argues (1 Cor: 12.21.) The eye cannot say unto the hand, I have no need of thee: nor againe the head to the feete, I have no need of you. Surely then the feete cannot say to the head, we have no need of thee, nor the hand to the eye, we have no need of thee. That, Creatures may shew their love to one another, and see their need of one another, God is pleased to give them a charge to worke and dispose of the things in the world, though the charge and disposure of the whole world be in himselfe.

Now if the Lord be thus invested with all power originally and essentially, then I would mind those who are in power of two things, and those that are under power of one.

First, Let them that have power remember to use it for God. They that have but family power should use it for God; how much

more they that have power over nations. (Psal: 2.10, 11.) Be wise now therefore O ye Kings, be instructed ye Judges of the earth, serve the Lord with feare, and rejoyce with trembling. When he saith, serve the Lord with feare, I suppose he doth not intend it in that notion of serving the Lord, as serving him denotes our holi∣nesse and obedience in generall; but when he saith, serve the Lord with feare, his meaning is, serve him so in the exercise of your power, and in your places, as you have power in your hand, as you have received a Charge or Commission from God over this or that part of the earth, so serve him with feare, in the use of that power. As man ought in all the service of God to be in a holy feare, so especially when he serveth God in the administration of power, because all power is from God. And therefore (which is the next thing I would hence mind those of that are in power)

Secondly, Remember, The day of account must needs be a sad day to those who abuse their power to the oppression of man; and chiefely to those who turne their power against God; that is, against the wayes and truths of God, against the servants and peo∣ple of God, against the ends and designes of God. God will call such as have had any charge over the earth to an account, and let them who either of these wayes abuse their power, consider whe∣ther such accounts will passe as they must give. Surely when the day of the Lord shall be upon such Oakes and Cedars, upon such mountaines and hils, as the Prophet (Isa: 2.13, 14.) calleth the Powers and Princes of this world, they will even be forced (as he describes them at the 19^th verse) to goe into the holes of the rockes, and into the caves of the earth, for feare of the Lord, and for the glory of his Majesty, when he ariseth to shake terribly the earth. It is bad to be abused by the power of man, but 'tis worst for that man who abuseth his power. Thy terriblenesse hath deceived thee (saith the Prophet, Jer: 49.16.) and the pride of thine heart, O thou that dwellest in the clefts of the rocke, that holdest the height of the hill; that is, thou that art in high power, and also holdest thy height, thou art deceived, and thy terriblenesse hath de∣ceived thee; because thou hast been able to terrifie many with thy power, therefore thou hast presumed that none shall ever terrifie or trouble thee; This vaine confidence hath deceived thee, for (as it followeth in the latter part of that verse) though thou shouldest make thy nest as high as the Eagle, I will bring thee

downe from thence, saith the Lord; that is, I will bring thee to a reckoning for terrifying those with thy power whom thou shoul∣dest have protected by it.

Lastly, This is matter of great Comfort to all good men who are under power; though rhey are wronged and oppressed by the power of man, this may support them, God hath power over all the earth, he hath the Charge, and he will see them righted one time or other. (Eccles: 3.16, 17.) Moreover, I saw under the Sun the place of Judgement, that wickednesse was there, and the place of righteousnesse, that iniquity was there; I said in mine heart, God shall judge the righteous and the wicked, for there is a time for eve∣ry purpose and for every worke. And if for every purpose and worke, then surely for this, the reviewing of the unrighteous judgements of the Princes and Powers of the earth, who hold the places of Judgement and righteousnesse; to punish the pervert∣ing of which, the Lord who is Prince of the Kings of the earth often powreth contempt upon Princes (Psal: 107.40, 41.) and causeth them to wander in the wildernesse where there is no way; yet setteth he the poore on high from affliction, and maketh him familyes like a flocke. For as the Holy Ghost saith (Psal: 138.6, 7.) Though the Lord be high, yet hath he regard to the lowly, but the proud he knoweth a farr of; hereupon his faith riseth up to a full assurance in the next verse; Though I walke in the midst of trouble, thou wilt revive me: thou shalt stretch forth thine hand against the wrath of mine enemies, and thy right hand shall save me.

Thus much for the argument here used, the Lord is righteous, for he hath all power in his hand; and he hath no reason upon any account in the world to pervert power; yea for him to doe any thing that is not righteous, were to act against himselfe, even a∣gainst his owne being and blessednesse, who is God blessed for evermore.

Notes

• * 1.1

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 sequento 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 sumitur pro Jubere juxta morem Syriacū hinc 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 praefecti. Merc:
• * 1.2

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 posuit ar∣to, cura, et or∣dine, quod est disposuit.
• * 1.3

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 orbù ha∣bitabilis, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 vocant. i. e. h••mines degentes in or∣be habitabili. Pisc:
• * 1.4

  Ipse quam po∣tens est condi∣tor tam pius est moderator. Hieron:
• * 1.5

  Non eget alie∣nis adjutorijs ad regendum mundum qui non eguit ad fatiendum. Greg: Lib: 24. Moral: ca. 26.