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 ...

JOB. Chap. 34. Vers. 16, 17.

If now thou hast understanding, heare this; hear∣ken to the voice of my words.

Shall even he that hateth right, govern? and wilt thou condemne him that is most just?

ELihu having thus farre applied himselfe to Jobs friends, upon an Assurance that they were men of understanding; for so he bespake them at the 10^th verse; Hearken unto me ye men of understanding. He now turneth his speech particularly to Job, and he doth it upon a hopefull supposition, that he also was a man of understanding.

Vers. 16. If now thou hast understanding, heare this.

The word which we render understanding, is not a noune, but the infinitive of a verbe in the Hebrew: and it may be rendred thus;* 1.1 If thou hast to understand; that is, if thou hast an ability to understand, which in sense is the same with our translation, If thou hast understanding. This forme of speaking by the infinitive for the noune, is frequent both in Scripture and other Authors. Thus 'tis sayd, Your to know is nothing; that is, your knowledge is nothing, unlesse another know it, or be made knowing by it. Let us see (saith the Oratour) what thy to live blessedly is; that is, what thou countest blessedness. And another, I have lost to be ashamed; that is, shamefastness or modesty. Thus Elihu, If thou hast to understand, heare this.

But it may be questioned, did Elihu indeed suspect whether Job did understand, or were an understanding man? Every man hath an understanding, as he is a man. To understand is the pro∣perty, the inseparable property of a reasonable creature. Why then doth Elihu put a doubt upon Job in this, and say, If now thou hast understanding, &c.

I answer; Elihu indeed deales with Job as if he were some∣what below man in this businesse, at least, as if he were dull, and slow to receive, and apprehend what had been spoken to him, and

therefore by this Apostraphe, he excites and stirres him up to set his understanding a-work to the utmost; As if he had sayd, Al∣though thou hast a habit of understanding, yet thou hast not acted it like an understanding man; nor given such proofe of it in this matter as is expected.

Further, These words, If now thou hast understanding, referre not to the faculty, but to the speciall attributes of his under∣standing; chiefely to these three.

First, To the soundness of it; If thou hast any thing of a sound understanding. The understandings of many are sicke, and disea∣sed, their understandings are tainted and infected with errours and misperswasions. Now if thou hast any thing of a sound under∣standing left in thee, if there remaine yet any strength in thy un∣derstanding, to apprehend the force of those arguments and rea∣sons which I shall propose to convince thee by, heare this. Erro∣neous understandings are altogether unfit to entertaine truth. As there must be a sutableness between the stomack and the meat, else it is not digested, so between the minde and the object, else it cannot be received.

Secondly, To the uprightness or impartiality of it; If thou hast understanding; that is, if thou hast an unbiassed understanding; Sometimes the affections turne aside, and bribe the understand∣ing; self-interest puts a blinde upon the understanding. When a man hath a minde to that which is not right, he will have a minde to understand any thing that opposeth it.

Thirdly, To the spirituallness of it, If thou hast understand∣ing; that is, a renewed, a spirituall, an holy understanding, or the understanding of the holy, heare this. A man may have a great na∣turall understanding, a deep judgement, and yet be a very childe, or a man of no understanding in the things of God. Only a spiri∣tuall understanding is suited to spirituall things, (as the object is, such must the faculty be) that faculty which deales a-right about spirituall things, must be a spirituall faculty. The Apostle speakes concludingly (1 Cor: 2.14.) The natural man (that is, the man unconverted or unregenerate) perceiveth not the things of the Spi∣rit of God, for they are foolishness unto him: neither can he know them, because they are spiritually discerned. And therefore the same Apostle professeth to the Colossians (Chap: 1.9.) We doe not cease to pray for you, and to desire that ye might be filled, with

the knowledge of his will, in all wisdome, and spirituall understanding. The will of God being spirituall, cannot be truely knowne but by a spirituall understanding. According to this three-fold attribute of the understanding we may expound Elihu speaking to Job, If thou hast a spirituall understanding, an unbiassed understanding, a sound understanding, heare this. As if he had sayd, I have spo∣ken, and am about to speake such things as may call out the strength, the best, the utmost line of a sound, impartiall and spirituall under∣standing, to sound the bottome and the depth of them. Thus he pro∣vokes him to attend, not only with his eare, but with his under∣standing, with the best of his understanding, with the best under∣derstanding to the things he was to speake. And in this sence the most of men, all bad men have no understanding (Psal: 14.2.) and Job, though a good man, had much deficiency in his. If now thou hast understanding, heare this.

Hence note.

He that hath not a right, a sound, a spirituall understanding, can scarce be said to have any understanding at all.

There are many understanding men, who have not this under∣standing, or an understanding for this. While David saith (Psal: 49.20.) Man that is in honour and understandeth not, he sup∣poseth, that a man ascended to the highest pitch of honour, may yet be without understanding, that is, without a right, a sound, a spirituall understanding; and then (as it followeth there) he is like the beasts that perish. Beasts have no understanding at all, the rationall or intellectuall power is proper to man. A man in honour, not having this honour, a right understanding, may be numbred among the beasts. If thou hast understanding,

Hear this.

As if he had said, I am not calling thee to hear an idle story, or a trivial matter; Hear this, there is an emphasis in the words both as to the Act and Object.

It is questioned what Elihu particularly intendeth by this; some refer it to what he had spoken before in Job's audience, though directed to his friends: Hear what I have spoken to thy friends in the former part of the chapter, in vindication of the righte∣ousness of God. Secondly, Others refer it to what Elihu was

now about to say; I have not yet done, I have not yet brought out all my reasons & arguments, I have not emptied my treasures, I have yet more to say, Hear this: A third sort refer these hor∣tatory words, hear this, in the former part of the verse, to what he had already spoken, and those in the latter part of the verse, hearken to the voice of my words, to what he had yet to speak; but it is not much to the matter to which we refer them, it being clear, that what he had said, and what he had to say, was matter of weight; and so hear this, is emphatical, this great, this deep, this useful and necessary point of Doctrine, which I already have decla∣red, or am now about to declare unto thee.

Hence Note.

That which we hear, we should labour to understand.

(Col. 3.16.) Let the word of Christ dwell in you richly, in all wisdom; It is not enough to hear the word with our ears, or to have it in our mouths, it must dwell in our memories, and it must dwell there, not in a beggerly poor fashion, but richly; which it never doth, till we have a sound and clear understanding of it, and are both in heart and life conformed to it, yea transformed into it; that is it which the Apostle meaneth by the dwelling of the word in us richly in all wisdome. And he further assureth them (chap. 2.1, 2.) that he had a great conflict for them; that is (as we put in the Margin) he had a great fear or care of them, that their hearts might be comforted, being knit together in love, and unto all riches of the full assurance of understanding, to the acknowledge∣ment of the mysterie of God, and of the Father, and of Christ, in whom are hid all the treasures of wisdome and knowledge. He had held forth those great mysteries, the mysterie of God considered essentially, the mysterie of the Father considered personally, the mysterie of Christ considered mediatorily; and therefore he pres∣seth them to get a full assurance of understanding about all these mysteries. When Christ was discoursing with his disciples after his resurrection, (Luke 24.45.) it is said, He opened their understand∣ing, that they might understand the Scriptures; and then they did not take in what he spake only at the ear, but at the heart also. Thus (Acts 16:14.) The Lord opened the heart of Lydia, that she attended unto the things which were spoken of Paul; that is, he gave her an inward ear, and caused her to understand the things which he spake.

Secondly Note.

Whatsoever we hear is lost, and but scattered in the ayre, if we do not understand it.

Though we have it in our books, yea though we have it in our memories, 'tis lost, if we understand it not; we read of a book, sealed within, and on the back-side, with seven seals, (Rev. 5.1.) we read also (v. 4.) that John wept much, because no man was found worthy to open and to read the book: That sealing of the book was nothing else but the shutting of it up from the understanding; and when Christ opened the book, he gave the understanding of it: the whole book of God is a sealed book, unless we have an understanding, or a saving knowledge of the truths therein con∣tained. What John said (Rev. 13.18.) of counting that myste∣rious number of the Beast, must be said in its proportion of the whole mysterie of godliness, let him that hath understanding count and consider them.

Note Thirdly.

Every understanding is not fit to receive the Truths of God.

An unregenerate man is not fit to receive any of the Truths of God; The natural man (that is, the man who hath nothing but nature in him) perceiveth not the things of God, he hath not a sutable faculty for them; and as a natural mans understanding cannot at all receive the things of God, so every degree of a spiritual under∣standing cannot receive all the truths of God, or not all the things of God in all their truth. The Apostle distributes persons into several degrees, and calls some babes, and others grown or perfect men; that is, such as have an understanding fit to take in and di∣gest the highest and deepest things of God; and hence it is, that Christ told his disciples (John 16.12.) who had a renewed un∣derstanding, only 'twas in a low degree, I have many things to say unto you, but ye cannot bear them now; I suppose the reason why Christ saith they could not bear those many things, was not be∣cause being many, they were too great a burden for their memo∣ries, (though possibly there might be somwhat in that) but their inability of bearing those many things, was chiefly in their under∣standing. There are some truths, which though a man can remem∣ber, yet he cannot bear them; and the more he remembers them,

the less he can bear them; the weight and mysteriousness of them even cracks his brain, till he receives more light from God, and more strength of understanding, he cannot bear them: If thou hast understanding, hear this;

And hearken to the voice of my words.

This latter part of the verse is but the repetition or further en∣forcement of the same thing, we had the like expressions chap. 33.1.8. and therefore I shall not stay upon this, only Note fur∣ther from the whole.

The beginning of true wisdome is to have a readiness to hear, and to shew our selves teachable.

Some overween themselves so much, as to matter of know∣ledge, that they will not be taught; they judge themselves so learned, and fully instructed, that they will hear no more instru∣ction, nor learn any other lesson, they are past the School; yet al∣waies they who know much in their own conceit, are least knowing in truth and reality: there is nothing doth so much hinder the re∣ceiving of knowledge, as an imagination or proud prepossession of it. The sluggard (saith Solomon, Prov. 26.16.) is wiser in his own conceit, then seven men that can render a reason: They which have least reason, are the greatest neglecters of it; only an understand∣ing man is willing to hear, that he may gain more understanding. Therefore Elihu admonisheth Job, If now thou hast understanding, hear this, and hearken to the voice of my words: What Elihu would have Job hear and hearken to, followeth in the next verse, and in those which follow, to the end of the 33^d verse.

Vers. 17. Shall even he that hateth right govern? and wilt thou condemn him that is most just?

This is matter indeed worth the hearing and hearkning to.

Shall even he that hateth right govern?

Shall he? He shall not, or at least should not, he ought not; he of all men is the unfittest man to govern, that is, to do all men right, who hateth right. The Interrogation leads us to this strong Negation, or indignation rather; What! He that hateth right, whose very spirit is against it, whose affections withdraw from it, is

he made up for a Governour!* 1.2 The Hebrew word notes right from man to man; Justice or righteousness consists in the due order and comly disposition of things and affairs, transacted and dispensed in this world from man to man, or between man and man; it imports also that order into which the most wise providence of God placeth both things and persons; we may take it here in both or either of these sences; Shall he that hateth right

Govern.

* 1.3The word rendered to Govern, hath a threefold signification in Scripture. First, and most properly, to binde up: Secondly, by a Metaphor, to heal; because there is so great a use of binding in healing; the skilful ligature of a wound, or of a broken limb, is of so much consequence in Chirurgery, or the art of healing, that binding alone is put for healing; that which is well bound, is in a fair way to healing. We finde both these acts put together in that great promise of the Churches glory under the Gospel, (Isa. 30.26.) Moreover the light of the Moon shall be as the light of the Sun, &c. in the day that the Lord bindeth up the breach of his people, and healeth the stroke of their wound.

Many learned Translators render the word here, by binding or healing, or by binding, as it refers to healing. The Vulgar La∣tine gives it passively,* 1.4 Can he who doth not love right be healed? The sence of which reading is this; God doth not use to heal or binde up the wounds of those who hate Right or Justice: Why should the wounds of those Magistrates be healed, who have no care, by doing right, to heal the wounds of others? I shall not stay upon this Translation, because the Original Text clearly carryeth an active signification. And some who retain this sence of the word, translate it actively;* 1.5 Shall, or will God heal him that hateth right? Surely he will not: If a man hate Justice, and right, how can he expect that God should be a healer to him? And thus it is ex∣pounded in reference to Job, who complained that God did not heal him of his wounds, his wounds, though great, were not cu∣red: now saith Elihu, Will God heal him that hateth right; that is, who doth not approve of that which is right; or, as it fol∣loweth,* 1.6 who condemneth him that is most just, as Elihu charged Job to have done.

Again, another renders, Will he that hateth the right heal the

wounded? The sence of which reading is given thus; Surely God who is ready to binde up and heal the wounds of those that are afflicted when they repent, is no hater of right, no perverter of Justice, as thou O Job hast said God doth; seeing God is ready to heal the wounds, and binde up the sores of humbled sinners, how unjustly hast thou charged him with perverting of justice? The Tygurine version gives it thus, Will he that hates right,* 1.7 act the part of a Chirurgion? Will he binde up and heal? Doubtless he will not, but will rather wound and afflict, vex and trouble more and more instead of being a healer. Either of these ren∣derings bear a good sense of this Scripture; yet I shall rather take up our Translation, and insist upon it. And therefore

Thirdly, The word signifies tropically to rule or govern;* 1.8 and the reason ariseth clearly from the proper signification of it; be∣cause he that is a Ruler or a Governour, is also a binder and a healer: Magistrates binde the people that are under them to or∣der, they binde them by their Laws. Laws are as bonds, they have a binding power, they binde either to obedience or to pu∣nishment; and therefore Magistrates are binders, they binde the unruly and disobedient, they binde with the rule of the Law, and with the penalties of the Law. When any break the rule of the Law, then they fall under the penalties of the Law, so that every way a Magistrate is a binder; and as he is a binder, so a healer; The Laws of Government by which people are bound, are for their healing, for the healing of their manners and corruptions; as also, for the healing of those whom they have oppressed or wounded by their evil manners and corruptions. Further, all Governours should, and righteous Governours will improve their power and authority for the healing of those differences that arise among their subjects, or those over whom they are set: In all these respects, Magistrates are healers and binders. Thus the Prophet (Isa. 3.6, 7.) expresseth them, When a man shall take hold of his brother, of the house of his father, saying, thou hast clothing, be thou our Ruler, and let this ruine be under thine hand: Here is a breach, a ruine in the State or Commonwealth, let this be under thy hand, do thou undertake the cure of this; but in that day shall he swear (v. 7.) I will not be a healer: We put in the margin, a binder, that is, I will not be your Governour; your case is so desperate, and you are so obstinate in your way, that I dare not

undertake your cure, I will not be a healer to you, or I will not be your binder; or as the reason of his refusal is there given by the Prophet, from his own inability or incompetency for that under∣taking; In my house is neither bread nor clothing, make me not a Ruler of the people. Thus the word very significantly holds out the office and use of Governours; they are or ought to be binders or healers: the wounds of the Body politick need a healer as much as those of the body natural; Governours are State-Physicians: and therefore we read very well, Shall he that hateth right go∣vern? Mr. Broughton saith, Can a foe to Judgement rule well? ta∣king this sence, Elihu doth two things in this verse.

First, He sheweth how unfit an unjust person is to rule; this he doth in the former part of the verse.

Secondly, He sheweth how unfit it is to condemn or censure a just Ruler; this he doth in the latter part of the verse. Shall even he that hateth right govern? He ought not. And shall he that governeth rightly be hated? Shall he fall under unrighteous con∣demnations, who condemneth others rightly? He should not. As he that is unjust is unfit to govern, so 'tis not only uncomly, but abominable to condemn a just Governour. This is the sum of the whole verse. From the former part of it already opened, Shall he that hateth right govern?

Observe.

First, Some men are haters of Justice, Right, and Righteousness.

What is there so good, but an evil man hateth it? and the bet∣ter it is, the more he hateth it: How precious a thing is righte∣ousness, yet 'tis hated; (Mic. 3.1, 2.) Hear, I pray you, O heads of Jacob, &c. Is it not for you to know judgement, who hate the good and love the evil? How precious a thing is peace? and yet there are peace-haters; My soul (saith David, Psal. 120.6.) hath long dwelt with him that hateth peace. How sweet a thing is light? the light of the Gospel, yet there are many light-haters, (Joh. 3.20.) He that doth evil; (loving to do it) hateth the light: How precious a thing is holiness? and yet there are holiness-haters; how preci∣ous a thing is truth? and yet there are truth-haters; how infi∣nitely precious is God? and yet there are God-haters; (Rom. 1.30.) How lovely, how desireable is Jesus Christ, both as a Saviour and as a Sanctifier? yet even Jesus Christ (who hath loved us, and

washed us with his own blood) is hated: There are many Christ-haters, as himself told the Jews (John 15.24.) They have both seen and hated both me and my Father. And if there be that prin∣ciple of abomination in the heart of man to hate God and Christ, what good is there that the heart of man may not set his hatred upon? Elihu supposeth that there are haters of Right and Justice, which are the most amiable things in the world, and should attract the love of all persons to them.

Secondly, When Elihu saith, Shall even he that hateth right govern? How disdainfully doth he speak of such?

Hence Note.

To hate right is a most hateful thing.

He is not worthy the name of a man that hateth right. When the Prophet Elisha told Hazael what strange things he should do, what havock he should make in the world, he said (2 King. 9.13.) But what, is thy servant a dog, that he should do this great thing? as if he had said, to do such a thing, renders a man as vile and contemptible as a dog: 'Tis a piece of unrighteousness to reckon or number them among men, who are haters of that righteousness which should be exercised among men, and is the preservation of mankinde; not to honour righteousness is a hateful thing, not to do right at all times, and in all things, is a hateful thing; what is it then to hate right? How justly hateful are Justice haters!

Some may say, are there any indeed so bad as to hate right?

I answer, First, There are some who profusedly, plainly, with a bold and bare face hate the right; there is in all natural men a seed of this hatred, The wisdome of the flesh is enmity against God; and surely, if it be enmity against God, it must needs be enmity against all that is good; now as there is a seed of that enmity in every man's nature, so there will be the workings and fruits of that enmity in many mens lives.

Secondly I answer, He may be said to hate right that doth not approve right, that doth not love and delight in it; not to love, not to delight in that which is right, is to hate the right. As he that doth not love God, is a hater of God; the second Command∣ment speaks thus, I the Lord thy God am a jealous God, visiting the iniquity of the fathers upon the children, unto the third and fourth generation of them that hate me, and shewing mercy to thousands of

them that love me, and keep my Commandments. Hating of God, and loving of God, divide the whole world; they that do not love God, hate him; there is no middle of participation between these two, between the love and hatred of God: so there is a hatred of Justice or Right in him who loves it not; though a man do not make profession against it, yet if he hath not an affection to it, he will at last be found amongst that most hateful company, the haters of righteousness: not to hate evil, is to love it, and not to love good, is to hate it in God's account. Many stand as neu∣ters in the dayes of this world, but in that great day of the end of the world, there will be no neuters seen: all shall stand in two parts, either among the sheep or goats; and among all the sheep there will not be one found, who hath not been a lover of good∣ness and righteousness; nor one among all the goats, who hath not been (in the judgement and esteem of God) a hater of them.

Thirdly, They may be said (in a degree) to hate right, who though they have some love to it, yet love it in a less degree then they should, or less then they ought; a lower or lesser degree of love, is a kinde of hatred in Scripture language: The Law of Mo∣ses saith (Deut. 21.15, 16, 17.) If a man have two wives, one belo∣ved, and another hated, and they have born him children; both the beloved and the hated, and if the first born son be hers that was ha∣ted; then it shall be when he maketh his son inherit that which he hath, that he may not make the son of the beloved first-born before the son of the hated, &c. But what doth he mean by the wife that is hated? Surely the wife that is not so much loved; though he loved both truly, yet not loving both in the same degree, he is said to hate one of them: so I conceive that Scripture is to be un∣derstood (Luke 14.26.) where Christ gives the rule concerning Disciple-ship; If any man come to me, and hate not his father, and mother, and wife, and children, and brethren, and sisters, yea and his own life also, he cannot be my Disciple: When Christ layeth this charge upon his Disciples, to hate wife, and children, &c. would he have his Disciples turn their hatred upon those relations? the rule of the Word forbids that: So then, his meaning is only this, if in case of following me, a man finde any stop or hindrance by these, he must not let out his love so to wife, and children, &c. as to hinder his coming to, or following of me. Every man must take

off so much love from these dearest worldly enjoyments, as hin∣ders men in following Christ; and he who through grace is ena∣bled to do so, is in a true and clear Gospel sence said to hate them. That which we can leave for Christ, we hate in compari∣son of that love which we bear to Christ. Thus in the Text and Point, they may be said to hate the right, who bear not a due proportion of love unto it; not to love righteousness with highest & warmest affections, is a degree of hatred. Some love the right, but they love it lightly, they love it less then riches and gain; and and therefore for self-gain they turn aside from, and forsake the right. Some will speak fair for Justice, till the offer of private advantage either put out their eyes, or stop their mouths; he that loves not to do right to others more then to enrich himself, will quickly wrong others to enrich himself: Now he that upon any terms or considerations whatsoever (though it were to the advan∣tage only of some others who are poor and distressed, much more when its for his own advantage) is drawn to pervert the right, is a hater of it. Remember, any lesser degree of love to that which is right, may at any time be interpreted the hatred of it; and when we love it less then our own concernments, we cannot re∣sist temptations which entice us to do that which will declare a direct hatred of it.

Thirdly, From the whole tenour of these words, Shall he that hateth right govern?

Note.

They that hate right, or righteousness, are altogether unfit to Go∣vern, or to be Governours?

Nothing is more contrary to the state of Government, or the qualification of a Governour, then to hate right; righteousness is the sphear wherein he ought to walk, and never to move out of it; 'tis the business he hath to do, the trade which he hath to drive; whatsoever he doth in that capacity, he must be doing righteous things. So far as any man hath the power of Government in his hand, if it be but over a family, much more over a Nation, he ought to do right; Davids prayer for himself as a King, and for his son who was to succeed him in the Kingdom, was only and al∣together this, (Psal. 72.1.) Give the King thy judgements, O Lord, and thy righteousness unto the Kings son; that is, teach both

me and him what is right, give us a heart conformable to it, and a readiness of minde alwayes to do it: That's the scope of his prayer when he said, Give the King thy judgements, O Lord, and thy righteousness to the King's son: Nor doth he barely pray for the gift of judgement and righteousness, but he puts the stamp of God upon them; Give them thy judgement, and thy righteousness. It is possible for Kings to have a judgement of their own, and a righteousness of their own, which are not the judgements nor the righteousness of God. For as there is a righteousness of God, which some being ignorant of, trust to a righteousness of their own for the justification of their person; so there is a righteous∣ness of God for the government of man, which some neglecting, use only a righteousness of their own, both in condemning and ju∣stifying other mens both persons and causes; Princes being in Gods place, should exalt the righteousnesse of God in the govern∣ing of men. And therefore the same David in his dying song spake thus (2 Sam: 23.3.) He that ruleth over men must be just, ruling in the feare of God; who ever he is he must be just, and he must be just in the feare of God, which he can never be, but in giving out the righteousnesse of God; that is, in dis∣pensing that for righteousnesse, which is right according to the will of God. And if he must doe right thus, how shall he doe it, if he hate it? no man will doe that willingly or constantly which he hateth; he that hates right is so farre from doing it himselfe, that he cannot abide others should doe it. Whereas a governour, is not only to doe right himselfe, but to appoynt others to doe it, and to see that they doe it, or else to punish them for not doing it. The Rulers of the earth are sayd to beare the sword (Rom: 13.4.) And they are sayd to be Shields (Psal: 47.9.) They are shields to protect the good, and swords to take vengeance of those that doe evill; both which are the workes of righteousnesse. And if so, shall ever he that hateth right governe?

And wilt thou condemne him that is most just?

* 1.9The scope of Elihu in the former part of the verse was to de∣monstrate that God is no hater of right, or righteousnesse, for he is not only A Governour, but The Governour, all the world over, or over all the world, and it were a most absurd thing, to thinke that he should be the Governour of the world, and yet be a hater

of right; can it be imagin'd that he who ruleth all men, should wrong any man? Now seeing God who ruleth all is alwayes most righteous, wilt thou (O Job) condemne him (saith Elihu) that is most just? God our governour is so farre from hating, that he is ever promoting justice, he that is so, is most just, and wilt thou con∣demne him that is most just?

Wilt thou condemne?

To condemne is to sit in Judgement, and give sentence against another. Wilt thou condemne, or give sentence against God? Wilt thou (as some translate according to the strictness of the O∣riginal) make him wicked, that is most just?* 1.10 Elihu makes use of a very hard and severe word, and it is conceived that he purposely pitcht upon it, or pickt it out, to convince Job, that it is no small fault, or offence, to complaine of or to quarrell with the dealings of God. 'Tis indeed to condemne God, and to make him wicked,* 1.11 as the word imports; Wilt thou condemne him

that is most just?

Here are two words; in the Hebrew we put them together, and so render them by a superlative, most just. Some translate, Wilt thou condemne him that is strong and just? that is, strongly just, mightily just; God is full of strength and might, so full that he, and he only is Almighty; yet his might never exceedeth right, nor his strength his justice. Strength and justice are commensu∣rate in God. And while he is so strong, that he can doe what he will, he is so just that he will doe nothing but what is righ∣teous.

Further, I find others joyning the word strong, with the word condemne. As if Elihu had sayd, Wilt thou so confidently, and perti∣naciously, condemne the just God? To condemne God, though but a little, to passe the easiest sentence of condemnation upon him is bad enough; but wilt thou strongly condemne him? We render cleare∣ly to the scope of the place, Wilt thou condemne him that is most just?

Hence note.

First, God is most just, or altogether just.

He is strongly just, mightily just; as he is strongly mercifull,

putting forth a power in pardoning sin, and shewing mercy, so he is strongly just, or altogether just. The rule given to Judges by Moses speakes thus, (Deut: 16.20.) That which is altogether just, shalt thou follow. We put in the margin, justice, justice, shalt thou doe; that is, thou shalt doe pure Justice, nothing but Justice, or justice without the least mixture, tincture, or (if it be possible) without the least shadow of injustice. I may say, justice, justice is God, that is, he is altogether just, strongly just, everlastingly and unchangeably just. God is just under a three-fold notion.

* 1.12First, As to be just is taken largely, importing a person accom∣plished with concurrence of all perfections, and vertuous quali∣ties. In that sence, I suppose, the Apostle useth the word (1 Tim: 1.9.) The law is not given for (that is, to terrifie or condemne) a just man; that is, for a man who is holy and good. Thus God is altogether just; for he hath all the lines of perfection, of holi∣nesse, and goodnesse centring in him, he is not only just and ver∣tuous, but justice and vertue it selfe.

Secondly, To be just, imports the keeping of promises, and the performance of our word. He is a just man, who when he hath spoken, you may know what to have of him, and where to have him. Some give words, and you can get nothing of them but words, that's injustice, because our words binde us and should be as lawes to us. A man may chuse whether he will make pro∣mises, but when he hath promised, it is not in his choice, whether he will performe or no; his word bindes him. In this sence, God is altogether just. Whatsoever word you have had from God, (and he hath given us many comfortable words for every condi∣tion) God is a just God, and will performe it to a tittle. That Glorious and everlasting witnesse is borne to him by dying Jo∣shua (Josh: 23.14.) And behold this day I am going the way of all the earth, and ye know in all your hearts, and in all your soules, that not one thing hath failed of all the good things which the Lord your God spake concerning you: all are come to passe unto you, and not one thing hath failed thereof. In this sence, God is sayd to be, not only mercifull, but just in forgiving our sins (1 John 1.9.) If we confesse our sins, he is faithfull and just to forgive us our sins, and to cleanse us from all unrighteousnesse. If we confesse our sins spiri∣tually and believingly, deeply, humbly, and affectionately; if we confesse thus, he is just to forgive; why? because he hath given

a promise to forgive those who make such confessions of sin. And thus 'tis in any other promise; he keepes his word, he keepes touch with man, he will not fayle nor come short in the least, therefore he is altogether just.

Thirdly, He is just in the strictest acception of justice, giving every one his due. It is possible for a man to be just in neither of the two former notions, he may neither be vertuous in his actions, nor a keeper of his word as a man, & yet he may be just as a Magi∣strate, just as in a cause committed to his determination. But God is just in all these three considerations of a just man, and there∣fore he is eminently, or altogether just. And I conceive, the lat∣ter of the three is chiefely intended here; God is most just, that is, he never did, nor ever will, give an undue or an undeserved sentence upon any man.

I might shew distinctly, that God is just, and how just he is; First, in rewarding those that doe well; Secondly, in punishing those that doe ill. And that because he doth it; First, by a law; Secondly, by a law published; Thirdly, by a law possible (our inability of keeping the law is consequentiall to the giving of it; man hath drawne it upon himselfe) though now he cannot per∣forme it at all, yet God is just in punishing, because he sins against a law that he had a power (in his head or representative) to have fullfilled. Fourthly, God is just, because the penalties which he inflicteth slow from a right and just law (as the Apostle speaks, Rom: 7.12.) The law is holy, and just, and good; and therefore all the awards that are grounded upon it must needs be just too. Fifthly, he punisheth justly, because he never punisheth but upon proofe, and evidence; yea he will make every mans Conscience a witness against himself, or condemne him out of his own mouth. Sixthly, he punisheth justly, because he punisheth impartially, neither feare, nor hope, nor favour, can divert him (Isa: 27.11. Jer: 22.24.) Seventhly, he doth not only punish in a proporti∣on to the law, but often in a proportion to the sin, and that not only to the measure of the sin, but to the manner of the sin; as that cruel king Adonibezek confessed, when himselfe was cruelly dealt with (his thumbs and great toes being cut off, Judg: 1.7.) As I have done so God hath requited me: As if he had sayd, God is just not only because he hath punished me in measure ac∣cording to my sin, but after the very same manner in which I sin∣ned,

he hath as it were hit my sin in the eye of all beholders; what I have done may be seene by what I suffer.

Note, Secondly.

To condemne God, who is most just, is the highest poynt of in∣justice.

Wilt thou condemne him that is most just? wilt thou do such a thing? what? condemne him that is most just! How great a wickednesse is this, if we consider, First, that what-ever God doth, we ought to be patient under it. Secondly, that whatsoever God doth, we ought to acquiesce or rest quietly and contentedly in it; that's more then to be patient. Thirdly, that whatsoever he doth, we ought to approve and justifie God in it. Fourthly, that we ought to magnifie God whatsoever he doth, though his dispensations are bitter, & burthensome; and if we do so we shall finde the bitterest dispensations sweete to us. Now if we ought to be patient under, to acquiesce in, to approve of, yea to magni∣fie and exalt the name of God in all his dealings with us and de∣terminations concerning us, then how sinfull is it to condemne him? What? shall such poore creatures as we, take upon us to censure and condemne the workes of God! Some say it at least in their hearts, if they had the reines of government in their hands, they would carry things evener then God doth; they would put all things right, if they might have the rule; if they might a while doe as they thinke fit, they would doe all things fitly. Some will talke thus arrogantly of their fitness to governe the whole world, who have not wit enough to governe their owne familyes; nor any grace at all to governe themselves; yea they will presume they could governe all men, who are scarce fit to governe a heard of swine, or as Job speakes (Chap: 30.1.) to be set over the dogs of a mans flocke; such as these will take upon them to governe the world, & say they could do it better then 'tis done. Things should not goe thus, if they might have their will. Though indeed (like that rash and inconsiderate young man in the fabulous Poet, who desired for one day at least to be Charioteere to the Sun) if they might have their will, they would set the whole world a-fire, or put all into a flame in one day. Thus, vaine man would be wise (as Zophar sayd, Chap: 11.12.) Though man be borne like a wild asses colt, that is, being altogether unwilling to be governed by

any right law, he would faine give the law to and governe all; what is this but to condemne the most just? and how great, how blasphemously impudent a wickednesse is this!

But some may say, Did Job ever thus condemne God?

I answer; he did not condemne him in so many words, he did not formally sit upon his tribunall, and condemne God, but he spake such words as did shew a condemning of God, and Elihu justly condemned him for speaking them.

Hence note, lastly.

Not to submit freely to, or to complaine of the dealings of God, is a condemning of God.

This is a hard saying, we may be almost astonished to heare it, what? condemne God? yeas, so farre as any man murmurs against the dealings of God, so farre he condemnes God. The workes of God must be submitted to, as wel as his word, his dispensations must be obeyed as wel as his lawes and constitutions. Our com∣plaints of what he doth are censures of his person. We question not only the soveraignty and power of God, but his very wisdome and truth and justice, when we reluct against any of his actings or awards concerning us, though they produce our greatest suffer∣ings. This Elihu further aggravates in the next words; Is it fit to say to a King, Thou art wicked? and to Princes, Ye are ungodly? If men will be mannerly to Princes, how much more mannerly ought they to be towards God?

Notes

• * 1.1

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 cum ac∣centu in penul∣tima non potest esse nomen ver∣bale, sed infi∣nitivus loco nominis. Si est intelligere. i. e. intelligentia. Drus: Scire tuum ni∣hil est, &c. Juven: Videamus bea∣to vivere ve∣strum quale sit. Cic: Hoc vereri per∣didi. i. e. pudo∣rem. Plaut: Non caret acu∣leis Apostrophe quibus Jobi at∣tentionem exci∣tat. Si vel mi∣ca est in te bo∣nae mentu. Merc: Infinitivus in∣telligere, non plenam intelli∣gentiam indi∣cat, sed vel te∣nuissimum in∣tellectum, qui infinitivus a∣ctionem praesen∣tem non habitū significat. Stu∣pidum ergo et vecordem Jo∣bum appellat, &c. Bold: Si quid sanae mentis habes. Bez:
• * 1.2

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Judi∣cium, significat ordinem quo quicquid in loco convenienti constituitur; sic odiens judicium est, qui non sub∣scribit divino ordini. Coc.
• * 1.3

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Ligavit alligauit Domi∣nari etiam sig∣nificat, quod qui dominatur suis liget praeceptis legibusque transgressores. Pagn.
• * 1.4

  Numquid qui non amat judi∣cium sanari po∣test. Vulg.
• * 1.5

  An etiam odio habentis judi∣cium obligaret (sc. vulnus.) Jun.
• * 1.6

  An etiam is qui odio habet jus obligaret vul∣neratum. Pisc.
• * 1.7

  An qui odit ju∣dicium Chirur∣gos imitaretur. Tygur.
• * 1.8

  Verbum ligandi 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 sumi∣tur pro impera∣re vel rerum potiri, quia qui imperant li∣gant, &c. Merc. Leges a ligan∣do dicuntur.
• * 1.9

  Fieri nè potest ut qui omnibus imperat, juris amans non sit, aut quicquam injuste agat. Merc:
• * 1.10

  Et an justum insignem impi∣um facis? Heb:
• * 1.11

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 validum justū. i. e. qui valdè justus est. Drus: Num eum, qui 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 justus est, ut deus omnium judicio est, in justitiae dam∣nare sustines. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 potest exponi validū, num justum et potentē eum qui simul et justus et potens est damnare audes, sed malo 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 exponere per 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 multum valde, q.d. eum qui summe ju∣stus est audes damnare, de eo queri, quasi ti∣bi sit iniquior. Rab: Sel: Merc:
• * 1.12

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Phavor: